Page 1

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 23

Issue 2

Aug 2017

Janmashtami Greeetings


V edanta Sandes h

Cover Page

This month our cover page is dedicated to Sri Krishna Janmashtami, which falls this year on the 14th/15th Aug. Janmashtami (Vaishnav) falls on the Ashtami tithi in the Krishna Paksha of the month of Bhadrapada. This year it is said to be the 5244th Birth Anniversary of Lord Krishna. Birth of the unborn itself is a very thought-provoking word. Obviously the implication of the word birth cannot mean, that something non-existent came into existence, it implies that something which was already existing but was in an unmanifest state manifested in a realm which is perceptible to our sense organs. He was earlier in a state which was not in the domain of our sense-organs. Manifestation of the infinite as a finite has so many messages & lessons for us. One, it implies that the meaning of infinitude is not as we appreciate it to be. We see a unique & beautiful form and conclude that coming & going of the form, as well as limitations of that form in time & space, alone is finitude. However, the lesson is that infinitude is not discerned by taking the form alone as the real divinity, but motivates us to turn our attention to 'that' which which was earlier unmanifest and has because of his amazing powers can manifest. That obviously negates all our notions of the form alone to be the reality. No wonder Lord Krishna says in the Gita that both my Birth & also various Karmas are worthy of great meditation. One who knows the secret of these both shall also be free from transmigration. Jai Sri Krishna.

2


CONTENTS

V edanta Sandes h

Vedanta Sandesh August 2017

1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-14

4.

Letter 15-16

5.

Gita Reflections 17-21

6.

We Must 22-28

7.

Jivanmukta 29-30

8.

Story Section 31-34

9.

Mission / Ashram News

7-8

35-48

10.

Forthcoming Progs 49

11.

Links 50 3


Monthly eMagazine of the International Vedanta Mission Aug 2017 : Year 23 / Issue 2

Published by

International Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / vmission@gmail.com

Editor:

V edanta Sandes h

Swamini Samatananda Saraswati

4


ukuksikf/ko'kknso tkfro.kkZJekn;%A vkReU;kjksfirkLrks;s jlo.kkZfn&Hksnor~AA

Just as flavour, colour etc. are superimposed on wa-

ter, even when it has nothing to do with it; so also conditionings such as caste, colour and position are just superimposed upon the Atman. Atma Bodha - 11


V edanta Sandes h

6


Message from Poojya Guruji

India at Crossroads India is at the crossroads of making history. Politically, a situation has been created, after thousands of years, when the Chief Executive - the PM, the Constitutional Head - the President, and also the Chairpersons of both the Houses of Parliament are those who draw inspiration from the cultural & spiritual lore & ethos of the country. They are people for whom the nation comes first. This is a historical development, and result of the following of the true principles of the Hinduism, which is magnanimity and well-being of all.

V edanta Sandes h

Earlier also there were ethically both good and bad people ruling the country and its various parts at different points of time, but rarely they drew inspiration from the magnanimous philosophy of the Upanishads. Not that this spiritual tradition and its followers died, but they were certainly not there in the ruling lot, and thus translation of these magnanimous values never got a chance to manifest at the macro level by the ruling elite. When the true magnanimity as per the Vedic lore is not there, obviously in its place those values which are motivated by fragmentary & sectarian concerns rule the roost. Many times such rulers also tried to do good in their own ways, but obviously the difference is visible for the world & the posterity to see. Good intentions alone are not enough, what is more important is the right & valid philosophy of life, wherein, the finite or more specifically the individuality, is seen as an expression of the the infinite. Broadly speaking all

