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Monthly eMagazine of the International Vedanta Mission

Year 21

Issue 2


Monthly eMagazine of the International Vedanta Mission Aug 2015 : Year 21 / Issue 2 Editor: Swamini Samatananda Saraswati

u fujks/s kks u pksRs ifÙk% u cU/kks u p lk/kd%A u eqe{q kk u eqfq Dr’psrs ~ bR;s"kk ijekFkZrZ rkAA (When non-duality is a matter of fact, then) There is ultimately no creation nor its dissolution. In reality there is no bondage & thus no sadhaka. The desire for liberation & the attainment of mukti too are all relative. (The realization that I am and always was Brahman alone is the ultimate truth). Amrutbindu Upanishad -10

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Section Index

1. 2. 4. 5. 6. 7. 7. 8. 9. 10. 11.

Message of P. Guruji Tattva Bodha Letter Gita Reflections Jivanmukta Yoga Vasistha Story Section VM News VM Activities Album VM Programs


5 6-7 9 10-11 13 14-15 17 18 19 20-21 23

from Poojya Guruji Swami Atmanandaji

Parikshya Lokan Mantra In the recently concluded Guru-Poornima Camp we discussed just one mantra of the Mundaka Upanishad, Parikshya Lokan... It is a great mantra, which provides all the necessary details of a student to start his so called journey to the Para Vidya - the direct realization of the timeless truth of the Self. The mantra says that the right student is one who has an open & an analytical mind. He/She sees & analyses all the possible achievements or possible experiences which can be got from our various intelligent & hard works. They don’t run blindly towards anything, just because someone is doing so in the world. Whether it is personal family, personal or social security, financial well-being, relationships or gratifications, comforts, respect, name-fame, whether it is working for the betterment of the society, country or the world at large, industry, agriculture or environment. All possible fruits of our actions - the mantra clearly says that while you may see many as important etc, but the fundamental thing is that all possible achievements & experiences were and are temporary, momentary. Nothing is permanent. All our achievements & experiences till now are just a matter of our memories, in reality they are all gone. Those moments came, elated us, gave us joys but this is also a truth that they are all gone, and the worst part is that even today we are a seeker, seeking for something more, or at times, craving for repitition of some old good moments. Inspite of all the hard work we continue to remain basically where we were earlier - a seeker. It is not that God had not been kind enough to fulfill our various wishes & dreams, but the onus lies with us. We just keep on dreaming & wishing momentary joys, and that is the real problem. We need to aim for the permanent. We need to be wiser. We need to grow up and become detached to everything impermanent. Detachment is obviously not dislike or running away from something. In fact replacing like with dislike doesn’t solve any problem, we still will keep on running now away from something, while earlier it was towards somethings. Likes or dislikes are borne out of the notion that something can give us either joy or sorrow. This is untrue. The truth is that first we impose positive importance in something 'then' run towards it, or we impose negative importance towards other things, then start to run away from those things. Our likes & dislikes are so very personal. So the Upanishad says that the wise ones see all this mind game and get detached form all this endless rat race. Whoever can first become free from this thoughtless & endless pursuits alone can first learn to see the world as it is. They alone learn to question everything, they alone objectively analyse deeply. They shall have both the time & disposition to go deep into things which were being taken for granted. They alone are ready for knowledge, and not the conditioned ones, who keep running thoughtlessly & blindly. Having got blessed with such a mind, one should aim to get direct knowledge, the aparokshanubhuti of the Self. For this the only way is to go to a teacher of this subject. A wise & enlightened master who accepts you as his disciple. One should keep aside all inhibitions & problems and just go to him. One should firmly believe that it is the teachings of a teacher which helps to bring about the necessary insight & awakening and not any subsequent effort or sadhana. If at all it is your personal effort or sadhana which brings moksha then the teacher becomes subservient & secondary, and this is not what the sruti is saying. One should aim for direct awakening at the feet of the teacher. THe mantra finally says that for this the teacher has to be a Shrotriya & Brahma-Nishtha. Shrotriya is one who is learned, who has studied the unique science of self-knowledge or Brahma-Gyana as revealed in the Upanishads. They are those super specialists who know how to use words in order to take us beyond words. Moreover the proof of their knowledge lies not in their capacity to attract crowds or masses, or write books, perform miracles etc, but simply in their own contentment. They are happy in every situation, neither the situation outside brings them any sorrow, nor even their own body or age. They are called Brahma-Nishtha. When a sincere student goes to such a teacher then they shall definitely get the direct knowledge.

