Vedanta Sandesh - Apr 2011

Monthly eMagazine of the International Vedanta Mission Year 16

Bqsjm!3122

Issue 10

In This Issue

1.

Vedanta Section:

Atma Bodha - Shloka-29

2.

Letter Section:

God & Idol Worship

3.

Devata Section:

Ram-bhakta Hanuman

4.

Katha Section:

Indra loses Kingdom

5.

VM Programs:

Mission / Ashram Progs

From Poojya Guruji

Vedanta Sandesh

Hari om!

Spreading Love & Light

Monthly eMagazine of the International Vedanta Mission Sharing the message of Vedanta and Sanatan Dharma

Apr 2011 On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta Ashram E/2948-50, Sudama Nagar Indore-452 009, India

Web:

www.vmission.org.in Email:

vmission@gmail.com

Brahman is also called as Purusha in Vedas. That which pervades all, Sarvam Puruyati iti Purushah, and his divine creative per Maya is referred as Prakriti or nature. So we have the famous hymns as Purusha Suktam, that HE alone is in & through everything in the creation. That which is created is indeed perishable, but its order, beauty and amazing holistic inter-connectivity all has the signature of the presence of Param Purusha. This Prakriti is divine, it is beautiful, and it alone is visible, and our reverence for Param Purusha too needs to be translated in our reverence, respect & love towards prakriti. This was very visible in Vedas, where we had no human dieties, but the Purusha was worshipped by taking resort to various elements of nature, like sun, wind, fire etc.

With such a set of vision & values it was obvious that wherever such people must have lived & settled, nature would have continued to be at its best, pure, unpolluted & divine, thus showering all kinds of well-being to one & all.

Today the state of affairs is such that the religion which worshipped prakriti, is now not only ignoring it but the height of insensitivity is such that we are rather making it continuously dirty & polluted, and that also in the name of religion.

Every Hindu festival seems to make the nature polluted, and we now shudder at the advent of a new festival, by the time the dust of the celebrations is settled our Mother will be more dirty. We need to wake up urgently. The world is already badly polluted. The rising human population, the ever-inceasing existential needs of humanity, the ever increassing powers in the hands of human beings, all are creating a terrible scenario. While there are various reasons for climate changes, we need to be extremely alert on the possible anthropogenic interferences. We keep on having international meets on climate change and environment to discuss these aspects. We all need to remember that our very existence depends on nature. The air, the water earthe are the very foundations of our existence, and therefore the right religion shall always care & respect the nature. We salute the Vedic rishis to have given us the vision & values for a life which is not only in line with nature, but human interference is reduced to minimum. We not only need to wake up but maybe also show the way to the world, where our very lifestyle & living makes the world too a beautiful & healthy place to live. Today there is profound insensitivity to nature, and this pains all thoughtful people. Lets begin with better & healthier ways of celebrating Holi, Diwali, Navratras & Ganesh Festivals. Vedic religion can become a world religion, provided it is lived in such a way that not only our villages, cities and country is more cleaner & healthy, but this shows way to the world too. Religion alone provides the very basis of lifestyle, so an enviormentally sensitive, universal package alone can bless the world & our children.

Love & om,

Swami Atmananda

Atma Bodha - Shloka 29 Vedanta Section

Self-Effulgence means Self-Revealing In the previous sloka the Acharya explained the Atman as being the illuminator of all the faculties the sense organs, the mind and the intellect. If the objective world can be percieved by the sense organs and the mind it is due to the blessings of the Atman which is of the nature of consciousness. Being the illuminator of all the physical and mental instruments and these faculties being inert by themselves the Atman can not be illuminated by these organs.

Since the Atman is not illumined by buddhi and the other sense organs, then it could be siad that it requires outside knowledge by which alone the real nature of the Atman can be known. This is answered in the following sloka by an illustration of the nature of light. One light does not require another light to make itself known. Its nature is revealed by its own self on accout of its own brilliance.

