vedanta sandesh - feb 2016

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Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 8


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Monthly eMagazine of the International Vedanta Mission

Feb 2016 : Year 21 / Issue 8

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

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

I am that Vasudeva who is the very substratum of all things

& beings; and who abides in all (as their very Self) and blesses

them all.

loZHkwrkf/koklap ;n~Hkwrs"kqolR;fiAloZkuqxzkgdRosu rnLE;gaoklqnso%AA

Amrutbindu Upanishad -22


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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


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In the Mundaka & also in the Chandogya Upanishads, the creation of man has been revealed

to be an outcome of five-fold Yagna - termed as the Panchagni (Pancha-Five, Agni-Yagna). This

reveals the divine process involved in the final manifestation of a human being in this world.

Yagna is a very special word in the Vedas. It reveals the divine art of karma. Yagna-bhava

is the highest motivation & spirit of karma. This Yagna-spirit is natural & effortless in God, and

therefore this attitude becomes worthy of emulation & learning by all his devotees & sadhakas. Asadhanas are our humble efforts to tune up with the divine ways. In Gita, we are told dozens o

ways to convert 'all' our karmas into Yagna, and that is what Karma-Yoga is all about too. In

Yagna-spirit, we begin by aiming for something noble, inspiring & great. The limited can even

dare to dream for the limitless, and put in very loving yet concerted & holistic efforts, as an

offering to our beloved God, and the final fruit is seen to be bestowed by him alone. In Yagna

bhava it is a game of two, and not my burden alone, thus at no stage is karma a matter of stress

but is only a matter of joy & privilege.

The Panchagni's are: Swarga (Heavens), Megha (Clouds), Prithivi (Earth), Purusha (Man

and finally the Woman. We know punya karmas take us to swarga, so the first stage of creatiois noble & virtuous aspirations, magnanimous dream and detailed planning of the nature of ou

purushartha. Dream of a beautiful & divine creation should be motivated by the prayer of the well

being of all, and not our ego-fulfillment, security or even gratification. That which is initiated by

pettiness keeps us petty too. Second stage is Megha - clouds. Clouds help transform a level to

something to more concrete level. Similarly when our dreams are so clear & intense that they as

though start raining, dreams start manifesting as clear plans and a clear road map manifests

Third stage is Prithivi, gross manifestations of our dreams in the form of a beautiful world, in

which we have the potential to help make anything possible. Its a beautiful world where all being

are so nice and helpful. In such a world is born the man - a highly potent creation who has thecapacity to create as beautifuly as God. Right education endows him with the same godly spirit o

yagna-bhava and similar noble aspirations, and finally comes the fifth & final stage when such a

man lovingly places his sperm in the womb of a woman who is equally aware of the scheme o

things, and thus it is our mothers who become the final instrument in the manifestation of his

godly & divine progeny. Without this yagna-bhava, the creation will be motivated merely by

gratification & attachment. Product of such egoistic motivation are as petty minded as their parents

while the progeny of loving, wise & magnanimous people have the fragrance of their parents

Creation is a serious business and appropriate preparation & education is required for creating a

beautiful world with its beautiful people.

Panchagni - five fold Yagna

fromPoojya Guruji Swami Atmanandaj


6/24Vedanta Sandesh

Tattva BodhaThe Causal Body

The Causal Body as the name suggests, is the

tate of ignorance which is therefore the cause of the

rst two bodies. It is due to ignorance that a Jiva is

ound to move around with his baggage of the subtle

ody and take birth in the gross body. It is due to igno-

ance or the causal body that the Jiva moves around

ndlessly in the trip of samsara. The Causal body is

he most subtlest of the three bodies and pervades

he other two bodies. Here the Acharya gives us some

ointers to expalin the causal body.

