Monthly eMagazine of the International Vedanta Mission
Year 21
Issue 12
Kvof!3126
Monthly eMagazine of the International Vedanta Mission June 2015 : Year 21 / Issue 12 Editor: Swamini Samatananda Saraswati
uSoS fpUR;a u ok路fpUR;a vfpUR;a fpUR;eso p A i{kikr&fofueqDqZ ra cz茫z lEi|rs rnk AA You have realized Brahman when there is nothing worth contemplating left, nor is there anything which is to be avoided for thinking. When there is no partisanship between anything worth thinking or not-thinking - then you have realized Brahman.
Amrutbindu Upanishad - 6
Published by
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 The Secret of Yoga Moksha is only when we realize ourselves to be basically 'complete, non-dual & limitless'. The individuality getting completely negated as a misapprehension, and thereafter we realizing ourself as Brahman is the nature of true self-knowledge. This direct realization is the real goal of life, the so called 'End', and everything else, whether it is yoga or dhayana or bhakti etc. is a 'Means'. From this point of view all Yoga too is a means. It helps us to purify our minds, by making it more thoughtful, subtle & sensitive. However, Yoga is a unique means, and its secret needs to be realized properly. While theoritically we see that all types of Yoga are means to an end, but when it comes to practice then a Karma Yogi doesn’t entertain this view that I am working for some end. He lives as though he is complete. That there is nothing in this whole perceptible world which is worth desiring. In his commentary on Gita, Sri Adi Sankara goes to the extent of saying that even the thought of getting Moksha is not there in such people. That is why they can afford to be so selfless & detached. His attitude of completeness is prompted at this stage by belief or sraddha alone, but nevertheless when we live as per the tenets of Karma Yoga then we live with complete selflessness. We are not even working for some God who is apart from us, rather we are the blessed instruments of God. We need to live as though we ‘are’ complete. To the extent we learn to live with such a kingly demeanor wherein we have come here to give rather than to take, to that extent we become selfless. In other wordss, Karma Yoga is such an art of living wherein you live with blessedness, with profound belief in your intrinsic completeness. We take ourselves as 'instruments of God', his choosen messenger etc, in practical living it implies that we are not working for any end whatsoever. Karma Yoga is that art of living wherein we start living as complete even when the direct realization is yet to dawn. Whenever we live for some worldly or otherworldly ends, then we are not fundamentally different from any other person in the world. The bane of the worldly art of living is that we are continuously living in duality, as a seeker - for some end which is today away from us, just beyond the horizon. The moment we look upon karma as a means, then lets clearly see that such a person alone is a 'seeker', a 'samsari'; and when on the other hand, we live as someone who has already got what we wanted then our thoughts & actions have an alltogether different fragrance. In short we can say that Karma Yoga is practicing to live as a Siddha, a complete person. Yoga is based on faith, while Brahma Gyana, the direct realization does not require faith - it is all about knowing something directly & clearly. This is what is implied in the famous words of Gita ‘Sraddhavan labhate Gyanam’. If you truly believe then dont live as though Yoga is a means, think as though you are already complete - even though it maybe pure sraddha. That is the Secret of Yoga. Feel complete, expereince completeness, then alone we realize & abide in completeness.
Tattva Bodha Six Divine Qualities: Shraddha Shraddha is the next means to being a qualified student of Vedanta. Without this qualification the portals of knowledge can be completely denied. Faith creates an atmosphere of openmindedness and reverance. It opens the doors to the unknown. Without this even wordlly knowledge does not unfold itself, let alone this profound knowledge of the Self.
