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Monthly eMagazine of the International Vedanta Mission Year 19


Issue 3

Monthly eMagazine of the International Vedanta Mission Sept 2012 : Year 19 / Issue 3 Editor: Swamini Samatananda Saraswati

fo’oa`’;ekuuxjhrqY;a futkarZxra i’;UukRefu ek;;k cfgfjoksn~Hkqra ;Fkk funz;kA ;% lk{kkr~ dq#rs izcks/kle;s LokRekUkesok};a rLeS Jh xq#ewrZ;s ue% bna Jhnf{k.kkewrZ;sAA The universe is comparable to a reflection of a city seen in a mirror, it is basically illusory, and is all within us, however it apparently looks to be ‘outside’ because of Maya, just like in a dream. Negating this he who directly realizes the truth of oneself as one non-dual substratum of all is the awakened one. My salutations to such an enlightened teacher, who is verily Lord Dakshinamurti himself.

Published by International Vedanta Mission

In This Issue

1. 2. 4. 5. 6. 7. 8. 9. 10. 11.

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


5 6-7 9 10-11 13 15 16 17 18-19 21

from Poojya Guruji

Samsari, Yogi & Gyani Samsari is an eternal endless seeker, one who is on a never ending trip, working hard but never attaining anything worthy. Therefore inspite of all the so called attainments & experiences, they are still insecure and wanting people, just wanting more & more. In the midst of comforts they are still not at peace. Such people are not only ignorant but positively deluded & thoughtless. The objective of all the endeavors of such people is just some more worldly fruits of actions. That alone is the criteria of their success & failure. They are blind followers of the ways of the world, and at the end of the day die as a seeker alone. It is a wasted life. The objective of scriptures is to end this thoughtless living. Samsar is the most dreaded of diseases with which the mankind is ever inflicted with. There is no greater & disasterous disease than samsar. Always becoming & becoming something or the other, and never being; always traveling but never reaching. Something is indeed fundamentally wrong in such people. To all such people of the world, which incidently comprises the majority, the Vedic scriptures say that, please realize the thoughtlessness of such a life, which is just like a merry-go-round, and instead of focussing outside aim to rather change & beautify your mind. As the mind so the man, as the thought so is the world, so work for the fundamental rather than superficial things. Change your priorities and turn within. A person who works to make his/ her mind more sattwic, quiet, thoughtful is a person who has become a sadhaka. In Bhagwad Gita, Sri Krishna tells Arjuna to work to become a Yogi. Yogi is a person who aims to invoke the latent competencies of their mind, the best of all is the capacity to retain equanimity under all circumstances. With equanimity comes freedom, peace, sensitivity, creativity & intelligence. A person endowed with such a mind is always more successful in the world too. So be a Yogi. The moment a person changes his/her priority in this way, thereafter the ups & downs of the world have no meaning. In & through every challenge they just keep an eye of their inner balance, thoughtfulness & sensitivity. This by itself is a great goal to work for, and worldly successes follow such people effortlessly. Because they are at peace & intelligent so no problem is a problem, it is just a situation to be handled, thus they live a far better & successful life than the majority, yet remain untouched by their heights. However, a Yogi too continues to live in a fragmented world, he takes him/her self to be different from others around. Even though such a person may have a great capacity to be conscious of God all the time, yet God is known to be basically different from him. Fragmented life is always fragile & insecure. It is limited & finite existence. So there is something more, and that is to enquire deeply into the truth of all what is. So while the faculties are beautiful now, the riddle of life is yet to be solved. Such people should now aim for knowing the transcendental & unfragmented truth of life. A Yogi may be able to quiet his mind, but one needs to wonder why should I quiet my mind? Every action & endeavor reveals the existence of some conditionings & conclusions in our minds. To act with conditionings & conclusions is not freedom, but is like being a puppet in the hands of all these conditionings etc. As long as I continue to be an experiencer so long we will continue to depend on something or the other and a dependent person is always in bondage. Am I an experiencer or is this a relative identity? If all these are just relative then what is the absolute truth. So now starts this phase of deep enquiry & contemplation on all our existing conclusions and even our very identity. We realize that the individuality is just a figment of our imagination, a product of our mind, and it doesnt really stand a deep enquiry. All this is the path of awakening. Slowly & steadily one should aim for this alone.