7


the philosophies can be divided into two categories, one, where the individual is a separate entity from the world, its people and also its creator, and two, the individual is an expression of the infinite. The latter is the philosophy of non-duality as revealed in the Vedanta. Not only one’s own individuality, but also the individuality of everyone - humans or other beings. When it is just ‘one’ which is expressing as many, then obviously there is love for all. The prayers for the well-being of all is not a matter of convenience, but is an expression of deeper vision & fact. It is this philosophy which makes the real difference. The thoughts & actions of all the people who can appreciate this subtle vision & fact, emanate from a state of love & fulfillment, and not their for ego-fulfillment and other sectarian considerations. The consequence of such fragmentary philosophy is basically for either the fulfillment of the individuals, or assure the security & continuity of their ‘own’ people. Such a perception divides the society & the world and a divided society can never exude the best of fragrance. Vedic philosophy stands apart by revealing that every manifestation is ‘my’ manifestation. True magnanimity is the consequence of such a philosophy.

V edanta Sandes h

All the woes of the world are result of petty perceptions of its rulers. Whether it were the earlier wars & world wars, or present day conflicts behind all such frictions is the existence of fragmentary perceptions. Philosophy thus is not a past time of few intellectuals, but right philosophy is something which directly affects our day to day life and also this planet on the whole. It is also a fact that every faithful believer is not aware of the philosophical dimension of their tradition, simply because the vision of the world & all its individuals is something very subtle, and only rare few truly appreciate its significance. However, we hope for the best, and the present dispensation make the best of this opportunity and not only work for the well-being of all our countrymen but exude its fragrance at the world stage too. Everyone desperately needs to taste the elixir of the philosophy of non-duality. If this opportunity is lost then it will indeed be a great loss, and we do not know when we shall get this opportunity again.

8


TATTVA BODHA

Evolution from the Sattva Guna

Swamini Samatananda


Tattva Bodha I

n the previous section we studied about

the evolution of the Five elements from the subtle to the gross. These five elements form the material cause of the creation. It was also revealed that the five elements also constitute the three Gunas namely the Sattva, Rajas and Tamas.

The Acharya now goes on to reveal that from these five

subtle elements are formed the five sense organs of knowledge. These five sense organs are part of the Subtle body. It is important to understand that the five sense organs of knowledge are not the physical parts that we see as our eyes, ears etc, What we can percieve physically are like the house of the organs of knowledge. The actual sense organ is the subtle pottential or faculty with whose blessing we are actually able to see and hear. The sense organs are born of the five elements and as we now know that each element is constituted with the three gunas. In that case we now need to see which sense organ of knowledge is born of which element and which guna. Shankaracharyaji says that out of the Sattvik aspect of each element each gyanendriya is born.

Among these five great elements, out of the

sattvic aspect of space, the organ of hearing-the Ear is evolved. The space produces the ears V edanta Sandes h

and not any other sense organ because sound

10


Tattva Bodha is the unique property of space and it is only the faculty of the ears which recognizes sound. Hence the ear is evolved of the element of Space. In that case which ever element is born of which ever element the sense organ percieves the special property of that particular element as their very existence depends upon the existence of these elements.

,rs"kka iaprÙokuka e/;s vkdk’kL; lkfÙod va’kkr~ Jks=sfUnz;a lEHkwre~A

From among these five great elements, out of the Satvic aspect of Akasa, is evolved the ear, the organs of ‘hearing’.

ok;ks% lkfÙodka’kkÙofxfUnz;a lEHkwre~A

From the Satvic aspect of Vayu (air), is evolved the Skin, the organ of touch.

vXus% lkfÙodka’kkPp{kqfjfUnz;a lEHkwre~A

From the Satvic aspect of Fire, is formed the Eye.

tyL; lkfÙodka’kknzlussfUnz;a lEHkwre~A

From the Sattvic aspect of Water, is formed the tongue, the

organ of taste.

i`fFkO;ka lkfÙodka’kkr~ ?kzk.ksfUnz;a lEHkwre~A V edanta Sandes h

From the Sattvic aspect of Earth, is formed the organ of smell.

11


Tattva Bodha

Likewise from the Sattvik aspect of air the organ of

Touch is evolved. This sense organ recognises the property of Vayu which is ‘Touch’ and which is also the special additional property of Vayu.

