Monthly eMagazine of the International Vedanta Mission
Monthly eMagazine of the International Vedanta Mission May 2016 : Year 21 / Issue 11
Editor: Swamini Samatananda Saraswati
Hko ,o Hkokfufr es furjka letk;r psrfl dkSrqfdrkA ee okj; eksg egktyf/ka Hko 'kadj nsf'kd es 'kj.ke~AA O Sankar! thou art verily Lord Shiva himself, knowing & believeing thus - my mind fills with great joy & reverence. I pray to thee that please bless me with thy knowledge so that I come out of the ocean of delusion in which I am presently in. O Great Teacher, you alone are my resort. Totakashtakam - 4
International Vedanta Mission
http://www.vmission.org.in / email@example.com
Section Index 1.
Message of P. Guruji
2. 5. 6. 7. 7. 8. 9.
from Poojya Guruji Swami Atmanandaji
Lessons of Manthan Story The story of Samudra Manthan is very symbolic. Kumbha Mela too is connected with that mythological lore. It first & foremost stresses the necessity of Purushartha - selfeffort to get blessed in life. Various goodies & gifts came out of the ocean when Devatas & Asuras together churned the ocean. Nothing is got in life without concerted & hard work. Not only that but for undertaking the self-effort, we need to take the spade as spade, whether it is good & helpful people or whether they are evil, they all have their roles in the whole scheme of things. They need to be accepted - as a creation & children of God, even if they were not blessed with right upbringing & knowledge in their childhood. This alone is singularly the main reason for people to go astray and become asuraâ€™s. Its a different story how one becomes what they are, but today the fact is that they are part of the society in which we too are. Love is all about accepting a person as they are, and also seeing their inherent potential & capacities, and dealing with them accordingly. Most often such people crave for some self-esteem & fulfillment, and it needs to be given to them sincerely albiet discreetly, lest it may all appear artificial. Everyone is important and have a role to play - is yet another important lesson of this great story. For our life to be what it is today, both the good & so called bad situations of life had equal role to play. Our success & our failures, our joys & sorrows, respect or insults, all together constitute our past, and whatever was the past, it alone is the real root of our present moment. We may personally like to remember only the good but lets not forget the equal role of the nasty situations. Every situation, every place, every endeavor will always have its share of good & bad, can we take all these in our strides and thereafter give out our best, without cribbing about the so called bad. We learn & grow more by such challenging & nasty situations in life. As the saying goes, no one became a good sailor in peaceful seas. This is one important lesson of this great story. Accept life in its entirety. Remember that good & bad can be relative & are not something changeless & static. Anyways what ever is static is more often dead stuff. So go about facing your challenges of life. Give out your best, and all the cherished dreams shall come true, even amrut will be brought to you lovingly by those who matter.
The Three States: The Deep Sleep State In the discussion of the three states having discussed about the Dream state the Acharya goes on to discuss about the Deep-Sleep state. Let us see the various facets and implication of the deep-sleep state.
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So what then is the Deep-Sleep State? Deep-Sleep is that ‘state’ wherein, on getting up we say, I do not know anything, and I very peacefully experienced the sleep. Self identified with the causal body is termed as ‘Pragnya’. In the deep sleep state there is total identification with the causal body, so much so and the awareness of our gross and the subtle bodies is also not there. Thus there are no thoughts and no experience of the external world nor are there any dream experiences. The mind comes to a complete rest. Deep sleep is a great blessing from God. We go in it tired and worn out and with the body and mind put to complete rest we come out recharged and refreshed. In today’s language it is like putting your mobile phone on recharging and it is ready to function within a few hours. In the day time just a few mins of a power nap is enough to refreshen the body and mind to function once again with enthusiasm. Sleep gives us such an unconditional joy that even the last five minutes before the alarm goes off feels like a great blessing. Such is the glory of deep sleep that a person who is not able to sleep for some reason faces a day ahead of dulness and disorientation. The body feels tired and lethargic, there is irritability in the nature of a
person and a total disinterest in any kind of performance. Often this is used a s a means of torture towards prisoners under interogation. Doership & Enjoyership: In the waking state since I am identified with the gross, the subtle, and the causal body there is a strong sense of doership and enjoyership. There are various thing I want to persue, there are various resolutions made and having fulfilled them I also wish to enjoy the returns of all such persuits. In the dream state I identify only with the enjoyer and enjoy an imaginary world. In the deep sleep state I am neither the doer nor the enjoyer of the world. In the absence of thoughts in the deep sleep state there is no concept of space, time and duality. Hence while asleep I am totally unaware of how long I slept or where I am sleeping. Sometimes it takes a few seconds to come to understand where I am and what the time is. Is it morning or night or noon?