Avidyaroopam:

The nature of the causal body is ignorance. It is

ot a body like the gross and the subtle bodies, but it is

state of ignorance. Ignorance has no size, shape or

uality. It is always related to an object. Like the igno-

ance of computers. With reference to the Self igno-

ance never stays by itself. It is soon followed by mis-

pprehension of the self. If I do not know my self I can

never stay with that ignorance, I will identify with so

thing that is cognisable, it may be the physical bo

the mind, the intellect, my relationships, or my sta

etc. The glory of the self is such that it can light

presence of ignorance as well as knowledge. Si

the causal body can be negated just like the other

bodies so the causal state is also known as a body

sanskrit Shareera means that which is perisha

sheeryate iti shareerah. Like the other two bodies

cause of ignorance too can be removed hence it

called the causal body.

Anirvachyam:

It is inexplicable. Since it cannot be objecti

like any other object of shape and size, the cau

body cannot be described in words or grasped by

mind. Ignorance simply implies lack of knowledg

does not actually have any existence yet it canno

said to be totally non-existent, because we experie

In the previous discussions we studied about the Gross and the Subtle bodies. The Acharya fu

explained about the five organs of perception and the five organs of action, their functions and dieties etc.

tring of thought that connects all these discussions together is the discrimination between the Self an the

elf. In the subject under discussion we are seeing that which the Atma is not. To see that the Atma is beyon

hree bodies it is important to know what the three bodies are. What is their real nature? What is their ca

This is the only objective of such a detailed study of all our faculties. The Acharya now introduces to u

Causal Body.

What is Causal body? That which is inexplicable, beginningless and in the form of Avidya (ignorance o

the Reality), the cause for the other two bodies (the subtle and the gross), ignorant of ones own rea

nature (Self), free from duality or division, is the Karana sarira or the Causal body.


7/24- 7 -

ts effects. It manifests as the gross and the subtle

bodies and we experience the consequences of igno-

rance too. Not only do we face pain and suffering in

our day to day life, but we continue to be on a con-

stant seeking trip from one birth to another. Our work,

our relationships, and above all the basic understand-

ng of the self and life as a whole is completely mis-

guided due to ignorance. As long as ignorance is not

handled and wiped off by the light of knowledge so

ong we will continue to suffer.

Anadi:

Ignorance is beginingless. If I say I dont know

chinese language I cannot go back to a precise date.

We cannot identify since when we are ignorant. So

also regarding the Self. If we draw a begining line then

a question arises what was there before ignorance. In

hat case we cannot say that there was a void, be-

cause ignorance can never crop up from nothingness.

f we say that before there was knowledge, then igno-

rance cannot crop up from knowledge either. So one

cannot point out a begining fro ignorance. Therefore it

s anadi-beginingless.

Shareera dvayasya karana maatram:

It is the cause of the gross and the subtle bod-es. These two layers of our personality cannot exist

from nothing. There must be a cause. Ignorance is

not knowing the Self and then since the mind cannot

ive with this ignorance it superimposes on the Real

Self that which is easily objectifiable to it. We walk into

a pottery shop. There are various things made out of

clay. There are mud pots, forms of gods and

godessess, toys, flower vase etc. We believe we are

seeing various kinds of things like the pot, flower vase

WISHING EVERYONE A VERY COLORFUL & JOYOUS

BASANT PANCHAMI

The nature is at its best. Out of the white snowy sheets in the

Himalayas manifest the latent beauty.

etc. But the fact is that we are really seeing only c

If we are ignorant of the clay, we will take the nam

and forms of the clay to be real. It is a similar situa

with the self. When I am ignorant of the self, I take

appearance of various objects such as the body

mind to be real. Here in stead of the various form

pot etc I identify with the body and mind and think

is what I am. However, when the self is known, t

are seen to be only the self. Once this misappreh

sion takes place then the trip to attain extraneous g

fication begins. Since I identify with the limited app

ance as the Self then I will constantly need someth

to fulfill it. Thus begins the trip of samsara. So ig

rance and then misapprehensioncauses the non-d

self appear to be something other than what it re

is.

