Page 1

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 22

Issue 9

Mar 2017

May the colorful festival of Holi bring peace, joy & color to your life


V edanta Sandes h

Earlier Issues

2


CONTENTS

V edanta Sandes h

Vedanta Sandesh - Mar 2017 1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-12

4.

Letter 13-14

5.

Gita Reflections 15-20

6.

We Must 21-26

7.

Jivanmukta 27-30

8.

Story Section 31-33

9.

Mission News 34-38

10.

Ashram News 39-44

11.

Forthcoming Progs 45

12.

Links 46 3

7-8


Monthly eMagazine of the International Vedanta Mission Mar 2017 : Year 22 / Issue 9

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


;Fkk niZ.kkÒko vkÒklgkukS eq[ka fo|rs dYiukghuesde~ A rFkk /khfo;ksxs fujkÒkldks ;% l fuR;ksiyfC/kLo:iks·gekRekAA

When there is no mirror, then there is no reflection either,

and only the very face of the seer remains. So also when the thoughts quieten, then there is no ego either, and there is just the self-effulgent being, without any objective experience. I am ‘that‘ ever-present & self-effulgent Self. Hastamalaka Stotram - 6


V edanta Sandes h

6


Message from Poojya Guruji

Extensive & Intensive Knowledge There is one thing called as extensive knowledge and the other intensive knowledge. Every sadhaka should know their difference, their positive and also negative aspects. Extensive knowledge implies being generally aware of your world, knowing as many things as possible of the world - not as a specialist, but like being aware of things, like arts, sciences, our world etc. This is what is tested in our General Knowledge tests. Even if we like a particular field people with such a gk psyche we are more interested about the various opinions of others regarding that particular thing, rather than trying to become a specialist. People with extensive knowledge come in the category of people who are refered to by the phrase ‘jack of all trades but not neceessarily master of anyone’. Such people are more concerned about the various conclusions of others rather than the reasons of such conclusions. By such knowledge we may have some data to share our opinions in any discussion forum, V edanta Sandes h

but obviously cannot contribute to the society positively in any field, which only masters can do. Let us take the example of Gita. Firstly such people will like to go into the opinions of believers & non-believers, then as a next

7


step may go into the opinions of people of different sects, and as there will be such diverse views therefore obviously there will be necessity of deeper appraisal for us to take to its suggestions in our life, till then it will be confusion, and maybe even loss of faith that even scholars cannot discern & decide its message. General Knowledge is nice to be aware of our world but in case of any problems it does not help us in any field. Intensive knowledge, on the other hand, is all about being a master of some field. These people are not only aware of various opinions of others, but also the reason of different opinions. Having discovered your interest in some particular field, one has to keep aside the inquisitiveness of endlessly knowing other’s opinions but focus on one and go deeply into it. One has to realize the reason of any conclusion. There is a science behind every conclusion, a philosophy behind every decision. Scholars thoroughly investigate and deeply explore every option and then alone decide about anything. That is why they do not get deterred by the opinion of others. Most of the time conclusion are motivated by prior conditionings, which maybe based on ones traditions, religion etc. Intensive knowledge requires being objective even about your own traditional values too. Like every judge needs to be non-partisan, then alone they can objectively decide on the truth of any case. It is the people with intensive knowledge alone who contribute positively to the society, and are blessed by their knowledge too. Intensive knowledge alone is the panacea for endless confusions regarding any field. Obviously every person cannot be a specialist in every field, and therefore such people will obviously respect every specialist. Intensive knowledge alone blesses us. Thorough dedication to one at the cost of

V edanta Sandes h

others is not an option but a necessity.

8


TATTVA BODHA

Swamini Samatananda


Tattva Bodha

H

aving discussed upon the first two swaroop lakshanas the Acharya now goes on to explain what is Ananda?

vkuUn% d%\ lq[kLo:i%A What is meant by Ananda? Answer : It means that which is of the very nature of joy. We all seek ananda. In common language we use terms like happiness or joy. What is this happiness? Is it inside us or ouside? Is it in some object? Almost every one in the world thinks happiness is something which we get from some object, experience, money, people, some conducive situation, relationships and so on. But is this happiness or ananda in anything of this sort which is outside. One person likes ice-cream but another doesn’t and the same person who likes ice-cream today may not like it after a few years. I may like ice-cream at night but I may not like it as soon as I wake up in the morning. So is joy really in the ice cream or is it within me?