Q: What is the nature of Shraddha ? A: Faith in the words etc of the Guru and Vedanta is Shraddha. What is Shraddha? Shraddha is having faith or trust in someone. Every human being has faith in someone or the other. Be it parents, teachers, friends or God. We cannot function in life without faith. Faith opens the doors into the unknown and helps us move on. I cannot sit in a cab unless I have the faith that the taxi driver will reach me safely to my destination. I will not be able to sleep at night untill I have the faith in my destiny that I will wake up hale and hearty the next morning. Faith is a very important and inevitable component of human living. In the Gita Sri Krishna says 'Shraddhamayoyam Purushaha'-This Man is constituted of or exists in this shraddha and 'Yo yah shraddhah sa eva saha'-as a man's faith is so is he. With referance to a spiritual student Tattva Bodha defines Shraddha as having faith towards the scriptures and the words of the Guru. It implies trust in the authenticity and correctness towards the teachings, the implications and the motivations of both the scriptures and the Guru. In the persuit of Self knowledge the journey begins with faith and culminates in direct knowledge. The student has no knowledge but begins with the belief that here is someone who is going to lead me correctlly towards Self-realization.
Blessings of Shraddha: Shraddha or trust enables us to have a positive mindset as we listen to the teacher. It gaurantees our availability and open mindedness in the journey of Selfdiscovery. It is not merely a quality of a dry trust in someone but it reflects a fine tuning between the teacher and student that is borne of faith, reverance and love. We all have certain pre-concieved notions about the world, about it's creator and about the Self. These notions are not implanted or nursed through any valid means of knowledge but are inculcated simply by following the family and society. These notions play a very significant role in determining our relationship with the world, with God and with the Self. Listening to this knowledge with faith is keeping aside our pre-concieved notions and listening to the scriptures and the Guru with an open mind giving them a benefit of doubt. Surely when we study the sriptures at the feet of the Master there will be cotradictions and doubts regarding our own experiences and convictions and that what the scriptures reveal. In such a case I first give the benefit of doubt to Vedantic Scriptures and then through enquiry I proceed to see if my conclusion is valid or not. But primarily listening
Vedanta Sandesh
with faith is a very important pre-requisite which gives us food for thought to review and question our own conclusions. If we always hold on to our present conclusions, we will never learn anything. In order to learn, our scope of knowledge must grow and it is necessary to question our conclusions. At the same time trust does not also mean that we have to blindly accept whatever the teacher tells us. It only means that we give it the benefit of the doubt and look upon it with a certain reverence. Faith need not require knowledge in the begining but knowledge surely requires faith. This is an intelligent proposition because Self knowledge unlike worldly knowlege cannot be objectified or known as something seperate from the Self, hence it is a tricky journey to reveal that which cannot be seen as an object, but is the very knowledge of the knower. Faith towards the Scriptures: The Scriptures are Apaurusheya i.e. they are not composed by a human being. It is revealed by God, in the seat of meditation. Anything composed by a human being will reflect the limitations of the human mind. The Vedas are looked upon as not having been composed by the ancient sages, but as having been revealed to them by God. Hence they are the only valid and authentic means of knowledge. Faith towards the teacher: The Scriptures for a student without a teacher are as good as any reading material for a blind person. It is never possible to understand the scriptures without a spiritual teacher who has systematically studied the scriptures from his guru and who is also endowed with the unique quality of communicating this knowledge. If we have reverance for the scriptures we necessarily have reverance for the teacher,
because the scriptures will unfold their secrets only through a teacher, a sadguru. The meaning of the word guru is explained as one who removes us from the darkness of ignorance. Whenever we read or study something, we already have some ideas and convictions. We then try to understand what we study in the context of our previous knowledge and conditioning. If the knowledge given to us is in tune with our previous understanding and convictions we appreciate that knowledge, otherwise a wider tendency is to close doors of learning. Shraddha has to be discovered. Shraddha is discovered by various factors like the communication by the Guru, the availability of the student, and as one gets introduced to the knowledge of Vedanta and as the knowledge releases us from our own earlier notions and complexes. Shraddha cannot be commanded. One has to discover Shraddha and let it unfold in its own way. This reverence cannot be thrust upon anybody. Devotion and shraddha or faith cannot be commanded, they have to blossom through a compassionate and authentic communication between teacher and student. Shraddha culminates in understanding: Although faith plays a very important role in taking the very first step in the journey of Vedanta but our scriptures do not appreciate blind faith, nor do our teachers. Shraddha creates an atmosphere for learning by bringing about an openness of the mind, reverance and devotion. But it does not take away our freedom to question and enquire in a graceful manner. We begin the journey with a belief but proceed to enquire as the journey culminates in discovering the validity of the truth. True sraddha invokes sincere inquisitiveness or Jigyasa.
