Vedanta Sandesh - Sept 2014

Year 21

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Monthly eMagazine of the International Vedanta Mission

Issue 3

Monthly eMagazine of the International Vedanta Mission Sept 2014 : Year 21 / Issue 3 Editor: Swamini Samatananda Saraswati

fufeÙka eu'p{kqjkfnizoÙ` kkS fujLrkf[kyksikf/kjkdk'kdYi% A jfoyksd Z ps"VkfufeÙka ;Fkk ;% l fuR;ksiyfC/kLo:iks·gekRekAA I am of the nature of that ever-present Atma, which is instrumental for all the activities of our mind & sense-organs; yet that which like ‘space’ is limitless & unconditioned, free from all faculties. Just as in the very presence of Sun all activities get started, so also the very presence of Atma enlivens everything.

Hastamalaka Stotram - 3

Published by

International Vedanta Mission http://www.vmission.org.in / vmission@gmail.com

Section Index

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4.

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7.

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8.

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

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

from Poojya Guruji Everything can be a Blessing Everything can be made into a blessing or even a curse. What this means is that basically nothing outside is a blessing or a curse, it is our mind which makes it so. A mind which is enthusiastically bent upon to know the truth or find a valid way out of any problem, shall definitely find it; while a mind which is conditioned by its fears & inhibitions is already closed, and neither percieves anything as it is, nor has the daring to even visualize any other scenario - and thus keeps flowing in the direction of their fears. So it is indeed a fact that our minds alone are the cause of all blessings or curses.

Let's take Ignorance as an example. While it is true that ignorance is the root cause of our limited miniscule existence, endless seekings & all the subsequent sufferings, yet even this ignorance can be made into one of the greatest blessing. When it is said that ignorance is the root cause of our samsara (endless seekings) so really speaking it is not the ignorance per se which is the cause of problems, but something which follows this ignorance - which is our projections & baseless imaginations.

When we have ignorance about anything, then there can be two possible consequences. One, we first & foremeost humbly 'realize' that we are ignorant, and thereafter desire to go into the truth of that object. If we are really sincere we shall take resort of the appropriate 'valid means of knowledge' and soon enough come to know its truth. So its straight & simple. Here ignorance rather became a motivator for our drive to know. Jignyasa or inquisitiveness manifests in those people who sincerely know that they 'do not know'. No ego issues, no complexes, just a simple aceptance. Realization of one's ignorance is one of the best motivator to know. It releases tremendous energy which gets channelized into inquisitiveness and thus starts a fascinating journey of acquiring knowledge. In fact deeper the awareness of ignorance, better will be the intensity of jignyasa. Once someone is blessed with intense 'desire to know' then rest is as they say is history. The journey starts in right earnest and these people shall know the truth sooner or later. In fact such people alone come to realize the truth. So basically it is all a profound blessing of the realization of one's ignorance which does the trick.

The other consequence of the ignorance is that either we dont 'see' the existence of this agyana, or even if we see, we prefer to follow our whims & fancies, or what the majority are doing, and take the path of imaginations or blind faith rather than 'valid knowledge'. Basically such people do not realize the disasterous consequences of baseless imaginations & presumptions, and so easily take that path. It is such people alone who get entangled in the mire of seekings & sufferings. So really speaking it is not the ignorance alone which causes their suffering but the mindset which takes the path of loose projections rather than the path of sincere inquisitiveness to handle their ignorance.

Tattva Bodha An Introductory Text-Book of Advaita Vedanta In the first part of the introduction of Tattva Bodha we discussed the meaning of Tattva Bodha as knowledge of the Truth. The truth that is pertaining to the Self. Getting the knowledge of something is being aware of the presence of something and being aware of it's nature. This knowledge of anything in the world gross or subtle takes place in our minds. The mind has the faculties of the sense organs at the gross level and the mind itself is a faculty of being aware of various emotions, memories and knowledge. The very fact that the mind has various faculties at it's disposal shows that different kinds of knowledge of different objects are acquired by different means of knowledge. In such a case it is very important that we take the right means of knowledge or else the very objective of getting right knowledge will be defeated. The teachers of Advaita Vedanta philosophy have given us six means of knowledge or Pramanas in acquiring knowledge of anything. Which pramana has to be resorted to & also when, is decided by the situation and the nature of object concerned.