Swamini Samatananda

All Problems efface with Atma-Gyana In the previous sloka we saw that Jivahood is not real and is superimposed on Brahman only due to illusion. With the awakening into the truth of the Jiva, it is realized that it it’s existence is imaginary and Brahman alone is the truth which is my Real nature. Having explained this a question arises that even if the delusion is destroyed due to which the state of Jivahood is borne, the worldly entanglements, the plurality of names. forms and their attributes do not cease to exist, as we still see the existence of ‘Me’ and ‘Mine’. This sloka clarifies this doubt.

46 Tatvaswarupaanubhavaat utpannam gyaanamanjasa Aham mameti chaagyaanam baadhate digbhramaadivat Tattva swarupaanubhavaat:by experiencing the true natre of the Self; utpannam: produced; gyaanam: knowledge; anjasaa: instantly; aham: ‘I’; mama: Mine; iti: thus; cha: and; agyaanam: ignorance; baadhate: distroys; digbhramaadivat:as confusion of quarters. The knowledge that is born on account of the realisation of Supreme Brahman instantly destroys all delusions like ‘I and Mine’ in the same way as confusion of quarters drops off when the sun rises.

Tattva swarupaanubhavaat The only means to free one’self of all the delusory existence is by awakening in the truth of the Self. It has been ages since we have been hypnotised by our imaginary identity of the Self. Not only this we have been paying and continue to pay an extremely heavy price of this delusion by living a life of seeking, fragmentation, fear and insecurity. To end this timeless seeking and a sense of lack, to unveil this darkness of ignorance one must see the substratum, the reality of the Self and the world. It is not necessary that all that we see with our eyes should be real. At times the truth is beyond that which we can see and feel through our senses. The sun appears to rise and set but the truth is that the sun never rises nor does it set. It is the earth that is moving around in its axis and we experience day and night. Similarly the presence of the body, mind and the intellect appear to be real and a means of joy and

satisfaction, but the truth is that all the worldly things , even our very own body and mind do not have any real existence and are not the Real means of contentment. However beautiful and attractive everything appears to be, the fact is that our physical and mental existence is limited in time and space. All the joys that we experience are ephimeral and undergoing a constant change. Our great Rishis and Masters of yore have dived deep into the reality of things and have revealed to us that realm of existence which is the substratum of all worldly objects, beings and experiences. This substratum is of the nature of pure existence, self effulgence and bliss. it is with the power of this substratum that all the layers of our personality get enlivened, and are able to reflect the bliss within. Without this pure existent substratum everything would cease to be. The aim of a human being is to realise this na-

Vedanta Sandesh

ture of the Self as the substratum or Tatva of everything, its own BMI, and all living and inert beings. Rest all the forms and their attributes that we experience are illusory and come and go like a dream. Since we are ignorant of this very nature we have come to gain our identity by that which superficially appears to us i.e. the body, mind and intellect. The real nature of the self is timeless and limitless. Having awakened in this nature of the Self all this delusion is destroyed. When we use the word ‘awakening’ it reveals some subtle facts of the nature of realisation and liberation. Whenever the scriptures speak of liberation from the objective world it does not imply a physical negation of the objective world and it’s experiences from the Self. Even for a knowledgable person the world, its people, its multiplicity of forms, everything will continue to exist. What undergoes a chnage is our vision towards the world. A man of wisdom does not look for joy outside in the world, but lives in his state of contentment within. He can see the ephimerality of the world and therefore stays free of all detachments. At the same time it also does not mean that a realised person lives a secluded and inactive vegetable life. Such a person lives a dynamic and selfless life for the welfare of others. This beautiful state of awakening is brought about by knowledge from the sriptures alone. Utpannam gyaanam anjasaa: Knowledge alone liberates. A seeker of Self- knowledge goes at the feet of a Master and studies the scriptures. In the process of knowledge one discriminates between the Real & the Unreal. This is an important journey of understanding both sides of the coin. To awaken to the Reality and revel in it, it is equally significant to understand that which is unreal. It is for this reason alone that the scriptures divide the process of learning into two phases; one is preparing the mind for knowledge by purufying the mind. This purification of the mind is brought about by diving into the world and performing actions with full integrity, dynamism and with a selfless attitude of service. Performing actions in the objective world with such an attitude shows us the limitations of the field of actions and all that is achieved by performing actions, thus purifying the mind of attachments and likes and dislikes. It awakens the subtlilty of the mind preparing it for deeper Self knowledge. De-