Identity of the sleeper as per the state: In the waking and dream state there is a basic awareness of my existence. I know I exist. My existence is identified with various second hand relationships. I know myself as someone’s mother or father or Bos etc. But due to ignorance I am not aware of my real nature. Who am I truly? In the waking state I am totally identified with gross and the suntle body and come to see the world as real. In the dream state I am identified with the subtle body and see the dream world as real. In the dreep sleep state I am ignorant of my true nature as well as totally disconnected with the world outside and the dream world as well. Except for the awareness that ‘I exist’, there is total ignorance and therefore the individual is called ‘Pragnya’ which means prayena agyaha-one who is more or less ignorant. In the waking state we very definitely know about the absence of all experiences in Deep Sleep. As all experiences remain in the memory bank of the mind, the recollection of the ‘absence of any experience’ whatsoever in Deep Sleep points to the existence of a subtle yet a definite experience therein. That experiencer is indicated by the word Pragnya. No Awareness of the Mind: The experiencer along with its various good, bad & ugly thoughts are all product of our mind. Hence in deep sleep state where in the mind is completely at rest there are no thoughts, good or bad, no joy or sorrow and no other features of the mind. Yet the
beauty is that I still exist. This reveals that the experiencer and the various thoughts do not have any roots beyond the mind. The Self which transcends the mind is untouched by all the limitations & products of mind. In deep sleep state since all identities, all desires and all efforts are negated one glides into a natural state of existence which is a state of peace, quitude and bliss. Another very important factor is that all the states are transitory and ephimeral in nature. In the waking state the Taijas or the dreamer is completely absent and in the dream state Vishwa is abscent. There is complete absence of Vishwa & Taijasa in Deep Sleep state. This reveals reveal their transitory & ephemeral nature, so too is with Pragnya, who is present only in Deep Sleep. The deep sleep state is a great blessing. The absence of all sense of individuality facilitates us to know that which transcends the individual. When the mind & sense organs are at rest, still a blissful quiet state of mind is experienced. This shows the existence of a self-revealing, self-existing, blissful entity as the very witness of such a state of mind. While the mind is at rest, still some light or consciousness which reveals the absence of experiences still exists. It is because of that light some subtle experience and its subsequent recollection is possible. With the mind is at rest we experience no pains, problems or any sense of limitations, but a timeless, spaceless, objectless state of nothing-ness.
GREETINGS TO ALL ON THE OCCASION OF SR ADI SANKARACHARYA JAYANTI (11th May)
One of the greatest teachers of Advaita Vedanta manifested on this day at Kalady (Kerala) Namo Namah -7-
Different Perspectives A Minister travelled for days by train and car and boat to one of the furthest islands in the nation. As he surveyed the bleak but inspiring landscape, he turned to a local villager and said: "You're very remote here, aren't you?" She responded: "Remote from what?"