Guru Poornima Camp, Indore A four days Guru Poornima Camp will be organized at Vedanta Ashram, Indore from 27th to 30th July. For four days Poojya Guruji will talk on just one mantra - Parikshya Lokan (of Mundaka Upa) . Poojya Swamini Amitanandaji will conduct classes on Guru Paduka Stotram. -7-
The Uniqueness of All A crowd came flocking to see a Zen Monk from morning till night. Many would prostrate at his Feet and worship him. This became intolerable to the Commander of the army. So one day he went to the monk and asked, ‘ I am the Samurai of this country. I have thousands of soldiers under my command. But you, who are almost like a beggar, looking to someone else for your next meal, get more respect and regard than I do! How is that? I feel bad and jealous looking at you.’ The monk led him out of his hermitage. it was a full moon day. He pointed to the moon and asked, ‘What is that? The Samurai assertively said, ‘Moon.’ The monk then pointed out to the rose that was blooming in the garden and said, ‘Now, what is that?’ and the Samurai said, ‘A Rose.’ Does this Rose ever compare itself to the Moon and say, ‘Oh, I am not white and bright like you? Does the Moon look at the Rose and say, ‘Why am I not colorful like you?’ The Rose possesses one kind of beauty , while the moon is pretty and pleasant in another way.‘Even before the monk stopped speaking, the Samurai realized the truth.
Vedanta Sandesh
Obstacles & Situations Hari om ! Obstacles come in the life of anyone who has anywhere to go. The moment we have goals, then it implies that we have to reach out to something which is far off. There is a gap between where we are and where we want to be. Goals indicate the existence of gap between 'what is' and 'what should be', and the aspiration to bridge this gap by our understanding & efforts. So in a way obstacles reveal to us the way to go, because beyond them alone lies the world of our dreams.
Obstacles not only indicate the way to go, but are also challenges, which makes the life worthy & interesting. Challenges invoke the best of our understanding, enthusiasm & courage, and like in all adventure sports makes life very exciting.
Obstacles not only indicate the way to go, but are also challenges, which makes the life worthy & interesting. Challenges invoke the best of our understanding, enthusiasm & courage, and like in all adventure sports makes life very exciting. It is only in the face of obstacles that we not only realize our weaknesses & shortcomings, but also get a chance to actualize qualities we cherish. Reaching our cherished goals is no doubt a matter of great joy & fulfillment, but the real lasting memories are of moments when we were facing & handling obstacles. Every so called obstacle is basically a situation, but we brand it as an obstacle depending on our perceived competencies. A so called 'big' problem is indicative of our corrosponding fears & inabilities; and a small problem just reveals our confidence & intelliegnce to deal it. So no situation is a problem and there are no obstacles per se, it is all about our own capacities or incapacities. There are certainly some situations which cannot be & also need not be changed, so obviously they are not problems, problems are only when we need to change
- PoojyaGuruji
them. So for an intelligent & competent person there are no problems. Intelligence is all about being at home anywhere in ourselves by being at home in what is, however, if at all we do need to change something, we can, just study the situation, and handle the situation without any fears of failures, afterall there are no obstacles, just situations. Love & om, Swami Atmananda
-9-
by
Anashritaha karma phalam karyam karma karoti yaha.
