VedantaSandesh Sep 2014

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Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 3

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Monthly eMagazine of the International Vedanta Mission

Sept 2014 : Year 21 / Issue 3

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

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

I am of the nature of that ever-present Atma, which is

instrumental for all the activities of our mind & sense-organs; yet

that which like space is limitless & unconditioned, free from all

faculties. Just as in the very presence of Sun all activities getstarted, so also the very presence of Atma enlivens everything.

fufeka eu'p{kqjkfnizo`kkS

fujLrkf[kyksikf/kjkdk'kdYi% AjfoyksZdps"Vkfufeka;Fkk ;%

l fuR;ksiyfC/kLo:iksgekRekAA

Hastamalaka Stotram - 3


4/24

Section Index

1. Message of P. Guruji - 5

2. Tattva Bodha - 6-7

4. Letter - 9

5. Gita Reflections - 10-11

6. Jivanmukta - 13

7. Yoga Vasistha - 14-15

7. Story Section - 17

8. VM News - 18

9. VM Activities - 19

10. Album - 20-21

11. VM Programs - 23


5/24

Everything can be made into a blessing or even a curse. What this means is that basically nothin

outside is a blessing or a curse, it is our mind which makes it so. A mind which is enthusiastically ben

upon to know the truth or find a valid way out of any problem, shall definitely find it; while a mind which

is conditioned by its fears & inhibitions is already closed, and neither percieves anything as it is, nor ha

the daring to even visualize any other scenario - and thus keeps flowing in the direction of their fears. S

it is indeed a fact that our minds alone are the cause of all blessings or curses.

Let's take Ignorance as an example. While it is true that ignorance is the root cause of our limite

miniscule existence, endless seekings & all the subsequent sufferings, yet even this ignorance can be

made into one of the greatest blessing. When it is said that ignorance is the root cause of our samsara

(endless seekings) so really speaking it is not the ignorance per se which is the cause of problems, bu

something which follows this ignorance - which is our projections & baseless imaginations.

When we have ignorance about anything, then there can be two possible consequences. One

we first & foremeost humbly 'realize' that we are ignorant, and thereafter desire to go into the truth of thaobject. If we are really sincere we shall take resort of the appropriate 'valid means of knowledge' and

soon enough come to know its truth. So its straight & simple. Here ignorance rather became a motivato

for our drive to know. Jignyasa or inquisitiveness manifests in those people who sincerely know that the

'do not know'. No ego issues, no complexes, just a simple aceptance. Realization of one's ignorance i

one of the best motivator to know. It releases tremendous energy which gets channelized into

inquisitiveness and thus starts a fascinating journey of acquiring knowledge. In fact deeper the awarenes

of ignorance, better will be the intensity of jignyasa. Once someone is blessed with intense 'desire t

know' then rest is as they say is history. The journey starts in right earnest and these people shall know

the truth sooner or later. In fact such people alone come to realize the truth. So basically it is all

profound blessing of the realization of one's ignorance which does the trick.

The other consequence of the ignorance is that either we dont 'see' the existence of this agyana

or even if we see, we prefer to follow our whims & fancies, or what the majority are doing, and take the

path of imaginations or blind faith rather than 'valid knowledge'. Basically such people do not realize the

disasterous consequences of baseless imaginations & presumptions, and so easily take that path. It i

such people alone who get entangled in the mire of seekings & sufferings. So really speaking it is not th

ignorance alone which causes their suffering but the mindset which takes the path of loose projection

rather than the path of sincere inquisitiveness to handle their ignorance.

Everything can be a Blessing

from Poojya Guruji


6/24Vedanta Sandesh

Tattva BodhaAn Introductory Text-Book of Advaita Vedant

In the first part of the introduction of Tattva Bodha we discussed the meaning of Tattva Bodha as knowledof the Truth. The truth that is pertaining to the Self. Getting the knowledge of something is being aware of

presence of something and being aware of it's nature. This knowledge of anything in the world gross or sub

takes place in our minds. The mind has the faculties of the sense organs at the gross level and the mind its

is a faculty of being aware of various emotions, memories and knowledge. The very fact that the mind h

various faculties at it's disposal shows that different kinds of knowledge of different objects are acquired

different means of knowledge. In such a case it is very important that we take the right means of knowled

or else the very objective of getting right knowledge will be defeated. The teachers of Advaita Veda

philosophy have given us six means of knowledge or Pramanas in acquiring knowledge of anything. Wh

pramana has to be resorted to & also when, is decided by the situation and the nature of object concern

These are the six valid means of knowledge available to us, and we consciously or unconsciously use the

too in our day to day life to know various things which come our way.