Tattva Bodha Mumukshutvam Having discussed the six divine qualities which was the 3rd group of qualities as part of the main four-fold qualities known as ‘Sadhan Chatushtaya Sampatti’ we will now discuss upon the last quality of the four main ones. That is ‘Mumukshutvam’ which means an intense desire for liberation. This the ultimate goal for which all other sadhanas or means are adopted. All physical and mental preparation is done finally to achieve the goal of liberation. If this goal is not realized or seriously aspired for, then the very purpose of the earlier qualities is defeated. Let us see what the great master reveals in the understanding of the very foundation of the spiritual journey.

Q: What is Mumukshutvam ? It indicates a state of mind having an intense & clear cut desire that ‘May I be totally Free’. Mumukshutvam is an intense desire for liberationMoksho me bhuyaat. Mumukshtvam has to be separately mentioned because a person can have shamah, damah, etc., without being a mumukshu. And there can be a mumukshu without shamah, damah, & uparama, etc., but once the goal is clear then a person is ready to work upon cultivating all those qualities that help fulfill that goal. Desire like any other desire cannot be imposed: Mumukshutvam or the desire for liberation cannot be cultivated unlike the other qualifications of discrimination, dispassion, control of the sense organs & the mind. These can be brought about and strengthened by right understanding & practise. But the desire for liberation or any kind of desire for that matter cannot be commanded. One can be inspired by knoweldge but ultimately the conviction has to come from within. No desire can be commanded. Desire depends upon the disposition of a person and therefore naturally varies from person to person. Some people having experienced life are faced with questions like-What is the purpose of this life? What is death? Who is God and what is his nature etc. These questions occur only in

certain minds, not in every mind. Most of the people are more concerned about material gains, money, fame, travel, entertainment and the like. All our mental dispositions depend upon our knowledge and convictions about ourself and life in general. But our Rishis of yore have been the great scientists of life who have studied life very subtly & have prescribed a system of life that not only cultivates a pure & positive mind, but ultimately blesses us with a soil which at the end of the day sprouts various questions about life & it’s goal. This system is the Righteous way of life-living a life of Dharma. A Righteous life brings about desire for liberation: A life of righteousness is a life lived in tune with totality, in tune with the will of God. A righteous person does not see himself as an individual whose goal is ‘Me & Mine’ but he is a person who gains his identity as a part of God and who lives as an ambassador of God. He sees the entire creation as one family of God and therefore all his decisions, his desires, and services are in harmony with the welfare of one and all. His actions and responses to situations are dedicated to that which

Vedanta Sandesh

is right & not as his fancies. His actions excude a deliberate motivation, enthusiasm, alertness, creativity and integrity. A righteous person is a sensitive person, pure at heart, and quite free of individual likes and dislikes. He is free from the attachments to the fruits of action. His goals are discerned, he is clear about what he wants, and his entire energy is focused on the efforts he makes. The rest he leaves on the will of God. This attitude of righteous living or a life based on Dharma is a system that carves a mind free of personal likes and dislikes, it’s basic thrust is doing that which is right in a situation from the totality point of view. It is a system that helps one discover the blessings and limitations of action, bringing about a state of dispassion. Dynamic Involvement in action helps bring about a dedicated, focused and subtle mind . The fruits of actions being limited and momentary surely raise questions about what life is all about, it’s goal and how total unconditional fulfillment can be brought about? All in all a life of righteousness is a package to create a mind set that is best suitable for Self knowledge. The very first blessing of it being, bringing about an intense desire for liberation. Desire should be intense: Desire for Moksha should be intense & single pointed. An intense desire alone is the first step to realizing any goal be it worldly or spiritual. In worldly goals a person is motivated by money, fame, success, relationships etc. so a person has a very visible pushing factor, whereas the goal of Self knowledge is not featured by any material gains or ego satisfaction. In fact in this knowledge one gives up all sense of doership or enjoyership and the only motivating factor is a pure desire to know the truth. In such a case a lose desire will soon reflect complacency, lack of dedication, distraction, and even conflict of goals. Hence the desire here has to