Sat svaroopa agyaanam:

I know I exist. We all know our existence, e

an animal or a bird does. But being aware of this ph

cal existence is not the knowledge of the Real Se

do not have the true knowledge about the Self be

pure existence, self effulgent and blissful by natu

Nirvikalpakarupam:

Ignorance is homogeneous. It is one. My ig

rance is not different from yours. I may be igno

about computers, you may be ignorant about driv

The objects of ignorance may differ, but ignoranc

the same. It does not have any forms and division

Ignorance can be destroyed by knowled

Therefore the Causal body is not eternal. Thro

knowledge it is discovered that I am beyond the th

bodies.


8/24Vedanta Sandesh

There was a Samurai. After winning a war he was returning home

with his army. On the way he passed through a forest. In the forest,

a monk was deep in meditation. The Samurai bowed and asked

humbly, Oh Monk! Which is the way to heaven and which is the

way to hell?

The Monk did not respond. Now the Samurai repeated his questiona little more loudly. The Monk still did not respond. the third time,

the Samurai roared the question in a thunderous voice that shook

the very tree under which the Monk was meditating. Now the Monk

opened his eyes and said sternly, You stupid fellow! Why did you

disturb my meditation?

Now the Samurai was really furious. He immediately pulled out his

sword and raised it to kill the Monk. The Monk said with a smile,

This is the way to hell.

The Samurai realised his folly. The truth dawned on him and his

anger abated. the Monk called me stupid not to chide me but to

teach me the truth... He gently placed his sword in the sheath. and

the Monk said, This is the way to heaven!

Drawing the sword in anger was reaction-To re-act is the gateway

to hell. And putting the sword back into the sheath was pro-action-

to respond is the gateway to heaven.

Heaven & Hell are the states of our mind.

The Way to Heaven & Hell


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Padma Awards

When someone

espects a Swami,

hen every Swamiworth their salt clearly

nows that this

espect is not really for

n individual, but for

hat knowledge he/

he stands for, and

may be the goodntentions & hard work

or that for which he

ves for. So there is no

roblem when others

espect us.

- PoojyaGuruji

Hari om !

It was a matter of great joy to hear that this year the Govt of India awar

Padma awards even to some Mahatmas, they are: Poojya Brahmaleen Sw

Dayanandaji, P. Swami Tejomayanandaji and also Sri Sri Ravishankerji. The n

dispensation at the center respects & realizes the great contribution of spiri

masters in the process of nation-building & world-peace. This is a big cha

from the earlier so called secular rulers, who in the name of secularism

ignored this aspect of nation-building, but did keep on appeasing the minor

for their vote-banks. Religion & spirituality are very important tools of nation buil

& integration. They also help in the inculcation of proper values & ethics

providing a philosophical basis & logic to them.

In this context someone asked me whether Mahatmas should accept th

awards, specially because they are expected to be above all such worldly awa

& respects.

Well, no Mahatma in their wildest dreams ever expected these awards, far l

lobbying for them. Awards are being bestowed on them by the leaders of

people - because it is these leaders who respect their contribution to the soc

Even when there was no thought of any awards, such noble souls kept on wor

tirelessly, so from their point of view awards do not really matter; yet respec

awards do matter from the peoples point of view. Respect for anything initia

the process of inculcation of that which we respect. If the leaders truly va

something then obviously not only these leaders shall certainly be good peo

& better leaders, but will also help translate them into into policies for the w

being of all. So this is certainly a good step. Let all be wise, let all be happy

the prayer of these masters, and if by this small step we go nearer to that cheris

dream then certainly this step needs to be appreciated & welcomed.

When someone respects a Swami, then every Swami worth their salt cle

knows that this respect is not really for an individual, but for that knowledge

she stands for, and may be the good intentions & hard work for that for which

lives for. So there is no problem when others respect us. The greatness o

Mahatma is obviously in that equanimity for all ups & downs, and in fact for us

all ups & downs for more & more effectively communicating that for which t

have dedicated their lives. Blessings to those wise leaders for this step, beca

this will help the society become wise too.