tachment from the world and its experiences invokes the thirst to know that which is the truth. Thus the second phase of learning begins at the Feet of the Master where the spiritual aspirant frees himself of acquiring anything by Karma and dedicates himself totally only into enquiring the truth of the Self, that which is Real. This journey is not an easy one. It requires an intense desire for liberation from samsara, a disciplined and purified mind and a very intense and sincere study of the scriptures at the Feet of the Master. A very dedicated contemplation is required to not only see the truth but also retaining the awareness of this knowledge. Aham mameti chaagyaanam: In the state of ignorance one identifies with the Self as an illusory identity called the Jiva. Since pure existence is my very nature then the presence of the Self reflects as ‘I am’. ‘I am’ is a state of natural existence of the ego, which by itself does not bind or lead to samsara. but when this pure existence as ‘I am’ identifies itself with the limited existence of the BMI then a sence of lack is brought about. Identification with this form of existence where I lack something leads to seeking. So first there is ‘I am the body, I am the mind’ etc. and since these are imited they depend on something extraneous for fulfillment. So anything belonging to the BMI is ‘MIne’. Thus is born the chain of ‘Me’ & ‘Mine’. Mine is always an extension of the false ego of ‘I am’ so and so who is a limited being. This bond of ‘Me & Mine’ bring about a life of fragmentation, a sense of insecurity and continuous seeking, thus shrinking the world for me with as self-centred attitude. Baadhate digbhramaadivat: This sense of lack and self-centricity is negated by the knowledge of seeing the Self as the Supreme Brahman who is free from all limitations of time, space and object. In this sloka the Acharya once again gives an apt example that just as the confusion of various directions is removed by the rising sun so too the delusion brought about by ignorance and misapprehension is effaced by seeing the Self as Brahman.


The Horse that wanted more beauty A cosmic god had a horse. The horse was beautiful and also it had many good qualities. But it wanted to be more perfect in every way. It especially wanted to become beauty unparalleled. One day the horse said to the cosmic god, “0 Lord, you have given me beauty. You have given me other good qualities. I am so grateful to you. But how I wish you could make me more beautiful. I would be extremely, extremely grateful if you could make me more beautiful.” The cosmic god said, “I am more than ready to make you more beautiful. Tell me in what way you want to be changed.” The horse said, “It seems to me that I am not well proportioned. My neck is too short. If you can make my neck a little longer, my upper body will be infinitely more beautiful. And if you can make my legs much longer and thinner, then I will look infinitely more beautiful in my lower body.” The cosmic god said, “Amen!” Then immediately he made a camel appear in place of the horse. The horse was so disheartened that it started to cry, “0 Lord, I wanted to become more beautiful. In what way is this kind of outer form more beautiful?” The cosmic god said, “This is exactly what you asked for. You have become a camel.” The horse cried, “Oh no, I do not want to become a camell I wish to remain a horse. As a horse, everybody appreciated my good qualities. Nobody will appreciate me as a camel.” The cosmic god said, “Never try to achieve or receive more than I have given you. You have no idea what the outcome will be. Each thing in my creation has its own good qualities. The camel is not as beautiful as you are, but it carries heavy loads and has a tremendous sense of responsibility.