be as intense as one’s worldly desires. The intensity should be like a man whose head has been held and pushed underwater and he is struggling to come out and get one breath of life. If one’s desire is intense then one starts organizing the body, the mind, the intellect & all other activities to suit the goal. Such intensity alone reflects an intense desire to be liberated and I will do anything that suports it. I will be ready to face any kind of challenges and will be ready to surrender at the will of my Guru to acquire this knowledge. What is Bondage? Technically speaking a spiritual amature may not always be able to identify his desire for liberation using such terminology as ‘I want moksha or liberation’ because the desire for liberation is a result of first experiencing bondage and realizing bondage is not easily identifiable by one’self. Instead what a person may simply realize is the futility of constant seeking of worldly achievements. A person may rise to a state of questioning the nature and the goal of his life. A person may come to wonder why even after achieving all kinds of material gains, after organizing life to the best of standards at the level of relationships, money & dignity one still feels the pangs of emptiness and the desire to seek something more that will give him a sense of fulfillment. Awakening at this level of examination of worldly life one seeks the exposure of the Scriptures and then comes to understand what really is bondage and what is liberation? One comes to see that bondage is basically a sense of lack within, which is born of ignorance and a wrong understanding of the Self & the world. Having identified the nature of bondage the desire for liberation which has surfaced superficially then turns into an intense desire for liberation.

Janmashtami Camp, Indore A five days Janmashtami Camp is being organized at Vedanta Ashram, Indore from 31st Aug to 5th Sept. Poojya Guruji will give talks on the 10th Chapter of Panchadasi. Poojya Swamini Amitanandaji will conduct classes on Avatara Rahasya Section of Bhagwad Gita. -7-

The Dark Candle A man had a little daughter, an only and much beloved child. He lived only for her, she was his life. So when she became ill and her illness resisted the efforts of the best obtainable physicians, he became like a man possessed, moving heaven and earth to bring about her restoration to health. His best efforts proved fruitless, however, and the child died. The father was totally irreconcilable. He became a bitter recluse, shutting himself away from his many friends, refusing every activity that might restore his poise and bring him back to his normal self. Then one night he had a dream. He was in heaven and witnessing a grand pageant of all the little child angels. They were marching in an apparently endless line past the Great White Throne. Every white-robed, angelic tot carried a candle. He noticed, however, that one child’s candle was not lit. Then he saw that the child with the dark candle was his own little girl. Rushing towards her, while the pageant faltered, he seized her in his arms, caressed her tenderly, and asked, “How is that your candle is the only one not lit?” “Father, they often relight it, but your tears always put it out again,” she said. Just then he awoke from from his dream. From that hour on he was no longer a recluse, but mingled freely and cheerfully with his former friends and associates. No longer would his little darling’s candle be extinguished by his useless tears.

Vedanta Sandesh

Karma to Yoga How can we convert our day to day Karma's into Karma-Yoga? - a question asked during the recent Camp. _______________________________ Hari om ! Yoga is thoughtful, deliberate & intelligent living. The opposite of Yoga is Bhoga, which is thoughtless, blind, ego-centric living.Yoga starts with a sense of deep-rooted



t h o u g h t f u l , deliberate & intelligent living. The opposite of Yoga is Bhoga, which is thoughtless, blind, ego-centric living.Yoga starts with a sense of deep-rooted fulfillment & sense of security; while Bhoga begins with a presumption of intrinsic lack & insecurity.