Pramana forms one part of a triputi (trio) concerning

prama (the correct knowledge of any object arrived at

by thorough reasoning), namely,

Pramata the subject, the knower

Pramana, the means of obtaining the knowledge

Prameya, the object, the knowable

1. Pratyaksha :Pratyaksha or Perception implies

direct, immediate cognition. There are two kinds of

direct perception, external and internal. The external

perception implies cognition of sense objects, namely

sound, touch, form, taste and smell by our five sense

organs (ears, skin, eyes, tongue and nose). When

he sense organs contact their respective objects then

he Pratyaksha knowledge takes place. The internal

perception means the direct & immediate cognitionof pain, pleasure, love, hate, anger, knowledge or

gnorance of various objects etc. in & by our minds.

n all direct perception the knowledge is extremely

clear but its scope is very limited. What we can directly

see not only constitutes an extremely small iota of the

wide spectrum of things existing in this universe, but

many a times that which is directly cognized is far

from truth. Moreover, we directly see a rising sun

astonishingly our deeper probes reveal that the

never rises. Thus come the great necessity of o

means of valid knowledge.

2. Anumana :Anuman is inferential knowledg

Sanskrit Anumana may be defined as the cognor knowledge that follows from some other knowled

Literally translated the word anumana means kno

after. It is an indirect, mediate knowledge. It refe

the logical process of gaining knowledge.An e.g

The hill is on fire because there is smoke on the

and where there is smoke there is fire. In this c

we perceive smoke on the hill and arrive at

knowledge of the existence of fire on the hill on

basis of our previous knowledge of the unive

relationship between smoke and fire. Inference process of reasoning in which one passes thro

certain necessary stages to reach a conclusion, w

is called inferential knowledge.

3. Upamana : This is knowledge gained thro

similarity between two objects. For eg if some

knows that a gavaya (ox) is similar to a cow then w

he perceives a gavaya in the forest he immedia


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After completing the commentary on Atma-Bodhafrom this issue we start the study

of another introductory text of Vedanta - Tattva Bodha.

Tattva Bodha is the best place to begin for any new student of Vedanta. It provides

the basic principles of Vedanta, without going into any dialectics. The style is question &

answers, the language is very simple and straight forward, and is written in prose.

radio, TV, movies, songs etc. etc. All use or dep

on words. We cannot do without verbal testimony

With referance to Self knowledge, the object to

known is the Self and the knower is also the S

What is the means then of gaining it? The Self can

be directly percieved or objectified. It cannot infe

or spoken of as any other object. How then is

knowledge possible? The means to it are the VedThe Vedas and Upanisads are called Shruti beca

they are eternal and without any human author. He

they are also known as 'Apaurusheya'. They w

directly revealed to the Rishis by meditation who w

seers of the truth.

The first five pramanas are based on our sen

through which we learn a great deal. The vast scien

knowledge which helps in understanding the sec

of the world and acts as an aid to scientific invent

is acquired through the senses. Either we see

object through the eyes or use special instrume

like microscopes or telescopes to enhance the po

of eyes to see objects.Knowledge of the w

acquired through the senses, mind and intellect h

in our day-to-day life. This helps in discovering

objective more & more. However, there is a lim

the knowledge we can gain through the senses. T

cannot provide answers to questions like whappens after death or where we were before bi

Having known these pramanas, when a qual

pramata (knower) takes resort of these and turns

focus to prameya (object of knowledge) then pra

or valid knowledge is instantaneously brought ab

The knowledge brought about by any valid mean

knowledge is alone valid knowledge, it does no

can not depend on verification by other mea

because the other means have no reach to that.

ecomes aware that this is the animal that is similar

o the cow and is to be called a gavaya.