29 Swabodhe nanyabodheccha bodharupatayatmanah Na deepasyanyadeepeccha yatha swatmaprakashane Swabodhe: for one’s own knowledge; nanyabodheccha: no other desire; bodharupataya: on account of being of the nature of knowledge; atmanah: of the atman; deepasya: to the lamp; naanyadeepeccha: no neccesity for another lamp; yatha: like; swatmaprakashane: for illumining itself.

Just as one lamp does not require the help of another lamp for making itself known, so alo the Atman does not require any other knowledge to make itself known, as its very nature is verily knowledge.

Swabodhe nanyabodheccha: To know the Self one does not need another source of light but incase we wish to know an object or experience in the world outside then we need another source of light to illumine it. If we analyse our experiences we come to see that every experience requires three components. They are : the ‘subject’ who experiences; the ‘object’ which is to be experienced; and the ‘experience’ which is the result of the contact of the subject & the object. These three components are collectively called as Triputi.

In every experience the subject that is the Self, experiences the object. In an experience we become conscious of a particular object. We know the existence & nature of a particular thing only when we are conscious of that thing. By being conscious we Vedanta Sandesh - Apr 2011

imply illumining it or seeing it, and this is what is generally called knowing it. Now, if we analyse such an experience we will come to understand that, the source which illumines must be of the nature of consciousess or light and that which is illumined is dependant on an illuminater and is therefore inert.

Here too the scriptures throw light on this fundamental fact that the subject or the knower alone is the illuminater of all objects and experiences. The objects are inert being dependant on another source of light. Not only is this fact revealed but another significant truth is revealed that the Self, the Atman which is the illuminater of all things does not need another light to illumine it. The Self itself is like a focus of light. It keeps on exuding light. There is no effort required to illumine it. This is what is called as

‘Self-Revealing’ or Chit. Our effort is not required to illumine the self, but to turn the focus on various objects ‘outside’. In fact every experience is continuously revealing to us the ‘conscious’ nature of the subject, and the ‘inert’ nature of objects.

Bodharupataya atmanah One of the intrinsic nature of the Atman is being of the nature of ‘Chit’ i.e. it is of the nature of ‘consciousness’. This is explained in the present line when the Acharya says that the Atman, the Self is Bodharupataya. By this it implies the Self being that light which is self-effulgent and the light which brings into light everything that is extraneous. The Atman is Self-effulgent. We all have this basic awareness of the Self that ‘I am’. I dont need another person to tell me if I exist or not. My existence is self revealing. I know I am. Infact the first warenes that comes to the mind is I am and then it is with this light alone that everything else is enlightened and brought to the awareness of the Self. The awareness of the self is self revealing. ‘I am’, this awareness is brought about first and then all other identities of the Self that I am so & so comes into existence. These are two distinct aspects of the Self first ‘I am’ and second all identities connected to the roles I play like father mother, officer, tecaher etc. In these two aspects the first aspect of the Self ‘I am’ is effortlessly revealed and the second aspect is brought into existence by hard work and is also maintained with similar pains and hard work. First ‘I am’ and then ‘I am so n so’. ‘I am’ is untouched by any efforts of the made by the various roles that the Self plays neither does it change in itself. My roles may undergo changes or may even cease to exist but Self is ever shining in its glory. Thus this self-effulgent existence is neither effected by any time, space or state.It keeps on revealing. The only difference to-

day is that I am not aware of this glory of my ownself and in thi state of ignorance and illusion I continue to have a wrong understanding of my very own self.

Na deepasyanyadeepeccha: The Atman or the Self itself being Self effulgent does not need another light to enlighten it. The entire creation made of inert matter breathes iwith life when the Self as the luminater enlightens it all. The objective worl being dependant on the Atman to enlighten it is obviously then not potent to enlighten the Atman.