These are the six valid means of knowledge available to us, and we consciously or unconsciously use them too in our day to day life to ‘know’ various things which come our way.

Pramana forms one part of a triputi (trio) concerning prama (the correct knowledge of any object arrived at by thorough reasoning), namely, Pramata the subject, the knower Pramana, the means of obtaining the knowledge Prameya, the object, the knowable 1. Pratyaksha : Pratyaksha or Perception implies direct, immediate cognition. There are two kinds of direct perception, external and internal. The ‘external’ perception implies cognition of sense objects, namely - sound, touch, form, taste and smell by our five sense organs (ears, skin, eyes, tongue and nose). When the sense organs contact their respective objects then the Pratyaksha knowledge takes place. The ‘internal’ perception means the direct & immediate cognition of pain, pleasure, love, hate, anger, knowledge or ignorance of various objects etc. in & by our minds.

In all direct perception the knowledge is extremely clear but its scope is very limited. What we can directly see not only constitutes an extremely small iota of the wide spectrum of things existing in this universe, but many a times that which is directly cognized is far

from truth. Moreover, we directly see a rising sun but astonishingly our deeper probes reveal that the sun never rises. Thus come the great necessity of other means of valid knowledge.

2. Anumana : Anuman is inferential knowledge. In Sanskrit Anumana may be defined as ‘the cognition or knowledge that follows from some other knowledge’.

Literally translated the word anumana means ‘knowing after’. It is an indirect, mediate knowledge. It refers to the logical process of gaining knowledge.An e.g. is ‘ The hill is on fire because there is smoke on the hill, and where there is smoke there is fire’. In this case we perceive smoke on the hill and arrive at the knowledge of the existence of fire on the hill on the basis of our previous knowledge of the universal relationship between smoke and fire. Inference is a process of reasoning in which one passes through certain necessary stages to reach a conclusion, which is called inferential knowledge.

3. Upamana : This is knowledge gained through similarity between two objects. For eg if some one knows that a gavaya (ox) is similar to a cow then when he perceives a gavaya in the forest he immediately

Vedanta Sandesh

becomes aware that this is the animal that is similar to the cow and is to be called a gavaya.

radio, TV, movies, songs etc. etc. All use or depend on words. We cannot do without verbal testimony.

4. Arthapatti : This means postulation, supposition or presumption of a fact. This is knowledge gained through incompatibility of two facts without adding a third fact. The classic example of this method of knowledge is a fat person A says that he never eats in the day, then we can easily postulate that he eats in the night, for the simple reason that without this assumption his fatness & also his getting fatter cannot be explained. Arthapatti can either be from what is seen or from what is heard.

With referance to Self knowledge, the object to be known is the Self and the knower is also the Self.

What is the means then of gaining it? The Self cannot be directly percieved or objectified. It cannot infered or spoken of as any other object. How then is Self knowledge possible? The means to it are the Vedas.

The Vedas and Upanisads are called Shruti because they are eternal and without any human author. Hence they are also known as 'Apaurusheya'. They were directly revealed to the Rishis by meditation who were seers of the truth.

5. Anupalabdhi : It means non-apprehension. Nonexistence of a thing is apprehended by its nonperception. By not seeing a jar in a place one knows that it is not there. We use this method of knowledge also very often, and this is evident from statements like : ‘There is no teacher in the class-room’.

Knowledge of non-existence of a thing can be on the basis of direct or indirect knowledge. It could either be on the basis of our immediate non-perception of a thing or even on the basis of inference or verbal testimony.

The first five pramanas are based on our senses through which we learn a great deal. The vast scientific knowledge which helps in understanding the secrets of the world and acts as an aid to scientific inventions is acquired through the senses. Either we see the object through the eyes or use special instruments like microscopes or telescopes to enhance the power of eyes to see objects.Knowledge of the world acquired through the senses, mind and intellect helps in our day-to-day life. This helps in discovering the objective more & more. However, there is a limit to the knowledge we can gain through the senses. They cannot provide answers to questions like what happens after death or where we were before birth.