V edanta Sandes h

The Scriptures reveal that ‘I’ the Self is of the nature of Ananda-Bliss. In fact it is only because I am of the nature of Bliss that is why I love my-

10


Tattva Bodha self the most. I love myself the most and so all things that give me joy are dear to me. I love others for my sake, hence my love for anything outside me is conditional but the love for my self is unconditional, total ane eternal. The Scriptures say-Atmanastu kaamaya sarvamidam priyam bhavati-All is loved for one’s own sake. The Self is limitless-it is beyond time and space and objects and so it is of the nature of unconditional bliss. Everything moves towards its own nature. Water will always flow & Fire will always be hot. Similarly Bliss is my true nature and so the Self always feels unnatural and uncomfortable with anything that is so called sorrowful. Happiness is never a burden but sorrow is. In such a case why is it that I don’t revel in happiness all the time? Why is it that I am always unfulfilled and wanting? This is the secret that the Upanishads unfold.

V edanta Sandes h

Most of the time we experience and know joy only with relation to a conducive situation. The moment we are in a situation which is cordial to the Self we experience joy and satisfaction. Our Rishis who have analysed the Blissful nature of the Self reveal that joy or satisfaction is never in any object. It is our mental imposition on objects and situations that joy is experienced by some object person or experience. This is what happens in the whole journey of having a desire and fulfilling a desire. At first the mind is veiled by the misapprehension and a desire is born. Let us say I believe that money will give me happiness. A desire is born in me that I wish to earn millions of Rupees. Now the seed of this desire creates a discomfort in the mind just as a stone thrown in water creates ripples in it. After all the effort put in to earn that much money when I acquire all that money what happens is the discomfort which was prevailing is over. And we get a glimpse of

11


Tattva Bodha

V edanta Sandes h

the real nature of the Self which is Bliss. So really speaking Bliss is revealed the moment the ripples of desire are pacified. Here Bliss or joy has not been created but I was already Blissful but the ripples of desire veiled this nature of the Self. So joy is never in an object but it is our very own nature of non-duality, our true nature. It is as though we are at home with our Self. We glide into our own nature of Bliss. This experience of non duality and being the Self is what we commonly call as joy or happiness. Due to ignorance we impose this joy on the objects and thus we are on an endless trip of seeking in the world outside. Ananda is basically the nature of the Self, but not knowing this truth we constantly aim for happiness in connection with something. I will be happy when I earn lots of money, I will be happy when I am successful, I will be happy when my relationships will be successful and the list goes on. In the state of ignorance my joy is always second hand. It is in relation with something. The scriptures unfold the truth of discovering this unconditional nature of the SElf which is of the nature of Bliss. Discovering this I am contented not because of something but I am joy per se. All our cordial experiences are fascilitators of gliding the Self to its real nature. Discovering this blissful nature of the Self is dropping of all such fascilitators. One must come to see the truth that the objective world is illusory and ephimeral. All joy experienced in the world of time space and object has no real existence but is super imposed on them. Seeing the objective world as impermanent and limited opens the doors to the knowledge of this Self discovery. To awaken to this truth is the goal of human life.

12


Mail from Poojya Guruji Q: What is the difference between self-respect & ego?