The Acharya explain this principal with a very beautul example that one lamp does not need another lamp to enlighten it. A lamp itself is self revealing and also the source to reveal the presence of other things around it. So too the Atman is the basic source of light which is self revealing and the source to enlighten the objective world.

Yatha swatma prakashane: As we are trying to see the Atman being self effulgent and our faculties being inert and sparked by the Self, then obviously the Atman cannot be seen by the sense organs and the mind an intellect too.

Just like the torch brings about light by the batteries but the batteries cannot be seen by the very light of the torch. So too the Atman is not objectifiable by our sense organs and the mental faculties. The finite cannot reveal to us that which is infinite. Yet it is interesting to see how our wonderful scriptures and our Masters are able to reveal the limitless. The scriptures work as pointers to negate that which the Atman is not. Negation of the Anatman alone reveals the ever existent and blissful nature of the true Self by seeing the limited, inert and ephimeral nature of the Anatman i.e. all that is objectified. Such a tricky task can indeed only be fulfilled by a systematic study at the feet of the Master.

Bhaye pragat kripala dindayala kausalya hitkari.

Harshit mahatari muni man haari adbhut roop bichari.

The gracious Lord, who is compassionate to the lowly and the benefactor of Kausalya appeared. The thought of His marvellous form, which stole the heart of sages, filled the mother with joy.

Best wishes on the pious occassion of Sri Rama Navami.

Page # 5

Letter of the Month

God and Idol Worship Hari om P...., Nice to know about your studies.

Knowledge is all about being aware of the truth of what is, while Yoga and So Bhagwan Bhakti aim to Sri Ram or Krishna change the mind for are indeed the better, so manifestations of technically they fall God, and the bottom in the category of line of all this is that karma, working to if one manifestation change something. can be God, then you For knowledge even (who is right now a a sankalpa to small individual) too change anything is can live an an impediment, enlightened life, by because then our realizing your truth, priorities change and thus 'being' that from knowing what infinite divinity itself. is to working for what should be.

- Poojya Guruji

There is no case of any confusion whatsoever, it is just a matter of our right appreciation of what exactly is meant by the word God, and few other things.

God is the Truth of everything, he is not something who is exclusive but is rather all inclusive. God embraces everything that is, after all the truth of anything does not lie yonder beyond the clouds, but has to be right there. The whole world has come from it, is sustained by it and finally goes back into it. This changeless divinity with the power to manifest the dimension & continuum of change is God. It is like the water in waves, gold in the ornaments. It is the causeless cause of this universe and also everything that is in it. So while on one hand he is beyond all manifestations, yet he alone is in & through all manifestations.

He is the Self of all, that is why the Upanishads invoke us for SelfKnowledge. They thunder - Ayam Atma Brahma.

If you and I are basically Brahman, then what is the problem in seeing any special, blessed & divine manifestation as God himself. The concept of 'Messenger of God' is basically a Christian concept, which is also to a certain extent accepted by Arya Samajis. This is wrong and is based on the fallacious understanding of what is God. Their definition of God basically limits God to a particular realm of existence etc. The Vedantic scriptures prefer to see him truly free & limitless. He is simultaneously both both transcendental & immanent.

As far as Idol worship is concerned, please note that no devotee ever worships any idol, but takes some idol as HIS symbol, and while keeping it in front, worships God alone. Nowhere is any prayer, we say: O Marble,

Vedanta Sandesh - Apr 2011

I bow to you :). We rather say, O God I bow to you. This is comparable to having the flag for your country, photo of your beloved one. When you look at a picture of someone you love, do you ever say, O Paper, I love you or respect you. So the very word idol worship is a stupid word. As far as having symbol of something abstract is there it is rather an act of smartness, emanating from profound love or respect for someone.

So Bhagwan Sri Ram or Krishna are indeed manifestations of God, and the bottom line of all this is that if one manifestation can be God, then you (who is right now a small individual) too can live an enlightened life, by realizing your truth, and thus 'being' that infinite divinity itself.