6. Sabda : Sabda pramana is verbal testimony. It is also called ‘apta-vakyas’ (statement of a trust-worthy person’, and agama (authentic word). A verbal statement, uttered or written, is man’s most potent instrument for transmitting knowledge. We learn mostly by means of words. An oral or written message is a universal mode of communication. We constantly get various information, direction & knowledge through words. Right from school days to this moment we use words as a valid & effective means of bringing about awareness of things, ideas or emotions. Books, magazines, newspaper, letters, conversations, chats,

Having known these ‘pramanas’, when a qualified ‘pramata’ (knower) takes resort of these and turns his focus to ‘prameya’ (object of knowledge) then ‘prama’ or valid knowledge is instantaneously brought about.

The knowledge brought about by any valid means of knowledge is alone valid knowledge, it does not & can not depend on verification by other means, because the other means have no reach to that.

After completing the commentary on Atma-Bodha from this issue we start the study of another introductory text of Vedanta - Tattva Bodha.

Tattva Bodha is the best place to begin for any new student of Vedanta. It provides the basic principles of Vedanta, without going into any dialectics. The style is question & answers, the language is very simple and straight forward, and is written in prose.

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Two Frogs in the Milk This is the story of two frogs. One frog was fat and the other skinny. One day, while searching for food, they inadvertently jumped into a vat of milk. They couldn't get out, as the sides were too slippery, so they were just swimming around.

The fat frog said to the skinny frog, "Brother frog, there's no use paddling any longer. We're just going to drown, so we might as well give up." The skinny frog replied, "Hold on brother, keep paddling. Somebody will get us out." And they continued paddling for hours.

After a while, the fat frog said, "Brother frog, there's no use. I'm becoming very tired now. I'm just going to stop paddling and drown.

It's Sunday and nobody's working. We're doomed. There's no possible way out of here." But the skinny frog said, "Keep trying.

Keep paddling. Something will happen, keep paddling." Another couple of hours passed.

The fat frog said, "I can't go on any longer. There's no sense in doing it because we're going to drown anyway. What's the use?"

And the fat frog stopped. He gave up. And he drowned in the milk. But the skinny frog kept on paddling.

Ten minutes later, the skinny frog felt something solid beneath his feet. He had churned the milk into butter and he hopped out of the vat.

Vedanta Sandesh

Individuality Hari om, Regarding your question about the truth of individuality.

E v e r y 'individual' with its unique

id

of

'name & form' is like a wave in the ocean of the one infinite 'life'.

- Poojya Guruji

Well, an individuality is basically one of our manifestation. However not knowing that truth which transcends this individuality, we tend to identify with this particular manifestation and start taking ourselves as this much alone. It is not the individuality per se which is the real problem, but the presumption that 'I am this alone'. As this limited manifestation is not 'the' problem but our subsequent notion that 'I am this', therefore, the effort should not be to efface the individuality but to appreciate it's truth deeply.

Before thinking of transcending the individuality, it is important to see its truth and live daringly & truthfully as per it. Lets see our unique core, and learn to accept & be it. We should dare to live as per our convictions daringly, if necessary present your individuality in a unique manner too.

While every individuality is a unique manifestation and thus has a special name & form, but really speaking the core of every individuality is not its name or form, but its values & vision it represents. Everyone needs to appreciate what their unique 'vision & values' basically are and thereafter lovingly & daringly live as per them. This facilitates inculcation of various good qualities, including living a life of love, and being free from karmaphalasakti etc. It is such mind which helps us get a quiet, sattwic, thoughtful & a sensitive mind, and thereafter starts the great inner journey of deeper self-exploration - the Brahma-Vidya.

Every 'individual' with its unique id of 'name & form' is like a wave in the ocean of the one infinite 'life'. That ocean is pure, divine, non-dual & limitless 'life', it is the substratum from which every wave manifests, by which alone it exists and unto that alone we all (as individuals) go back. We all are basically that. We are ultimately infinite & limitless consciousness which is free from all limitations, conditioning's, adjuncts or individualities.