From the Sattvik aspect of Fire is evolved the organ of

sight the Eyes. We can see that Agni now has three properties-Sound, Touch and Form. Of which Sound and Touch are the properties of Aakash and Vayu and so the special property of Agni is form and colour. This property is percieved by the Eyes.

From the Sattvik aspect of Water the sense organ of

taste is born. It is the Tongue. It recognizes taste.

From the Sattvik aspect of earth is born the faculty of

smell, the Nose. The Nose recognizes gandha i.e. smell.

Thus the organs of the sense of knowledge are evolved

out of the Sattvik aspect of the individual five elements. Knowledge is an effect of Sattva Guna and as these organs are made up of the Sattvik aspect they are the sense organs of

V edanta Sandes h

knowledge.

12


Mail from Poojya Guruji The Next Step Hari om ! I am happy to know that you have been regularly doing your daily prayers, including the prescribed japa and meditation, and now you wish to know that what is the next step for your spiritual unfoldment. The very fact that you have been regularly & religiously doing your prescribed sadhanas obviously shows that you are not only enjoying it, but also find it inspiring and invigorating. Devotion unto God is all about bringing about such a mind. The ritual part or the physical part of any prayer (like sitting in a particular place & time in a particular way, chanting, puja, offering flowers, incense, aarti etc) is just a help or facilitator to discover a lovely positive mind. This alone matters and in fact is the real goal. You need to discover a mind, which is peaceful & feeling blessed. Once you have discovered such a mind, and can ‘be’ in such a state even for a short time, then the next logical step is to try to retain that beautiful mind at other times & places. From controlled & favorable conditions, to uncontrolled and even unfavorable conditions. So the next step, is to incorporate your love for God at all other times V edanta Sandes h

of the day. You may not be doing prayers is the earlier sense of the term, but nevertheless you are in a prayerful mood all the time. The

13


best & easiest way to do this is to change your identity. Take yourself as an instrument, a messenger of God. Change your very perception and also identity - from an isolated, limited & fragile individual to a person who is a representative of an extremely powerful, intelligent divinity. It is this benevolent God, who has created you and me, and also the stage of our lives and then at an opportune time & place, he has sent us here. So we are indeed HIS messengers, you can even take yourself as a child of God, regarding whom we say prayers like - you are my father, mother, friend etc. So why not change your very identity so that in your heart of hearts you are ever connected to God, so intimately. It is this perception which changes our identity. So changing of the identity from an unconnected, isolated & limited ‘individual’ to an ever connected one with the ultimate power & source, is the next step in your spiritual sadhana. This step is of very far reaching consequence, it is devotion of a very high order, because it is reveling in devotion unto God at all times. Convert your daily prayers session into a kind of charging session, and thereafter remain connected with God. Try, and let me know your experiences. Love & om,

V edanta Sandes h

Swami Atmananda

14


Gita Reflections

V edanta Sandes h

e;k rrfene~ loZe~ txnO;DrewfrukA eRLFkkfu loZ Hkwrkfu u pkga rs"kOofLFkr%AA (Gita 9/4) 15 15


Mayaa Tatamidam Sarvam (e;k rrfene~~ loZe)~

Swamini Samatananda

I pervade this entire creation in my unmanifest form. Everything that exists, depends upon me, V edanta Sandes h

but I am not dependent on anything whatsoever.