Swamini Samatananda
Meditation is a sadhana or a means that most often attracts the attention of various spiritual aspirants. The scriptures too appreciate the need of such a means and also prescribe the methods of practising meditation. In the sixth chapter of the Gita Sri Krishna gives a vivid description on this subject, which not only explains the nature of meditation but also very specifically charts out a plan of preparation for meditation. Meditation is a means by which one looks within and dives into the depths of enquiry. But even though meditation itself is a journey of turning within Bhagwan Sri Krishna in the very begining of the chapter speaks of a very important pre-requisite sadhana which prepares us for meditation. That preparation involves polishing the mind in the field of action by developing certain values and attitudes in it. The field of Action is the backbone of all our journey within. If enquiry, meditation, contemplation are different dimensions of traversing deep within our personalities then the field of action is an equally significant means to prepare the mind for this journey. Without the backbone of such a dynamic and God-centric field of action the very foundation of enquiry and self knowledge would be weak and fragile. A student without this backbone will not go far in this journey of Selfdiscovery. So let us see what Sri Krishna reveals in this external means of preparing the mind for meditation. Anashritah karma phalam: As a prerequisite to meditation the field of action plays an inevitable role. Meditation requires a body & mind that is calm & focused, devotional at the feet of God & inspired by the goal of Self-discovery. Most of our time is spent in the field of action. This is the arena from where we receive stimuli and responde to it and in the process we either polish our minds deconditioning it from previous mental impressions or mar it with more plaque of likes & dislikes, wrong expectations & attachments. Attitudes in Actions play the greatest role which can either make a Man or destroy his life pushing him into the quick sand of eternal seeking. An ordinary mortal who does not understand the significance of healthy actions based on righteousness wastes his life in petty arrangements of food, clothing, shelter and some emotional experiences & securities with friends and family. To sincerely use the field of action as an instrument to carve the human personality into a selfless, dynamic and inspired personality, Bhagwan Krishna has so often prescribed the righteous way of action more commonly called as Karma Yoga. A formula of karma yoga again has been given here wherein the Lord says 'anashritah karma phalam', i.e. perform your actions without being dependant on the fruits of action. The fruit of an action is an inevitable part of action. So the point of concern is not wheather one will achieve any results or not, but what's expected here is to be free of attachment, to be free of stubbornness towards one's expectations. Vedanta Sandesh
One who can be free of attachments to the results of action or it's stubborn insistence actually reflects his faith towards the decions of God. Ishwara being the real deciding factor of Man's situations in life. In this whole scenario Man has been given the freedom to perform actions to the best of his ability, with the freedom to use his discretion in the way one wishes to perform actions. Karyam Karma: Karyam karmas are actions that we ought to perform. There are three criteria to discern one’s karyam karma or the actions one necessarily needs to perform. These are based upon one’s swadharma(mental aptitudes), ashrama(as per ones stage of life); and as that which the situation demands.
The field of Action
is
the
backbone of all our
As per one’s Swadharma: Our scriptures have given us the guidelines to choose one's field of action on the basis of one's mental aptitudes, one's passions towards something. Our scriptures have given us the freedom to discern one's goal. This is then translated with the attitude of associating all our actions with God. An association, a yoga wherein all our actions are like an offering of worship to God. There is no place for self-centricity. One performs actions tuning the self to the will of God, performing actions dynamicaly taking the results of actions as a prasad or blessing from God.
journey within. If enquiry, meditation, contemplation are different dimensions of traversing deep within
our
personalities then the field of action is an equally significant means to prepare the mind for this journey.
As per one’s Ashrama: One performs actions as Brahmachari or a student actions as per the will of ashram. A is entitled to look ascetics and takes to the forest dedicated to God renunciate is one compulsion of actions for the benefit of everyone or animals and birds.
per the ashrama one belongs to. A lives a simple life performing his his teacher in his gurukul or householder or a Grihasthi after his family, society, nature.A Vanaprasthi and lives a simple life with devotion. And a who is free from the yet they perform actions ony around, be it human beings
As per the present situation: Performing actions as per the demand of the situaion . This calls for a mindset that is ready to surrender each moment at the will of God. One who performs actions in this manner Sri krishna says he is a renunciate and a yogi. A renunciate is not one who physically gives up the usage of fire nor does he give up actions. He does not emphasizes on physically leaving everything and becoming actionless. Bringing about such a mind set is a pre requisite for all sincere aspirants of meditation. - 11 -
Quotes Your teacher can open the door, but you must enter by yourself. We can increase many ways to get rid of the darkness, but none is as effective as simply increasing the light. There is always a piece of fortune in misfortune. Don't confuse the extent of one's fame with the extent of one's character. If you befriend another person but lack the mercy to correct him, you are infact his enemy. Manifest the courage to discard the shallow and seek the profound. True words are often not beautful, just as beautiful words are often not true. Feelings of defensiveness are rooted in self-doubt. The biggest room in the world is the room for improvement.
