Monthly eMagazine of the International Vedanta Mission

Year 21

Issue 9

Monthly eMagazine of the International Vedanta Mission

Mar 2016 : Year 21 / Issue 9

Editor: Swamini Samatananda Saraswati

d#.kko#.kky; iky; eka Hkolkxjnq%[kfonwune~ A

jp;kf[kyn'kZurofona Hko 'kadj nsf'kd es 'kj.ke~ AA
O Ocean of Compassion! I, whose heart is pained with the
endless ocean of endless seeking & transmigration, pray to you
to please bestow me with all the necessary knowledge of the
truth of life. O great teacher, I am fully available at your feet for
this knowledge.
Totakashtakam - 2

Published by

International Vedanta Mission

http://www.vmission.org.in / vmission@gmail.com

Section Index
1.

Message of P. Guruji

4.

Letter

2.
5.
6.
7.
7.
8.
9.

10.
11.

Tattva Bodha

6-7

Gita Reflections

10-11

Yoga Vasistha

14-15

VM News

18

Jivanmukta

Story Section

13

17

VM Activities

19

VM Programs

23

Album

20-21

from Poojya Guruji Swami Atmanandaji

Yagna-Bhava ...
- is a Vedic word to indicate a positive & holistic Art of Living
- implies a gratuitous, loving & selfless living
- assures best output, as it is done for someone who is an object of our love, reverence & respect
- is stress-free living, because all stresses are related to the fruits of action, and here the perception
is that this is the department of our beloved God
- implies unfrettered focus on the karma, without any burden of its consequences
- does begin with a sankalpa for some fruit, and thereafter our energies are focessed on our
karma alone
- helps to make our dreams big, because as God alone is the bestower of fruits, and we just have
to present our requisition and do relevant karma nicely, so sky is the limit
- doesnt bring about any arrogance, rather as every moment is a fruit beatowed by God, it just
humbles us with blessedness
- is that art of karma, where irrespective of the kind of karma, we remain connected with God, and
this is what real bhakti is, so this art of living is the highest form of bhakti
- purifes the mind for higher adhyatmic sadhanas, enquiry & meditation
- is a generic name of every valid, holistic & right karma
- can be inculcated in every karma - worship, yoga, pranayama, bhajan, dhyana, studies, eating,
walking, talking, music, performing daily chores or duties, sensual enjoyments, etc.
- requires seing a blessed hand who has not only given us this amazing life, but also is helping us
live every moment of our lives, and thereafter thetake & give is with that blessed hand unseen
alone
- is subtle, so it not only needs to be properly appreciated and thereafter daily practised deliberately
with the common rituals like Havan or Puja - and once appreciated it needs to be inculcated in 'all'
karmas
- is not a name of any ritual, but is a unique art of karma which alone is endeavored to be
appreciated in & through the daily rituals
- is a revolutionary & redeeming art of living, and Gita calls it a 'wishing tree' by which not only we
can fulfill every dream, and yet remain unattached with the samsar and also remain connected
with God
- needs to be learnt by one & all, irrespective of our faith & religions

Tattva Bodha
The Three States / Waking State

Having discussed the three bodies the Acharya now goes ahead with the discrimination of the three
states, It is called the Awastha traya Viveka. The Acharya goes on to discuss the three states to reveal to us that
which is the changing realm of our personality and the one which is constant, the witness of all the three states.

As a human being all our experiences are a

spectrum of the three states-the waking state, the
dream state and the deep-sleep state. At all points of
time we are living in one state or the other. In the process of spiritual discrimination of the Real & the Unreal, the permanent and the impermanent, we carefully observe the world, the self and all the experiences
pertaining to them to discover and see that which is
permanent and that which is impermanent. As the
Scriptures are revealing to us the that the Atma alone
is the truth, the permanent one, and rest all that undergoes modification is the Anatman. Hence the enquiry
of the Atma and the Anatma is the journey to discovering the truth. With this objective once again the Acharya
introduces to us the analyses of the three states. In
this spectrum of experiences too there is one dimension of experience that is ever changing and impermanent and there is another dimension which is constant.
The objective is to discover and negate all that is impermanent and see the constant factor as the witness
of the three states. That which is permanent.