Nice to know that you are doing PG in IT in Germany, but your questions show that you need to give some time to study something about the truth of Life too, esp your own texts like Gita & Upanishads. Without right knowledge about ourself and the life, not only such confusions will keep coming, but can also nullify the specialized knowledge of other fields.

Love & om Swami Atmananda

Nature Henry Wadsworth Longfellow

As a fond mother, when the day is o'er, Leads by the hand her little child to bed, Half willing, half reluctant to be led, And leave his broken playthings on the floor, Still gazing at them through the open door, Nor wholly reassured and comforted By promises of others in their stead, Which, though more splendid, may not please him more; So Nature deals with us, and takes away Our playthings one by one, and by the hand Leads us to rest so gently, that we go Scarce knowing if we wish to go or stay, Being too full of sleep to understand How far the unknown transcends the what we know.

Page # 7

Hanuman Jayanti: 18th April 2011

Ram Bhakta Hanuman

Hanuman ji Sri Hanumanji is one of the most inspiring and common gods in the whole pantheon of Hindu Dieties.He is an embodiment of devotion, selfless inspiring service, divine qualities like fearlessness and above all knowledge. On the occassion of his Jayanti we offer our pranams to the great Acharya of Bhakti and sewa. If Sri Ram represents what God and perfection is all about then Hanumanji represents what an ideal devotee and sewak is like. He is indeed one of the best role model which every sadhaka should have in their hearts.

While the uniqueness of Hanumanji is basically his divine qualities, his magnanimous vision and selfless motivation, yet when we revere someone we bring into our minds all the various aspects of his personality. He is said to be of Vanar Yoni. The word Vanar itself is very interesting. We can break the word into va(or)+nar(human), meaning inspite of his deceptive looks he alone appears to be truly human. Vanar word is commonly translated as monkey, which in symbolic language represents our monkey-like mind. Initially everyone’s mind keeps dancing like a monkey, but with right knowledge transforms itself into an embodiment of all that we cherish and aspire for. No wonder Haumanji inspires the masses so much. It is worthwhile to mention here that in India there are far more temples of Hanumanji than even Bhagawan Sri Rama, his Master.

This in no way devalues his divine Master, but all those who are aware of the story of Ramayana that it is with the blessings of Bhagawan Sri Ram himself that, May my devotee be revered more than myself, simply because emulation of the qualities of a devotee is the way to their inculcation and when we truly become like Hanumanji then the darshan of Sri Rama is not a far cry.

The birth of Hanumanji: The story of the birth of Hanuman goes thus: Vrihaspati had an attendant called Punjikasthala, who was cursed to assume the form of a female monkey — a curse that could only be nullified if she would give birth to an incarnation of Lord Shiva. Reborn as Anjana, she performed intense austerities to please Shiva, who finally granted her the boon that would cure her of the curse.

When Agni, the god of fire, gave Dasharath, the king of Ayodhya, a bowl of sacred dessert to share among his wives so they may have divine children, an eagle snatched a part of the pudding and dropped it where Anjana was meditating, and Pavana, the god of wind delivered the drop to her outstretched hands. After she took the divine dessert, she gave birth to Sri Hanuman. Thus Lord Shiva incarnated as a monkey, and was born as Hanuman to Anjana, by the blessings of Pavana, who thus became Hanumanji's godfather.