16 16


Gita Reflections

I

V edanta Sandes h

n the 9th Chapter of the Gita Bhagwan Sri Krishna says - Maya tatam idam sarvam jagat avyakt moortina meaning, ‘I pervade this entire creation in my unmanifest state’. Avyakt Murtina is a realm of existence which is not available for objectification by our sense organs. That which is beyond objectification means that we require our Gyana-Chakshu for its appreciation. As the subtlety on an object increases so also does its pervasiveness. Being subtlest God is all pervasive. When the Lord says by Me the entire creation is pervaded it points to the Nirakara Ishwara. Ishwara, who is of the nature of Sat Chit Ananda, and also weilds his creative shakti of Maya. Maya Upahit Chaitanya. He is the very cause of creation, he existed even before time & space, and thus is not limited by them. Seeing God as the foundation, the author and creator of everything that exists, is the message revealed in this very lovely sloka from Gita Chapter Nine. Bhagwan says that I am not seperate from the creation, don’t take me as the one who is seated in heaven watching you. The planets, the stars, the waters, the animals, the birds & all mankind, all are borne out of me, and thus are pervaded by Me alone. I alone am the unmanifest which is the substratum of all manifestations. This sloka reveals an amazing truth of the world. The message herein brings about a paradigm shift in one’s life. One wonders where from all the creation began, how is it sustained and where does it all go. This is the most amazing and wonderous truth of the world which all human beings must aim to know and interestingly only a human being is potent enough to even know it. Appreciating the unmanifest form of Bhagwan, we also need to see how this appreciation can be brought about. The journey begins with faithful devotion towards God by having an Ishta

17 17


Gita Reflections

V edanta Sandes h

Devata - a personalised God. A personal relationship with God is the best means to invoke and deepen the bond of love with God, bring about fearlessness and a stress free mind. An amateur person comes to worship many Gods out of fear. The fact is that each person is inspired by a Devata, be it Hanumanji or Sri Krishna, in his own personal way. Who ever is our idol of inspiration what is important here is to channelise ones devotion towards one form of God and seeing him as the Supreme Being. All the powers in the world, & inspiration are in one Ishta Devata of mine. Having this nature of a relationship one lives in the world as a representative of God making every action as a service unto him and seeing all manifestations as his divine glories. Once we develop love and surrender at the feet of one’s Ishta Devata and can see him intensely in one particular form then one is guided to see the same God in a more expansive way. We come to appreciate that he alone is pervading the entire creation and so everythingis an embodiment of God. This attitude of seeing God universally prepares us to see God beyond the names and forms. This is diving into the Unmanifest-the Nirakar Ishwara. The objective of worshiping a particular form was to invoke devotion. However, one has to grow above that too. The limitation of seeing God in one form is that it will limit my vision of seeing God everywhere and moreover we will also limit god. God is more than one form and also beyond it. For a devotee god is always loved but now he is curious to know what God was before his manifestation, during manifestation and thereafter as well. He is the unmanifest from where all is manifested and then goes back into it. Just as a wave is born of the water,is sustained by it and then glides into it. Wave is a form and the basic substratum is the water. Likewise the Unmanifest is the seed from which all manifests and then goes back into it. God is basically unmanifest this is the message given here. He is all

18 18


Gita Reflections pervading because the unmanifest is limitless. If a person is only focused on the manifest then he will be bound by birth and death. Bhagwan says enjoy the beauty of my manifestation, but know that this is my Maya Shakti. And Maya is an illusory power. Know that which is the substratum from where we have come and will go back into. I am every where this is a fact. The manifest is seen with the eyes and the Unmanifest is seen with the intellect. We experience the trailer of going into the Unmanifest in our deep sleep where all our faculties glide into the unmanifest and hence there are no worries or pain. But one must understand that this is not a state of knowledge. In deep sleep we go into the Unmanifest out of fatigue where as a Wise Man discovers this state by knowledge of Jiva and Ishwara.

V edanta Sandes h

The Manifested has its own beauty and significance from where our journey begins. All our physical and mental requirements and even spiritual sadhanas are fulfilled here. This state of the Unmanifest and beyond is my real nature which is Sat Chit and Ananda-Existence, Awareness and Bliss. We must learn to appreciate this nature of the Self and aim to awaken into it.

