Monthly eMagazine of the International Vedanta MissionYear 21 Issue 4

Monthly eMagazine of the International Vedanta MissionOct 2015 : Year 21 / Issue 4

Editor: Swamini Samatananda Saraswati

Published byInternational Vedanta Missionhttp://www.vmission.org.in / vmission@gmail.com

As long as the Jiva is affected by the namesake Maya, solong the sufferings of limitations & transmigrations shall continue;however when by right knowledge he wakes up from the illusion,he realizes the one, non-dual reality and becomes as though free.

'kCnek;ko`rks ;kor~ rkofk"Bfr nq"djsAfHks refl pSdRoa ,desokuqi';frAA

Amrutbindu Upanishad -15

Section Index

1. Message of P. Guruji - 52. Tattva Bodha - 6-74. Letter - 95. Gita Reflections - 10-116. Jivanmukta - 137. Yoga Vasistha - 14-157. Story Section - 178. VM News - 189. VM Activities - 1910. Album - 20-2111. VM Programs - 23

On 23rd Sept 2015, a great teacher of Advaita Vedanta, Shrotriya, Brahma-Nishtha, acompassionate manifestation, founder of Arsha Vidya Gurukula, AIM for Sewa, Acharya Sabha - SriSwami Dayananda Saraswatiji Maharaj attained Mahasamadhi. He was not keeping well from lastfew years. His kidneys had failed and was on regular Dialysis, apart from various other ailments. PoojyaSwamiji said that with the blessings of God he has very satisfactorily fulfilled all the goals of his life, anddoesnt wish to continue his life with external support systems anymore, and merged back into the infinitetruth on 23rd Sept night. Our humble & heartfelt salutations to the great master.We at Vedanta Ashram, feel a great loss to us and also to the country & the world at large. Suchteachers are very rare and Bhagwad Gita says that it is after lives of dedication that a Brahma-Gyani ofthis kind manifests. He was initiated into Sanyas Ashram by Brahmaleen Swami ChinmayanandajiMaharaj, and later studied Vedanta under other great teachers too. In due course of time he became theteacher of teachers. He taught Vedanta to hundreds of Mahatmas - in India & abroad. Today all theteachers of Chinmaya Mission, Arsha Vidya Peetha and our Vedanta Mission trace their roots to him. Hebasically designed the three years Vedanta Courses run in all these organizations. Today his studentsare in all the parts of the world & country, teaching Vedanta. Like Sri Adi Sankara, he contributed profoundlyto rejuvenate the Gyana Ganga in particular and the Sanatan Dharma & the well-being of the countryand the world at large. Poojya Swamiji loved & respected his roots and also the country profoundly. Hewas totally against the religious conversions, and spoke strongly about it in his famous talk wherein heproves that 'Conversion is Violence'. He even wrote to the Pope about it, which of course would havebeen ignored. In order to stop their work he decided to do something concrete about it, and thus establishedthe AIM for Sewa wing. AIM stands for All India Movement. Under this project Poojya Swami decided tohave Hostels for poor, village & tribal children in rural places. They were given facilities of stay, health &education in nearby govt schools. It is these health & schooling baits which are used by the missionariesto convert the poor people to their religion. Later Poojya Swamiji established an 'Acharya Sabha', aforum of the Acharyas of various ancient Matha's & Ashram's of the country, so that their concerns &wishes can reach the government. This too was a big step. He not only attained the ultimate knowledgehimself, and thereafter passed it on to the posterity very effectively. Like his name Dayananda, he wasindeed an embodiment of Daya - compassion. Even if someone was not fully dedicated to Brahma-Gyana, yet they too found a place at his feet and got necessary support & guidance. He loved all, eventhe monkeys in Rishikesh use to come and sit with him and got some fruits or prasad from him fearlessly& lovingly.Poojya Swamiji visited Indore three times, and we are blessed that in all these three visits heaccepted our requests and visited our Ashram too. Even though I am not associated with his organizationdirectly, yet he gave us an open offer to use his Rishikesh & Coimbatore Ashram for our Camps. Hisknowledge, magnanimity & love were beyond words. We bow down at his lotus-feet and pray that maywe continue to receive his blessings and attain all that for which he wroked & lived. Om Tat Sat.