Transcendence Hari om! Thanks for your mail. Nice to know that you are studying Tattva Bodha nicely. Knowledge of our tattva ultimately is to not only negate the various self-
imposed & baseless limitations on ourselves, but thereafter see the non-dual
interesting word, it implies deeper insight into both the cause &
substratum, as ourselves and also as the fundamental essence of everyone. In short you alone are the essence of all, from you alone everything has
manifested. However, in this process the truth of the so called 'everything' has
also to be appreciated & also resolved. It is this knowledge which brings about true freedom, fulfillment & love for all.
effect, rather than
A few words on the word â€˜transcendâ€™, which you used in your mail. While you
the cause. It implies
because of which the truth gets apparently veiled, and we need the capacity &
merely appreciating appreciating
perceptible so very nicely that you see
through it to its very core.
are right that it is our ignorance coupled with subsequent conditionings
insight to see beyond. Well, the word transcend is an interesting word, it implies deeper insight into both the cause & effect, rather than merely
appreciating the cause. It implies appreciating the perceptible so very nicely that you see through it to its very core. The perceptible is part of the totality and one should not ignore it but know it holistically. The change is like the
wavy surface of the infinite ocean of the changeless, so has to be accounted for too. So in scriptures we study about the fundamental cause as well the nature of the manifest, as well as the process of its manifestation. Holistic vision indeed. Love & om, Swami Atmananda
(Jara marana mokshaya)
Freedom from Old-Age & Death
Freedom from various conditionings of the mind, freedom from mental dualities of personal likes & dislikes blesses a spiritual seeker with the ultimate knowledge of liberation. Thus speaks Sri Krishna in the 7th chapter of the Gita. A mind free of various impurities of self-centric attributes which are born of illusion is freed from the clutches of old age and death. Sri Krishna reveals one who has the courage to break the shackles of all worldly support and surrender at the feet of the Supreme and make all the required efforts to discover the truth, they come to know Brahman as their very own Self and these are the ones who also know karma in its entirety. Freedom from old age and death: Old age and death are an inevitable part of the graph of life. Life manifested from the unmanifest grows, reaches its peak and then old age comes as a knock on the door of the unmanifest and then death is once again going back into the unmanifest. It is our day to day experience how old age features a natural decay of the physical body, the senses and the various attributes of the mind. The once upon a time hyper active body slows down and soon demands a support to walk, sit, eat, sleep etc. The slowing down and decay of the body often keeps people away and loneliness becomes the name of the day. Sometimes such is the misery of old age that people pray for death to embrace them. This is the glory of old age at the level of the physical body. Although physical changes and pain are universal yet mental suffering is relative depending upon the mental attitude and knowledge of a person. In the realm of ignorance surely old age is a chapter of great suffering. Thereafter death is a gradual step into the realms of the unmanifest. On one hand old age is a direct experience of pain and suffering, death becomes an imaginary horror where there is pain of going into the unknown & pain of leaving behind our beloved ones. Little does one realize the blessings and beauty of death as being the threshold of adorning a new robe to once again experience the beautiful creation of God. Neither is an ignorant being aware of the fact that the experience of death by itself is not painful. It is like gliding into a deep slumber only to wake up again in the dawn of a new innings. At the face level old age and death both appear to be harmless by themselves. yet the Scriptures and our great masters speak of freedom from old age & death. Surely there is a deeper insight into the whole concept of freedom from birth, freedom from old age and freedom from death. What is this freedom? And in that context what is the nature of bondage that one feels the need to be free of it? The nature of bondage and freedom from old age and death? Even though the body goes through old age and death, yet the body does not say that ‘I am afraid of death’ or ‘I do not wish to die’. It is me the ‘I’ who says so. Thus an important question arises, Who am I ? My identity of the Self is associated with the body that appears to be. I see myself as the body and hence all modifications of the body, old age and death happen to me. I am born, I grow up, I go through changes, I turn old and I die. These are all notions borne out of the Vedanta Sandesh
conviction that I am this body and mind. Thus even though the body does not feel anything towards old age and death I am the one who constantly lives in fear. Therefore freedom does not lie in the immortality of the body. Bondage is not the physical change and death of the body. Bondage lies in the wrong identification of the Self. Hence freedom too lies in freeing one’self of these wrong understanding of the Self. Moksha is not from physical death but it is from these wrong notions that I am the body and therefore I am born one day and I shall die one day too. This is the nature of freedom.
‘Taking refuge in me, invoking my Grace, they seek to know me’ and towards this they make efforts-‘Maam ashritya yatanti ye’. Refuge is in the form of enquiry and as a result one comes to see God as one with their own self.