. Arthapatti :This means postulation, supposition

r presumption of a fact. This is knowledge gained

hrough incompatibility of two facts without adding a

hird fact. The classic example of this method of

nowledge is a fat person A says that he never eats in

he day, then we can easily postulate that he eats inhe night, for the simple reason that without this

ssumption his fatness & also his getting fatter cannot

e explained. Arthapatti can either be from what is

een or from what is heard.

. Anupalabdhi :It means non-apprehension. Non-

xistence of a thing is apprehended by its non-

erception. By not seeing a jar in a place one knows

hat it is not there. We use this method of knowledge

lso very often, and this is evident from statements

ke : There is no teacher in the class-room.

Knowledge of non-existence of a thing can be on the

asis of direct or indirect knowledge. It could either

e on the basis of our immediate non-perception of a

hing or even on the basis of inference or verbal

estimony.

. Sabda :Sabda pramana is verbal testimony. It is

lso called apta-vakyas (statement of a trust-worthyerson, and agama (authentic word). A verbal

tatement, uttered or written, is mans most potent

nstrument for transmitting knowledge. We learn

mostly by means of words. An oral or written message

s a universal mode of communication. We constantly

et various information, direction & knowledge through

words. Right from school days to this moment we use

words as a valid & effective means of bringing about

wareness of things, ideas or emotions. Books,

magazines, newspaper, letters, conversations, chats,

- 7 -


8/24Vedanta Sandesh

This is the story of two frogs. One frog was fat and the otherskinny. One day, while searching for food, they inadvertently

jumped into a vat of milk. They couldn't get out, as the sides weretoo slippery, so they were just swimming around.

The fat frog said to the skinny frog, "Brother frog, there's no use

paddling any longer. We're just going to drown, so we might aswell give up." The skinny frog replied, "Hold on brother, keeppaddling. Somebody will get us out." And they continued paddlingfor hours.

After a while, the fat frog said, "Brother frog, there's no use. I'mbecoming very tired now. I'm just going to stop paddling and drown.It's Sunday and nobody's working. We're doomed. There's nopossible way out of here." But the skinny frog said, "Keep trying.Keep paddling. Something will happen, keep paddling." Anothercouple of hours passed.

The fat frog said, "I can't go on any longer. There's no sense indoing it because we're going to drown anyway. What's the use?"And the fat frog stopped. He gave up. And he drowned in themilk. But the skinny frog kept on paddling.

Ten minutes later, the skinny frog felt something solid beneath hisfeet. He had churned the milk into butter and he hopped out ofthe vat.

Two Frogs in the Milk


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Individuality

E v e r y

ndividual' with its

unique id of

name & form' is

ke a wave in the

ocean of the one

nfinite 'life'.

- Poojya Guruji

Hari om,

Regarding your question about the truth of individuality.

Well, an individuality is basically one of our manifestation. However notknowing that truth which transcends this individuality, we tend to identifywith this particular manifestation and start taking ourselves as this muchalone. It is not the individuality per se which is the real problem, but thepresumption that 'I am this alone'. As this limited manifestation is not 'the'problem but our subsequent notion that 'I am this', therefore, the effortshould not be to efface the individuality but to appreciate it's truth deeply.Before thinking of transcending the individuality, it is important to see itstruth and live daringly & truthfully as per it. Lets see our unique core, and

learn to accept & be it. We should dare to live as per our convictionsdaringly, if necessary present your individuality in a unique manner too.While every individuality is a unique manifestation and thus has a specialname & form, but really speaking the core of every individuality is not itsname or form, but its values & vision it represents. Everyone needs toappreciate what their unique 'vision & values' basically are and thereafterlovingly & daringly live as per them. This facilitates inculcation of variousgood qualities, including living a life of love, and being free from karma-phalasakti etc. It is such mind which helps us get a quiet, sattwic,thoughtful & a sensitive mind, and thereafter starts the great inner journey

of deeper self-exploration - the Brahma-Vidya.

Every 'individual' with its unique id of 'name & form' is like a wave in theocean of the one infinite 'life'. That ocean is pure, divine, non-dual &limitless 'life', it is the substratum from which every wave manifests, bywhich alone it exists and unto that alone we all (as individuals) go back. Weall are basically that. We are ultimately infinite & limitless consciousnesswhich is free from all limitations, conditioning's, adjuncts or individualities.While we are not mere individuals, yet our freedom also incorporates ourfreedom to manifest as any individual. That's what every Avatar also isabout. We need to live as per the truth - even if we need to walk alone. So

it is a slow & steady journey. First let us break the shackles of the past, anddare to be yourself, realize your unique 'individuality', and daringly live asper your convictions, and later also realize that from which all wave likeindividualities manifest. It's a long journey but its very exciting & enjoyable.