Hanumanji-A great role model of Karma Yoga: If Srimadbhagavadgita reveals the principles of Karma Yoga then Hanumanji is a

VedantaSandesh Sandesh- -Apr April 2009 Vedanta 2011

Page # 10

living embodiment of this Yoga. Karma Yoga is that divine Art of Action, the essence of which lies in the belief of intrinsic fullness and complete faith and surrender towards God. A karma yogi lives a God-centric life and has no reason to worry about himself. He sees himself as a beautiful instrument of God blessed with an intrinsic aptitude in a particular field. He uses this aptitude to not only fulfil his goals in life but he is well tuned with the happiness and welfare of others around him. All in all a karma yogi lives a holistic and totalistic life. The beauty of karma yoga is such that inspite of the focus of all actions being God and all his creation and not the individual -self yet his actions excude selfless love, dynamism, alertness and creativity. It is his love for God and everything that is his reflection that prompts him to act and act to the best of his ability. Another significant feature of Karma Yoga is equanimity in all situations of life. Whether it is conducive or unconducive situations, challenges or cake walks, respect or disrespect heat or cold whatever the situation is a karma yogi receives all situations with poise and equanimity. Since there are no personal stakes, nothing can disturb such a person. He knows that truly speaking it is God who is carrying him in his arms in and through all situations. Hanumanji is a living example of this essence of karma yoga. Bhagavan Sri Ram is the nucleus of his life, his source of strength and inspiration. Hanumanji alone reflects such magnanimity where all his actions are motivated for the welfare of others.

Be it Sugreeva whom he serves as a deligent minister and bridges the relationship of friendship with Lord Rama who finally goes on to make him the King freeing him from the fear of his brother Vali. Be it Vibheeshana who is blessed with the lotus feet of Lord Rama and the crown of Lanka where hanumanji again mediates the bond between Sri Rama and Vibheeshana. Infact Hanumanji can surely be called as the king maker of such people where as he himself lived a divine and simple life of devotion and service at the feet of his beloved Master. Hanumanji’s journey to Lanka is a classic example of a karma yogi facing challenges in life. Motivated by the desire to serve Lord Rama no leisure, no demons, and no power of Ravana could stop this magnanimous and humble servant of the lord to find out the where abouts of Sitaji. And even after accomplishing such an edgy task Hanumanji only shows more humility by saying all this was only possible with the blessings of Sri Rama and on appreciation seeks the protection of Bhagavan from the clutches of ego.

Such is the beautiful combination of dynamism and humility in the persoanlity of Hanumanji. On this pious occassion of Hanuman Jayanti let us be inspired by such devotion and attitude f selfless service and love for God and his entire creation.

Hanumanji’s Devotion to his Duty On Hanumanji’s journey to Lanka in search of Sitaji, midway in the ocean Mountain Mianak , exhorted by the Lord of the sea, suddenly shot up from underneath the water’s of the sea so that Hanumanji could rest on his peaks for a while and then continue his ardous journey. The suddenness of his appearance in the sea just in front of him made Hanumanji think that he had come up with a view to obstruct him, and so Hanumanji gave a terrible thrust to the mountain with his chest whereby several peaks of the mountain were broken to pieces. Then Mainak the mountain explaianed to Hanuman that he had come up out of the sea only with a view to offer him rest for a short perio of time while on his peaks and then proceeding further Hanumaji then said, “My time for carrying out this task s running put. The day time is also about to come to a close Moreover I ha given word that enroute I will not stop anywhere. What a devotion to duty and truh. What supreme confidence he seems to have had in his ability to cross the ocean non-stop. Anyone in his predicament, without his strength and confidence, would have heartily welcomed the offer of Mainak Mountain as a Godsend.

Page # 9

Woman with no Money A man worked in a post office. His job was to process all mail that had illegible addresses. One day a letter came to his desk, addressed in shaky handwriting to God. He thought, "I better open this one and see what it's all about." So he opened it and it read: "Dear God, I am a 83 year old widow living on a very small pension. Yesterday someone stole my purse. It had a hundred dollars in it which was all the money I had until my next pension check."

"Next Sunday is Mother's Day, and I had invited my last two friends over for dinner. Without that money, I have nothing to buy food with." "I have no family to turn to, and you are my only hope. Can you please help me?" The postal worker was touched, and went around showing the letter to all the others. Each of them dug into his wallet and came up with a few dollars. By the time he made the rounds, he had collected 96 dollars, which they put into an envelope and sent over to her.