V edanta Sandes h

A: Hari om ! Self-Respect is called Swabhiman and Ego is called Abhiman. Everyone should definitely have self-respect, but an ego-centric life is the source of all ills, problems and grief - so we should certainly be able to distinguish between the two. Swabhiman leads you to profound knowledge of yourself, while abhiman is the cause of endless transmigration, seeking and adhyatmic downfall. There are various stories in puranas that the moment a devotee gets inflicted with abhiman, God as though personally creates a situations wherein we are literally tapped on our head to set things in order. The story of Ramayan amply & aptly reveals the problems of abhiman. Ravana was an embodiment of it, and we know how not only he but his entire family & associates had a terrible end. Let us enquire into these two. A person with abhiman is endowed or blessed by something special, but instead of seeing that as a blessing of someone, the person bloats over such quality or capacity and suddenly starts looking down on others. The joy of arrogance is relative in nature, and such joy lasts so long others do not have similar or better qualities. In order to bloat over their greatness, they will obviously look to those who are bereft of that, and do not look up to those who are better. With better ones they feel small, even if no one ever intended to make them feel small. The greatness of an abhimani depends on the smallness of others, and they assure that others continue to feel small. It is like becoming big by making others small. Abhiman makes a person insensitive & his thoughtfulness keeps going downhill. Abhiman is the door to all Shad Vikaras like Kama, Krodha etc. It is a sureshot way to make your life, unhappy,

13


dependent, inert and ultimately inhuman. In fact when God sees any of his devotee becoming arrogant then he deliberately creates situations wherein he / she gets the message that he is on the wrong track. Such a person who is thirsty of recognition is unfit for pursuing any deeper knowledge specially the self-knowledge. Self-knowledge requires you to negate your ego, while an abhimani person continuously looks for things which is food for bloating one’s ego further. A person endowed with swabhiman also has something great & special, but here the perceptions & response differ drastically. Instead of arrogance, the resultant emotion is gratefulness. They see themselves as blessed by someone great & noble. The credit goes not to them but to those who have blessed them, so while they are happy being what they are, they are also very humble & grateful. They obviously look up to higher levels where such noble ones stand, and unlike an abhimani do not look down to those bereft of such blessings. Their aim is always higher & greater, and that is what they achieve too. Greatness of such people depends not on the smallness of others, but to help them rise further. Ramji makes everyone feel equally important, while Ravana assures everyone is made to feel small. A swabhimani person respects oneself, and does not burden others to necessarily respect him like an abhimani person. Such a person who is contended being whatever he / she is, and looking up to those who are showering their blessings, pursues the wisdom which shall make them also equally magnanimous, knowledgeable and noble. They humbly keep pursuing nobler knowledge and are ideal students for Self-Knowledge too. Love & om

V edanta Sandes h

Swami Atmananda

14


V edanta Sandes h

Gita Reflections

vH;kl;ksx;qDrsu psrlk ukU;xkfeuk A ijea iq#"ka fnO;a ;kfr ikFkkZuqfpUr;u~AA 15 15


Abhyasyoga Yukten.... (vH;kl;ksx ;qDrsu)

Swamini Samatananda

O Partha, one whose mind is purified by Abhyasa Yoga, and is constantly engaged

V edanta Sandes h

in contemplation shall definitely realize the supremely effulgent Divine Purusha 16 16


Gita Reflections I

V edanta Sandes h

n this section of the eighth chapter of the Gita Sri Krishna reveals the secret of how one can retain the awareness of God during the last moments prior to death. Awareness of God cannot come about at the spur of the moment. It is a blessing of a life time of practise and awareness. Sri Krishna speaks of this practise at two levels in this chapter. In the field of action and with the practise of Upasana in the seat of meditation. In the last edition we tried to understand the practise of retaining awareness of God in the field of action. In this section we will look into this practise which is in the form of Upasana. Having suggested to retain awareness of God in the field of action at all times, Bhagwan Krishna further goes on to say-involve your mind and intellect both towards me. In solitude be similarly absorbed in me in Upasana. Upasana is a loving absorption of the mind towards God. It is a practise of sitting with the Self in the seat of meditation and reflects an emotional involvement in the devotion of God. Mayi arpita mano buddhi maamevaishyasya sanshayam. In this manner you will attain me. Involving the mind is involving its emotions of love and surrender at the feet of the Lord and intellectual involvement is understanding God and our relationship with him. For this one should surrender at the feet of a Sadguru and acquire authentic knowledge on this subject. It is important to have both an intense emotional involvement and an intellectual clarity as well. Intense emotion in turn intensifies one’s emotion for God. Bhagwan gives us a package of a daily sadhana. A sadhana which is an integration of Karma & Upasana. This integrated package is prescribed by the scriptures. It is the best discipline and an ideal package for a sattwik life.