While we are not mere individuals, yet our freedom also incorporates our freedom to manifest as any individual. That's what every Avatar also is about. We need to live as per the truth - even if we need to walk alone. So it is a slow & steady journey. First let us break the shackles of the past, and dare to be yourself, realize your unique 'individuality', and daringly live as per your convictions, and later also realize that from which all wave like individualities manifest. It's a long journey but its very exciting & enjoyable.

Love & om Swami Atmananda

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by

Kama esha krodha eshah rajoguna samudbhavah

Swamini Samatananda

In the third chapter of the Gita Arjuna asks Sri Krishna a very universal question.

A question that reflects the helpness of every human mind. Arjuna asks, "Inspired by whom does man indulge in sinful actions"? This question comes in almost each one of our minds and the very rise of such a question shows a pre mental condition where one has obviously been trying to avoid sinful actions and has somehow failed to do so. Now In order to understand the why's and how's of this significant question let us first look into what does 'Sin' really mean.

What is the meaning of 'Sin': In Sanatan Dharma or so called Hinduism man is not a sinner by nature. It is not an inherant fault that must be corrected by an external influence or some divine grace.

Infact Sanatan Dharma teaches that our real nature is divine, a state of Being-Cosciousness and Bliss. Yet, if man performs a sinful action it is an impurity of the mind that must be dealt with by the knowledge of Righteousness and holistic living. Just as the physical body can get dirty and is thus cleansed so also the mind can get impure due to various mental experiences and impressions which can aslo be purified. The concept of sin in the Vedas or as per the Gita is neither Man being a sinner by nature nor does it define any particular action as being a sin. Actions cannot be explained in black & white as being sinful or righteous. A criminal murdering someone is surely an unrighteous act but law has the right to give death penalty to a criminal, which is not considered a sin. So understanding sin is a subtle issue. The Gita describes that action as sinful which is inspired by self-centricity and insensitivity towards others. An action that disturbs the harmonious living of human beings, of animals, of nature, of social laws etc. It is an action that caters to the egoistic satisfaction of the individual Self alone. It is an action that tramples the needs, peace and happiness of all around, only to fulfill the self centric desire of one person. Understanding the consequences of such sinful actions, they not only disturb the harmony of the world around but affect the mental peace of the doer of such actions as well.

The helplessness of performing a sinful action: Often we take up the resolve of not indulging in any kind of sinful action, of living a life of Dharma, yet more than often we fail to do so. It appears that as though there are some forces in our mind that helplessly pull us into doing wrong. Often we know in our hearts that some things that I do are wrong that hurt others and also bring about tension for the Self, yet we are helplessly pulled by some weakness within the Self that overpowers our strength of the resolve that we have taken. How often we take up a wow of not smoking, of not getting angry and impulsive, of not hurting another person, of not lieing and yet it is as many times that we end up breaking our own resolutions and then feeling guilty about it. In Mahabharata a very famous quote comes from Duryodhana who says, I know what is rightousness and yet I am unable to live righteously, I know what is unrighteousness and yet I fail to refrain from unrighteous actions, There is as though some force within, in my heart whom I helplessly follow." Indeed most of us experience this helplessness and mental struggle in trying to avoid sinful actions and performing Vedanta Sandesh

righteous actions. So who or what is this Ghost who helpessly drags me into performing unrighteous actions?

Desire is a product of Rajo guna: Sri krishna answers this question and explains to Arjuna that 'Desire' alone is the cause of all sinful actions. When a desire overpowers the intellect one loses the understanding between right and wrong, between righteousness and unrighteousness.

Here one must understand that desire by itself is not the real culprit, but all those desires which are self-centric to the extent that one becomes insensitive to others around and goes to any extent of wrong doing also to fulfill one's ambitions, are desires which are harmful leading to the downward fall of a person. In this discussion Sri Krishna says that self-centric desire is born out of Rajoguna. Rajoguna is one of the three gunas or qualities that our personality is made up of. Basically our personality is made up of three gunas or qualities namely sattva guna, rajo guna and tamo guna. Athough all the three gunas constitute our personality as a whole but one guna predominates the personality making him or her a sattvik person or a rajasic or tamasic person. A person whose mind set is dominated by sattva guna has a pure and subtle mind free of self-centric desires. A person with a Rajasic mind set is a self-centric mind set thinking more of individual desires and ego satisfaction. A tamasic person is a person with a dull mind unavailable for the self or others.