The rest of the day, all the workers felt a warm glow thinking of the nice thing they had done. Mother's Day came and went, and a few days later came another letter from the old lady to God. All the workers gathered around while the letter was opened. It read, "Dear God, How can I ever thank you enough for what you did for me?" "Because of your generosity, I was able to fix a lovely dinner for my friends. We had a very nice day, and I told my friends of your wonderful gift. " "By the way, there was 4 dollars missing. It was no doubt those thieving crooks at the post office!!!!!!

Vedanta Sandesh - Apr 2011

Stories from Purana’s n o p e u .. c n .

O e m a ti

Indra loses Kingdom Indra is the king of the cosmic gods. Being the king of heaven, once Indra’s mind got overpowered with pride. He began to neglect Prakriti-Mother-Earth. Prakriti was so enraged that she cursed Indra. She said to him, “You will lose everything you have – your throne, your kingdom, everything. Even your Guru, Brihaspati, will curse you.”

When he was cursed by Prakriti, Indra got extremely depressed. He was totaly sunk in despair. Just at that time, his Guru Brihaspati, who is also the Guru of all the cosmic godscame to see him. Overpowered by his depression, he did not stand up to greet his master and nor did he offer any oblations.

Seeing this Brihaspati became furious. He said, “How can you, the king of all the cosmic gods, not show any respect to me? Do you not know who is standing here? It is your own Guru! Getting enraged, he said, “I curse you! You will lose your kingdom and throne, you will lose all your prosperity. Everything you have, you will lose. You will become a beggar.”

In this manner, Prakriti’s and Brihaspati’s curse came true. Indra became an utter beggar. But, Brihaspati felt sorry for Indra and he modified his curse a little.

He told Indra, “After 60,000 years I will restore your kingdom to you.” So Indra prayed and meditated for 60,000 years and his kingdom was restored to him. Unfortunately, he discovered that his kingdom was not as beautiful as it had been previously. His palace needed remodelling and many other places needed construction. Indra was filled with sadness because his kingdom did not have its former perfection. So he employed the Heavenly architect, Vishwakarma for the needful.

Vishwakarma worked for many months. The months became years, but still Indra was not satisfied. He always found fault with Vishwakarma’s work. Every day Vishwakarma had to endure Indra’s scoldings and insults. In addition, Vishwakarma had no time for his other work, so he was miserable.

One day Vishwakarma went to Vishnu and said, “O Revered One! ShriVishnu, please save me, save me! Indra has appointed me to rebuild his kingdom. I have been working extremely hard to please him, but he is not satisfied with my work. He only scolds me and insults me.”

“Let me see what I can do,” answered Vishnu.

Vishnu took the form of a very striking young boy and came before Indra.

“This kingdom is your kingdom?” he asked. “Surely it is my kingdom!” said Indra.

“Who else could have such a kingdom? This is my creation. As you can see, looking at its beauty you too cant resist appreciating it.” The young boy went on, “No other Indra has such a beautiful kingdom or such a splendid palace. Did you receive any help from anyone?” “Yes,” said Indra. “I received some help from Vishwakarma, but it was next to nothing.”

“No other Vishwakarma can be of help in re-modelling, no other,” said the boy mysteriously. “What do you mean?” cried Indra. “You said “no other Indra” and “no other Vishwakarma.” Does that mean there are more Indras and more Vishwakarmas?” “Yes, yes, there are others,” stated the boy. Indra got furious.

When he thought that there was more than one Indra, he lost all interest in his kingdom. He did not mind at all if there were other Vishwakarmas. But for Indra to tolerate more Indras was too much.

Vishnu once more took his own form as a cosmic god. He said to Indra, I came here to make you realise the futility of pride. I can see that you have realised it. Now go and bathe in the river and you will be purified. In this manner Indra was humbled and got back his kingdom and he lived with a new vision of humility.