17 17


Gita Reflections The slokas in chapter eight from 8-13 give is a package of practising Upasana. Knowledge, steadying the mind, involvement of the mind & practise are the components of this package. Let us look into these components closely:

V edanta Sandes h

The Upasana of OM: Pranayam: After a good night’s sleep, early morning one should sit down in a quite place in a posture which is comfortable so that one can sit in that posture during the entire meditation session wothout any distraction. One should keep the back straight, with upright neck and head. The posture itself should reveal someone who is fully awake, and thus facilitate even further awakening. Start with some pranayama. Pranayama is the art & science of channelising & optimizing one’s energy. Mind and pranas are intimately connected. If one controls the mind the pranas are controlled and vice versa. Pranayam is basically breathing based. There are three parts in any pranayama - puraka, kumbhaka and rechaka, meaning inhaling, retaining and exhaling. Real pranayama is to control the rechaka and puraka in such a way that you extend the kumbhaka time. Kumbhaka is retention, and it is basically of two kinds, bahya and antar. The first is to exhale and then retain the empty lung position for some time, and the second is to inhale and then retain the full-lung position. Both these are very potent states of lung. To the extent we fully exhale to that extent we get the best results out of all the later stages of pranayama. Then doing antah kumbhak, close the eyes and focus in between the eyebrows and with a silent mind take the name of the Lord.

18 18


Gita Reflections Dharana: One should try and be fully sensitive to the sound of Om. Focus on it and try to make the mind steady. The mind will wander but we must consistently and patiently bring it back. Be steady on it without any wavering. This is called Dharana.

V edanta Sandes h

Dhyan in the form of Upasana: In this section between 8th to 13 sloka Sri Krishna reveals the divinity of the name ‘OM’ by giving examples of its use by spiritual people at various levels. He says OM is that name which vedas prescribe, the detached wise one’s dive into it and reflect on it and there are people who revel in brahman that pad is OM. Thus the upasana of Om is suggested. Upasana is not focussing the mind on something but when a mind is already steady and focused, the senses are quite, then Upasana on the seat of meditation is invoking devotion and love for God. It is pouring out one’s emotions for God. It is not only an expression of one’s emotions for God but the practise of Upasana also enhances one’s feelings for God. When we chant OM it is seen and felt as Ishwara. OM is Brahman manifested as ‘Shabda’ or sound. In the Upasana of Om we dont take any other form of God but just the sound of Om is the essence of God for us. A sense of gratitude & ecstacy is experienced just as we would when we are with our loved one. It releives the mind of all anxieties and impurities and a sattwik mind that is quite, loving , inspired, sensitive & intelligent is brought about. This practise is done where in Om is chanted in a longish way, in one breath, till you exhale all the air out of you lungs. One needs to start this chant loudly which slowly fades off. Practise this very nicely.

19 19


Gita Reflections

V edanta Sandes h

Pointers for Upasana: In this Upasana where the heart is lovingly absorbed in God, one also needs to involve the intellect in this. For this some pointers are given in this section too. That one who is beyond the darkness and worldly light that is the light of consciousness. The light which enlightens the light of the sun too. It is the atma of everything. It is undefinable. It is other than all the known and the unknown. Such pointers are given by Sri Krishna in this section which we take up for meditation. Know this Brahman in the intellect also. Acquire the knowledge of Ishwara. Invoke the flame of devotional emotion. Having practised this Upasana the fragrance of it is carried all day. This sattvik mindset brought about by the practise of Upasana is similarly reflected in our day to day activities too. In the world outside too we are sensitive & intelligent people with a mind that is pure and an attitude that is positive. Here the Gita says practise this all life so the awareness of God remains at all times and the impression of this surfaces even before death. One who is always associated with god even though he is not a person of knowledge. He is a devotee revellng in upasana. He is a person of faith who is translating maam anusmar yudhya cha. Karma is not blocking this devotional emotion. Ananyata-continuity of the awareness of god is our bank balance that will indeed be with us at the last moments of life. This is an inevitable preparation to glide into the unmanifest. Death is going from the manifest to the unmanifest. Retaining this awareness at all times a person not only retains the spiritual knowledge at the time of the final departure but we become one with God.