19 19


WE MUST 15

Break your shell, open your wings and fly


- 15 -

We Must

V edanta Sandes h

Listen to Learn

P.P. Gurudev Swami Chinmayanandaji 21


V edanta Sandes h

We Must L

istenmoreandlearnmore,mustbetheconstantslogan of a mind that is on the great march to worlds of expanding ideas, thoughts and actions. An evolute makes use of all his opportunities, shuns no experience, listens to everything, within and without, digests them, to make them all his own personal knowledge. To listen is not merely to hear. We in life hear, but very rarely do we know how to listen. Hearing is the function of the ear, and whether we like it or not sounds from the outer world will always be reaching our ears, and the ears cannot but hear them all. The clamour of noise and speech around us is heard by us; but how often do we listen? It must be the experience of many to have once exclaimed: Oho! Yes, I think I have heard this said, but I have never given it a thought so far. To listen is to hear with an intellectual alertness and attention of awareness. When we immediately digest what we hear, and through reflection assimilate it into our memory and make the new information, facts or ideals the essential part of the very thought pattern in us, then the process becomes listening. We may hear a truth a million times it just gushes towards us, washes down over us, leaving us just where we were. When we listen to a truth even for just once, we are no more the same we expand, we grow, we deepen why? Surely because we get totally transformed. Thus our mind must be in a quiet alertness to be fully receptive, that it may first comprehend, then finally come to appropriate the subtle thoughts of great Sages and the deeper messages in their actions. Mind held in such a receptive attitude of extreme attentiveness can even generate by itself new ideas, or it can come to receive fresh

22


We Must streams of original thoughts. We often do. Even while our hands are engaged in work, if the field of our activity is a satisfying atmosphere of joy for us, very often we are entertained by the cool visitation of dynamic and original ideas. But we fail to listen to them so they escape our notice. They disappear, leaving no footprints on the floor of our memory. The art of listening makes an individual creative, dynamic and full of potential success. This art gives us the chance to learn most from our environment of people and happenings. Frequently in the world we meet people who are anxious to speak; very rarely do we find an intelligent one to listen. Listen and learn; it is the secret of expanding our knowledge and deepening our understanding. Learn to listen and grow into new dimensions of thought, feeling and action, then expand into the joyous realms of spiritual experiences. We Must. This self-growth is one of the paramount responsibilities of every one of us. We must constantly strive to grow and find therein we have won fresh abilities to better serve the world. We must grow in power gathered through prayer; in tenderness cultivated through devotion; in a well-equipped understanding garnered through study, and in a spirit of total dedication achieved through spiritual insight. . . . We Must.

V edanta Sandes h

The Lord, the Supreme, dwells in the heart of all and His Glory peeps out through our equipments. When we tune up and thus purify our equipment, the Divine shines out with a greater dash, and we call these rays of His Glory, shooting out through us, as our abilities and efficiencies. Therefore, to cultivate better talents, to fully employ our sharpened faculties and to make use

23


V edanta Sandes h

We Must of all our opportunities to serve others is to seek and serve Him. Can there be any greater mode of worship, any sterner tapas, any larger yagna? The powers that we find in our selves today are a free gift from Him, and there can be in us no other mode of expressing our gratitude to the Lord than in developing them as best as we can. To wipe at least a tear-drop from those around us is to be melted in loving surrender at His Feet. Be assured but be cautious that such confidence never becomes the goal that reward and recognition, gratitude and respect of the society and of the future generations await us. Let us take a pledge today to live a larger and fuller life of greater usefulness and service to all others in the world. Let us dedicate our present talents, whatever they be, in the loving service of the community in which we live. Watch how these talents grow from sincere and honest employment, how the field of work starts stretching wider all around when we plunge into our dedicated labour from a heart thrilled with pure love and tender kindness. The noblest service we can do is that which we render unselfishly, quickly, silently, without any expectation of gratitude or reward. We need not wait for any special occasion to serve the world. Let us do whatever we can, as a sincere adoration of the Lord, in the service of the living creatures who are less fortunate than we. It may be sending a kindly letter to a friend, sending some flowers to an unhappy pal, a smile of encouragement to one who has had a great disappointment recently. Let us visit the sick, serve the unfortunate children, congratulate the successful, sympathise with the down and out visit an orphanage, drop into a rest home, smile with some ailing old couple, bless a newly-wed couple, condole a bereavement or join the celebration of a new-born baby anything, but let us do it right