Love & om

Swami Atmananda

- 9 -


10/24

by

SwaminiSamatananda

Creation is bringing into a manifest form that which is potentially in the unmanifest. I

be seen at the cosmic level where Ishwara creates this beautiful, divine and orderly world a

the individual level where a man & woman bring into this world an entity who is equally living

dynamic. Vedas reveal of a unique & divine vision and also its philosophy about how the cocreation has been brought about and how an individual too should ideally be brought into this w

If one were to look at the entire cosmic creation of God one can see that the world is beautifu

of harmony and highly organized. We can sleep peacefully at night because we know tha

breathing, digestion, pumping of the heart etc all bodily functions will automatically function

fectly. Each and everything in nature introduces us to a divine creator who has very lovingly,

consciously and intelligently created this world. The Vedas and the Upanishads reveal to

unique and divine process of creation which can be seen at the cosmic level when Ishwara cre

this world and which is a must know knowledge at the human level. When animals give bir

their children there is no deliberate resolve in it because they live all the aspects of their life

programmed manner as per the designing of God. But a human being not only has a great de

of intelligence, in depth emotions but also has the freedom to genetically engineer a progeny thdivine, fulfilled, compassionate, sensitive, healthy and highly intelligent. Hence giving birth

child should never be looked upon as a fruit of some chance factor nor some accidental resu

lust. The Vedas give us a vision that not only looks upon child birth as a divine manifestation bu

very process of bringing a human being into this world is divinised by making it a yagya. Ishw

effortlessly inculcates the spirit of a Yagya at the cosmic level when creating this world and so

bringing an individual to this world should be a yagya.

What is a Yagya and Spirit of Yagya:

The spirit of Yagya features a belief in the existence of a divine, magnanimous, all pe

ing power the Ishwara and tuning in very finely with him. A spiritual student with the spirit of y

feels privileged to be the chosen one to perform all that the cosmic will has planned for him. Heto recognise and understand the will of God and is available as a privileged, dynamic, humble

loving instrument of him. All actions are performed without )any baggage of an ego centric atti

Thus work is enjoyed, there is no anxiety, or pressure in action or towards the fruit of action.

end result of all action is seen as a blessing from God. W ith such a tuning one can keep the hig

of goals without any worry because I am an instrument of a very magnanimous, potent and d

power. I dont see myself as a doer but keeping a divine magnanimous goal I make my self ava

for whatever Ishwara has planned for me. The flip side of yagya bhava is a self centric att

wherein the worldly goals may be high, the hard work put in may also be tremendous but there

sour odour of individual sense of doership and enjoyership. Success and failures for such pe

become a roller coaster ride. Srimadbhagwadgita predominantly speaks of the yagya bhav

almost every chapter and Sri Krishna teaches us to uncompromisingly inculcate this spirit of Yin everything we do in life.

In the Mundaka Upanishad the teacher talks about Panchagni or five levels of Yag

the process of the manifestation of a human being. The 5 components of Panchagni are Sw

(heaven), Varsha (the rains), Prithivi (the Earth), Man & Woman.

Panchagni:

Swarg or the Heavens: In the Vedas the entire cosmos is symbolised as a divine co

human form where in the heavens represent the head of this cosmic form. The head represent

power house of intelligence, sensitivity and discrimination. Bringing a human being into this w

should not be a chance factor or a product of lust but it should be a thoughtful, planned, resol

Tasm

aatbrahmay

agyepratishthitam

Godiseverpr

esentinyagna

Vedanta Sandesh


11/24

Lets remember

hat in yagya-spirit,we are just blessed

nstruments to mani-

est the already exist-

ng unmanifest -

which has infinite po-

ential & capacities. It

s only after these

tages of yagyawhere in the goal is

ivine & holistic, the

asis of creation is

ulfillment, love n joy

that a man &

woman come to-

ether to become the

nstruments of God.

create a spiritually, intellectually, emotionally and physically healthy being who is born ou

sense of fulfillment and love. A being who grows up to be a blessing for the self, the family

society and the world at large.