'Desire' alone is the cause of all sinful actions. When a desire overpowers the intellect one loses the understanding between right and wrong, between righteousness and unrighteousness.

Desire and Anger provoke unrighteous actions: In the second chapter of the Gita Sri Krishna narrates the ladder of fall when a person is overpowered by desire. The whole story begins with one innocent thought of desiring something. If such an innocent thought is allowed to be repeated again and again it becomes a seed that is being nourished with the water of such repetition and soon the innocent passing by thought takes the form of an attachment. This attachment further nursed by the flow of thoughts empowers itself turning into an intense desire to possess the object of attachment. Such a desire has now turned from a trinkling flow of water to a gushing river that flows with a strong current crossing mountains and rocks to finally meet its goal. If a person's desire is fulfilled the mighty flow of thoughts calms down but in case a desire is not fulfilled and has taken an empowering form mesmerising the desirer, then such a mind in its desperation and frustration pukes out a burst of anger. And it is well known that a person in his anger fails to see things as they are. Our perceptions become false, our ability to discriminate between right and wrong is vieled, and along with the mind our actions also go out of control. This delusion of mind brings about loss of memory, memory here is the knowledge and wisdom the individual has gained from his direct experiences in life. The deletion of all knowledge wipes away the intellect to discriminate between right & wrong good and bad. And needless to say a man without an intellect is worse than an animal causing him to perform sinful actions.

In this manner one can trace the cause of unrighteous or sinful actions to self-centric desires. But as a student of spiritual knowledge one should also realise that desire is not the root cause of it all. Ignorance of the fulfilled nature of the Self and seeing the Self as a limited being gives birth to an imaginary seeker seeking fulfillment in an imaginary world.

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Quotes Do not judge by appearances. A rich heart may be under a poor coat.

Raise your words not voice. It is rain that grows flowers not thunder.

The meaning of life is to find your gift, the purpose of life is to give it away.

Everyone comes with baggage. Find someone who loves you enough to unpack.

Dont wait for inspiration. Be the inspiration.

There is no path to Happiness. Happiness is the path.

You have inside you exactly what you need for today. Use it all up. Tomorrow you will wake up with exactly what you need for that day.

Live life to express not to impress.

Courage does not always roar. Sometimes courage is the quite voice at the end of the day saying I will try again tomorrow.

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Wandering in Himalayas

Gangotri

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

Gangotri Whenever I was staying at Gangotri it was my favourite pastime to go up the difficult and trackless regions beyond. I can never forget those excursions which brought me new vigour and cheerfulness, great peace of mind and noble fancies.

Once, in a cave above the Gangotri Temple, I asked a very aged and learned Mahatma whom I knew, "Sir, why should you in this old age, pass your days in this cave in such solitude.?"

The reply that he gave me with a heroic look, in flawless Sanskrit, is still ringing in my ears. "The Puranas say," he said, "many sages passed their last days in samadhi in these caves by the Ganga and left their mortal remains here. I, too, in my old age am spending my days here in yoga. I, too, wish to abandon my body here. I have no desire. I spend my days here in meditation.

I have no difficulties or sorrows. I experience nothing but bliss, shadowless bliss."

I fully appreciated these words which bear out the worth and greatness of true sadhus. Even in these days of Kali Yuga (of extreme worldliness and wickedness) you may come across such Mahatmas in the neighbourhood of Gangotri.

Oh Himalaya, Mountain Divine, yours is luck unparalleled! This Ganga, one drop of whose water washes away all the sins of man, is your daughter.

You have been nursing your lovely child in your lap from time immemorial.

Which mountains will not be jealous of you? On other mountains, in the dark caves one finds only jackals and tigers; on you alone dwell enlightened hermits in peace and bliss! Oh Motherland! you are blessed , for this noble mountain is your head.