20 20


WE MUST 10

Break your shell, open your wings and fly


- 10 -

We Must

V edanta Sandes h

Bequeath Dedicated Living

P.P. Gurudev Swami Chinmayanandaji 22


We Must

C

ertainly the human mind orders man’s actions

and yet the reverse is not only also true but highly effectual. Physical pose and poise can generate a corresponding attitude in the mind. Look in a mirror while keeping your face contorted in a sorrowful expression. Maintain it for two or three minutes; now, watch your mind. Is it not feeling despondent, miserable, dejected? Again, look in the mirror and smile away. After a minute, watch and discover that the mind has caught up the cheer and ripples of joy. Based upon this psychology, the physical movements in ritualism, the devotees love-play with the Lord’s idol have all been prescribed. They are there to help bring into expression the correct attitude (bhavana) of the mind the goal of all sadhana, the spiritual practices. The feeling of freshness after the bath, the special loosedress of silk for prayer, the reserved prayer-corner, the burning of sweet-scented “sticks” the sandal-wood paste on the forehead, the luminous lamps, the decorated altar of the Lord, pleasant music, soothing instruments of accompaniment, the hymns sung, the mantras chanted, the flowers all these are meant to conduce the correct external atmosphere, to create the required mental bhavana. A true seeker takes all these helps in the beginning, and, learning to capture the divinely devoted poise of the mind, later plunges into meditation. Many will be the times the sadhak is rewarded with at least a passing mood

V edanta Sandes h

of tranquillity, peace and joy. But just as often it will be whimsical, unpredictable and totally uncertain. When it is not rewarding, the new initiate becomes weary and frequently leaves his sadhana in

23


We Must shuddering disgust. We generally have not the patience to enquire why we fail; nor have we the minimum sense-of-justice to believe that the scriptures and the repeated assertions of the Rishis cannot all be a sheer mischief, a mere bluff, a meaningless deception. In a hurry, we are apt to condemn them all and reject them totally, thus exiling ourselves from the exalted ecstasy of successful meditation. Let us remember that the mental attitude of meditation is not invoked by a mechanical readjustment gained in haste during an evening’s ‘half-an-hour’. Meditative mood is to be zealously worked for and earned by each seeker during the spiritual aspirant his entire day’s activities. Unless we discriminate and intelligently live almost all the twenty-three-and-a-half hours of the day, we cannot expect even half-an-hour’s meditative mood. We must live honourably and act straightforwardly, without compromising tragically our noble convictions and higher ideals. We must live in self-respect, refusing to insult our selves even the least bit. Let us always have a well-guarded personal dignity about ourselves in all our transactions with the world. If our mental attitude is optimistic, cheerful, heroic, honest, it will flash forth in the very way we stand, sit or walk. But to maintain such a healthy mental attitude may not always be easy for the beginner. We need not despair. Try, and try again. We can cultivate these .... We must.

Since mind reflects upon our actions, our physical attitude

and behaviour can, in their turn, induce the right mental mood in V edanta Sandes h

us. Of the two, strengthening the right physical habits in us is, in fact, easier; thereafter training the mind becomes simpler and surer.

24


We Must Ultimately the mind is to be tamed and subdued. Conquer it! We must.

Therefore, let our physical assets of starding and sitting

erect at all times begin to play their influence upon the mind. Frequently watch and deliberately straighten the back-bone. Let us deny ourselves the tendency to lounge and relax into torpid idleness. When our body is erect, our organs more efficiently perform their physiological functions. Let us carry our head erect, shoulders well pushed back, chest always high and let us consciously breathe deeply. Similarly, glowing, optimistic thoughts, heroic ideals and divine ideals have a powerful and uplifting effect upon the body. Hopeful plans and programmes lend a spring to our strides, and an attractive buoyancy to our dash forward into our daily fields of honest labour. One who is thus living well and full, doing his duties thoroughly, and singing in his heart ever with steady devotion for the Lord, cannot be but an attractive personality irresistibly magnetic to all others who are miserable, negative and deplorably pessimistic. Such are the people amidst whom a spiritual missionary has to work continuously; but the work is half-done when you have charmed them with your sprightliness when you have given them a new heart with which to live and strive by your own joyous optimism and lively cheer. We must learn to discipline ourselves to become such effectual servants of the community. And here, not only will we serve more dynamically, but each evening we’ll exV edanta Sandes h

perience an effortless gliding into an easy meditative mood at our individual meditation-seat. If at all we fail in our attempts from our meditation-seat, the reason is in our own sleepy life, loose living