Vedanta Sandesh

Guna’s & Karma

Letter of the Month

Hari om ! That which you refer as our ‘prominent guna’ is called as ‘Swabhavic Karma’ in Gita, and in the process of the formation of this ‘swabhav’ the gunas had indeed played their role. However, this process of formation of karmas is a long & intricate one, and mere manipulation of our motivations (guna’s) does not change the swabhavic karmas easily. They just purify the karmas of that person. Sattwic guna makes the karma loving, intelligent & creative. So the results are better, and in the process the peace, love & intelligence keep increasing. A sattwic person is highly intelligent person, so do not underestimate his responses in any challenging circumstances. If required the person can give a nice fight

‘Ultimately we have to one day give

without succumbing to any emotions, like Arjuna did in Mahabharat, that is why he could win over all the ruthless & desperate people of the opposite camp. So by manipulating and managing our guna’s, the so called prominent guna’s or

up all our karmas,

the so called swabhavic karmas do not change. Swabhavic Karmas are like a

then why not just

tree-stage, and guna’s are like water & manure. The tree can only become

stick on to your

healthy by proper water & manure, and it will continue to remain a tree.

swabhavic karmas and do them as lovingly intelligently

Technically speaking our basic ‘Karmas’ too are a changing parameter and can be changed, like in the famous example of Vishwamitra who worked extremely


hard and finally changed his varna from that of Kshatriya to that of a Brahmin.


However this requires lots of effort, different kind of sadhana, and is not really

possible.’ - Poojya Guruji

necessary. Lets remember that our Karma-Kshetra is only to purify our minds, and thereafter we give up all karmas and pursue Atma-Gyana with an undistracted & focused mind. If ultimately we have to one day give up all our karmas, then why not just stick on to your swabhavic karmas and do them as lovingly & intelligently as possible, so that in the process both love & intelligence both bloom to their best, and help you in the pursuit of Atma-Gyana nicely. Lots of love & om, Guruji -




(Two Stages of Spirituality)

Lokesmin Dvividha Nishtha

Swamini Samatananda

In the third chapter of the Gita Bhagwan Sri Krishna speaks of two types of convictions for a righteous and spiritual journey of Man. One is having a strong resolve and conviction to perform actions as a Karmayogi and the second is with referance to that class of people who have become very good karmayogis and now they have a strong desire to persue the knowledge of the Self. Both these resolves have a unique significance and have unique features in a Man’s journey to realise the Truth. Let us see some significant points on this subject. The Resolve and Conviction to be a Yogi: Generally action is considered to be a means to make various arrangements for happiness and security in worldly life. The more harder you work the more you gain in life, this is the common understanding of the principles of action. But our scriptures and the Men of wisdom who have dived deep into the whole consept of action see karma or action as a tremendou pottential to lift a person spiritually or become the cause of his downfall depending on the attitude of Karma. Bhagwan Krishna in the Gita does not speak of a good action in terms of the success or failure achieved as a fruit of the action. In the Gita an action performed with an attitude of righteousness is a good action. An action performed with an attitude of service to God, an action which is selfless and in tune with totality is a righteous action even if it may not reap success at the end. Through his divine message Sri Krishna inspires one to perform actions dynamically, with an inspired goal for the welfare of the Self and all. There is no scope for lazy, disenthused and inactive people. A karmayogi sees himself as an instrument of God and performs all his actions as a humble service to the Lord. Yet his actions reflect energy and bubbling enthusiasm. The unique feature of a Karma Yogi is that even though he discerns a goal for himself yet he is not attached to the fruit of action. He faithfully leaves the concern for the fruit of action on his beloved God and performs his role to the best of his ability. Another unique trait of a Yogi is retaining a balanced mind in all conducive and inconducive situations. He is a person free of any personal likes and dislikes and can therefore afford to retain his poise under all circumstances. Only a person who is attached to the fruits of action worries about it and in turn jeopardises his opportunity to act to the best of one’s ability. This resolve to strive to be a Yogi or live like a yogi is the mind set which all spiritual apirants must aim for. The field of action in this true sense becomes a potent means to bring about a mindset which is known as a pure mind. A mind purified of all impurities of self-centric individuality. Such a mind alone is prepared to dive into the subtle knowledge of the Self, the world and its creator. The Resolve to gain Knowledge of the Self: Having performed actions to the best of one’s ability, having fulfilled all our responsibilities and having purified the mind thus a person should resolve to know the truth of the Self, to know the truth of the field of action, of the objective world etc.