fulfillment & sense of security; while Bhoga begins with a presumption of intrinsic lack & insecurity. A Yogi can therefore dare to live a selfless & caring life for the wellbeing of all, while a Bhogi lives & thinks only for self-fulfillment & security for themselves & their families. Changing our living to the former kind is basically living the Yogic way. Bhagwad Gita defines Yoga as 'Samattvam', equanimity in all the possible ups & downs. It is thoughtful & deliberate living. Successes & failures shall come & go, so we need to learn to be not only aware & ready for all this but even see beyond. Realize what is the truth of life and aim for that. Yogi lives a connected life, connected with convictions of what is the truth. Everything is secondary. His or her priority is not some external achivement etc but the real challenge is the retention of equaminity in all situations. His continued awareness of what in his understanding is the truth. When in the field of Karma we are continuosly aware that my life as an individual is momentary, that my identity of myself being an individual is not my truth, we are rather instruemnts of God in this world, when while experiencing any moment of life, we are aware that like any situation every 'Karma-phala' is a gift from God, and what we do is our offering to God, then such a person endowed with such a Prasadbuddhi & Ishwar-Arpan Buddhi is called a Karma-Yogi. Karma-Yogi is thus always connected - in his or her 'awareness' with God. While theoritically we are always connected with God, but we may not be aware of this fact. Yoga is awareful

- PoojyaGuruji

connectivity. Karma-Yoga cleanses the mind of all impurities and our increasing thoughtfulness helps us go deeper into the teachings of our shastras to realize the truth of life. Love & om, Swami Atmananda



Tadviddhi pranipatena pariprashnena sevaya...

Swamini Samatananda

In this famous sloka of Gita Chapter 4 Sri Krishna indicates that all actions ultimately resolve in knowledge. All disciplines practised and all actions performed with an attitude of yagya are a means to purify the mind. They are not an end in themselves. A purified mind fascilitates gaining of knowledge. But all sadhanas, all disciplines and righteous actions only go this far and no further. Once the role of purifying the mind through righteous actions and devotional practises has been accomplished then the role of these means is over. The aspirant must then leave all disciplines and action to know the truth. Knowledge alone is superior. Once a student aspires for knowledge then how this knowledge is accomplished, how a disciple approaches his Teacher and how he wins the heart of his teacher to invoke the blessings of this knowledge, this has been explained in the following sloka. This knowledge is a communication from one heart to another. It is not a modern day concept where a proffesor is quite detached from the student, who comes and gives a lecture to equally detached students and then goes away without any personal connection between each other. This sloka gives us a few points to be noted, practising which, one helps open the doors of knowledge. The propriety of the teacher & the student is all that really matters in this give & take of knowledge. Sri Krishna, says O Arjuna! please understand how this kowledge is gained and by what means it is gained. He mentions three things as a secondary means to attaining this knowledge: Pranipaten: By doing ‘Namaskara’. Pranipat literaly means ‘falling down properly’. It is not a physical excercise but rather a gesture of showing respect and surrender with the right attitude. There are different ways of doing namaskar, but the one mentioned in the scriptures as a sincere gesture of salutation is called ‘ashtanga namaskar’-a namaskar in which all the eight limbs-the head, chest, trunk, hands, knees, feet, the mind, and one’s words-touch the ground. To touch your mind to the ground indicates that what you do with your body is to be backed by an attitude of feeling or respect. Pranipat firstly involves finding a teacher, which means if one is sincere he will do his best to find a Vedanta Sandesh

teacher who is authentic. Having found an authentic teacher, one approaches the teacher and salutes him or her. Prostration implies a certain surrender on one’s part. There is a sincere desire to learn and therefore the approach towards the teacher is with an attitude of surrender. There is a strong desire to learn and hence all ego has been dropped. The disciple is now available with an open mind to do all that the teacher suggests. Pariprashnena: By asking questions.

Prostration implies a surrender on one’s part. There is a sincere desire to learn and therefore the approach towards the teacher is with an attitude of surrender. There is a strong desire to learn and hence all ego has been dropped.