Rains:Once a resolve and an intellectual understanding takes place it gives birth to its trans

into reality. Rains are like an overwhelming joyous expression of translating a desire into

perceptible form.

Earth:Enlivened with rains the earth or the physical & gross gets fertile enough to bring abo

best of creation. Everything in nature becomes supportive in bringing about the creation. Boinstrumental and the material causes are created, who take the form of man & women. R

blessing the earth is one of the best example of earth being blessed by someone to flower & b

Enriched & enlived by rains the earth also incorporating the same yagya-spirit facilitates the m

festation of so many other beings, including man and also the physical creation of a women.

ever the next level of creation is by this man - for the women.

Man & Woman:The final privelege of creation of a child is in man & woman. First man bec

the instrument to plant the seed and finally the women bears the child to manifest him/her i

world - all in the same yagya-spirit. Lets remember that in yagya-spirit, we ar

blessed instruments to manifest the already existing unmani

which has infinite potential & capacities. It is only after stages of a yagya wherein the goal is divine and holisti

basis of creation is fulfillment, love n joy, that a

and woman come together to become the instrume

God. They bring into this world a Jiva who will fu

translate Gods divinity by living a holistic life and

ing to awake to the truth. This is the Panchagni th

Upanishads give to us, a divine means to continue

sustain this creation. The process of creation starts

earlier than we perceive and the real creator is God him

With Panchagni he alone is realized as the real creator and e

one gets blessed with the yagya-spirit to be his instruments. When cris god alone then alone the created will be divine.

In and through this discussion of creating a human being by going through the five lev

Panchagni one must not miss out the deep implication of this yagya spirit which is the sp

objective of Panchagni. Even though Panchagni or the spirit of being a divine instrument of G

the subject of discussion here, yet the main objective is not just to become an instrument o

but ultimately this journey must culminate in becoming one with God. The journey of an indiv

ego centric jiva begins by a sense of gratitude and becoming a loving, humble and dynamic in

ment of God but such a karmayogi must aim for oneness with God. One must awaken in a

where the Self identifies with Ishwara as the very own Self and the atma of the entire creatio

my actions and creations are performed in the state of Godhood where all manifestation is bo

of fulfillment, love, bliss and selflessness. This alone is the crux and objective of Vedanta.The knowledge of such a glorious Vedic heritage is the need of the hour. It reflect

purity and divinity in the intentions of having a progeny, it reflects the humility to see the blessin

various divine factors in bringing about any creation and sustaining it and so also the compl

tary nature of man and woman in becoming the divine instruments in the continuity of the wo

todays times, male-female relationships are predominantly featured by ignorance of the goal

& the importance of mutual partnership in living a righteous life further culminating in sp

awakening. There is suppression and then erruption of unguided physical and emotional ex

sions. Such an enlightening vision alone can redeem the world of slef-centric attrocities o

healthy families, and an unhealthy world. The well being of any creation begins with eithe

knowledge or faith that I am divine & fulfilled by nature.

- 11 -


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13/24

Wanderingin Himalayas

Difficult

Routes,Blissful

Contemplations

Excerpts from

the

Travel Memoirs

of

Param Poojya

Swami

Tapovanji

Maharaj

Pilgrims who proceed from Rishikesh to Gangotri, Kedar or Badri en

charming and wonderful sights in the Himalayan regions. This part of Ind

known as Kedarkhanda in the Puranas, is unique in the world for its tranatmosphere and natural beauty. The ancient scholars have paid glowing t

utes to the region in words such as these: The learned call the land to the no

Swargabhoomi (Paradise). All other regions are called Prithivi (Earth).