Sraddhanjali to a great Teacher

from Poojya Guruji Swami Atmanandaji

Vedanta Sandesh

Tattva BodhaWhat is Atma?

The Acharya speaks about the atma by givingus some pointers indicating it. The Atman or the Selfcan never be defined. Neither the scriptures nor theAcharyas ever define the atman, because anythingdefined becomes limited in nature and limited in time.So the scriptures have a smart way of revealing to usthat which cannot be revealed in words and form. Theyuse what we may call as Pointers Pointers indicatethe Atman but are not definitions of the Atman. Thesepointers are mostly in the form of negating that whichthe Atman is not and in this process of negation, re-vealing that which is there unbound by the limitationsof time, space and any kind of changes. Apart from theprocess of negation another pointer is one which re-veals the instrinsic nature of the Subject.What is Atma?Answering this question the Acharya speaks ofthe Atma by means of four pointers. All these four point-

ers have their roots in the three types of pointers usedby the scriptures to reveal the Atma.1. Atma is that which is different from our three bod-ies.2. Atma is that which transcends the five koshas3. Atma is that which is the witness of our three statesof consciousness.4. Atma is that which is of the nature of Sat-Chit &Ananda.1. Atma transcends the three bodies:The gross body, the subtle body and the causalbody. God has designed our manifestatation in theform of this three piece suit. The gross body can bepercieved by our sense organs and is nourished bythe food we eat. The subtle body cannot be seen ortouched by our sense organs but can be clearly felt inthe form of desires, emotions, thoughts, memories,convictions etc. The Causal body is the seat of all our

The second section of Tattva Bodha began with Tattva-Viveka an enquiry into the truth by discriminationbetween the Truth & the Un-truth. The Scriptures reveal that the Atman is real and rest all is unreal. Our entirespiritual learning is solely based upon this discrimination of the Truth and the Untruth. One who awakens to thetruth is a liberated being. So having introduced the two dimensions or Real and Unreal, Truth and non-truth, aquestion arises in the mind of the student. If the Self is Real rest all is unreal, then in that case today I dont seemyself as that. So what is the Atma which is my real nature? Thus the Master goes on to answer this question.

That which is other than the Gross, Subtle & Causal bodies, that which transcends the FiveKoshas, that which is the witness of the three states of consciousness, and is of the nature ofExistence-Consciousness & Bliss - is the real I, the Atma.

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inherent tendencies (vasanas) which are the causefor the gross and the subtle bodies. The scripturesreveal that the Atma is different from the three bodies.This is clearly seen when we use phrases like my body,my hands, my legs, my mind, my pranas and so on.We use the word my or mine only when somethingis seperate from me. Even though we are so intenselyidentified with the body & mind that we also associateourself with the body and mind and say I am born, Iwill die, I am hurt etc. So there appears to be a gravemisunderstanding and delusion regarding that which Iam and that which I am not. Negating this delusionand doing the right discrimination between the real andthe unreal is the crux of Vedantic learning.2. Atma transcends the five koshas:The Taitteriya Upanishad gives us themethodolgy of realizing the nature of the Self. TheUpanishad divides our personality into five layers calledkoshas. Kosha means that which protects. The Atmastands protected or vieled by the koshas. There arefive layers or koshas in our personality. The AnnamayaKosha (physical); the Pranamaya Kosha (physiologi-cal); the Manomaya Kosha (emotional); theVigyanamaya Kosha (intellectual) & the AnandamayaKosha (the layer of joyful experiences). The AnnamayaKosha the food sheath is the gross body made up offood. The Pranamaya kosha-the vital air sheath man-ages all our physiological activities, the manomaya-the mental sheath is the level of all thoughts & emo-tions, the vigyanamaya kosha-the intellectual sheathis the level of discernements, and the anandamayakosha-the bliss sheath stands for the motivation of allendeavors - getting happiness. As long as we identifywith these faculties of our personality so long thesefaculties will become a sheath and obstruction in see-ing the real nature of the Atma. Atma transcends all of