24


We Must away, let us pour out from us these conscious acts of kindness, charity and goodness. Now is the time let us start here, today! Now. We Must. I often get letters, strangely enough, asking for suggestions how the writer can make himself or herself useful. Such a question itself shows that they have no love for the mankind; they are not feeling the inner call to serve. They perhaps are planning to do something because they are bored with their own unproductive idleness, their own uncreative exertions. If there be true love for the living creatures, we would get so many ideas that our only regret would be that each of us has only one pair of hands to do all that we want to do. No mother asks anyone what exactly she can do to serve her child!! Cultivate, we must, our love for the creatures, and we must live the ecstasy of inspired service of man: manava seva alone is the greatest madhava seva (serving man is the highest service to God) . . This we must.

V edanta Sandes h

When we are serving the society, let it be well remembered that we can do nothing to the world as a result of our service. The work we are doing is all only our offerings unto the Lord. The spirit of service must spring from our Love, and so during the seva, our heart expands and we learn to watch the gurgling flood of love swelling in its onward gush from us. With this deepened and widened sense of charity, mercy, kindness and goodwill to all, our heart opens out, and a seeker who contemplates from such a heart bursting with love alone can climb into the heights within him. Love of creatures (Bhoota Daya) releas-

25


We Must es us from all our psychological encumbrances and intellectual encrustation. When once the equipments are thus redeemed from their inherent limitations, the seeker discovers in himself a new vehicle with a special faculty the faculty of contemplation. In such an individual, the thoughts steadily can march into the meditations upon the nature of the Self, and he can come to apprehend the Divine Essence behind the entire universe. To us, the seekers of the Self, this seva of society, in the right attitude of Karma-Yoga, is a means to purify ourselves and make us fit for the meditative flight.

V edanta Sandes h

We Must listen to learn. We Must serve with Love to grow. We Must meditate to realise. We Must.

26


Jivanmukta Wandering In Himalayas

59 Amarnath Yatra Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj


Jivanmukta W

e started for the cave from Panchtarangini at 10 a.m., after our meal. following the narrow, heavily trafficked route, we moved slowly towards the cave, arriving by 1 p.m. After taking a dip in the extremely cold stream Amarganga, which washes the foot of the cave and is ice clogged for some of its course, we entered the Holy cave. The whole place was reverberating with the cries of “Amarnath baba ki jai� and our hearts were filled with wonder and devotion. Forgetting everthing else in the frenzy of devotion, people were pressing forward to the presence of the Diety. The cave is 150 feet high and as many feet long and broad. It is situated 13000 feet above sea level. on the side of a rock 18000 feet high. Within the cave, in four or five places, are ice formations resembling the figures of Gods. The biggest of those figures is regarded as the idol of Mahadev (Amarnath). Among other idols that I remember are those of Parvati and Ganesha.

V edanta Sandes h

Some believe that these figures are formed by the freezing of the water trickling down through the cracks and crevices in the rock during winter. Basing their surmises on external observation, they say that between May and July these ice formations appear bigger, and from Sept to Nov they disappear completely. But people of faith do not accept this materialistic, atheistic view. Relying on ancient tradition, they hold that the idols of Amarnath are not the result of water freezing afresh every year; that there are no cracks in the rock; that the idols are ice formation independent of seasonal changes; that like the moon, they wane in the fortnight after the full moon and wax in the fortnight after the New Moon, reaching their full size on Full Moon day.

28 28


V edanta Sandes h

STORY Section

29

29


Squirrel’s Ram-Sewa

H

ere is a story from the Ramayana. Lord Rama and his army of monkeys were preparing for war with Ravana. Rama asked his army to build the bridge over the sea. Work began at once on a stone bridge. The monkeys pulled out rocks and heavy stones from the mountains, and carried them to the sea. They cut them into shape and began to build the bridge. All this was very difficult work and it took a long time. Thousands of monkeys worked night and day. Rama felt happy. “How hard they work! Their love for me makes them work like this,” thought Rama.