Solitary excursions in the Wilderness It was past 2 p.m. As it was August-September, the sun was quite warm at that level, below 8,000 feet. the bears and other wild animals were perhaps resting in their lairs. Domesticated animals, too were nowhere to be seen, since there were no villages in the neighbourhood. The mountain crows were flitting about but no other birds were visible. Perhaps they also were enjoying a siesta.

Nothing broke the desolation and silence of the landscape, except a few girls from the mountain tribes who, after lunch, were proceeding merrily, sickle in hand, singing snatches of songs, in the direction of their fields where vegetables grew luxuriantly. I was filled with wonder as I thought how kindly God manages to feed all these creatures from the highest to the lowest, and keep them all cheerful.

Once I was wending my solitary way to Gangotri. eighteen or twenty miles still lay before me. I had no food that day. I had sought for alms in a village, but in vain. As the day wore on I began to feel hungry. But I was not worried. While I rested under a tree, I only wondered how God was going to feed me in that desolate place. In fact I was watching with childlike curiosity to see how it was going to be- done.

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Rama asks the holy sage Vasishtha what the mind really is.

by Swamini Vidyananda

Just think about it. Do you know, what the mind is? It seems so trivial!

Everyone uses the word, and so, supposedly, should know the meaning. So, do you really know? Is it a material object or a philosophical abstract idea? What it is made of? What does it do and what does it control? What controls the mind? Is it you or is it yours? Where is it? Does a dog has it? A mouse? A mosquito? Is baby born with it, or it develops later? Ask a hundred of people and you’ll have a hundred of answers. Who is right? Who is wrong? And whom to ask who is right and who is wrong?

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If you are a scientist, go and ask a knowledgeable professor or read a book. If you want to understand the mind as something separate from your own personality, they will help you, and you’ll learn more about the brain and the processes going in it. But if your goal is self-knowledge, it is better to ask a wise man, who knows his own truth and the truth of everything, just like Rama did by asking Vasishtha. But here you’ll learn something different. Here you cannot stand apart, here you’ll have to look into yourself to find the answers. So, look carefully, to see what the mind is. It is an amazing fact - if you look closely at anything, it...

Adhyatmic Teachings of Guru Vasishtha to Sri Ramji

disappears.

You cannot hold your mind in your hands and see it with your eyes. So, the scientific approach of analyzing it as something different from you, is not working at all. Eyes need the mind functioning to see, so we know the mind is here every moment we see something by the very fact of seeing. We don’t need to see the mind to know it is here and working. The moment we think of something, we also know the mind should be here, because there is no thought possible without the mind. So, we know the mind by its function. When we apprehend an object, be it outside (any object of the world), or inside (thoughts and emotions are also objects!), we detect the functioning of the mind. But objects inside and outside are apprehended by thoughts only! So, what the mind really is? Vasishtha says thought is the mind, mind is the thought, and there is no distinction between the two. One possesses the same degree of reality as the other. If you think one of Vedanta Sandesh

them is real, the other is real too. If you think one as unreal, the other is also unreal.

The mind cannot be separated from thoughts - about objects or about experiences. So, thoughts of objects and experiences ARE the mind.

Consequences of this conclusion are amazing - as ignorance, samsara, mind

‘What is Mind’ tells Sage Vashistha

itself, bondage, impurity, purity, darkness, light, inertia and awareness are all known to me only through

notions and feelings,

they

are

apprehended by the

mind as thoughts,

so all of these are

thoughts. And so

is the mind, which is

not different from

them! These are all

synonyms. And

they are all just the

mind, they don’t

have any existence

besides it. No

mind - no object can be

felt

or

experienced.

Experience alone

is the mind; it is none

other than the

changing notion being

perceived.

Objects are unreal by

themselves, world

is unreal by itself,

because “real” is something existing all the time, at all conditions, unchanging at different places and conditions. Just stop here and think carefully over it again.

The mind is governed by the intelligent decisions of the intellect, and, in its own turn, the mind governs the pranas, the organs of senses and actions, and the body. The mind is considered to belong to the subtle body, and the self clothed in the spiritual body is the mind. The subtle is the controller of the grosser, and so the mind can consciously control the breathing, or actions of the body, or even emotions, and moreover, Vasishtha says, it is the mind, who brings the material or physical body into existence. If the mind is unreal, its effects are also unreal. The body is also unreal without the mind!