Vedanta Sandesh
Wandering in Himalayas The temple of Badrinath is situated on the left bank of the Alaknanda. As soon as a devotees eye falls on the lovely Lord of Badrinath, his or her heart sheds all sinful tendencies and feels great devotion and happiness. Decked
Badrinath
with various jewels and multicoloured garlands of flowers, the lustrous Lord of Badri wins the heart of everyone at first sight. The fact that it is a Nambudri Brahmin from the state of Kerela who conducts the worship(pooja) at Badri, as at Guruvayoor and other temples of Kerela, cannot but be a source of pride and pleasure to the sons and daughters of Malabar.
35
The head-priest of Badri is generally known by his title "Ravalji". It has been my pleasure to discuss with him the history of Badrinath Temple and the connection between the worship at Badri and the Nambudris at Malabar. On such occassions I have been filled with wonder and pride at the supreme greatness of Sri Shankara. It is a matter of common knowledge that it was the great Shankaracharya who installed the image of Narayana on the side of Narayana Parvata. But exactly when a member of Shree Shankara's own community began to conduct the worship at the shrine is not known.
Excerpts from
How wonderful were the life and achievements of Shree Shankara! In
the
thought or in action he had no rival. It is only very rarely-very, very rarely-that
Travel Memoirs
such wise philosophers or heroic men of action make their appearance in the
of
world. When we see the number of books he wrote within the brief span of his life and the age and circumstances in which he lived, we are not at all surprised
Param Poojya
at the view several scholars have taken that Shree Shankaracharya was an
Swami
incarnation of Lord Shiva. Yet many people in India today do not know the
Tapovanji
greatness of the World-teacher. who raised the Sanatan Dharma to its pristine
Maharaj
glory and honour. Such ignorance is the result of a very defective system of education. Truly, education is not worth its name if it does not teach people, the noble lives of their own great countrymen and induce them to follow in the wake of those national heroes.
- 13 -
The life consists always of ups and downs, of things and situations we like
by Swamini Vidyananda
and things we dislike. Situations come and go and by themselves, they don't have any power to affect us. The reason we grieve and cry or become joyous and ecstatic is because of our identifications and attachments, because of our personal likes and dislikes. If we know the real nature of the world, of our beloved relatives and friends, of love and hate, likes and dislikes, we would not be so easily afflicted by any situation, however bad or good it may be. The problem is we don't want to deal with situations as they really are, we want them to conform to our likes - we want to have only what we like, and avoid what we dislike. But the world goes its ways, it will not change according to our personal wishes, which change even in a given person with times and moods. Something liked very much right now by someone, may become disliked after some time, or one may become quite
29
indifferent to it. If the world would follow these whimsical fancies, it would be soon in complete chaos. Luckily for everyone, the world is not going to change for us, various events will always come and go irrespective of whether we want them or not. All we can do is change ourselves, and understand our relationship with the world better and deeper. Usually we like our relatives and friends and grieve if separated from them by a long travel or death. But what is death and who is the relative, and, most important, who am I, - these questions usually evade our attention. Who is a relative here and to whom, and who is an enemy to whom? This river of relationship is flowing on constantly. What is on top proceeds towards the bottom, and what is below rises up, like the cartwheel. They who are in heaven later go to hell; and they who are in hell go to heaven. They go from one species
Adhyatmic Teachings of Guru Vasishtha to Sri Ramji
to another, from one womb to another, from one part of the universe to another. The brave become cowards and cowards become brave. They who were relatives go away after a while. The wise know everything to be the Self, they know that "There is nowhere where I am not"; thus they overcome limitations and conditionings. The ignorant ones don't know that, and thinking their friend or relative is leaving them, they suffer. Indeed, they have a lot of reasons for suffering and grief, because whatever was born or created, will most certainly die or become broken and perish. If one puts his trust into a perishable thing, relation, situation, person etc, and wishes this to last forever, he is bound to suffer. At the very moment of birth everyone knows this beautiful baby, joy of the family, is going to die - for such is the order of life. But people prefer to forget about inevitable death and act like this baby and they themselves in this same body are going to live Vedanta Sandesh
forever. This is not true, and so forgetting the truth is the root cause of all sufferings. Clinging to perishable things as if they were imperishable is a result of ignorance and it brings only sorrow. There is a beautiful story about this in Yoga Vasishtha. On the banks of Ganga a holy man named Dirghatapa lived. He and his wife died because of the old age, leaving behind two sons, Punya and Pavana. Of these Punya had reached full enlightenment, but Pavana, thought he had overcome ignorance, had not yet reached full enlightenment and had semi-wisdom. At the sudden departure of the parents Pavana was sunk in grief and wailed
Realize by deep knowldge
inconsolably. Punya, on another hand, performed the funeral ceremonies but remained unmoved by the bereavement. He approached his grieving brother and said: Brother, why
do you bring
this
sorrow upon
dreadful
yourself?