VedantaSandesh Sandesh- Mar - April 2009 Vedanta 2012

Vedanta Sandesh

O Arjuna, and the one who understands the secrets of my divine birth and action, such a person on leaving this body is freed from the cycle of birth and death. - Sri Krishna in Gita Chap 4

Even though karma's can take us to great heights of acquiring the best of the worlds here and in the heavens too, but the greatest limitation of action is that any thing attained through any of our acts is always transient, it is in the realm of change and thus perishable. No fruits of actions are permanent, no situation is permanent. That which is permanent is present at all times and places, and therefore has to be present right here & now. Such a thing which is already attained needs no karma but one merely has to bring about some deeper awareness, knowledge. The beauty about the field of actions is that by total integrated actions one comes to realise the limitations of all that is brought about by the field of action thus bringing about a discrimination between the Real & the Unreal. This realisation brings about a detachment from the objective world & its experiences and awakens the desire to know the truth. This is what the scritures call a purified mind. But the field of action takes us this far and no further. A person who wants to know his Self or wants to know the truth of things around, then karma's have no role to play. The basic essence of everyone, the Atma is declared by the great Rishis of Upanishads as ever-pure, ever-attained and free from the possibility or necessity of any modification. It is that which is permanent, divine and also embodiment of joy. Atma is something to be known and not attained, for the simple reason that it is our very Self. If we want to know the Self, then we should not only keep aside all karma's but for a time being even quieten the habitual tendency to act. Such people desirous of knowledge should then go to a Sat-guru - men of knowledge pertaining to such things, and try to know that which is here & now. Know your Self, that which you always are and always was. Action and Self-Knowledge can never co-exist: Action and knowledge of the Self can never go together. In the field of action a sense of doership is the motivater of action. This sense of doership is born of a sense of enjoyership which is a consequence of the sense of limitation which we have about ourself. We see ourself as a limited being due to the ignorance of the fulfilled and blissful nature of the Self. In the quest of Self knowledge this very limited being the Jiva is questioned and is realised as an imaginary identity. This realisation is brought about by negating all the manifested identities of the body, mind and intellect which we have superimposed on the Real Self. It is a process of undressing. In that case the journey of awakening in the truth of one’s Self is a journey of awakening from a dream into reality. There is nothing to be attained extraneously and so no scope for a doer or enjoyer. It is that state of awakening where even the knower of this knowledge, the thoughts brought about of this knowledge and the blissful experience of this knowledge too is dropped. Hence knowledge and action do not go hand in hand. the scriptures prescribe a two phase journey for a spiritual aspirant. One is first preparing the mind by performing holistic actions and then dropping all sense of doership and keepig aside all actions lstening to the scriptures at the Holy Feet of the Master, contemplating on that which is learned ad then firmly abiding into the truth which has been seen. -



Quotes Smooth roads do not make a good driver, a clear sky never makes a good pilot, and a problem free life never makes a strong person. Life is what happens while you are busy making other plans. You laugh at me because I am different, but I laugh at you because you are all the same. A life spent making mistakes is not only more honorable, but more useful than a life spent doing nothing. Laughter is the closest distance between two people. The most importat time to hold your temper is when the other person has lost His. Life can only be understood backwards; but it must be lived forwards. Every day may not be good but there is somethig good in everyday. Faith is taking the first step even when you don't see the whole staircase. God will never give you anything you can't handle, so don't stress. A dog is the only thing on earth that loves you more than you love yourself.