Love & om

Swami Atmananda

- 9 -


10/24

by

SwaminiSamatananda

In the third chapter of the Gita Arjuna asks Sri Krishna a very universal ques

A question that reflects the helpness of every human mind. Arjuna asks, "Inspire

whom does man indulge in sinful actions"? This question comes in almost each on

our minds and the very rise of such a question shows a pre mental condition where

has obviously been trying to avoid sinful actions and has somehow failed to do so. No

order to understand the why's and how's of this significant question let us first look

what does 'Sin' really mean.

What is the meaning of 'Sin':

In Sanatan Dharma or so called Hinduism man is not a sinner by nature. It is

an inherant fault that must be corrected by an external influence or some divine gr

Infact Sanatan Dharma teaches that our real nature is divine, a state of Being-Coscious

and Bliss. Yet, if man performs a sinful action it is an impurity of the mind that mus

dealt with by the knowledge of Righteousness and holistic living. Just as the phybody can get dirty and is thus cleansed so also the mind can get impure due to var

mental experiences and impressions which can aslo be purified. The concept of sin in

Vedas or as per the Gita is neither Man being a sinner by nature nor does it define

particular action as being a sin. Actions cannot be explained in black & white as b

sinful or righteous. A criminal murdering someone is surely an unrighteous act but

has the right to give death penalty to a criminal, which is not considered a sin

understanding sin is a subtle issue. The Gita describes that action as sinful whic

inspired by self-centricity and insensitivity towards others. An action that disturbs

harmonious living of human beings, of animals, of nature, of social laws etc. It is an ac

that caters to the egoistic satisfaction of the individual Self alone. It is an action tramples the needs, peace and happiness of all around, only to fulfill the self ce

desire of one person. Understanding the consequences of such sinful actions, they

only disturb the harmony of the world around but affect the mental peace of the do

such actions as well.

The helplessness of performing a sinful action:

Often we take up the resolve of not indulging in any kind of sinful action, of l

a life of Dharma, yet more than often we fail to do so. It appears that as though there

some forces in our mind that helplessly pull us into doing wrong. Often we know in

hearts that some things that I do are wrong that hurt others and also bring about tenfor the Self, yet we are helplessly pulled by some weakness within the Self that overpow

our strength of the resolve that we have taken. How often we take up a wow o

smoking, of not getting angry and impulsive, of not hurting another person, of not l

and yet it is as many times that we end up breaking our own resolutions and then fee

guilty about it. In Mahabharata a very famous quote comes from Duryodhana who s

I know what is rightousness and yet I am unable to live righteously, I know wha

unrighteousness and yet I fail to refrain from unrighteous actions, There is as tho

some force within, in my heart whom I helplessly follow." Indeed most of us experie

this helplessness and mental struggle in trying to avoid sinful actions and perform

Kama

eshakrodhaeshah

rajo

gunasam

udbhavah

Vedanta Sandesh


11/24

Desire' alone is the

ause of all sinful

ctions. When a

esire overpowers

he intellect oneoses the

n d e r s t a n d i n g

etween right and

wrong, between

ghteousness and

nrighteousness.

righteous actions. So who or what is this Ghost who helpessly drags me into perform

unrighteous actions?

Desire is a product of Rajo guna:

Sri krishna answers this question and explains to Arjuna that 'Desire' alone is

cause of all sinful actions. When a desire overpowers the intellect one loses

understanding between right and wrong, between righteousness and unrighteousne

Here one must understand that desire by itself is not the real culprit, but all those des

which are self-centric to the extent that one becomes insensitive to others around

goes to any extent of wrong doing also to fulfill one's ambitions, are desires which harmful leading to the downward fall of a person. In this discussion Sri Krishna says

self-centric desire is born out of Rajoguna. Rajoguna is one of the three gunas or qual

that our personality is made up of. Basically our personality is made up of three guna

qualities namely sattva guna, rajo guna and tamo guna. Athough all the three gu

constitute our personality as a whole but one guna predominates the personality mak

him or her a sattvik person or a rajasic or tamasic person. A person whose mind se

dominated by sattva guna has a pure and subtle mind free of self-centric desires

person with a Rajasic mind set is a self-centric mind set thinking more of individual des

and ego satisfaction. A tamasic person is a person with a dull mind unavailable for the

or others.