The
blindness
of
ignorance alone is
the cause of
this
downpour of
torrential
tears from your
eyes.
father
has
departed from
here along with
our mother to
that
of
liberation or the
state,
which is natural
to all beings and is
the very being
of those who have
overcome the
self. Why do you
grieve
they have returned
to their own
nature? You have
ignorantly
bound yourself to
the notions of
"father"
and
"mother"; and
yet you grieve for
those who are
state
highest
Our
when
liberated from such ignorance! He was not your father, nor was she your mother, nor were you their son. You have countless fathers and mothers. They have had countless children. Countless have been your incarnations! And, if you wish to grieve over the death of parents, why do you not grieve for all these countless beings unceasingly? Noble one, what you see as the world is only an illusory appearance. In truth there are neither friends nor relatives. Hence, there is neither death nor separation. All these wonderful signs of prosperity whtat you see around you are tricks, some of which last for three days and others for five days! With your keen intelligence enquire into the truth: abandon notions of "I", "you" etc, and of "He is dead", "He is gone". All these are your own notions, not truth. -7-
Nature Henry Wadsworth Longfellow
As a fond mother, when the day is o'er, Leads by the hand her little child to bed, Half willing, half reluctant to be led, And leave his broken playthings on the floor, Still gazing at them through the open door, Nor wholly reassured and comforted By promises of others in their stead, Which, though more splendid, may not please him more; So Nature deals with us, and takes away Our playthings one by one, and by the hand Leads us to rest so gently, that we go Scarce knowing if we wish to go or stay, Being too full of sleep to understand How far the unknown transcends the what we know.
Vedanta Sandesh
Krishna the Strategist Story Section n o p u e c On e ... m a ti
Indra is the king of the cosmic gods. Being the king of heaven, once Indra’s mind got overpowered with pride. He began to neglect Prakriti-Mother-Earth. Prakriti was so enraged that she cursed Indra. She said to him, “You will lose everything you have – your throne, your kingdom, everything. Even your Guru, Brihaspati, will curse you.” When he was cursed by Prakriti, Indra got extremely depressed. He was totaly sunk in despair. Just at that time, his Guru Brihaspati, who is also the Guru of all the cosmic godscame to see him. Overpowered by his depression, he did not stand up to greet his master and nor did he offer any oblations. Seeing this Brihaspati became furious. He said, “How can you, the king of all the cosmic gods, not show any respect to me? Do you not know who is standing here? It is your own Guru! Getting enraged, he said, “I curse you! You will lose your kingdom and throne, you will lose all your prosperity. Everything you have, you will lose. You will become a beggar.” In this manner, Prakriti’s and Brihaspati’s curse came true. Indra became an utter beggar. But, Brihaspati felt sorry for Indra and he modified his curse a little. He told Indra, “After 60,000 years I will restore your kingdom to you.” So Indra prayed and meditated for 60,000 years and his kingdom was restored to him. Unfortunately, he discovered that his kingdom was not as beautiful as it had been previously. His palace needed remodelling and many other places needed construction. Indra was filled with sadness because his kingdom did not have its former perfection. So he employed the Heavenly architect, Vishwakarma for the needful. Vishwakarma worked for many months. The months became years, but still Indra was not satisfied. He always found fault with Vishwakarma’s work. Every day Vishwakarma had to endure Indra’s scoldings and insults. In addition, Vishwakarma had no time for his other work, so he was miserable. One day Vishwakarma went to Vishnu and said, “O