these. By negating our identifications with these lay-ers of our personality we turn our attention towardsthat which is the substratum of all the layers - that whichgives them existence and life and yet remains un-touched by them.3. Witness of the three states:Our total spectrum of experiences comprisesof the three states of consciousness that we go through.In each state we have a particular identity and we iden-tify with each state. But the truth about these states isthat each state mutually displaces the other. When weare in the waking state we are not in the sleep stateand so on with the other states of consciousness. Sinceeach state displaces the other, the Masters comparethe movement in the three states as that of an actorsrole. Just like an actor plays variety of roles yet he isaware of what he truly is so also a seeker of truth isable to see the coming and going of the three states ofconsciousness and see the substratum the seer whichis common in all the states. There is an I which standsapart and sees the states come and go and I the Seeris constant. The unchanging Seer is the truth of theSelf.4. Nature of Sat Chit Ananda:The final pointer of the truth of ourself is that itis of the nature of Sat Chit Ananda or Existence, Knowl-edge & Bliss. On negating the non-self what remainsis the nature of this Sat Chit Ananda. Inspite of anysituations, changes and states of existence I exist so Iam of the nature of Sat. I alone is that light which helpsillumine everything and which does not require anyother illuminater. A state where there are no dualitiesand where we experience limitless and a sense of ful-fillment is the state of Ananda. This is indicated in theUpanishads as the Atma.

Sanyas Deeksha Day of - Poojya GurujiOn 10th Oct is the Sanyas Deeksha Day of our Poojya Guruji Sri SwamiAtmanandaji Maharaj. Special pujas, bhandara & celebrations are being plannedat the Vedanta Ashram on that day.

Vedanta Sandesh

As a boy, Abin-Alsar overheard a conversation be-tween his father and a dervish. "Careful with yourwork", said the dervish. "Think of what future genera-tions will say about you." "So what?", replied his fa-ther, "When I die, everything shall end, and it will notmatter what they say."Abin-Alsar never forgot that conversation. His wholelife, he made an effort to do good, to help people andgo about his work with enthusiasm. He became well-known for his concern for others; when he died, heleft behind a great number of things which improvedthe quality of life in his town.On his tombstone, he had the following epitaph en-graved: "A life which ends with death, is a life not wellspent." Paulo Coelho

What will they say of You?

I want Moksha?

The very factthat we areuncomfortable withthe 'sense of lack'itself indicates thatthis lack is not natural,but is rather promptedby some extraneousfactors, and all desiresunconsciously revealour belief that this lackcan be shaken off,and we can beeffortlessly at peace &fulfillment. - PoojyaGuruji

Hari om !Moksha is indeed the ultimate goal of human life. Anyone who wishes for Moksha is ablessed person. This desire is a natural culmination of the life of a sensitive, intelligent& a conscentious person. It is borne out of realization that there is no problem with theworld or its people. Everything is going on beautifully & nicely, the only problem is thatI am insecure & uncomfortable in myself. Whatever I am is limited & incomplete, andthis alone is a matter of greatest discomfort. When finally a person becomes introvert inthis way, and wants to handle this endless suffocation & limitation - in our own veryexistence, then alone a person is called as a Mumukshu - a person desirous of Moksha.Moksha is not a doorway to some better, blissful & lasting experience, but is a realizationthat desire for any experience whatsoever simply implies that 'I' am still a seeker, alimited being. Every experience comes like a lovely breeze and we experience momentarybliss & peace, but we also know that whatever comes - also goes away, and thus leavesus thirsty once again. So simply using our time & energy is bringing about just one moreunique experience doesnt make sense anymore. What such people wish is ending ofthe very necessity & compulsion to experience anything whatsoever. Desire of anyexperience reveals our intrisic lack, and a natural lack of desire obviously indicates ournatural state of fulfillment.The very fact that we are uncomfortable with the 'sense of lack' itself indicates that thislack is not natural, but is rather prompted by some extraneous factors, and all desiresunconsciously reveal our belief that this lack can be shaken off, and we can be effortlesslyat peace & fulfillment. While all our worldly aspirations are motivated by this unconsciousbelief, yet very rarely people pause to base their efforts on the implications of this belief.If our lack is not natural, but only because of some extraneous factors then, we dontreally require any special external configurations or even subjective appeasements tohandle our deep-rooted problems. In other words, we dont really require any Karma,but just some Gyana about our truth. Desire for Moksha is borne out of this convictionthat we can shake off all our sense of limitations & insecurities - just by some deep &valid knowledge about our Self. We can be free - Mukta, from the fundamental problem.Moksha is just freedom from our own ignorance and all the subsequent superimpositionsabout ourselves. If the nature of bondage is appreciated in this way - then alone we area proper Mumukshu, otherwise desire for Moksha can become one more way of gratifyingthe endless appetite of the ego of some more or unique experience.Please go deep into the nature of your motivation behind your desire for Moksha, thenalone all subsequent sadhanas like sanyas & dhyana etc will make any sense.Love & om,Swami Atmananda