Vedanta Sandesh - April 2009

Page Page##13 11

Mar’11 VM / VA Programs Mahashivratri Celebrations at Vedanta Ashram:

Vedanta Mission / Ashram Programs

Mahashivratri was celebrated at Vedanta Ashram on the 2nd of Mar with great enthusiasm and devotion. Ashram was tastefully decorated.

Vedanta Sandesh - Apr 2011

The day started with cleaning up of the mandir nicely and then there was the first Rudrabhisheka in the morning. Another special Abhisheka was in the evening and was conducted by Sh Arun & Smt Gatti Kapoor. The gates of the mandir were closed for special shringar for sometime, and till then sankirtan of Om Naham Shivaya was done by devotees. When the gates opened Bhagwan Gangeshwar Mahadev was revealed in magnificient royal attire, with lovely flowery rangoli in the form of petals around him. Thereafter was the Maha-Aarti. Later the devotees went up to do abhisheka of the Paduka of Bhagwan on the terrace. There was discourse and bhajans in the new Hall, and then prasad. The third & final abhisheka was done late in the night.

Gita Gyana Yagna, Lucknow: A Gita Gyana Yagna was conducted by Poojya Guruji Sri Swami Atmanandaji at Hariom Mandir, Lalbag, Lucknow, from 10th to 16th Mar, during the Holashtak period, which is just prior to Holi festival.

The subject matter of the discourse series were Gita Chapter 2, and the second valli of the first chapter of Kathopanishad, a well known Upanishad of Yajur Veda. In the Bhagwad Gita discourses Poojya Gurji first vividly brought out the nature of problem faced by Arjuna, and then discussed his sharanagati at the feet of his teacher. All teachings are possible only when a person deeply knows that he or she doesnt know, and this is what sharanagati is all about. The second chapter of Gita is likes its summary, taking a grief stricken person to the vision of enlightened person - the Sthitha Pragnya. In Kathopanishad the main discourse of Yamaraj started in this valli.

Poojya Guruji visits Nainital: Right after the Gita Gyana Yagna Poojya Guruji left for Bhimtal where he had an acquaintance. They first took the Nainital Exp to Lalkuan from Lucknow City station, and then after the overnight comfortable journey took a taxi to Bhimtal. Theey stayed at the beautiful & comfortable Gargi Cottage of Capt J & Rashmi Misra. There was a very nice overview of the whole lake from the cottage.

Bhimtal is a beautiful quiet lake with a small township around it. Lake was clean and the surroundings were green & very nice. This whole area has many lakes and no wonder the official government website calls the area as the Lake Dist of India. There is Nainital, Naukuchiatal, Sattal etc nearby. They visited Nanital and Naukuchiatal during the next two days.

Both are amazing & divine. While Nainital is crowded, Naukuchiatal is more beautiful, quiet and biggest of all. It is a lake with nine corners. Overall it was a great trip.

Mar’11 VM / VA Programs

Vedanta Mission / Ashram Programs

Holi Milan at Lucknow: Poojya Guruji returned from his Lake Dist trip back to Lucknow on 19th, which was the day when the Holi fire was to tbe burnt in the night.

Vedanta Mission and Hariom Mandir organized a Hloi Milan Program at the Hariom Mandir at 12 in the noon. A very goo crowd turned up for the special program, for the bhajans, discourse, prasad and Holi Milan.

First Poojya Guruji sang few Bhajans, followed by few bhajans by the devotees; thereafter a very inspiring talk by Poojya Guruji was there. He not only conveyed his best wishes to all, but also invoked them to be environmentally sensitive. He said Prakriti alone is Maya, the divine power of God, and we need to keep it clean. Prasad of Gujhiyas, Samosas & jalebis etc was organized by Triveni Almirah group.