The second means for gaining knowledge mentioned in this sloka is ‘pariprashnena’ i.e. proper questioning-asking appropriate questions at the right time and questions which are in context with subjective knowledge. These questions are not inspired by any kind of ego fulfillment thereby wasting the teacher’s time, but are inspired by sincere curiosity to understand that which is the truth. These questions are like-What is bondage? What is liberation? What is life and death? What is Moksha and how one can attain moksha etc. Sevaya: By serving the teacher. The journey of knowledge at the feet of the Master does not begin straight away with knowledge been given as it is given in schools and colleges. It begins with the building up of a bond between the student & teacher & the best medium for this is serving the teacher. The student who has a devotional love for his teacher lovingly casts off all his individual likes, dislikes & his comforts and dedicates himself to serving the teacher and the ashram, the place of learning. This medium of service helps the teacher and student to know each other in an intimate manner and also creates a foundation of mutual love, faith and understanding opening the doors of Self-knowledge. Having successfully imbibed these three qualities a student is ready to gain the knowledge of the Truth by the teacher. Here the Scriptures also mention that only when a teacher is Tattvadarshi i.e. one who has a clear vision of the truth. A teacher who as per the scriptures revels in this knowledge and also has the art of communicating gives this knowledge to a student. - 11 -

Right & Wrong When I was in elementary school, I got into a major argument with a boy in my class. I have forgotten what the argument was about, but I have never forgotten the lesson I learned that day. I was convinced that “I” was right and “he” was wrong – and he was just as convinced that “I” was wrong and “he” was right. The teacher decided to teach us a very important lesson. She brought us up to the front of the class and placed him on one side of her desk and me on the other. In the middle of her desk was a large, round object. I could clearly see that it was black. She asked the boy what color the object was. “White,” he answered. I couldn’t believe he said the object was white, when it was obviously black! Another argument started between my classmate and me, this time about the color of the object. The teacher told me to go stand where the boy was standing and told him to come stand where I had been. We changed places, and now she asked me what the color of the object was. I had to answer, “White.” It was an object with two differently colored sides, and from his viewpoint it was white. Only from my side it was black. Sometimes we need to look at the problem from the other person’s view in order to truly understand his/her perspective.

Vedanta Sandesh

Wandering in Himalayas Badrinath


37 Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

A mile to the north of the Badri Temple there is a famous rock called Gaudapadasila. This rather small, smooth & beautiful rock on the left bank of the Alaknanda is said to have been the favourite seat of Rishi Gaudapada, disciple of Suka. It is well known that Vyasa and Sankara wrote their important books at Badrikashram. Similarly, it is said that Gaudapada composed his Karikas (glossess) on the Mandukya Upanishad while sitting on this rock. There is a tradition that Sri Sankara actually met gaudapada here and Gaudapada then entrusted his Mandukya Karikas to Sankara in order that Sankara might write a commentary explaining Gaudapada’s views. Retracting the Steps of Great Sages Fifteen or sixteen miles beyond Badrinath is the holy place Swargarohini. It was from here that the great Yudhishthira, moving forward on his last journey without retracing his steps or looking back-as his wife and brothers dropped down dead behind him one by one-was taken to Heaven by Indra’s charioteer, Matali. Once, towards the begining of July, when I was staying at Badrinath, I followed this route up into the mountains. Partly my love of nature’s beauty and partly my faith in and devotion to great souls induces me to go out on this adventure. The way to Swargarohini goes up along the valley to the west of Narayana Parvat. Starting from the Badri Temple and travelling three miles to the North along the bank of the Alaknanda over an extensive plain one reaches a village called Mana. The village is now the home of the uneducated farmers and merchants, but there is evidence to prove that it was once inhabited by different Holy Rishis. In the neighbourhood are found the caves of Vyasa, where Maharshi Badarayan (who was an incarnation of Vishnu) resided; the cave of Ganesha, where Vyasa invoked God Ganesha for the composition of works like the Mahabharata, and the cave of Muchukunda, where King Muchukunda passed his last days in accordance with Krishna’s advice.