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bySwaminiSamatananda

In the Seventh Chapter of the Gita in the first few verses Sri Krishna pre-pares Arjuna for a discussion ahead wherein he introduces the subject of Ishwarato Arjuna. He reveals himself (Ishwara) as the instrumental, causal and materialcause of the entire creation. In this discussion Sri Krishna negates the idea ofseeing God as someone who sits high up beyond the clouds and rules the world.He negates the fallacy of a human being seeing himself as a small, impotentbeing who is always dependant upon the mercy of the such a God who runs theworld from somewhere up there. By introducing this concept of Ishwara Sri Krishnareveals to us the divinity that pervades all living and non-living beings. As long aswe do not know the real truth abot the creation of this world, its creator and myselfso long we will continue to see ourselves as small and limited seeking beingswaiting for the divine wnd to bless us. The truth on the other hand is I alone I amthe Godly divinity who is the creator, sustainer and destroyer of this world. SriKrishna introduces the concept of Ishwara by speaking of Gods two fold Prakriti,his two fold nature.Sri Krishna speaks of this two-fold cause as Apara Prakriti and Para Prakriti.The word Prakriti means that which has the essential capacity to create. Prakriti isalso called the Karana-the Cause.Apara Prakriti:Apara Prakriti is also called Maya. This is my immediate cause. Para prakritiis the ultimate cause without which no effect is possible and Maya or Apara prakritiis creating power of Paramatma of which everything comes into form. This Prakritiis the Upadhi from which the whole creation has come. The Apara Prakriti orMaya is not seperate from paramatma, it is not a parallel reality, but it is Lordsown Shakti and it is for Paramatma. Bhagwan says my apara Prakriti or Mayabecomes the eight fold cause for the entire creation. It is divided in an eight foldway which envelopes the entire spectrum of creation, the gross and the subtle.The eight-fold prakriti are the five elements earth, water, fire, air, space, mind,intellect and the sense of doership. The five elements in their various subtle andgross combinations take the form of the gross and the subtle bodies.Where does Maya or Apara Prakriti have its being?Where does maya come from? Where is its being? Is it in the product it hascreated or is it in Brahman? Maya cannot be in the product because the productitself is Mithya. Maya has its existence in Brahman, as his own creative power.Brahman is the ashraya the substratum for Maya to exist. Brahman is satyamgyanam Anantam which is the Atma. So Maya in an eightfold way becomes thecause for this creation.

Vedanta Sandesh

Sri Krishnasays all beings andelements have theircause in this two-foldPrakriti. Therefore Iam the one fromwhom this entireworld comes; so too,I am the one intowhom everything re-solves.