Desire and Anger provoke unrighteous actions:

In the second chapter of the Gita Sri Krishna narrates the ladder of fall when a per

is overpowered by desire. The whole story begins with one innocent thought of desi

something. If such an innocent thought is allowed to be repeated again and again it becom

a seed that is being nourished with the water of such repetition and soon the innocent pas

by thought takes the form of an attachment. This attachment fur

nursed by the flow of thoughts empowers itself tur

into an intense desire to possess the object

attachment. Such a desire has now tur

from a trinkling flow of water to a gushing r

that flows with a strong current cross

mountains and rocks to finally mee

goal. If a person's desire is fulfilled the mig

flow of thoughts calms down but in cas

desire is not fulfilled and has taken

empowering form mesmerising the des

then such a mind in its desperation a

frustration pukes out a burst of anger. And

well known that a person in his anger fails to see th

as they are. Our perceptions become false, our abilitdiscriminate between right and wrong is vieled, and al

with the mind our actions also go out of control. This delusion of mind brings about los

memory, memory here is the knowledge and wisdom the individual has gained from his d

experiences in life. The deletion of all knowledge wipes away the intellect to discrimin

between right & wrong good and bad. And needless to say a man without an intellect is wo

than an animal causing him to perform sinful actions.

In this manner one can trace the cause of unrighteous or sinful actions to self-cen

desires. But as a student of spiritual knowledge one should also realise that desire is not

root cause of it all. Ignorance of the fulfilled nature of the Self and seeing the Self as a lim

being gives birth to an imaginary seeker seeking fulfillment in an imaginary world.- 11 -


12/24Vedanta Sandesh

Do not judge by appearances. A rich heart may be undera poor coat.

Raise your words not voice. It is rain that grows flowersnot thunder.

The meaning of life is to find your gift, the purpose of life isto give it away.

Everyone comes with baggage. Find someone who lovesyou enough to unpack.

Dont wait for inspiration. Be the inspiration.

There is no path to Happiness. Happiness is the path.

You have inside you exactly what you need for today. Useit all up. Tomorrow you will wake up with exactly what youneed for that day.

Live life to express not to impress.

Courage does not always roar. Sometimes courage is thequite voice at the end of the day saying I will try again

tomorrow.

Quotes


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Wanderingin Himalayas

Gangotri

Excerpts from

the

Travel Memoirs

of

Param Poojya

Swami

Tapovanji

Maharaj

26

Gangotri

Whenever I was staying at Gangotri it was my favourite pastime to go

the difficult and trackless regions beyond. I can never forget those excursio

which brought me new vigour and cheerfulness, great peace of mind and nob

fancies.

Once, in a cave above the Gangotri Temple, I asked a very aged a

learned Mahatma whom I knew, "Sir, why should you in this old age, pass yo

days in this cave in such solitude.?"

The reply that he gave me with a heroic look, in flawless Sanskrit, is s

ringing in my ears. "The Puranas say," he said, "many sages passed their la

days in samadhi in these caves by the Ganga and left their mortal rema

here. I, too, in my old age am spending my days here in yoga. I, too, wish

abandon my body here. I have no desire. I spend my days here in meditatio

I have no difficulties or sorrows. I experience nothing but bliss, shadowlebliss."

I fully appreciated these words which bear out the worth and greatne

of true sadhus. Even in these days of Kali Yuga (of extreme worldliness a

wickedness) you may come across such Mahatmas in the neighbourhood

Gangotri.

Oh Himalaya, Mountain Divine, yours is luck unparalleled! This Gang

one drop of whose water washes away all the sins of man, is your daught

You have been nursing your lovely child in your lap from time immemor

Which mountains will not be jealous of you? On other mountains, in the da

caves one finds only jackals and tigers; on you alone dwell enlightened hermin peace and bliss! Oh Motherland! you are blessed , for this noble mountain

your head.