- 13 -

by Swamini Vidyananda

31 Adhyatmic Teachings of Guru Vasishtha to Sri Ramji

What do we consider as unreal? The unreal is that which has no independent existence. All gold ornaments and clay pots exist because of gold and clay, respectively. But gold and clay can exist even without the various shapes and sizes of ornaments and pots. Before the pots, bricks and clay dolls were made, clay existed, and after they will be destroyed or made into another shapes, clay alone will remain. The existence of clay is independent of the presence or absence of the clay shapes. Same way, Truth is independent of the presence or the absence of any objects. It existed before creation and will exist even after the dissolution of creation. It ever exists, and never changes. All else exists because of It. Time and space may seem to be very real and existing in our day-to-day life. Yet, in the Story of Lila, Vasishtha shows many times them to be just notions and concepts. These concepts are much more subtle than material objects. It is easy to notice the transiency of physical objects, but existence of time and space is commonly taken for granted. Yet, the Truth is more subtle than even time and space. From the total point of view, time and space are also changing objects. In our world, time already is, and space is, and we know about them. But for them to be, and for us to know it, existence should be already here, and consciousness should also be already here. Existence as Sat and consciousness as Cit precede time and space. Once there was a king on earth called Padma, and his queen was called Lila. They both were perfect in every respect, and they lived an ideal life. They loved each other dearly, and once Lila thought “I shall strive now to obtain a boon from the gods that my king’s jiva does not leave our palace, if he is to die before me. I shall be happy to live in it in the knowledge that he is always with me”. And so she started to propitiate the goddess Sarasvati immediately. She was successful and Sarasvati granted her two boons - 1. her husband’s jiva would remain in the palace and 2. Sarasvati would come any time Lila prayed for her. After some time, the king Padma was mortally wounded on the battlefield and died. Lila covered his body with flowers and sat nearby. Soon, she wanted to know where her husband is now, and so she began meditating. She saw the king once again, on a throne, surrounded by many kings who adored him, by many sages and holy men, by women, ministers and counselors, and armed forces, and many members of the court. After returning to the room with the dead body of her husband, she was puzzled to see all these people in two places in the same time. So, she summoned Sarasvati and asked her to explain this strange phenomena. Sarasvati narrated to her a story of Vasishtha and Arundhati (other ones from these of legendary fame). She told Lila, that Vasishtha once desired to be a king, and his wife Arundhati Vedanta Sandesh

Knowledge alone Liberates

asked Sarasvati for a boon similar to Lila’s - her husband’s jiva should not leave the small house they lived in. And so, after he died, he did not leave the hut. Because of his old desires, he became a king, and it is the same holy man who was Lila’s husband, the king! And Lila herself is the same Arundhati who was his wife. And only eight days have passed since Vasishtha died. The whole kingdom of the king Padma and his wife Lila, and all the neighbouring kingdoms for which the king Padma battled, were situated in the old hut of the wise Vasishtha. And their whole long life together took place in just eight days since the death of the wise Vasishtha... Sarasvati explained to Lila, that just as space does not have a fixed span, time does not have a fixed span either. Just as the world and its creation are m e r e appearances, a moment and an epoch are also imaginary, not real. In the twinkling of an eye the jiva undergoes the illusion of the d e a t h experience, forgets what happened before that, and in the i n f i n i t e consciousness thinks “I am this” etc., and “I am his son, I am so many years old”, etc. There is no essential difference between the experiences of htis world and those of another - all this being the thought-forms in the infinite consciousness. They are like two waves in the same ocean. Since these worlds were never created, they will never cease to be - such is the law. Their real nature is consciousness. Even as in a dream there is birth, death and relationship all in a very short time, and even as a lover feels that a single night without his beloved is an epoch, the jiva thinks of experienced and non-experienced objects in the twinkling of an eye. And, immediately thereafter, he imagines those things (the world) to be real. Even those things which he had not experienced nor seen present themselves before him as in a dream. This world and this creation is nothing but memory, dream - distance, measures of time like a moment and an age, all these are hallucinations. To know this absolute Truth as my own true nature is the very goal of human existence. Knowing this Truth, man becomes immortal, fearless, and totally free. By following the principles of truth in our daily life, we become fit for gaining absolute Truth. -7-

Quotes Disappointment can come only to those who make appointment with the future. The tragedy of human history is decreasing happiness in the midst of increasing comforts. It is sure to be dark if you close your eyes. Not to do what you feel like doing is freedom. To be angry is to revenge the faults of others on ourselves. A successful man is one who can build a firm foundation with the bricks that others throw at him. He who submits to discipline is a disciple. If I rest, I rust. Sin is never in action, it is always in reaction. Moksha is not freedom ‘From’ action but freedom ‘In’ action.