How does one seek this freedom from death? Sri Krishna says ‘Taking refuge in me, invoking my Grace, they seek to know me’ and towards this they make efforts-‘Maam ashritya yatanti ye’. Any person who even has some faith towards God seeks refuge in him. But as Bhagwan Krishna has said in the Gita itself that even devotees of God are of different types. Most of the devotees seek refuge in Ishwara to seek happiness and security in some way or the other. Majority of the people relate with the Divine in this manner. For them God is a divine and powerful enttity who is capable of doing all that which an ordinary human being is unable to do. So the nature of the relationship of such people with God is that of a seeker, where they are always small and limited and Ishwara is the all powerful one. But here Sri Krishna is pointing out to that student who has to an extent overcome his personal likes and dislikes and now he seeks none other than paramatma himself. He is now ready for discrimination between the Real and the Unreal. He is able to see the fact that it is Ishwara alone who is worth dedicating one’self to. He has the faith and persues to see the oneness between himself and Ishwara. To know the absolute truth that he alone is Paramatma. There is no duality between Jeeva, Jagat and Ishwara. The world is like a dream borne out of my own self. All sense of duality and seperation is due to the ignorance of this truth. Hence knowledge alone is the redeeming means from all sufferings, from all trips of samsara. Such a knowledge is the goal of this student. For this the student makes efforts-’Yatanti’ All devotees or spiritual seekers make efforts or in other words do sadhana to attain Paramatma. Here the nature of sadhana or effort is not rituals, puja, japa, teertha and the like. Here Sri Krishna says the devotee makes efforts with a mind absorbed in me through Sravan, manan and nididhyasan. The mind is now free of self-centric thoughts and persues the knowledge of Parameshwara by means of inquiry into the shastras. Spending one’s time in sravan,manan and niddhyasan is brahma abhyasa. A very popular quote goes on to say-tat chintanam, tat kathanam, anyonyam tat prabodhanam. Reflecting on the subject matter, talking about it to others and discussing with fellow students trying to understand and help each other in understanding, this is all part of brahma abhyasa. This is the real nature of taking refuge in God and making efforts to know him. Refuge is in the form of enquiry and as a result one comes to see God as one with their own self. - 11 -
The Two Wolves A Native American grandfather was
talking to his grandson about how he felt.
He said, "I feel as if I have two wolves
fighting in my heart. One wolf is the vengeful, angry, violent one. The other wolf is
the loving, compassionate one." The grandson asked him, "Which wolf will win the fight in your heart?" The grandfather answered: "The one I feed."
Wandering in Himalayas VYas,
Brahma Sutra, was composed in the second century B.C. It is said that during
fifth and the fourth centuries B.C. that philosophers like Socrates and Plato lived
Modern historians hold that the Badarayana Sutra, popularly known as
that period there was an awakening of thought all over India. Not only India, but also some countries in the West were wide awake at that time. It was during the and taught in Greece. The dates of their birth and death have been fixed with certainty, but it has not been possible to fix the dates of our great men like Vyasa.
We have to be content with the little information derived from the Puranas and traditions regarding them. Following such accounts, we shall take it that Krishna
Dvaipayana, otherwise known as Veda Vyasa, was a resident of Badrikashram. The very appellation “badarayana” suggest that he belonged to Badri.
Here on the banks of Saraswati, is a cave called Vyasa Guha. It is said
that Vyasa passed his last days here. To me the greatness of Vyasa and the
greatness of Badrikashram appear inseperable. Whatever greatness Vyasa had,
he imparted to Badrikavanam. The Puranic story that Nara and Narayana performed their penance at this place, or that it is the holy abode of Lord Narayana,
may not be accepted by most historians. Yet, the story is enough to invest this spot with supreme sacredness. there is no evidence to disaprove the tradition
that Vyasa composed his Mahabharata and Vedanta Sutra here. It has been my
Excerpts from the
Travel Memoirs of
custom to spend some time, whenever possible, in the cave of Vyasa, breathing its sacred air.