Maya is the lower Prakriti:Maya is the Apara or lower prakriti. Sri Adi Sankara says this prakriti bringsabout the undesirable. This is the prakriti that brings about samsara or seeking.Its illusory attraction lures an ignorant person into seeking, binding him further inthe chains of happiness and sorrow.My Real Nature-Para Prakriti:The Lord says-other than this Apara Prakriti or Maya there is another Prakritiwhich is the higher one. It is pure and untouched. Apara Prakriti binds an indi-vidual into samsara so it was called the Lower Prakriti. On the other hand whenone gains the knowledge of this Para Prakriti one is liberated, so it is also calledthe Higher Prakriti.My Real Nature is You:Here Sri Krishna speaks as Ishwara and not as an individual form. Speak-ing thus he says please under- stand my Real Nature and that realnature is Jivabhuta-in the form of the jiva. And that isnone other than you. Jiva is one who is there in ev-ery physical body. It is the one who illumines thesensory world, the body, the senses, themind and the intellect. This is the Atma. Theentire objective world and the body-mindcomplex go through changes but the Atma isalways there in and through all the changesincluding birth and death. This truth has been ex-plained in another way too in the 13th Chapter of theGita where Bhagwan says the body & mind complex isa kshetra -a field and the one who illumines the world and the body-mind complexis the Kshetragya-the knower of the field. Know the Para Prakriti to be theKshetragya of this field.Everything exists in this two-fold Prakriti:Sri Krishna says all beings and elements have their cause in this two-foldPrakriti. Therefore I am the one from whom this entire world comes; so too, I amthe one into whom everything resolves.The two fold prakriti includes all beings begining from Brahmaji the creatorto the smallest worm. All non-living things too come in the fold of this prakriti. Allthe lokas, all knowledge, all the celestial beings, the entire cosmos is borne of thistwo fold prakriti. One is of the the nature of Brahman and the other is the MayaShakti. This two fold prakriti is nothing but me alone. I am the cause for the projec-tion of this entire world. I am of the nature of Sat Chit Ananda, the Para Prakritiand I alone project this entire world through my Maya shakti the Apara Prakriti. Iam the one from which everything comes. I am the one into whom everythinggoes back. therefore there is nothing other than my self. Both the Prakritis arenothing but me alone. Please ascertain this truth.

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Vedanta Sandesh

A master of the tea ceremony in old Japan onceaccidentally slighted a soldier. He quickly apologized, butthe rather impetuous soldier demanded that the matter besettled in a sword duel. The tea master, who had noexperience with swords, asked the advice of a fellow Zenmaster who did possess such skill. As he was served byhis friend, the Zen swordsman could not help but noticehow the tea master performed his art with perfectconcentration and tranquility. "Tomorrow," the Zenswordsman said, "when you duel the soldier, hold yourweapon above your head, as if ready to strike, and facehim with the same concentration and tranquility with whichyou perform the tea ceremony." The next day, at theappointed time and place for the duel, the tea masterfollowed this advice. The soldier, readying himself to strike,stared for a long time into the fully attentive but calm faceof the tea master. Finally, the soldier lowered his sword,apologized for his arrogance, and left without a blow beingstruck.

Tea Combat

Wanderingin Himalayas

Dispassion

Excerpts fromthe

Travel Memoirsof

Param PoojyaSwami

TapovanjiMaharaj

Great indeed is the power of dispassion (vairagya). When vairagyadawns tenderness changes into hardness, weakness into strength andgrief into joy. It makes the impossible easily possible. But true vairagya isdifficult to attain, because desire and attachment spring from multifarioussources. Desire is Hydra-headed monster. Cut off one head and you willfind several taking its place. Overcome sexual desire and it is soon re-placed by the desire of wealth. Overcome that too, then the attachment tothe body shows itself with unprecedented strength. get over the attach-ment also, and then the desire for immortal fame call aloud like a Lionessfrom the caverns of a heart.

Even the wisest and the most learned are ensnared by the desirefor fame. Verily, desire for fame is the last infirmity of noble minds. It canbe overcome by only wise and heroic efforts. Very often common peopleare misled into taking this hankering after fame as the love of ones com-munity, of ones country or of religeon. He who engages himself in na-tional or religeous work to perpetuate his name is no true patriot or saint.People may pretend that the prosperity of their country and religeon is thesole objective, but their real objective may be self-aggrandizement. Inenglish there is a saying, Even the devil not knoweth the mind of man. theOmnicient alone knows the real motives of ones conduct. Desire is some-thing subtle and beyond the comprehension of the senses. Our surmisesbased on exernals are therefore liable to go wrong, and do often go wrong.But let us return to our subject.