Vedanta Sandesh

Sage Ved Vyasa Story Section n o p u e c On e ... m a ti

The life history of Ved Vyas is an interesting one. The author of the great epic Mahabharata, Ved Vyas was the first and greatest acharya of Sanatan Dharma. He is responsible for classifying the four Vedas, wrote the 18 Puranas and recited the great Mahabharata. In fact, the Mahabharata is often called as the fifth Veda. The most important and the most glorified section is the Bhagwad Gita, the lesson recited to Arjuna by Lord Krishna on the battlefield. Apart from the Mahabharata, he also wrote the Brahmasootra, one of his shortest theologies on Hindu philosophy. It is said that Ved Vyas is immortal and he never died. He is also known as Krishna Dvaipayana. Around some 5000 years ago, he was born in Damauli of Tanahi district, which is now in Nepal. The ancient cave that he wrote Mahabharata in still exists in Nepal. His father was Parashar Rishi, a sage and his mother was Satyavati. He taught the Vedas to his pupils with ardent devotion and dedication. It is said that Mahabharata is the 18th Puran that was written by Ved Vyas. He fathered four famous sons, Pandu, Dhritarashtra, Vidur and Sukhdev. Ved Vyas received knowledge from great sages like Vasudeva and Sanakadik. He described that the most important goal in one’s life is to attain Narayana or the Divine Supreme. Major Work Mahabharata: There is a cameo of Ved Vyasa himself in Mahabharata. He is considered as a part-incarnation of Lord Vishnu. It is said that he came to the earth in Dwaparyuga to put all the Vedic knowledge in this universe in the form of written words and make it available to everyone. Before Ved Vyasa the Vedic knowledge only existed in the form of spoken words. He was the grandfather to Pandavas and Kauravas. He is called Ved Vyasa because he had split the original version of Vedas into four parts; Ved Vyasa literally means ‘the splitter of Vedas’. It was because Ved Vyasa had split the Vedas that it became easy for people to understand it. This is how the divine knowledge was made available to everyone. It is said that Ved Vyasa asked Lord Ganesha himself to help him in compilation of Mahabharata. But Ganesha had put one condition on him; he said that he will write Mahabharata for him if only he will narrate it to him without a single pause. To supersede this condition, Vyasa put another condition on him asking him to understand the verses even before he has recited them. This is how Mahabharata was written, Ved Vyasa narrated all the Upanishads and 18 Puranas continuously to Lord Ganesha. - 17 -

Wfeboub!Njttjpo ' Wfeboub!Btisbn Ofxt

Vedanta Sandesh

Ibovnbo!Dibmjtb!Tbutboh!.!Kvmz!3126; A July edition of the monthly Hanuman Chalisa Satsang was organized at Vedanta Ashram on the 26th July - the last Sunday of the month. This time apart from all the regular devotees we also had the Campers of the Vedanta Camp which was about to start from the next day. A full house. We all lstened to various spirited & lovely bhajans and then chanted the Chalisa. This was followed by an hour long inspiring pravachan of Poojya Guruji. Poojya Guruji continued with the explanation of the 4th & 5th chaupayi, and told that these chaupayis which describe the form of Hanumanji facilitate visualization - before upasana. Upasana is a kind of meditation which inspires & motivates us and we finally are blessed with a secure, selfless, inspired & sattwic mind. Blessed & loving. Goswamiji reveals the form of Hanumanji as the one with a golden color - and not painted in sindoori color as we see in various temples. He is looking very smart, curly hairs & ear-rings. The significance of every thing was revealed in a detailed way. Later there was Aarti & prasad.