Solitary excursions in the Wilderness

It was past 2 p.m. As it was August-September, the sun was quite wa

at that level, below 8,000 feet. the bears and other wild animals were perha

resting in their lairs. Domesticated animals, too were nowhere to be seen, sin

there were no villages in the neighbourhood. The mountain crows were flitti

about but no other birds were visible. Perhaps they also were enjoying a sies

Nothing broke the desolation and silence of the landscape, except a few gfrom the mountain tribes who, after lunch, were proceeding merrily, sickle

hand, singing snatches of songs, in the direction of their fields where vegetab

grew luxuriantly. I was filled with wonder as I thought how kindly God manag

to feed all these creatures from the highest to the lowest, and keep them

cheerful.

Once I was wending my solitary way to Gangotri. eighteen or twen

miles still lay before me. I had no food that day. I had sought for alms in

village, but in vain. As the day wore on I began to feel hungry. But I was n

worried. While I rested under a tree, I only wondered how God was going

feed me in that desolate place. In fact I was watching with childlike curiositysee how it was going to be done.- 13 -


14/24

Adhyatmic

Teachings

of

Guru

Vasishtha

to

Sri Ramji

by

SwaminiVidyananda

Rama asks the holy sage Vasishtha what the mind really is.

Just think about it. Do you know, what the mind is? It seems so tri

Everyone uses the word, and so, supposedly, should know the meaning. So

you really know? Is it a material object or a philosophical abstract idea? What

made of? What does it do and what does it control? What controls the mind?

you or is it yours? Where is it? Does a dog has it? A mouse? A mosquito? Is b

born with it, or it develops later? Ask a hundred of people and youll have a hund

of answers. Who is right? Who is wrong? And whom to ask who is right and

is wrong?

If you are a scientist, go and ask a knowledgeable professor or rea

book. If you want to understand the mind as something separate from your

personality, they will help you, and youll learn more about the brain and

processes going in it. But if your goal is self-knowledge, it is better to ask a w

man, who knows his own truth and the truth of everything, just like Rama did

asking Vasishtha. But here youll learn something different. Here you cannot st

apart, here youll have to look into yourself to find the answers. So, look caref

to see what the mind is. It is an amazing fact - if you look closely at anything

disappears.

You cannot hold your mind in your hands and see it with your eyes. So

scientific approach of analyzing it as something different from you, is not wor

at all. Eyes need the mind functioning to see, so we know the mind is here e

moment we see something by the very fact of seeing. We dont need to see

mind to know it is here and working. The moment we think of something, we

know the mind should be here, because there is no thought possible without

mind. So, we know the mind by its function. When we apprehend an object,

outside (any object of the world), or inside (thoughts and emotions are also objec

we detect the functioning of the mind. But objects inside and outside

apprehended by thoughts only! So, what the mind really is? Vasishtha sa

thought is the mind, mind is the thought, and there is no distinction between

two. One possesses the same degree of reality as the other. If you think on

19

Vedanta Sandesh


15/24

W

hatisMind

tellsSage

Vashistha

them is real, the other is real too. If you think one as unreal, the other is

unreal.

The mind cannot be separated from thoughts - about objects or ab

experiences. So, thoughts of objects and experiences ARE the m

Consequences of this conclusion are amazing - as ignorance, samsara, m

itself, bondage, impurity, purity, darkness, light, inertia and awareness are all kn

to me only through notions and feeli

they are apprehended by

mind as thoughts, so all of these

thoughts. And so is the mind, whic

not different from them! These are

synonyms. And they are all just

mind, they dont have any existebesides it. No mind - no object ca

felt or e x p e r i e n c e

Experience alone is the mind; it is n

other than the changing notion b

p e r c e i v e d . Objects are unrea

themselves, world is unreal by its

because real is something existing all the time, at all conditions, unchangin

different places and conditions. Just stop here and think carefully over it aga

The mind is governed by the intelligent decisions of the intellect, and, i

own turn, the mind governs the pranas, the organs of senses and actions, and

body. The mind is considered to belong to the subtle body, and the self clothe

the spiritual body is the mind. The subtle is the controller of the grosser, and

the mind can consciously control the breathing, or actions of the body, or e

emotions, and moreover, Vasishtha says, it is the mind, who brings the materi

physical body into existence. If the mind is unreal, its effects are also unreal.

body is also unreal without the mind!