In the Himalayas my mind immerses itself in contemplation of God to

exclusion of all other thoughts. But at Badrikashram it turns involuntarily to Ker

the place of my birth. I fully believe that modern Badri owes its greatness

Kerela. It was our Shankara-a renunciate of action but nevertheless a Hero

action-who removed the image of Buddha at Badrinathand installed that of L

Narayana in its stead. It was he who drew up strict rules for the performance

worship and the proper maintenance of temples. But for his services Badrin

would have been lost to Hindus. Gyanis like Pakkanar, bhaktas l

Vilvamangalam and Spiritual Teachers (Acharyas) like Sri Shankara were b

and brought up in Kerela. If the names of Pakkanar and Vilvamangalam are

confined to the four boundaries of their homeland, Sri Shankaras fame

travelled to the remotest corners of the globe.

As I sit in the Badri Temple, in the presence of Lord Narayana, talking

the head priest in our common tongue, in Malayalam, I am inevitabely remind

of our Vilvadrinath and Guruvayoorappan. That a Brahmin from the dist

malabar should hold the office of the head-priest in this Himalayan temple

dounds to the glory of Shankara, and his glory is the glory of Kerela. I do

whether many of her children know that an enduring pillar of her fame w

erected on a Himalayan peak, at a height of 11,000 feet several centuries a

Soul-force can never be acquired except through the knowledge of

soul. Such knowledge is by no means a monopoly of sannyasins like mys

who pass their days in solitude in out-of-the-way places like Badrikashram, A

one can attain it, whether he is a Brahmachari, householder, farmer or jud

There is nothing incompatible between the realization of the soul and

maintanence of wife and children or cultivation of lands. You may be a politic

social reformer, or religeous leader. Whatever you be, do your work with

knowledge of the soul.

- 13 -


14/24

The questions of Karkati are so amazing and clever, they are worth t

cited without exceptions.

The demoness asked: O king, what is it that is one and yet is many,

in which millions of universes merge even as ripples in an ocean? What is it

is pure space, though it appears to be not so? What is it that is me in you and

is you in me; what is it that moves yet does not move, that remains statio

though it is not so; what is it that is a rock through conscious and what p

wonderful tricks in empty space; what is it that is not the sun and the moon

fire and yet eternally shines; w

is that atom that seems to be far an

so near; what is it that is of the natu

consc iousness and yet is not knowa

what is it that is all and yet is not an

these; what is it that, though it is the

self of all, is veiled by ignorance and

regained after many life-times

intense and persistent effort; w

is it that is atomic and yet contain

mountain within it, and that transform

three worlds into a blade of grass; wh

it that is atomic and yet

immeasurab le ; what is it that wit

ever renouncing its atomic na

appears to be bigger than the biggest mountain; what is that atom in which

entire universe rests like a seed during the cosmic dissolution?

What is it that is responsible for the function of all the elements inuniverse, though it does nothing at all; even as ornaments like bracelets

made of gold, of what are the seer, the sight and the seen made; what is it

veils and reveals the threefold manifestation ; in what is the apparent three

division of time established, even as the tree is in a seed; what is it that comes

manifestation and vanishes alternately, even as the tree comes out of the s

and the seed comes out of the tree alternately?

O king, what is the creator of this universe and by whose power do

Vedanta Sandesh

Adhyatmic

Teachings

ofGuru

Vasishtha

to

Sri Ramji

by

SwaminiVidyananda


15/24


16/24Vedanta Sandesh

You are responsible for your own happiness. If you expect

others to make yo happy, you will always be disappointed.

If you want to see God, just open your eyes.

Knowing yourself is the begining of all wisdom.

Be Somebody who makes everybody feel like a somebody.

Dont wait for the perfect moment. Take the moment and make

it perfect.

Some days you just have to create your own sunshine.