Vedanta Sandesh

Wandering in Himalayas Vision of a Jivanmukta

The mountain region that could be reached only with the greatest difficulty by the most determined seekers of God (even that only during certain seasons of the year) is now open to all sorts of people at all times. Rishikesh, which once remained almost deserted during the four months of the rainy season, for fear of serpents, and malaria, now teems life all through the year. To put it briefly, in recent times many changes have swept over the place, little to the liking of the sadhus who congregate there to enjoy samadhi in an atmosphere of tranquility. But in spite of the startling changes brought about by the passage of time,


Rishikesh still remains the resort of saintly men. It’s inhabitants are skilled not only in the control over external and internal senses, but also in the study of Vedanta. They find access to the truths of Vedanta, if not directly through the study of sanskrit, at least through the stdy of books like Vicharsagara and Vrittiprabhakara. In Rishikesh not only human beings but even animals and plants seem to feel “Shivoham Shivoham” (“Iam the Blisseful Self, I am the Blissful Self”). They are possessed of the divine qualities of self-control, physical and mental. Here cows and monkeys, squirrels and mice, and birds of all types live on terms of closest intimacy with man. While the Sadhus are at their meal, these creatures approach them fearlesly

Excerpts from the

and share their food. In Rishikesh squirrels and birds often insist on getting thier share of bread and other food from me. If I take my meal on the banks of the Ganga, large fishes eat with me. Monkeys will not only accpet food from my hands, but will even

Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

take it away by force. How is it that these wild animals, which usually take to their heels at the sight of men, have come to love and dominate them in this fashion? No doubt it is the peace of the great souls-who are the embodiments of love and ahimsathat reign over this place, permeates the entire atmosphere, and impart sweetness of temper to birds and beasts alike. Indeed, in the presence of true ahimsa, cruelty changes into kindness, fear into friendship, weakness into strength, and fickleness into constancy. Love begets love; hate, engenders hate. -



Holistic Living is to live in an Integrated way. We have various faculties, the physical body, various sense organs, prana or the energy, the emotion and the intellect. There are people who live their various moments of lives with ‘half-mind’, and thus miss out the real beauty and pottential of that situation. Non-availability of our full attention and mind is the only reason of various failures and the subsequent disappointments. The problem of lack of good memory is primarily connected with absence of complete attentiveness. If a person wants to make the best of his or her life then they need to develop this capacity to live in an integrated way. See to it that you are completely involved in every situation, with your body, mind and soul. Live every moment completely and intensely, in an integrated way. This capacity to live every moment of your life in an integrated way is Holistic Living. Time has three components-past, present and future. Of these the past is dead and gone, never to come back again, future is yet to come. Present alone truly is. So learn from past experiences, project a beautiful future, but prepare yourself to make the best of every moment.

Vedanta Sandesh

The Story Of Suryadeva & his Progeny Story Section

The Story of the seventh and the current Manu Vaiwaswata was indeed outstanding and eventful. Surya Deva who was also called Viwaswan married Vishwakarma’s daughter Sanjna Devi. But since Surya was too powerful and radiant, Sanjna was unable to withstand his heat and light and was so afraid of him that she could glance him with wobbly and unsteady eyes. The couple gave birth to Viwasvata Manu and Yama Dharma Raja. Yet, Sanjna Devi could not adjust and