The world is unreal, the body is unreal, but they all seem to be so real!

see something and immediately take for granted its reality, as if that exists

itself. But slow down a bit, look carefully and ask yourself, if the obvious things

as obvious as we used to think.

- 7 -



1. Ahimsa

Absence of ill-will towards all those who even cause us

harm or hurt. This quality is a result of our understanding

& philosophy of life. We appreciate that basically

everyone is good & divine, but it is some extraneous

factor because of which a person becomes bad or violent,

such people need our help more than our violent &

thoughtless reaction. It is greater love, consideration &

thoughtfulness which helps to efface the problems of

others. This does not however, mean that we need not

be firm or even use arms. But it implies that using of

arms will be the last resort to handle the thoughtlessness

of others, and such an action too will be undertaken only

for the greater well-being of all. Ahimsa is basically a

motivation to help and bring about the well-being of all.

The Five Yamas


17/24

Onceup

on

atime

...

Story

Section

Several legends explain how Ganesh broke his right tusk, which g

him the name of Ekadanta "The Lord who has only one tusk".

The first legend (in the Brahmanda-Purana) is related to a battle betw

Ganesh and Parashurma. Parashurama was one of the Vishnu incarnati

(avatara), born on earth to teach wisdom to the governing class, the Kshatr

who had become arrogant and oppressed people. Parashurama meditated

Shiva and got the divine axe, Parashu. This axe helped him to fight agains

the corrupted princes, inspired by devils. Deeply grateful to Shiva, he wen

Mount Kailash to bow to his guru. But Ganesh, who was guarding the entranc

the palace, did not allow him to proceed. Ganesh told him to wait for the Sh

permission. Parashurma thought : "I am a Shiva devotee, such a rule canno

applied to me". Ganesh persisting to bar the way, Parashurama, usually pepp

stroke violently the Ganesh tusk with his axe and broke it. Then Shiva and Par

arrived and blamed Parashurma who bowed down before Ganesh

supplicated to obtain his forgiveness and blessing. Then Ganesh was nam

Ekadanta "The Lord with one tusk".

According to another legend, Ganesh broke himself his tusk during

battle against Gajamukhsura (the elephant-headed Asura ). Taking the advof Shukracharya, the Asura guru, this demon followed severe penances. Th

he got unconquerable powers from Shiva. But he misused those powers to har

the gods who went to Ganesh and requested his help. Ganesh did not hesitat

give battle to this demon. During the fight, he understood that the demon co

not defeated, because of his particular powers. Then, Ganesh broke his r

tusk and threw it to Gajamukhsura. He pursued him and converted him

mouse. Then he rode this mouse, which he used as a mount, keeping it un

control.

According to another Purana story, the Ganesh rat was actually the Gandha

Krauncha. One day, at the Indra Court, Krauncha insulted the Sage Vmadeva w

revenged himself, making him a big rat. This rat, as all the rats do, went in

ashram of the Sage Parchara and caused a lot of damages in the house. The R

invoked Vinayaka (an other name for Ganesh) to safeguard his modest dwel

Ganesh appeared, rode the rat as his vehicle and mastered it.

- 17 -

Legends of Ganesha


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Vedanta Sandesh


19/24

Cjsuiebz Bbtijsxbe ' Hvkbsbuj Gftujwbm- Joepsf ;8th Aug is the birthday of P. Swamini Amitanandaji. This year the Ashramites decidedto celebrate the day with special Gujarati flavour. One of the Ashram devotee from Mhow

was requested to present Gujarati Bhajans, and then there was Gujarati meals. It was fun.

Earlier in the day Poojya Swaminiji did the Rudrabhisheka of Bhagwan Gangeshwar

Mahadev and later also followed the modern day celebration system of cutting cake etc -

which the devotees had so lovingly brought.