Holi Bhandara at Vedanta Ashram, Indore: A Bhandara was organized at Vedanta Ashram on 21st March during the ongoing Holi festival. This Bhandara was also to coney our best wishes to all the workers who worked to construct & complete the two halls.

More than 40 devotees came for the Bhandara, and all were very happy to see the two new additions in the ashram. We also had our two founder members from Mumbai on the occasion, Sh.Mohan and Smt Chandra Lala. Eight members of the construction team were there, who were all muslims, and they were very happy to see the love & hospitality of everyone at the ashram. All the Ashram Trustees were there, Sunil Garg & family and Vinod Arora. That day also happened to tbe the birthday of one of his sons, who is right now studying abroad in Switzerland. The food was prepared by a cook from Ujjain, Kantabai.

Gita Gyana Yagna, Bhavnagar: A Gita Gyana Yagna was organized at Swami Ramdas Ashram at Bhavnagar from 23rd to 30th Mar by Poojya Swamini Amitanandaji.

The subject matter of the discourse series were Gita Chapter 3, and Kathopanishad Chapter 1, Valli 2. The thrid chapter of Bhagwad Gita, commonly called as Karma Yoga, deals with all the aspects of Karma, more so its role in awakening to that realm which is beoynd Karma. This section of Kathopanishad deals with the starting of the main discourse of Yamaraj ji to his disciple Nachiketa. He starts the discoursee with the discussion of Sreya and Preya options. He says that at every moment of our lives with face the option of either just doing what we like, or doing what is right. The latter requires thinking & learning, and this alone is the path to freedom.

Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/ Page # 13

Excerpts from the ‘Prophet’ (of Khalil Gibran) You work that you may keep pace with the earth and the soul of the earth.

For to be idle is to become a stranger unto the seasons, and to step out of life's procession, that marches in majesty and proud submission towards the infinite.

When you work you are a flute through whose heart the whispering of the hours turns to music.

When you work you fulfil a part of earth's furthest dream, assigned to you when that dream was born.

What is it to work with love?

It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth.

It is to build a house with affection, even as if your beloved were to dwell in that house.

It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit.

It is to charge all things you fashion with a breath of your own spirit.

Work is love made visible.

Vedanta Sandesh - Apr 2011

Forthcoming Programs

Gita Gyana Yagna, Sevalia: A Gita Gyana Yagna will be organized in the town of Sevalia in Gujrat, by Poojya Swamini Amitanandaji from 24th April for a week. The subject matters of the discourse series will be Gita Chapter 17, and Bhaja Govindam.

Gita Gyana Yagna, Dehradun: A Gita Gyana Yagna will be organized at the residence of Dr Bhatia in Dehradun from May 3rd for five days. The subject matters of the discourse series will be Gita Chapter 2, and Kathopanishad 1-2.

Gita Gyana Yagna, Mumbai: A Gita Gyana Yagna will be organized at BHA Hall Mumbai from 7th to 12th May. The subject matters of the discourse series will be Gita Chapter 4, and 3rd valli of the first chapter of Kathopanishad.

Sadhana Camp, Rishikesh: A Sadhana Camp will be organized at Arsha Vidya Peetha, Rishikesh from th to 11th June 2011 by Poojya Guruji. The subject matters of the discourse series will be Isavasya Upanishad and Chapter 4 of Bhagwad Gita.

Gita Gyana Yagna, Wellingborough: A Gita Gyana Yagna will be organized at the Hindu Temple at Wellingborough in the last week of July by Poojya Swamini Samatanandaji. The subject matters of the discourse series will be Gita Chapter 2 and Atma Bodha.

Page # 15

Hari om !

Web Site of the International Vedanta Mission: http://www.vmission.org.in/

International Vedanta Mission News Blog: http://vmissionews.blogspot.com/

Checkout the new ‘Gita Section’ of VMission Web Site at: http://www.vmission.org.in/vedanta/shastras/gita/index.htm

This is a Net Publication of the International Vedanta Mission

Om Tat Sat