on p u e Onc me ... a ti

continued to suffer Surya’s heat; Surya got annoyed and cursed her that she would give birth to a River named Yamuna whose course was uneven and unsteady. Sanjna Devi was unable to hold the wrath of her husband any longer and having created a Chhayaa Sanjna (a shadow of hers) and briefed her to pretend like the original Sanjna, left for her father’s home. Her father Vishwakarma chided her and asked her to return to her husband. But she assumed the Swarupa of a mare and commenced performing Tapasya in far off Mountain meadows.Vishwakarma and Devas prayed to Surya to reduce the severity of his Swarupa to sixteenth of his original energy. The remaining parts were absorbed in Lord Vishnu’s Sudarshana Chakra, Shiva’s Trishula, Kubera’s Palki or palaanquin, Yama Raja’s ‘danda’ or stick, Kartikeya’s weapon called Shakti and various Astras or Mantrika Arrows. Meanwhile Chhaya Devi settled down and gave birth to Shaneswara and River Tapati. In course of time, Yama Dharma Raja noticed Chhaya Devi’s attitudinal changes in displaying partiality of treatment to Shanishwara, and River Tapati as against the earlier children. As Yama complained to Surya about the partiality of Chhaya Devi, Surya confronted her and she blurted out theTruth that original Sanjna created her as a shadow replacement. On finding out the whereabouts of the original Sanjna Devi, Surya also assumed the form of a horse and landed where the mare was in meditation.Presuming that a horse was trying to reach her, the mare sought to secure her rear and in the process their noses got entangled and two sons named ‘Naasatya’or nose-born and ‘Dastra’ ot teeth-born were materialised. There after a horse-riding son with Shield and Sword was born named Revanta. Sanjna was happy that her Tapasya succeeded in reducing the severity of Surya Deva. Eventually Vaiwaswata became the current Manu, Yama Dharma Raja the Lord of Death, Yamuna and Tapati as the famed Rivers and Shaneeswara as a Planet. The Sanjna-Chhaya combine also gave birth to two Ashwini Kumars who became the Physicians of Devas as well as Saavarni the future Manu. -



Wfeboub!Njttjpo ' Wfeboub!Btisbn Ofxt

Vedanta Sandesh

Cibkbo!Tboeizb!bu!Wfeboub!Btisbn; On 8th Aug, the birthday of P. Swamini Amitanandaji, there were some very nice special functions. Celebrating the human birth, the most amazing gift of God to us, a Rudrabhisheka of Bhagwan Sri Gangeshwar Mahadev was done early morning in Brahma Muhurat. Later in the evening, a Bhajan Sandhya Program was organized. The singer of the day was Dr Chandrakant Hirve, a retd Principal of Music College at Gwalior and an ardent devotee of God and lover of bhajans. He had his team of Tabla and Harmonium players with him. He presented some new and beautiful bhajans and everyone was enthralled. Later the children cut the cake and everyone had dinner together, which was hosted by the Senior Citizen Group, which had just concludedd their Kathopanishad study.

Tsj!Lsjtiob!Kbonbtibubnj!Dfmfcsbujpot; This year the Sri Krishna Janmashtami Functions were very different and enjoyable too. The first program was in the morning, when the Ashramites and various devotees got together to chant six select chapters of Bhagwad Gita, which basically pertained to the Avatara and Ishwar Tattva. Later in the evening, the function started at 9.00 PM with a Fancy Dress Program by the children. There was great enthusiasm in the children and we had so many Krishna’s, Gopi’s, saints etc. Then we had Handi-Phod Program both for the children and elders. It was all great fun, frolic & laughter. Going blind-folded to ones goal prepared us for the journey from darkness to light. AT 11.30 everyone gathered in the Satsang Hall, which had the beautifully decorated altar of Bhagwan Krishna. There was the chanting of Purusha Sooktam and at dot 12 the birth of Bhagwan was celebrated with Maha-Aarti.