The world is unreal, the body is unreal, but they all seem to be so real! We see something and immediately take for granted its reality, as if that exists by itself. But slow down a bit, look carefully and ask yourself, if the obvious things are as obvious as we used to think.

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The Five Yamas 1. Ahimsa Absence of ill-will towards all those who even cause us harm or hurt. This quality is a result of our understanding & philosophy of life. We appreciate that basically everyone is good & divine, but it is some extraneous factor because of which a person becomes bad or violent, such people need our help more than our violent & thoughtless reaction. It is greater love, consideration & thoughtfulness which helps to efface the problems of others. This does not however, mean that we need not be firm or even use arms. But it implies that using of arms will be the last resort to handle the thoughtlessness of others, and such an action too will be undertaken only for the greater well-being of all. Ahimsa is basically a motivation to help and bring about the well-being of all.

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Legends of Ganesha Story Section

n o p u e c On e ... m i t a

Several legends explain how Ganesh broke his right tusk, which gives him the name of Ekadanta "The Lord who has only one tusk".

The first legend (in the Brahmanda-Purana) is related to a battle between Ganesh and Parashurâma. Parashurama was one of the Vishnu incarnations (avatara), born on earth to teach wisdom to the governing class, the Kshatriya , who had become arrogant and oppressed people. Parashurama meditated on Shiva and got the divine axe, Parashu. This axe helped him to fight against all the corrupted princes, inspired by devils. Deeply grateful to Shiva, he went to Mount Kailash to bow to his guru. But Ganesh, who was guarding the entrance of the palace, did not allow him to proceed. Ganesh told him to wait for the Shiva permission. Parashurâma thought : "I am a Shiva devotee, such a rule cannot be applied to me". Ganesh persisting to bar the way, Parashurama, usually peppery, stroke violently the Ganesh tusk with his axe and broke it. Then Shiva and Parvati arrived and blamed Parashurâma who bowed down before Ganesh and supplicated to obtain his forgiveness and blessing. Then Ganesh was named Ekadanta "The Lord with one tusk".

According to another legend, Ganesh broke himself his tusk during the battle against Gajamukhâsura (the elephant-headed Asura ). Taking the advice of Shukracharya, the Asura guru, this demon followed severe penances. Thus, he got unconquerable powers from Shiva. But he misused those powers to harass the gods who went to Ganesh and requested his help. Ganesh did not hesitate to give battle to this demon. During the fight, he understood that the demon could not defeated, because of his particular powers. Then, Ganesh broke his right tusk and threw it to Gajamukhâsura. He pursued him and converted him in a mouse. Then he rode this mouse, which he used as a mount, keeping it under control.

According to another Purana story, the Ganesh rat was actually the Gandharva Krauncha. One day, at the Indra Court, Krauncha insulted the Sage Vâmadeva who revenged himself, making him a big rat. This rat, as all the rats do, went in the ashram of the Sage Parâchara and caused a lot of damages in the house. The Rishi invoked Vinayaka (an other name for Ganesh) to safeguard his modest dwelling.

Ganesh appeared, rode the rat as his vehicle and mastered it.

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Vedanta Sandesh

Cjsuiebz!Bbtijsxbe!'!Hvkbsbuj!Gftujwbm-!Joepsf!; 8th Aug is the birthday of P. Swamini Amitanandaji. This year the Ashramites decided to celebrate the day with special Gujarati flavour. One of the Ashram devotee from Mhow was requested to present Gujarati Bhajans, and then there was Gujarati meals. It was fun.

Earlier in the day Poojya Swaminiji did the Rudrabhisheka of Bhagwan Gangeshwar Mahadev and later also followed the modern day celebration system of cutting cake etc which the devotees had so lovingly brought.