V edanta Sandes h

One day, Rama saw a small brown squirrel. He was going up and down the seashore with little pebbles in his mouth. The little squirrel could carry only little pebbles at a time in his small mouth. He carried the pebbles from the seashore and dropped them into the sea. A great monkey was carrying a large heavy stone on his back and the squirrel came in his way. The monkey jumped back. “Here, you little thing,” shouted the monkey in a voice like thunder, “you’re in my way, I stepped back and you’re alive now. But I nearly fell. And what are you doing here?” The little squirrel looked up at the great monkey. “I’m sorry you nearly fell, Brother Monkey,” he said in his small voice, “ but please always look where you are going. I’m helping Rama

30

30


Squirrel’s Ram-Sewa

V edanta Sandes h

build the bridge. And I want to work hard for him.” “You, what?” shouted the monkey and laughed aloud. “Did you hear that!” he said to the other monkeys. “The squirrel is building a bridge with his pebbles. Oh dear! Oh dear! I’ve never heard a funnier story.” The other monkeys laughed too. The squirrel did not think this funny at all. He said, “Look, I can’t carry mountains or rocks. God gave me only a little strength. I can only carry pebbles. My heart cries out for Rama and I’ll do all I can for him.” The monkeys said, “Don’t be foolish. Do you think you can help Rama? Do you think we can build a bridge with pebbles? He has a big army to help him. Go home and don’t get in our way.” “But I want to help, too,” said the squirrel and would not go. He carried the pebbles again from the shore to the sea. The monkeys were angry and one of them picked up the squirrel by his tail and threw him far away. The squirrel, crying out the name of Rama, fell into his hands. Then Rama held the squirrel close to him. He said to the monkeys, “Do not make fun of the weak and the small. Your strength or what you do is not important. What matter is your love. This little squirrel has love in his heart.” “O Vanaras, you are brave and strong, and are doing a wonderful job bringing all these huge boulders and stones from far and dropping them in the ocean. But did you notice that it is the tiny pebbles and stones brought by this small squirrel and some of the other smaller creatures which are filling the small gaps left between the huge stones? Further, do you not realize that the tiny grains of sand brought by this squirrel are the ones which bind the whole structure and

31

31


Squirrel’s Ram-Sewa make it strong? Yet you scold this small creature and fling him away in anger!” Hearing this, the Vanaras were ashamed, and bowed down their heads. Rama continued, “Always remember, however small, every task is equally important. A project can never be completed by the main people alone. They need the support of all, and however small, an effort should always be appreciated!” Rama then turned to the squirrel and said softly, “My dear squirrel, I am sorry for the hurt caused to you by my army, and thank you for the help you have rendered to me. Please go and continue your work happily.” Saying this, he gently stroked the back of the squirrel with his fingers, and three lines appeared where the Lord’s fingers had touched it. Rama held the squirrel closer to him and said. “Little one, your love touches my heart.” He said these words and passed his fingers gently over the little squirrel’s back. And when he put him down there were three white stripes on his back. These were the marks of Lord Rama’s fingers. No task and service to Sri Rama, however small, is unimportant! Every task should be looked upon as service to the

V edanta Sandes h

Lord, and his blessings will always be with us.