Animals dont frighten me, Mankind does.

Success is not the key to happiness. Happiness is the key to

success. If you love what you are doing you will be successful.

Before Truth can set you free you must first recognise which

lies are holding you hostage.

Its never too early or too late or a bad time to start anything.

Your relationship with yourself sets the tone for every other

relationship you have.

Quotes


17/24

Onceup

on

atime...

Story

Section

King Parikshit, the grandson of Pandavas, was killed by Takshak, the k

of snakes. When Janmejaya, Parikshits son grew up and became king, he

cided to avenge his fathers death. Along with Rishi Uttank, Janmejaya did yag

for the end of all snakes. Rishi Uttank would say some mantra and offer

snakes to the fire swaha. Tens of hundreds of snakes would come and fall

the burning fire. The yagna went on for many days.

A group of snakes that were still alive went to their king Takshak for he

Takshak knew the yagna was to kill him to avenge King Parikshits death. Ho

ever, instead of helping the other snakes, he went to Lord Indra to seek refu

Indra granted him asylum.

As the yagna proceeded more and more snakes were sacrificed ev

time Rishi Uttank said swaha.

Meanwhile the pull of the mantras could be felt by Vasuki, the snake thelped devas and asuras during samudramanthan. He went to his sister Jaratk

for help. Sister, you have to help us. The pull of the mantras is too strong for m

I feel like I am on fire, and I can only imagine the plight of the other snak

According to Brahma, your son Asteek will save our clan. Please send him

Janmejayas yagna and ask him to stop. Asteek is but a mere boy. How can

stop the yagna? Jaratkaru asked. Asteek may be young but he is very kno

edgeable and knows all the vedas. When you were married, Brahma had p

dicted your son would save our clan. Do not worry, send Asteek. Jaratkaru agre

and sent Asteek to Janmejaya.Asteek was not allowed to enter the yagna. So he began to sing praise

King Janmejaya. Hearing his melodious voice, the King met with him. Aste

began to sing the Vedas and the Mahabharata. Janmejaya was impressed. I

impressed with you and will give you in gift whatever you ask. Please ask

anything, son.

In the meanwhile on the yagnya floor, Uttank was chanting mantras

bring in Takshak, but to no avail. Then an informant informed that Takshak h

taken refuge with Indra and was being protected by him. Uttank was furious;

chanted mantra, Indray Takshakay swaha. Meaning, I offer Takshak, along w

Indra to the fire. Both Indra and Takshak began to descend towards the sac

cial fire.

Asteek asked Raja Janmejaya to stop the sacrifice and the yag

Janmejaya having given his word to Asteek to ask anything had to keep his w

and stop the Yagna. Asteek chanted mantras to slow the descent of Indra a

Takshak. With the yagna called off, Takshak and Indra were thus saved.

- 17 -

Indra and Takshak


19/24

On 1st Jan is the birthday of Yogi - our beloved Ashram member. At Vedanta Ashram,

while the teaching is to realize the timeless in all, yet every manifestation is loved & respected.

When non-duality is not negated by its manifestation in the various forms, so manifestations

too are worthy to be celebrated. The Ashramites and various devotees (esp. Yogis friends)

got together and not only prayed for his well-being, but also celebrated the New Years day

with BBQ and Bhajans. An interesting bhajan session too was there in the form of a game

- passing the pillow. Later Samaira cut the cake on Yogis behalf.

Poojya Swamini Amitanandaji conducted a week-long Gita Gyana Yagna at Atmajyoti

Ashram, Vadodara from 4th to 10th Dec. The subject matter of his twin discourse series

were Gita Chapter-4, and Kaivalyopanishad. During this Gyana Yagna during the evening

Bhiksha P.Swaminiji conducted Satsangs on some sections of Hanuman Chalisa - which

was also very much appreciated.