25


We Must and cheerless attitude during the whole day. Shall we waste a life in the futility of indolence, in the arrogance of hypocrisy or, shall we peep into our glorious being through the purity of our sincerity and the earnestness of our dedication? Pure, We Must Be. Sincere, We Must Become. Earnestness, We Must Befriend. Dedicated Living, We Must Bequeath. Joyous Living We Must behold, when we live in

V edanta Sandes h

and for the Beloved alone.

26


Jivanmukta Wandering In Himalayas

54 The Temple of Sharada Part-9 Solitary Grandeur of Sharada

Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj


The Ancient ‘Sharda Temple’

V edanta Sandes h

fu%lax fueqZfDr ina izi| czãkReÒkosu fojkftrks ;% Jh lkSE;dk’kh’k egs’ojk; rLeS ue% Lokfe riksouk;AA 28 28


Jivanmukta

L

iberation (Moksha) is in the realization

of one’s oneness with God. We speak of Gods and Goddesses, devotion and devotees, only in an inaccurate way, only from the standpoint of a dualist (Dvaiti). After the realization of oneness with God, there is no distinction between God and devotee and the word ‘devotion’ has no meaning. Hanuman’s words to Sri Ramachandra explain a splendid truth: “Regarded as a body, I am your slave; as a life I am your part; but in truth, you and I are one-there is no distinction.”

The variety, beauty and solitary grandeur of the for-

ests of Sharada lifted my mind to a sublime region. I spent many peaceful, calm and blissful days there. A month and a half passed by. By the grace of Sharada there was no dearth of food and no lack of loving service. But we told the people we would soon leave. as sadhus we would be of little service here. These were not reflective people, nor were they distracted by worldly affairs. It is only reflective people that turn to Sadhus and profit by their association with them. Yet it must be said to the credit of the inhabitants of Sharada that they always treated us

V edanta Sandes h

with respect and consideration. One day at the end of may, we bathed, breakfasted, and after prsotrating ourselves with great

29 29


Jivanmukta devotion before the Holy Mother, set out on our journey to Srinagar. All the members of the priest’s family accompanied us for some distance and the mistress of the house took leave

V edanta Sandes h

of us with tears in her eyes.

30 30


V edanta Sandes h

STORY Section

31

31


Bhishma Pratigya

V edanta Sandes h

B

hishmameansHeof thebeautifuloath,referring to his vow of lifelong celibacy. Originally named Devarata, he became known as Bhishma after he took the bhishama pratigya (‘terrible oath’) — the vow of lifelong celibacy and of service to whoever sat on the throne of his father (the throne of Hastinapur). He took this oath so that his father, Shantanu could marry a fisherwoman Satyavati — Satyavati’s father had refused to give his daughter’s hand to Shantanu on the grounds that his daughter’s children would never be rulers. This made Shantanu despondent, and upon discovering the reason for his father’s despondency,[2] Devavratha sought out the girl’s father and promised him that he would never stake a claim to the throne, implying that the child born to Shantanu and Satyavati would become the ruler after Shantanu. At this, Satyavati’s father retorted that even if Devavratha gave up his claim to the throne, his (Devavratha’s) children would still claim the throne. Devavratha then took the vow of lifelong celibacy, thus sacrificing his ‘crown-prince’ title and denying himself the pleasures of conjugal love. This gave him immediate recognition among the gods. His father granted him the boon of Ichcha Mrityu (control over his own death — he could choose the time of his death, making him immortal till his chosen time of death, instead of completely immortal which would have been an even more severe curse and cause of suffering). With this historical incident the grandsire of the Kaurava Clan has been greatly revered and admired. He has been a great inspiration for all pledge makers to come. In fact his pledge is known to be the ‘Bhagirath Pratigya’ a name given in comparison with King