Revered One! ShriVishnu, please save me, save me! Indra has appointed me to rebuild his kingdom. I have been working extremely hard to please him, but he is not satisfied with my work. He only scolds me and insults me.” “Let me see what I can do,” answered Vishnu. Vishnu took the form of a very striking young boy and came before Indra. “This kingdom is your kingdom?” he asked. “Surely it is my kingdom!” said Indra. “Who else could have such a kingdom? This is my creation. As you can see, looking at its beauty you too cant resist appreciating it.” The young boy went on, “No other Indra has such a beautiful kingdom or such a splendid palace. Did you receive any help from anyone?” “Yes,” said Indra. “I received some help from Vishwakarma, but it was next to nothing.” “No other Vishwakarma can be of help in re-modelling, no other,” said the boy mysteriously. “What do you mean?” cried Indra. “You said “no other Indra” and “no other Vishwakarma.” Does that mean there are more Indras and more Vishwakarmas?” “Yes, yes, there are others,” stated the boy. Indra got furious. When he thought that there was more than one Indra, he lost all interest in his kingdom. He did not mind at all if there were other Vishwakarmas. But for Indra to tolerate more Indras was too much. Vishnu once more took his own form as a cosmic god. He said to Indra, I came here to make you realise the futility of pride. I can see that you have realised it. Now go and bathe in the river and you will be purified. In this manner Indra was humbled and got back his kingdom and he lived with a new vision of humility. - 17 -
Wfeboub!Njttjpo ' Wfeboub!Btisbn Ofxt
Vedanta Sandesh
Hjub!Hzbob!Zbhob-!Binfebcbe; A week long Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Ramkrishna Kendra, Maninagar, Ahmedabad from 13th to 19th May 2015. As usual there were two discourses. The subject matters of the morning & evening discourses were: Gita Chapter 11 and Kathopanishad 2-2. One of the days there were lovely bhajans & satsang at the residence of the hosts of Poojya Swaminiji - Sh Jatin & Smt Maitreyi Patel.
Hjub!Hzbob!Zbhob-!Nvncbj; Due to indisposition of Poojya Guruji the scheduled Gita Gyana Yagna at Mumbai was instead conducted by Poojya Swamini Samatanandaji. The Gita Gyana Yagna was at Vivekananda Auditorium inside the campus of Ramkrishna Math in Khar, Mumbai. The discourse series were from 25th to the 30th May morning, and the subject matter of the pravachans were Gita Chapter 12 and Tattva Bodha. Both the pravachans were highly appreciated.
Pqfsbujpo!pg!Qppkzb!Hvsvkj; Poojya Guruji was lately having some stomach problems like acidity & indigestion etc. In the sonography it was diagnosed that there were some stones in the Gall Bladder and it was distended too. Doctors decided to perform operation and remove it. Dr Amitabh Goel, a well-known and highly decorated Laproscopy Specialist of the city was kind enough to give immediate time and as such an emergency operation of Laproscopic Cholecystectomy was performed on the 25th May at the Sahaj Hospital, which specializes in endoscopic surgeries. The operation was very successful & timely. Gall Bladder had got blocked by a stone in the duct, which subsequently blocked the artery also, so the condition was indeed serious. The stay in the hospital was very comfortable & nice. He got discharged the next day night, and is now recovering nicely at the Ashram. The overall health has improved very drastically, and even before the stitches could be cut Poojya Guruji has started the classes, the first one was the Hanuman Chalisa Satsang on 31st May
Ibovnbo!Dibmjtb!Tbutboh!.!Nbz!3126; On 31st May was the last Sunday of the month, and as such it was the day for the monthly Hanuman Chalisa Satsang. As usual it was full house, and first there were lovely spirited bhajans, chanting of Hanuman Chalisa and then the pravachan. Poojya Guruji continued his deep reflections on the third chaupayi.