Not only Vyasa but many other ancient Rishis like Sanaka, Bhrigu, Narada,
and Sukra are associated with this cave. Here, on the bank of Alaknanda, is the
famous Gaudapada Sila, the rock on which, according to tradition, the great Sage Gaudapada used to sit in meditation.
Historians are of the opinion that gaudapada belonged to the eighth cen-
tury A.D. It was Gaudapada who, for the first time, introduced to the world in a
and arguments that he had adopted from earlier Buddhist teachers like
scientific, logical, incontrovertible manner, the theory of Advaita with its accom-
panying conception of Maya, contained in the Upanishads. The familiar examples Ashwaghosha and nagarjuna, as well as the peculiarities of his style, have led some scholars to surmise that he himself must have been a Buddhist. these
scholars argue that gaudapada’s mandukya Karika is nothing more than an ad-
mixture of Nagarjuna;s Sunya Vada set forth in the Lankavathara; and in support
of their contention they point out that the “firbrand” and other examples of gaudapada have been borrowed from Buddhist literature , where they were quite familiar.
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All words in the scriptures are used only for the explanation for the ones
who want to understand. And words operate in duality only, and all pairs of
opposites are invented for the ease of communication. They all are not real in themselves but if used in the right way, they all point to the supreme reality,
which alone is their base and support. Like an arrow has two ends - one is pointing to the goal and another is pointing in the opposite direction. So also the words, understood wisely, point to the supreme reality; but understood
casually will indicate only trivial things. The words of the wise, based on the teaching of Vedas, are the only valid means for attaining of the reality. Knowledge of that, which cannot be described in words, is attainable by following the words as pointers to transcend the world of names and forms. By themselves, the words
are not real, their reality is borrowed from the Supreme. When truth is known, all descriptions cease, and silence alone remains. And this silence of the absolute
cannot be broken up by any words or descriptions. As long as words are used to
denote a truth, duality is inevitable; however, such duality is not the truth. All divisions are illusory.
Vasishtha uses many illustrations in forms of stories and legends. By the
potent medicine of Vasishtha's explanations, you will surely overcome the illness that afflicts your mind, - for all problems and afflictions are in the mind
only. This samsara, or the world of transient appearances, is nothing but the mind filled with its likes and dislikes, and when it is free of them, the world of
Adhyatmic Teachings of Guru Vasishtha to Sri Ramji
duality comes to an end, and that which was seen as samsara, is recognized as the self-evident reality of the pure Consciousness only. The inert aspect of the mind is the cause of the illusory appearances, which are cognized by the mind due to the consciousness, reflected in it. So, the consciousness in the mind,
which is reflection of the pure Consciousness, is the seed of all substances and
objects. Because of the omnipresence of the consciousness the mind takes the
form of the knowable and thus becomes the seed of the universe, like a child imagining the existence of the world. The cosmic mind is the cause of the world, and the individual mind is the cause of the samsara. There is a huge difference
between the world created by the cosmic mind, and samsara, created by the
individual mind. The world, as it is, is neither good nor bad, neither suffering
nor joyful, it is just a playful manifestation of the omnipresent bliss of selfexistence of the Consciousness. For the omnipresent Shiva sitting in meditation,
everything is fine and does not need management, because it is naturally Vedanta Sandesh
perfect and full. Samsara, the world of separation, lack and suffering, is the creation of the mind which attaches its own notions to the divine manifestation. Individual mind sees something as desirable and something else as undesirable, and
both are seen as separate from the mind itself. And so, the rat race begins - going
to the desirable, avoiding the nondesirable and always being limited and insufficient, lacking in fullness, comfort and freedom. When the mind is illumined it experiences the infinite Consciousness within itself.