The Three States:

They are the waking, dream and deep sleep
states. All our experiences at the level of our gross
body, senses, mind and intellect is the range of the
waking state. There is also a world that projects our
unfulfilled, supressed and hidden desires, emotions,
fears etc. which is called the dream state. We also
experience the absence of any kind of external or
mental experiences. This is the deep sleep state. The
entire spectrum of all our such experiences is divided
into the waking, dream and deep sleep state. Even
though the waking state is more obvious to a human
mind and this is where he spends most of his time,
yet it is the indepth research of our Rishis who have
not studied human life only at the level of the waking
state but have taken up a holistic approach by
analysing the dream state and the deep sleep atate
as well. Considering only the waking state to understand human evolution at the worldly and spiritual levels will only bring about a misapprehension regarding
the Self. Life is not just a dimension of our experi-

Vedanta Sandesh

ences in the waking state but the other two states too
speak significantly about the human mind and this
entity called the Jiva. A lot is revealed about the nature of the Real self as one transits from one state to
another. In fact the very fact that I identify as a unique
entity with each state reveals the limitation of such an
identity as one displaces another. The focus thus turns
towards that who witnesses all the three states.
The Acharya will introduce to us an analyses of each
state. In this section we will try and understand the
waking state. As is the beauty of this text here to the
Acharya gives us a very crisp and clear definition of
the waking state.
The Waking State:
The waking state is the state of experience
where the jiva experiences the objective world through
the five senses, the mind and the intellect. All aspects
of our personality are active and fully awake. I identify
with the gross, the subtle, and the causal body and
experience the world through them. The gross body
acts as a counter for all the transactions in the world.
But the gross body cannot function without the subtle
and the causal body. Someone may walk past me but
untill my senses and mind are fully available and awake
I cannot grasp anything at the gross level. It is the
beauty of the waking state that all our faculties of the
body, mind and intellect work in integration to get an
experience of God's divine creation. At the same time
ignorance of the truth of the Real self results the Jiva
to identify with this body and look for happiness like
looking for mirage water.
A Unique Name with referance to the state:

Each of these identities which we take up in

each of these states is given a name. In this definition
of Waking State the teacher says that when we exist
identified even with our Sthoola Sharira then we are
called as Vishwa in the scriptures. A unique name is
required when we need to indicate a unique entity. It is
the Viswa who experiences the variety of the world at
all levels of the personality. It is also the privilege of
the Viswa alone to evolve through these experiences
and discover differents facets of life and beyond. Yet
the fact remains that this entity as Viswa is also limited
and exists only in the waking state. While I do exist in
all the states, yet I do not exist as Vishwa all the time.
This is like a role which I take up & drop. The transitory
nature of this role reveals that in essence I am not this
particular entity. I am like an actor which takes up various roles in different states, and gives them up too
when I enter the different state.
It is important to understand the implication of
the analyses of the three states. The most important
implication is that each role in each state displaces
the other. None of the identities as an awakened or
dreamer or the experiencer of the deep sleep state is
constant. The student here needs to discover the constant factor who is the witness of all the three states.
Unfortunately it is due to ignorance alone that we identify ourself with the gross body in the waking state and
see it as the be all and end all. It is due to our baseless
presumptions that this world and the body that acts as
a window to the world appears to be real. A careful
analyses of the three states negates the reality imposed upon them revealing to us that which is one in
and through these three states.

WISHING EVERYONE A VERY PIOUS & BLESSED

MAHASHIVRATRI

Mahashivratri is a unique occasion. It is a day for austerity & devotion. Lord Shiv resides in the heart of all - as their Self. He
has to be realized with focus & dedication. Om Namah Shivaya!
-7-

We Are Never Alone

Do you know the legend of the Cherokee Indian youth's rite

of passage?

His father takes him into the forrest...blindfolded...and leaves

him....alone. He is required to sit on a stump the whole night...and

not take off the blindfold until the ray of sun shines through it. He is
all by himself. He cannot cry out for help to anyone.

Once he survives the night...he is a MAN. He cannot tell the

other boys of this experience. Each boy must come into his own
manhood.