Hvsv!Qppsojnb!Dbnq-!Joepsf; A five days Vedanta (Guru-Poornima) Camp was organized at Vedanta Ashram from 27th to 31st July. The rains were in full swing in the entire Malwa region, with Ujjain flooded. However no one can ever stop the devoted, so most of the devotees managed to come. The biggest group was from Lucknow. It was a nice sincere group who had come just for the camp. Poojya Guruji took nine classes explaining just one mantra of the Mundaka Upanishad - the famous Parikshya Lokan... It was very enlightening for all. The mantra showed the entire pre-requisites of a student of Self-Knowledge. Later there was a discussion session, in which every one shared their perceptions. In the afternoon after lunch there was the chanting session, in which Swamini Samatanandaji taught Dakshinamurthy Stotram to everyone. Later after tea, Swamini Amitanandaji gave talks on the Manisha Panchakam. Everyone then did the Aarti and then had an hour for physical exercises - games, walk etc. After dinner there was another hour-long Satsang & Bhajans. The day started with Meditation and some devotee did Rudrabhisheka everyday under the guidance of Swamini Poornanandaji. On the last day everyone shared their experiences and it was great to see everyone going from here very enlightened & blessed.

Hvsv!Qppsojnb!Dfmfcsbujpot; This year Guru Poornima was on the 31st July. A lovely altar was setup in the Satsang Hall with the pictures of various teachers of our tradition. Poojya Guruji did the Puja of all the teachers, and later Sh Shekhar & Smt Asha Kahnna of Lucknow did the Paduka Puja in the presence of Poojya Guruji - on behalf of everyone. Later everyone offered their respects and after a short pravachan everyone took prasad.

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Btisbn0Njttjpo!Bdujwjujft!.!!!!!!!!! Ibovnbo!Dibmjtb!Tbutboh!.!Kvmz!3126 By Poojya Guruji Sri Swami Atmanandaji - on 26th July 2015 at Vedanta Ashram, Indore

Wfeboub!)Hvsv.Qppsojnb*!Dbnq-!Joepsf By All Ashram Mahatmas - Poojya Guruji Sri Swami Atmanandaji / P.Swamini Amitanandaji / P.Swamini Samatanandaji and P.Swamini Poornanandaji - at Vedanta Ashram. From 27th to 31st July 2015

Vedanta Sandesh

!!!!!!!!!!!!!!!!!!!.!jo!Qjdt;!Kvmz!3126 Wfeboub!)Hvsv.Qppsojnb*!Dbnq!)dpoue*

Hvsv.Qppsojnb!Dfmfcsbujpot!.!Joepsf Celebrated at Vedanta Ashram on 31st July 2015 Paduka-Puja done by Sh Shekhar & Smt Asha Khanna - of Lucknow

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The Great Sadhana Worshipful Homage! To the eternal, all pervading Supreme Reality Beginingless and endless Within and without Above and below and all around. To that Divine Consciousness Dormant in the stone and mineral, Breathing, barely sentient, in plants and grasses. Dynamic, active, mobile in animals, But gloriously aware in you; the highest manifestation, as purposeful, rational intelligence, To that divine perfection we bow. May its grace transform you, Its pure divinity shine through you As all that is sublime, auspicious, beautiful and true. And thus fufill God’s plan. This is Gurudev’s wish for each and everyone of you.

Vedanta Sandesh

Savan Utsav - 8th Aug, Indore : A Savan Utsav will be organized at the Vedanta Ashram on the evening of 8th Aug, the birthday of Poojya Swamini Amitanandaji. Shivji will be kept on Jhula and savan songs will be sung by devotees. They will also prepare Savan recipes.

Hanuman Chalisa Satsang - Aug’15, Indore : The last Sunday in Aug falls on the 30th. This HC Satsang will be organized at Vedanta Ashram from 6.30 PM onwards. There will be Bhajans by Dass Bagichi Bhakt Mandal, followed by chanting of Hanuman Chalisa and then there will be an hour long pravachan of Poojya Guruji on Hanuman Chalisa.

Janmashtami Camp, Indore : A five days Janmashtami Camp will be organized at Vedanta Ashram, Indore from 31st Aug to 4th Sept Sept. For five days Poojya Guruji will talk on Natakdeep Prakarana of Panchadasi. Poojya Swamini Amitanandaji will conduct classes on Avatara Rahasya Shlokas of Bhagwad Gita - Chap-4. Sri Krishna Janmashtami will be celebrated on the 5th Sept - by all ashramites & campers.

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, 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.

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VedantaSandesh Aug2015  

Aug 2015 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission, containing inspiring and enlightening art...

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