So, the mind is the creator. Cosmic mind creates the world, and
individual mind, not knowing its own truth, creates its own incorrect views causing sorrows. Cosmic mind of Ishvara never loses its touch with reality, it is not
deluded thinking itself as separate. It is individual mind who is deluded and suffering. Yet, in both cases, the mind is the cause of creation, be it total or individual. Whatever is created by the mind, lasts till the notion of creation ceases in the mind and cannot be destroyed by any other means. To illustrate that, Vasishtha tells another story about creation of the worlds by the Creator Brahma.
Quotes As water carves through stone those who persevere will win. There may be nothing more treacherous than false knowledge.
You create your memories and experiences, not the other way around. Donâ€™t give others what they donâ€™t want.
Change for the better requires effort. Change for the worse needs none.
Manifest the courage to discard the shallow and seek the profound. All phenomena, even the most solid rock are transcient.
Remember that sometimes not getting what you want is the best thing for you.
Samudra Manthan Story Section
n o p u e c O n e ... m a ti
Indra, the King of Devas (gods), while riding on the elephant Airavata,
came across Sage Durvasa who offered him a special garland given to him by the God Shiva. Indra accepted the garland and placed it on the trunk of the
elephant as a test to prove that he was not an egoistic god. The elephant, knowing that Indra had no control over his own ego, threw the garland to the ground. This enraged the sage as the garland was a dwelling of Sri (fortune) and was to
be treated as a prasada or religious offering. Durvasa cursed Indra and all devas to be bereft of all strength, energy, and fortune.
In battles following the incident, the Devas were defeated and Asuras
(demons) led by King Bali, gained control of the universe. Devas sought help
from the Supreme God Vishnu who advised them to treat asuras in a diplomatic manner. Devas formed an alliance with asuras to jointly churn the ocean for the
nectar of immortality and to share it among them. However, Vishnu told the Devas that he would arrange that they alone obtain the nectar.
The churning of the Ocean of Milk was an elaborate process. Mount
Mandara or Mandar Parvat was used as the churning rod, and Vasuki, the king of
serpents, who abides on Shiva's neck, became the churning rope. The demons
demanded to hold the head of the snake, while the gods, taking advice from
Vishnu, agreed to hold its tail. As a result the demons were poisoned by fumes emitted by Vasuki. Despite this, the gods and demons pulled back and forth on
the snake's body alternately, causing the mountain to rotate, which in turn churned the ocean. When the mountain was placed on the ocean, it began to sink. Vishnu, in the form of a turtle Kurma, came to their rescue and supported the mountain on his back.
The Samudra Manthan process released a number of things from the
Ocean of Milk. One was the lethal poison known as Halahala, which in some
versions of the story, escaped from the mouth of the serpent king as the demons and gods churned. This terrified the gods and demons because the poison was so powerful that it could destroy all of creation. Then the gods approached Shiva
for protection. Shiva consumed the poison in an act to protect the universe, and
his wife Parvati grabbed Shiva's throat in an effort to prevent him from swallowing the poison, which was the most deadly poison in existence, harmful even to a god. As a result, Shiva's throat turned blue. For this reason, Lord Shiva is also called Neelakantha (the blue-throated one; "neela" = "blue", "kantha" = "throat" in Sanskrit).