32

32


Mission & Ashram News

V edanta Sandes h

Bringing Love & Light in the lives of all with the Knowledge of Self

33


Mission News Gita Gyana Yagna, Bharuch

by Poojya Swamini Amitanandaji

V edanta Sandes h

Sub: Gita Chap-2 / Drg-Dryshya Vivek

24th - 30th July 2017

34


Mission News Guru Poornima Celebrations

V edanta Sandes h

at Vedanta Ashram, Indore

Pooja by Oza’s of Ahmedabad

35


Mission News Guru Poornima Celebrations

Also called as Vyasa Poornima

V edanta Sandes h

Bhandara in memory of Smt Ritu Datta

by Sh Avinash Datta, Mumbai

36


Mission News

V edanta Sandes h

Guru Poornima Bhajans

37


Mission News Satsang in P.Guruji’s Room

Special ‘Vedanta-Saar’ Session

V edanta Sandes h

Visitors from Ahmedabad also join

The Evening Mandir Aarti 38


Mission News Visit to Janapao Teerth

45 Kms drive from Indore

V edanta Sandes h

Birth Place of Bhagwan Parashuramji

2nd July 2017

39


Mission News Visit to Sthaneshwar Mandir, Bharuch

Poojya Swamini Amitanandaji

V edanta Sandes h

Sh & Smt Manoj Kulchandani

25th July 2017

40


Mission News Visit to Rekha / Pradeep Sharma

Anagh welcomes Poojya Guruji

V edanta Sandes h

Rekha welcoming P. Sw. Amitanandaji

Angad & Pradeep welcome other Mahatmas

41


Mission News Blessings to Dr Subhash Garg

Retirement Party by Dr Subhash Garg

V edanta Sandes h

Was Pricipal of Govt Dental College, Indore

At Bhandari Farm - 30th July 2017

42


General News Vruksharopana - Tree Plantation

Saibaba Nagar Udyan, Indore

V edanta Sandes h

Plantation Drive by - Nagar Nigam, Indore

2nd July 2017 43


Ashram News Hanuman Chalisa Satsang - July 2017

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Pravachan on the 21st Chaupayi

30th July 2017

44


Ashram News Shiv-Puja by Sakshi Chaitanya

Invoking Blessings on her Birthday

V edanta Sandes h

On 17th July, also the 2nd Savan Somvar

Taking Blessings of Poojya Guruji / Swaminiji

45


Ashram News Shiv Puja by Kirtiraj Kapoor

Birthday

V edanta Sandes h

Blessings

Under the Guidance of Sw. Amitanandaji

46


Ashram News

V edanta Sandes h

Savan Somvar Abhisheka

24th July 2017

Shiv-Puja by Suman Dikshit

Taking Blessings of Poojya Guruji

47


Ashram News Blessings to Manju Garg

On her Birthday

V edanta Sandes h

The devoted couple took Aashirwad from all

5th July 2017

48


Ashram News Savan Shringar / Jhanki

1st Somvar : Bhagwan Gangeswar as Amarnath

V edanta Sandes h

2nd Somvar : As Jagadeeshwara

3rd Somvar : Ganga-Avatarana

49


Ashram News Fourth Savan Somvar Jhanki

V edanta Sandes h

Pillar of Fire Jhanki (Anal Sthambha)

31st July 2017

50


Forthcoming Programs 10th-15th Aug 2017 VEDANTA CAMP@ Ashram Laghu Vakya Vritti / Gita-7 / Dhyana Poojya Guruji and all Ashram Mahatmas 20th-30th Aug 2017 SHORT VEDANTA COURSE @ Ashram Drg-Dryshya Viveka - in English By : Poojya Guruji Swami Atmanandaji

18th-22nd Aug 2017 GITA GYANA YAGNA@ Amdavad Gita Chap-3 / Shiv-Mahimna based Dhyana Poojya Swamini Amitanandaji 18-th-22nd Sep 2017 V edanta Sandes h

GITA GYANA YAGNA@ Lucknow Gita Chap-14 / Kena Upanishad - 1 Poojya Swamini Amitanandaji 51


Visit us online : International Vedanta Mission

Check out earlier issues of : Vedanta Sandesh

Visit the IVM Blog at : Vedanta Mission Blog Published by: International Vedanta Mission Editor: Swamini Samatananda Saraswati

VedantaSandesh Aug2017  

Aug 2017 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission. VS contains inspiring and enlightening ar...

Read more
Read more
Similar to
Popular now
Just for you