True Vairagya is result of thought. The other kinds of vairagya, re-sulting from various other causes, can, at best, be only weak, temporaryand halting. Yudhisthiras vairagya was of the true type. Stricken with re-morse at the death of so many kinsmen and at the thought that he himselfwas the cause of such massacre and misery, his mind turned inward. Henow turned over the vanity of worldly things-state, riches, and relation-ships like father and son-over the heartless crimes committed for the sakeof such vain things, and over the great sorrows, man has to come to sufferin this world and the next as a result of thoughtless conduct.

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In the spring, the trees grow new leaves. They start to grow out from buds,at first they are tiny, and later grow bigger and bigger, and stay on the tree for thewhole summer. Some of them are chewed on by the hungry insects, some areblown off by winds. In the fall, the remaining ones change colors and begin to falloff, and tree remains as if without leaves for the whole winter. We see leavescome and go, we see them for some time, but dont see at other time. But do theydisappear completely? Do they die? To appear afresh in the spring, they shouldstay somewhere, arent they? Surely, all the time these leaves stay inherent intrees themselves! Sometimes they are manifested, and some time they are notseen. But they are always right here, not really going away, and not really coming.The tree supports them, while they are manifested, and while they areunmanifested, too. The tree, the support for the leaves, is the same tree, sometimeswith leaves, sometimes without. Thetree remains unchanged while leavessprout, grow, live and fall down. Knowingthe unchanging tree, there is no reasonto cry for dying leaves.The same way this creation existsall the time within the absolute pureConsciousness. It is not created, nor is itdestroyed. It just sometimes manifested tothe view for some time, and sometimeunmanifested. There is no destruction,there is no birth, it is always here. Sameway as the whole world exists, the jiva alsoexists all the time in the absolute pureConsciousness. It is not created and it isnot destroyed, it just manifested at some moment, and not manifest at another.There is nothing to be happy or unhappy about. All the time only that pure absoluteConsciousness is, manifested in so many different and amazing ways. The onesimple change of the point of view is the difference between a suffering jiva afraidof its own death and changeless blissful absolute Consciousness.Manifestations are many, the pure Consciousness stays the same andunchanging. Like gold stays always the same, although a goldsmith may put it inmany different shapes. Gold bracelet, gold necklace, gold ring, gold ornament -so many forms, but gold in all of them always stays the same. To see the gold, oneneeds to transcend its forms, not be fascinated by them. Then only he sees the

Vedanta Sandesh

AdhyatmicTeachingsofGuruVasishthatoSri Ramji

bySwaminiVidyananda

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same gold behind and through all these different shapes. The same way with thepure Consciousness - to see it, one need to transcend all various visible forms,drop all likes and dislikes toward various objects, people and situations, drop eventhe notion of the separate I, - all these notions draw our attention to forms. Thenonly the one sees the same pure unchanging reality behind and through all thesedifferent forms, shapes, names and arrangements.

All things are equally inhabited by intelligence, the self of all. The expressionall things, the world and I are used as a figure of speech for the ease ofcommunication, for only the infinite Consciousness, or Brahman, exists. As thereis no division between a bracelet and gold, and no division between leaves andtree, there is no division between the universe and the infinite Consciousness.This Consciousness alone is the universe; the universe with everything in it doesnot exists as some separate reality. All reality of the visible world is the realityborrowed from the pure Consciousness. And only this Consciousness really exists.That infinite Consciousness alone is the unenlightened appearance of this creation,this Consciousness is always the same before and after the creation, and duringits existence, it is the same always.

The creation exists in Brahman just as leaves exist in the tree, like variousornaments exist in gold, like a sprout exists in the seed, like liquidity and variouswater-forms exist in water, sweetness in milk and whiteness in snow. But inignorance the creation appears to be different from and independent of Brahman.And then only, in ignorance, appearance and disappearance of transient formsbecomes important, and may bring joy and sorrow, pain and attachment. Dealwith that ignorance and realize there is no division, no difference, no distinction.This Consciousness in indivisible and has no parts or limbs. In it the mountains,the ocean, the earth, the rivers, etc do not exist as such, but only as consciousness;hence there are no parts or limbs in consciousness.