- 17 -
A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji was organized at Sivananda Samskrutik Kendra, Bhubaneswar from 6th to 12th April. This was the second Gyana Yagna at this location. The whole logistics were taken care by Sh Rajesh Kumar, who is posted there. The Gyana Yagna was formally inaugurated by a Swamiji of the DLS, and the crowd responded in a very enthusiastic way. The whole hall was full. The subject matter of the twin daily discourses were Gita Chapter 2 and Kathopanishad 1-2. The DLS Mahatma P. Swami Srinivasanandaji was so pleased with the discourses, that he attended all the sessions. During one of the days a Stress Management Workshop was organized at the SIDBI Branch Office. Poojya Swaminiji initially briefed everyone about the crux & consequences of the problem, and later even conducted a Meditation session. After the Gyana Yagna, Sh & Smt Kumar took P. Swaminiji and also Swami Sreenivasanandaji of DLS for an outing to a beach near Puri. It was the Toshali Beach. Everyone enjoyed the trip & arrangements. Sri Ram Navami was celebrated at Vedanta Ashram with great devotion. An altar of Bhagwan Ram was made & decorated inside the Mandir, and all the inmates and various devotees gathered before 12 noon, and chanted stotras, shlokas & a section from Ramayana. Dot at 12 everyone did the Aarti of Bhagwan, and partook prasad. On 18th April, just before the Kumbh Mela, Poojya Guruji, Swamini Amitanandaji Swamini Poornanandaji along with seven other devotees went to Ujjain, for a first hand experience & darshan of Kumbh Mela & specially the River Kshipra at Ujjain. All the arrangements were very good, and we had a nice darshan of Kshipra at Ramghat itself. We also went around the camp area of various akharas & Mahatmas. On 24th Apr, the last Sunday of the month we had the monthly Hanuman Chalisa Satsang of Poojya Guruji. The satsang began at 6.30 PM with lovely bhajans, and then there was the congregational chanting of Hanuman Chalisa, and then was the inspiring pravachan by Poojya Guruji. This time he started the talk on the first part of the 9th chaupayi, which is â€˜Sukshma roopa dhari Sihahi dikhawaâ€™ More about the talk in our VM Blog. - 19 -
By P. Swamini Samatanandaji - from 6th to 12th April at Sivananda Samskrutik Kendra. G-2/Katha 1-2
Poojya Guruji, Sw Amitanandaji & Sw Poornanandaji & various devotees visited Ujjain on 18th April
Sri Ram Navami was on the 15th April. At 12 noon speacial Aarti, bhajans & chanting was done
By Poojya Guruji - on 24th Apr at Vedanta Ashram. 9th Chaupayi started
- 21 -
Problem with Dandelions A man who took great pride in his lawn
found himself with a large crop of dandelions.
He tried every method he knew to get rid of them. Still they plagued him.
Finally he wrote to the Department of Ag-
riculture. He enumerated all the things he had tried and closed his letter with the question: "What shall I do now?"
In due course, the reply came: "We sug-
gest you learn to love them."
Gita Gyana Yagna, Mumbai :
Poojya Guruji Swami Atmanandaji will be conducting a week-long Gita Gyana
Yagna at Ramkrishna Math campus in Khar, Mumbai from 15th to 21st May. Subjects will be Gita-14 / Mundaka 3-2.
Hanuman Chalisa Satsang - Aprâ€™16:
The April 2016 edition of monthly Hanuman Chalisa Satsang will be organized
on 29th May. There will be bhajans, chanting of Hanuman Chalisa, followed by continuation of the talk of P. Guruji on the 8th chaupayi Chalisa. Open to all.
Gita Gyana Yagna, Baroda :
Poojya Swamini Amitanandaji will be conducting a week-long Gita Gyana Yagna
at Atmajyoti Ashram, Baroda from 6th to 12th June. Gita Chapter - 5 / Katho 1-1
Gita Gyana Yagna, Ahmedabad :
Poojya Swamini Amitanandaji will be conducting a five days Gita Gyana Yagna at
Samutkarsh Complex in Ahmedabad from 27th Jun to 1st July . She will take Gita Ch-1 and Dhyana Shivir in the morning.
Guru Poornima, Indore :
This year Guru Poornima is on 19th July. Special pujas / Satsang & Bhandara will
be organized during thesedays.
Vedanta (Janmashtami) Camp, Indore
Poojya Guruji and all other Mahatmas of Vedanta Ashram will jointly conduct the
five days Vedanta Camp at Ashram from 20th to 24th Aug. 25th is Janmashtami, and next day will be a special Yatra for campers. Subs: Atma Upanishad / Gunatraya Vivek.
- 23 -
International Vedanta Mission http://www.vmission.org.in/
Vedanta Mission Blog: http://blog.vmission.org.in/
Earlier ‘Vedanta Sandesh’ issues http://bit.ly/1oGD4TK
Om Tat Sat
May 2016 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission, containing inspiring and enlightening art...
Published on May 1, 2016
May 2016 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission, containing inspiring and enlightening art...