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Btisbn0Njttjpo!Bdujwjujft!.!!!!!!!!!! Hjub!Hzbob!Zbhob-!Binfebcbe Venue: Ramkrishna Kendra, Maninagar, Ahmedabad Subjests: Gita Chapter 11 & Kathopanishad 2-2 / Dates: 13th to 19th May 2015
Hjub!Hzbob!Zbhob-!Nvncbj Venue: Vivekananda Auditorium, Ramkrishna Math, Khar, Mumbai Subjests: Gita Chapter 12 & Tattva Bodha / Dates: 25th to 30th May 2015
Vedanta Sandesh
!!!!!!!!!!!!!!!!!!.!jo!Qjdt;!Nbz!3126 Pqfsbujpo!pg!Qppkzb!Hvsvkj Venue: Sahaj Hospital, South Tukoganj, Indore Laproscopic Cholecystectomy operation done by Dr Amitabh Goel, MS, on 25th May 2015
Ibovnbo!Dibmjtb!Tbutboh-!Joepsf At Vedanta Ashram, Indore on 31st May 2015
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God knows what we need A woman was at work when she received a phone call that her daughter was very sick with a fever. She left her work and stopped by the pharmacy to get some medication for her daughter.Upon returning to her car she found that she had locked her keys in the car. She was in a hurry to get home to her sick daughter. She didn't know what to do, so she called her home and told the baby sitter what had happened and that she did not know what to do. The baby sitter told her that her daughter was getting worse. She said, "You might find a coat hanger and use that to open the door." The woman looked around and found an old rusty coat hanger that had been thrown down on the ground, possibly by someone else who at some time or other had locked their keys in their car. Then she looked at the hanger and said, "I don't know how to use this." So she bowed her head and asked God to send her some help. Within five minutes an old rusty car pulled up, with a dirty, greasy, bearded man who was wearing an old biker skull rag on his head. The woman thought, "This is what you sent to help me?" But, she was desperate, so she was also very thankful. The man got out of his car and asked her if he could help. She said, "Yes, my daughter is very sick. I stopped to get her some medication and I locked my keys in my car. I must get home to her. Please, can you use this hanger to unlock my car?"He said, "Sure". He walked over to the car, and in less than one minute the car was opened.She hugged the man and through her tears she said, "Thank You So Much! You are a very nice man." The man replied, "Lady, I am not a nice man. I just got out of prison yesterday. I was in prison for car theft and have only been out less than 24 hours." The woman hugged the man again and with sobbing tears cried out loud, "Oh, Thank you God! You even sent me a Professional!"
Vedanta Sandesh
Gita Gyana Yagna, Lucknow : A week-long Gita Gyana Yagna by P. Swamini Samatanandaji will be organized at Hanuman Setu Mandir Hall from 8th to 14th June. Subs: Gita-6 / Atma-Bodha-2
Guru Poornima Camp, Indore : A four days Guru Poornima Camp will be organized at Vedanta Ashram, Indore from 27th to 30th July. For four days Poojya Guruji will talk on just one mantra - Parikshya Lokan (of Mundaka Upa) . Poojya Swamini Amitanandaji will conduct classes on Guru Paduka Stotram.
Guru Poornima Celebrations, Indore : This year Guru Pornima, the spiritual teachers day will be on 31st July. There will be special puja of our Guru Parampara by Poojya Guruji, and then some devotee will do Pada Pooja of Poojya Guruji, followed by Bhandara for all. All are welcome to join.
Hanuman Chalisa Satsang - July’15, Indore : The last Sunday in July falls on the 26th. This HC Satsang will be organized in between the ongoing Guru Poornima Camp in the Sankaracharya Sabhagruh on the second floor of the Ashram.
Janmashtami Camp, Indore : A five days Janmashtami Camp will be organized at Vedanta Ashram, Indore from 31st Aug to 4th Sept Sept. For five days Poojya Guruji will talk on Natakdeep Prakarana of Panchadasi. Poojya Swamini Amitanandaji will conduct classes on Avatara Rahasya Shlokas of Bhagwad Gita - Chap-4. Sri Krishna Janmashtami will be celebrated on the 5th Sept - by all ashramites & campers.
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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