There is not even a temporary or subtle river in the mirage - even so thereis in no sense a real world, but only pure Consciousness. Hence, world andcosmic consciousness are synonyms. Nothing has ever been created anywhereat any time; and nothing comes to an end either. The absolute Brahman is all, thesupreme peace, the unborn and eternal pure Consciousness.

As and when one turns away from the notions of I and the world, one isliberated - the notions I am this, and world is that are the only bondage here.They who know the infinite Consciousness as the nameless, indescribable, formlesssubstratum of the universe, gain victory over samsara. As the world of samsara isnon-existing, it is really easy as easily as one turns away from a non-existingbeautiful picture.

Vedanta Sandesh

You can't help getting older, but you don't have to get old.Old minds are like old horses; you must exercise them if youwish to keep them in working order.As I grow older, I pay less attention to what men say. I justwatch what they do.There is a fountain of youth: it is your mind, your talents, thecreativity you bring to your life and the lives of people you love.When you learn to tap this source, you will truly have defeatedage.Aging is not lost youth but a new stage of opportunity andstrength.Growing old is no more than a bad habit which a busy personhas no time to form.I think your whole life shows in your face and you should beproud of that.When grace is joined with wrinkles, it is adorable. There is anunspeakable dawn in happy old age.

Quotes

Once upon

a time ...

StorySectionOne of the very important personalities of Mahabharata, Karn ( the son of

Kunti-Surya and supposedly brother-like to Pandavas) who is fondly remem-bered as Daanveer Karn made lots of charity in form of jewels, money andlands. When he died and ascended to heaven, he got all that he gave in form ofcharity in multiples.

But, he didnt get food as he did not give food-charity. He starved for daysand finally asked the Yamaraj if he could get a chance to make for this defi-ciency. Yamaraj allowed him and granted a period of 14 days to go back to theearth and make for it. These 14 days were used by Karan to give numerousfood-charities and he also offered Shradh to his ancestors.

When he finally returned back to the heaven, there was plenty of foodavailable to him.

Thus, in Hindus, it is considered very auspicious to donate food in form ofShradh to poor, as whatever donated is supposed to reach directly to ones an-cestors. During these days and especially on the day of new moon it is believedthat the soul of the dead ones (Atmas), are permitted by Yamaraj to reach earthand receive the benefits of these rites from their children.

The Scriptures reveal that The soul never dies, it only transforms fromone external form (body) to another. Thus it is believed that in whatever form ourancestors exist, the charity during this time surely reaches them.

The sons performing the rites of Pitru Paksha are free of any Pitr doshand are eligible for Pitr lok. It lasts for a fortnight and the day to perform therituals depend on the Tithi, calculated according to the Hindu calendar.

In southern and western India, it falls in the Hindu lunar month ofBhadrapada (SeptemberOctober), beginning with the full moon day (Purnima)that occurs immediately after the Ganesh festival and ending with the new moonday known as Sarvapitri amavasya, Pitru Amavasya, Peddala Amavasya,Mahalaya amavasya or simply Mahalaya. Most years, the autumnal equinox fallswithin this period, i.e. the Sun transitions from the northern to the southern hemi-sphere during this period. In North India and Nepal, this period corresponds tothe dark fortnight of the month Ashvin, instead of Bhadrapada.

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The Legend of Pitru Paksha

Vedanta Sandesh

A five days Vedanta Camp prior to Sri Krishna Janmashtami was organized atVedanta Ashram, Indore from 31st Aug to 4th Sept 2015. Sadhakas from Mumbai, Lucknow& Ahmedabad participated. The subject matter of the two main discourses were: NatakdeepPrakarana of Panchadasi (Chap 10) by Poojya Guruji, and Avatara Rahasya by PoojyaSwamini Amitanandaji. P.Swamini Samatanandaji took Meditation & Chanting Classes,while P. Swamini Poornanandaji handled the daily puja department and also managed theKitchen. On the last day all the campers expressed their profound gratitude for all theprofound knowledge, camp arrangements & facilities in which even the minutest thingswere lovingly taken care of.