Wfeboub!Dbnq!bu!Btisbn; Right after the Sri Krishna Janmashtami celebrations, next day the six days Sri Ram Gita Camp started after breakfast. The usual day at Camp began with an early morning Meditation Class by P. Swamini Amitanandaji followed by a tea break and then the chanting class by P. Swamini Samatanandaji. Later Poojya Guruji took two sessions continuously with a short break 9 to 12.30 PM. Ram Gita is a profound text from Adhyatma Ramayana. It is a dalogue between Sri Ram and Lakshman about the secret of Samsara and how to end it. Poojya Guruji took 16 sessions to complete the 62 shlokas in six days. After lunch, rest and tea, there was a third session too. There were many regular people from the city too to listen to these enlightening discourses. During the Camp we all celebrated the Inependence Day of the country with the hoisting of the tricolor by Poojya Guruji and sang the National Anthem. One of the days Dr Ashish Garg gave an enlightening presentation to the group about Dental Hygiene at his ultra-modern Dental Clinic. Camp ended with great satisfaction on 16th evening.





Vedanta Sandesh

Check out the detailed Photo Albums of the various functions on VM News Blog at :

Aug 2012






20 Years of Vedanta Mission Vedanta Mission started in Mumbai in 1992 with a grand Gita Gyana Yagna at Patwardhan Park. The organizer was an old devotee of Poojya Guruji Sh Mangaram Wadhwani, who has since expired. Thereafter there were series of GGY at Arya Vidya Mandir, and it was at that time the foundation of VM, Mumbai was laid. Its been a long journey since and many Gita Gyana Yagnas, Sadhana Camps, Seminars, Workshops, Study Groups, Cultural Programs etc have been organized since then. A Charitable Trust was formed - Indian Cultural Foundation. A core group of devotees have been managing the activities with great devotion & enthusiasm. VM Mumbai has decided to ceelebrate the occaion with all enthusiasm it deserves. In Dec 2012 special celebrations are being organized, which include: 1. Organizing a grand cultural event ‘Sufiyana’ at Maniksabha Gruh 2. Organizing a grand Gita Gyana Yagna at Vivekananda Auditorium at Ramkrishna Mission Ashram Complex. 3. Releasing of a Souvenir Special fund drives are being organized, special brochures are being published and effforts are being made to involve as many people as possible. For more information pl contact: Indian Cultural Foundation c/o Elite Builders, 12th Road Khar (W), Mumbai Email: / Mb: 9820027141

Vedanta Sandesh

Forthcoming Gita Gyana Yagna, Lucknow: A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at Hari om Mandir, Lucknow from 7th to 13th Oct 2012. The texts of discourses will be Gita Ch-15 and Natakdeep Prakarana of Panchadasi.

Gita Gyana Yagna, Lucknow: A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji will be conducted at Hanuman Setu Mandir, Lucknow from 17th to 23rd Nov 2012. Poojya Swaminiji will conduct discourses on Kathopanihad - Ch-1, and Gita Chapter-1 in morning & evening.

Gita Gyana Yagna, Bhavnagar: A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at Sri Ramdas Ashram at Bhavnagar from 17th to 23rd Nov 2012. The texts of discourses will be Gita Ch-15 and Natakdeep Prakarana of Panchadasi.

‘Sufiyana’ Cultural Program, Mumbai: On 9th Dec a big Cultural Event will be orgnaized at Manik Sabhagruh Hall, Bandra by the Indian Cultural Foundation, Mumbai, the parent Trust of Vedanta Mission, Mumbai. Folk singers like Mir Mukhtair Ali and Parvathy Baul etc have already given their consent to participate.

Gita Gyana Yagna, Mumbai: A week-long Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will be conducted at Ramkrishna Mission Hall, Khar, Mumbai from 10th to 16th Dec 2012. This will be just after the Sufiyana Program at Maniksabha Gruh on the 9th.

Gita Jayanti Celebrations, Indore: This year Mokshada Ekadashi i.e. Gita Jayanti is on 23rd Dec. Special mega functions are organized at Indore during the occasion. Poojya Guruji and other Ashram Mahatmas are special speakers on the occasion at Agrasen Dham and Gita Bhavan.




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Vedanta Sandesh - Sept 2012  

Sept 2012 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission, containing inspiring and enlightening ar...

Vedanta Sandesh - Sept 2012  

Sept 2012 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission, containing inspiring and enlightening ar...