32

32


Bhishma Pratigya

V edanta Sandes h

Bhagirath who with his intense efforts brought the Ganga from the Heavens to the earth. However, a deeper understanding of this entire event brings to light certain truths which Man can learn. Although Bhishma Pitamah’s vow reflects a power of determination unmatched in history. Yet, his pledge that he would protect the throne of Hastinapur, no matter who ever sits on it brought about grave consequences which will also never be forgotten for all times to come. It was due to this pledge that he was compelled to fight the war of Mahabharata on the side of King Dhritarashtra and the Kaurava Brothers who were an embodiment of unrighteousness and sin. This historical event teaches us to never pledge the protection of any inert thing or any individual person, but the pledge of protection should always be of that which is the truth, that which is Dharma. Bhishma Pitamah took a vow of protecting an inert royal seat & hence he had no choice but to be a mute witness to all the grave attrocities brought about by Duryodhan under the shade of the blind king Dhritarashtra. Whenever we give undue importance to individuality we always walk the path of self-centricity and self-centricity can never bring about the welfare of any erson or society. This is the greatest underlying message of the great pledge of Bhishma Pitamah which has not received much thoughtful attention even by great scholars.

33

33


Mission & Ashram News

V edanta Sandes h

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

34


Mission News Vedanta Camp - 19-24th Feb 2017

Poojya Guruji’s Sessions

V edanta Sandes h

Panchadasi Chap - 15 (Vishayananda)

Album Link - Camp Starts

35


Mission News Vedanta Camp - Feb 2017

Swamini Amitanandaji’s Sessions

V edanta Sandes h

Gita Chap-13 - 20 Values

Album Link - Camp Day-2

36


Mission News Vedanta Camp - Feb 2017

Swamini Samatanandaji’s Sessions

V edanta Sandes h

Meditation & Chanting

Album Link - Camp Day-3

37


Mission News Vedanta Camp - Feb 2017

Swamini Poornanandaji’s Sessions

V edanta Sandes h

Daily Puja and Kitchen Dept

Album Link - Camp Ends

38


Ashram News Mahashivratri Celebrations

Three Times Special Pujas

V edanta Sandes h

Shiv Sahasranama Archana

Album Link

39


Ashram News Hanuman Chalisa Satsang - 26th Feb

Pravachan 42 / Chaupayi No 19

V edanta Sandes h

Story of Prabhu Mudrika

Album Link

40


Ashram News 40th Anniversary of Jagdeesh & Sheela Raikwar

Rudrabhisheka of Bhagwan Gangeshwar Mahadev

V edanta Sandes h

Bhajan & Bhojan Program

Album Link

41


Ashram News Narmada Jayanti - 3rd Feb 2017

Special Decoration in Hari-Kuti

V edanta Sandes h

Bhajan & Bhojan Program

Album Link

42


Ashram News Russian Mahatmas Leave

V edanta Sandes h

Stayed for Three Months. Studied Panchadasi-1

43


Ashram News Birthday of Sw Poornanandaji - 28th Feb

Her Sanyas Deeksha was on Mahashivratri

V edanta Sandes h

Taking Blessings of Shivji & Poojya Guruji

Special Bhandara by devotees

44


Forthcoming Programs 5th - 11th Mar 2017 GITA GYANA YAGNA @ Hari Om Mandir, Lucknow Gita Ch-8 / Mundakopanishad 1-2 By : Poojya Guruji Swami Atmanandaji 6th - 12th Mar 2017 GITA GYANA YAGNA @ Samutkarsh, Ahmedabad Gita Ch-2 / Drg-Dryshya Viveka By : Poojya Swamini Amitanandaji

16th - 22nd Mar 2017 GITA GYANA YAGNA @ Dutta Mandir, Jalgaon Gita Ch-8 / Bhaja Govindam By : Poojya Swamini Poornanandaji

7th - 13rd Apr 2017 V edanta Sandes h

GITA GYANA YAGNA @ DLS, Bhubaneswar Kathopanishad 2-1 / Gita Ch-4 By : Poojya Swamini Samatanandaji 45


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 Mar2017  

Mar 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