On 4th Sept, the Janmashtami day, first there was chanting of some select chaptersof Bhagwad Gita, followed by the Dakshina Program of the Camp. Later in the evening firstthere was an elaborate program of Vishnu Sahasranama Archana. More than 36 devoteessat in the Samashti Ritual. Later there was chanting of stotras, and finally at dot 12 the birthof Bhagwan Sri Krishna was celebrated with great fanfare & devotion. After Aarti & songs,devotees even swung the newly born in the nicely decorated jhula.

Poojya Swamini Poornanandaji conducted a week-long Gita Gyana Yagna at DuttaMandir at Jalgaon from 9th to 15th Sept. She conducted discourses on Gita Chapter 5 andKathopanishad 2-2 - both in Marathi. P. Swaminiji visits Jalgaon twice a year and has beentaking both Bhagwad Gita and Kathopanishad right from the beginning.

On 27th Sept was the last Sunday of the month, and thus was the day of the monthlyHanuman Chalisa Satsang. Even though it was the Anant Chaturdashi day - which is a bigfestive day at Indore, with huge processions & jhankis etc, yet nothing could stop thediehard bhaktas of Hanumanji. As usual the program began dot on time with lovely spiritedbhajans by the Das Bagichi Bhajan Mandali, this was followed by the chanting of HanumanChalisa by all. Poojya Guruji later talked on the first part of the 6th chaupayi - sankarsuvankesari nandan. Later there was aarti & prasad.

On 28th Sept, all the Ashram Mahatmas and many devotees joined in theSraddhanjali Program in the memory of Brahmaleen Swami Dayanandaji Maharaj, whowas a great Acharya of our parampara. There was talk and later bhandara for all.- 19 -

Vedanta Sandesh

Gita Chanting, Vishnu Saharanama Archana & Janma Celebrations - on 4th Sept at Ashram

Five days Vedanta Camp - by Poojya Guruji and all the Ashram Mahatmasat Vedanta Ashram, Indore - from 31st Aug to 4th Sept 2015

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Bhajans by devotees and Pravachan by Poojya Guruji - 27th Sept

by Poojya Swamini Poornanandaji at Dutta Mandir, Jalgaon - 9th to 15th Sept. Gita-5 and Katho 2-2

In memory of Brahmaleen Swami Dayanandaji - Ashram Mahatmas & devotees - on 28th Sept

Vedanta Sandesh

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Gita Gyana Yagna, Bhavnagar :A week-long Gita Gyana Yagna by P. Swamini Amitanandaji will be organized at

Ramdas Ashram, Bhavnagar from 25th to 31st Oct. Subs: Gita-8 /Kaivalya Upanishad.

Gita Gyana Yagna, Lucknow :A week-long Gita Gyana Yagna by P. Swamini Amitanandaji will be organized at

Hariom Mandir, Lal Bag, Lucknow from 4th to 10th Oct. Subs: Gita-8 /Kaivalya Upanishad.

Gita Gyana Yagna, Indore :A week-long Gita Gyana Yagna by Poojya Guruji Sri Swami Atmanandaji has

been planned to be organized at the Main Hall of Hindi Sahitya Samiti Sabhagruh, RNTMarg, Indore from 23rd to 29th Nov. Subs: Gita-3.Gita Gyana Yagna, Lucknow :

A week-long Gita Gyana Yagna by P. Swamini Samatanandaji will be organized atRamnaam Bank Community Hall, SBI Colony, Lucknow from 27th Nov to 3rd Dec. Subs:Gita-1 / Tattva Bodha.

Hanuman Chalisa Satsang, Indore :The Oct edition of the monthly Hanuman Chalisa Satsang will be organized on

the 25th Oct - the last Sunday of the month. All are invited.

Gita Gyana Yagna, Mumbai :A six days long Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will be

organized at Ramkrishna Math Campus in Khar, Mumbai from 7th to 12th Dec. Thesubject matter of the proposed discourses will be Gita-13 / Mundakopanishad 3-1.

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

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

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

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

Om Tat Sat