Kbonbtiubnj Dbnq- Joepsf ;

A five days Vedanta (Janmashtami) Camp was organized at Vedanta Ashram from12th to 16th Aug. Delegates from Lucknow, Ahmedabad, Mumbai, Vadodara and Bhavnagar

participated in the camp - apart from various local devotees of Indore. Poojya Guruji took

ten classes of Amrutbindu Upanishad, while Poojya Swamini Amitanandaji gave five

discourses on an interesting topic of Gita me Dharma. Apart from these two main

discourses, there was an early morning Conducted Meditation session, chanting class by

P. Swamini Samatanandaji, daily puja of Bhagwan Sri Gangeshwar Mahadev by some

devotee under the guidance of P. Swamini Poornanandaji. Everyone liberally used the

Ashram Gym for daily walks & excercises and games, and later in the night there were

lovely bhajans and question & answers. In the last Dakshina session Sh Chandra ShekharAgrawal of Poornima Printers, Mumbai represented everyone to garland Poojya Guruji.

Everyone expressed their profound gratitude for all the teachings, lovely arrangements,

sattwic food, and above all the warmth & hospitality.

Joefqfoefodf Ebz Dfmfcsbujpo- Joepsf ;On 15th Aug, the Ashramites and Camp delegates got together and hoisted the

tricolor on the Ashram roof, and sang the National Anthem. There was special feast on that

day. Later everyone heard the live speech of the new PM from the ramparts of Red-Fort.

Kbonbtiubnj Dfmfcsbujpot- Joepsf ;This year Sri Krishna Janmashtami was on 17th Aug. We had a whole day celebration.

Morning everyone chanted select chapters of Bhagwad Gita, everyone put in their bit of

loving work to make the beautiful jhanki of Bhagwan Krishna. Evening was for children -

who played Matki-Phod. Later we had Vishnu Sahsranama Archana, in which more than

thirty devotees did archana chanting the thousand names of Bhagwan Vishnu. Later at dot

12 we had the Maha-Aarti and all the final festivities of dance, bhajans & prasad.

- 19 -


21/24- 21 -



1: Dare to dream

2: Define what you stand for

3: Never lose your zest and curiosity

4: Always strive for excellence

5: Build Self-Confidence

6: Learn to work in teams

7: Take care of yourself

8: Persevere

9: Have a broader social vision

10: Never let success go to your head.

10 Points of Success by Azim Premji


23/24- 23 -

Gita Gyana Yagna, Lucknow :

A week long Gita Gyana Yagna will be organized at Hanuman Setu Mandir Complex

by Poojya Swamini Samatanandaji from 2nd to 8th Nov. The subject matter of the discourse

series will be Gita Chapter-5 and Atma-Bodha.

Gita Gyana Yagna, Lucknow :A week-long Gita Gyana Yagna will be organized at Hari om Mandir, Lucknow, from

17th to 23rd Sept. In this discourse series Poojya Swamini Amitanandaji will conduct

discourses on Upadesha Saram and Gita Chapter 7 - in Hindi.

Gita Gyana Yagna, Morvi :

A week-long Gita Gyana Yagna will be organized at Morvi, from 6th to 12th Oct. In

this discourse series Poojya Swamini Amitanandaji will conduct discourses on Upadesha

Saram and Gita Chapter 7 - in Gujarati.

Gita Gyana Yagna, Jalgaon :

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

13th to 19th Oct. In this discourse series Poojya Swamini Poornanandaji will conduct

discourses on Kathopanishad 1-3 and Gita Chapter 3 - in Marathi.

Gita Gyana Yagna, Indore :

A week-long Gita Gyana Yagna will be organized at Hindi Sahitya Samiti Sabhagruh,

Indore from 17th to 23rd Nov by Poojya Guruji Sri Swami Atmanandaji. In this discourse

series he will give discourses on the second chapter of Bhagwad Gita.

Gita Gyana Yagna, Mumbai :

A week-long Gita Gyana Yagna will be organized at Ram Krishna Math-Mumbai

from 8th to 14th Dec by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he

will give discourses on Gita Chapter 11 & Mundakopanishad 2-2.

Gita Gyana Yagna, Ahmedabad :

A week-long Gita Gyana Yagna will be organized at Sri Ramkrishna Kendra,

Maninagar, Ahmedabad from 17th to 23rd Dec by Poojya Swamini Amitanandaji. The

subject matter of the discourse series will be announced shortly.


24/24

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

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

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

Om Tat Sat

VedantaSandesh Sep 2014

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Transcript of VedantaSandesh Sep 2014