Kbonbtiubnj!Dbnq-!Joepsf!; A five days Vedanta (Janmashtami) Camp was organized at Vedanta Ashram from 12th to 16th Aug. Delegates from Lucknow, Ahmedabad, Mumbai, Vadodara and Bhavnagar participated in the camp - apart from various local devotees of Indore. Poojya Guruji took ten classes of ‘Amrutbindu Upanishad’, while Poojya Swamini Amitanandaji gave five discourses on an interesting topic of ‘Gita me Dharma’. Apart from these two main discourses, there was an early morning Conducted Meditation session, chanting class by P. Swamini Samatanandaji, daily puja of Bhagwan Sri Gangeshwar Mahadev by some devotee under the guidance of P. Swamini Poornanandaji. Everyone liberally used the Ashram Gym for daily walks & excercises and games, and later in the night there were lovely bhajans and question & answers. In the last Dakshina session Sh Chandra Shekhar Agrawal of Poornima Printers, Mumbai represented everyone to garland Poojya Guruji.

Everyone expressed their profound gratitude for all the teachings, lovely arrangements, sattwic food, and above all the warmth & hospitality.

Joefqfoefodf!Ebz!Dfmfcsbujpo-!Joepsf!; On 15th Aug, the Ashramites and Camp delegates got together and hoisted the tricolor on the Ashram roof, and sang the National Anthem. There was special feast on that day. Later everyone heard the live speech of the new PM from the ramparts of Red-Fort.

Kbonbtiubnj!Dfmfcsbujpot-!Joepsf!; This year Sri Krishna Janmashtami was on 17th Aug. We had a whole day celebration.

Morning everyone chanted select chapters of Bhagwad Gita, everyone put in their bit of loving work to make the beautiful jhanki of Bhagwan Krishna. Evening was for children who played Matki-Phod. Later we had Vishnu Sahsranama Archana, in which more than thirty devotees did archana chanting the thousand names of Bhagwan Vishnu. Later at dot 12 we had the Maha-Aarti and all the final festivities of dance, bhajans & prasad.

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Vedanta Sandesh

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10 Points of Success by Azim Premji

1: Dare to dream 2: Define what you stand for 3: Never lose your zest and curiosity 4: Always strive for excellence 5: Build Self-Confidence 6: Learn to work in teams 7: Take care of yourself 8: Persevere 9: Have a broader social vision 10: Never let success go to your head.

Vedanta Sandesh

Gita Gyana Yagna, Lucknow : A week-long Gita Gyana Yagna will be organized at Hari om Mandir, Lucknow, from 17th to 23rd Sept. In this discourse series Poojya Swamini Amitanandaji will conduct discourses on Upadesha Saram and Gita Chapter 7 - in Hindi.

Gita Gyana Yagna, Morvi : A week-long Gita Gyana Yagna will be organized at Morvi, from 6th to 12th Oct. In this discourse series Poojya Swamini Amitanandaji will conduct discourses on Upadesha Saram and Gita Chapter 7 - in Gujarati.

Gita Gyana Yagna, Jalgaon : A week-long Gita Gyana Yagna will be organized at Dutta Mandir, Jalgaon, from 13th to 19th Oct. In this discourse series Poojya Swamini Poornanandaji will conduct discourses on Kathopanishad 1-3 and Gita Chapter 3 - in Marathi.

Gita Gyana Yagna, Lucknow : A week long Gita Gyana Yagna will be organized at Hanuman Setu Mandir Complex

by Poojya Swamini Samatanandaji from 2nd to 8th Nov. The subject matter of the discourse series will be Gita Chapter-5 and Atma-Bodha.

Gita Gyana Yagna, Indore : A week-long Gita Gyana Yagna will be organized at Hindi Sahitya Samiti Sabhagruh, Indore from 17th to 23rd Nov by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he will give discourses on the second chapter of Bhagwad Gita.

Gita Gyana Yagna, Mumbai : A week-long Gita Gyana Yagna will be organized at Ram Krishna Math-Mumbai from 8th to 14th Dec by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he will give discourses on Gita Chapter 11 & Mundakopanishad 2-2.

Gita Gyana Yagna, Ahmedabad : A week-long Gita Gyana Yagna will be organized at Sri Ramkrishna Kendra, Maninagar, Ahmedabad from 17th to 23rd Dec by Poojya Swamini Amitanandaji. The subject matter of the discourse series will be announced shortly.

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Om Tat Sat