On 5th Jan, Poojya Guruji and some Ashamites alongwith some devotees drove to

the newly made Sangam Sthal of Ma Narmada & Kshipra. We also visited Devguradia,

Kevadeshwar Mandirs apart from visit to Ganga Dam few kms ahead of Kampel village.

At the Ashram Poojya Guruji is continuing his daily pravachans on the deep reflections

on Mundakopanishad. Right now we are studying the first section of the second Mundaka

in which the discussion is on the Panchagni Vidya.

On 26th Jan, the Republic Day of India, the Ashramites got together to hoist the

tricolor. While the teachings of Vedanta certainly transcend the boundries of any one country,but certainly the very fact that the values & traditions of this country were such that such

knowledge & exploration could be possible makes it deserving to celebrate this amazing

country. Later there were spacial snacks for all.

On 31st Jan, the last Sunday of the month, there was the monthly Hanuman Chalisa.

Pravachan continued on 7th chaupayi. Later there was aarti and prasad.

- 19 -



On st Jan Yogi completed his six years and entered the 7th. and we all prayed for his well-being.

By P.Swamini Amitanandaji at Atmajyoti Ashram, Vadodara - from 4th to 10th Jan. Gita-4 / Kaivalyopanishad


21/24- 21 -

Some Ashramites drove to Sangam of Narmada & Kshipra on 5th Jan. Nice place & outing.

Jan edition of the HCS was organized at Ashram on the 31st Jan, the last Sunday. Chaupayi-7

Ashramites celebrated the Republic Day of India on 26th Jan by hoisting the tricolor



Time is slow when you wait!

Time is fast when you are late!

Time is deadly when you are sad!

Time is short when you are happy!

Time is endless when you are in pain!

Time is long when you feel bored!

Time is when there is duality!

Time is not when there is non-duality.

Time is determined by our minds and us,

and not by clocks.

So why not be a master of time, and always

have a nice time.

Time


23/24- 23 -

Hanuman Chalisa Satsang - Feb16:

The Feb 2016 edition of monthly Hanuman Chalisa Satsangwill be organizedon 28th Feb Jan. There will be bhajans, chanting of Hanuman Chalisa, followed by

continuation of the talk of P. Guruji on the 7th chaupayi Chalisa. Open to all.

Mahashivratri Camp, Indore :

A 5 days Vedanta Campwill be organized at Vedanta Ashram from 3rd to 8th Mar.

On 8th is Mahashivratri. Subjects: Isavasyopanishad / Kamna Section - Gita-3

Gita Gyana Yagna, Jalgaon :

Poojya Swamini Poornanandaji will be organizing a week-long Gita Gyana Yagna

(in Marathi) at the same Dutta Mandir, Jalgaon. Subjects will be Gita-6 / Katho-2-3.

Gita Gyana Yagna, Amdavad

A week-longGita Gyana Yagna by Poojya Swamini Amitanandaji will be organized

from 8th-12th Feb at Ramkrishna Kendra at Maninagar-Ahmedabad. The subject matter

of the proposed discourses will be Gita-12 / Laghu Vakya Vritti.

Gita Gyana Yagna, Bhubaneshwar :

Poojya Swamini Samatanandaji will be organizing a week-long Gita Gyana Yagna

at Sivananda Samskritik Kendra at Bhubaneshwar from 7th to 13th April. Subjects will be

Gita-2 / Katho-1-2.

Gita Gyana Yagna, Mumbai :Poojya Guruji Swami Atmanandaji will be conducting a week-long Gita Gyana

Yagna at Ramkrishna Math campus in Khar, Mumbai from 15th to 21st May. Subjects

will be Gita-14 / Mundaka 3-2.


24/24

International Vedanta Mission

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

Vedanta Mission Blog:

http://blog.vmission.org.in/

Indian Cultural Foundationhttp://icf.vmission.org.in/

Earlier Vedanta Sandesh issues

http://bit.ly/1oGD4TK

Om Tat Sat

vedanta sandesh - feb 2016

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