The boy was terrified...could hear all kinds of noise...Beasts

were all around him. Maybe even some human would hurt him. The

wind blew the grass and earth... and it shook his stump. But he sat
stoically...never removing the blindfold. It would be the only way he
could be a man.

Finally, after a horrific night...the sun appeared and he re-

moved his blindfold. It was then that he saw his father...sitting on

the stump next to him...at watch...the entire night.

We are never truly alone. Even when we do not know it, God

is watching us...sitting on a stump beside us.

Vedanta Sandesh

Apaurusheya
Q: I have a doubt. Books mention the apaurusheyatvam of our Scriptures.

Couldn't the self-realized sages have passed down their own experiences
which got validated over and over again through other liberated souls. As

Shabda Pramana apaurusheyat seems to imply duality. I am not sure how to

cross this hurdle.

When we have

the proper vivek of

how the knower

raises its head, and

thus negate the notion
of its independent

reality, that the door

shall open to directly

realize the substratum
our real truth

- PoojyaGuruji

------------------------------------------------------------A: Regarding your question. As you know the word apaurusheyatvam implies
that which is not within the domain of our existing faculties like our sense

organs, or even the mind, which gets knowledge of various objects by the five
out of six pramanas (except sabda) which fall under the category of
paurusheya. That is why we need sabda.

The self-realized sages alone have passed their wisdom to us - in the form of

Vedanta Shastras, and they alone tell us that the self cannot be known by the
first five kinds of pramana, and that their words alone should be taken as the
final pramana because of the very nature of the prameya. However, more

important than their passing on the knowledge to posterity is also how these
awakened masters realized the truth in the first place. The Adi-Guru reveals

this wisdom that till the time the knower in us continues to be taken as reality
- till that time the veil shall continue to exist. However, when we have the

proper vivek of how the knower raises its head, and thus negate the notion
of its independent reality, that the door shall open to directly realize the
substratum our real truth, the infinite Brahman. This is what

apaurusheyatvam really means. Please reflect deeply on this and let me

know if you require more explanation.
Love & om,
Swami Atmananda

-9-

by

Avyaktam vyaktimaapannam

The unmanifest has manifested - think the ignorant

Swamini
Samatananda

In this essential sloka of 7th chapter Sri krishna says that most people see

Ishwara only in the realm of the manifested form, not knowing the real essence of

God who is the unmanifest and also pervades the manifest. He is the one who is
ever existent before manifestation, in the manifested form and will be there even

after the dissolution of the manifest. Bhagwan sees such people as the unintelli-

gent ones (Abuddhaya). Such people do not know and will neither have the pottenial
to know the limitless and changeless nature of God.
The divinity in God's manifestation:

Sri Krishna spoke of two kinds of nature. The Para Prakriti and the Apara

Prakriti. Apara Prakriti is the entire creation in its manifested form. It is beautiful,

divine & useful yet it is limited in time & space. That which is real and truly glorious
is God's para prakriti. That which is unephimeral and limitless. When Ishwara

appears in a form his form too is limited in time & space and therefore it comes in

the realm of apara prakriti. God appears in a form for a particular cause out of his

independant will, but that particular form is not his real nature. Most people believe in Ishwara, but unfortunately for them Ishwara is one manifested in a particular form of Sri Krishna or Sri Rama or some other Gods and godessess alone. Our

understanding of God's divinity is very superficial. We do not know the real es-

sence of God. in the 4th chapter Bhagwan says my birth(janma) and action(karma)
both are very divine. He says if one understands the true divinity of his birth and

action one will be liberated. The divinity of Sri Krishna's appearance in a form
does not lie in the miraculous circumstances of his birth where in he was born in a

jail and then Vasudevji comes as a saviour and so on. This is not the beauty of my
birth. There is something else to the secret of God's manifestation, something
more subtle. Similarly the divinity of Gods action as Sri Krishna does not lie in his
victory over the snake called kaliya or his raas-leelas with the gopis of Vrindavan.

Knowing the secrets of God's birth and action is knowing the real nature of God. Is

he really a doer and is he truly the one born at a particular time and place? Know-

ing the truth of these points opens the doors of real devotion, service and knowledge. The real criteria of knowing the secrets of Gods birth and action is that the

knower is also liberated from the cycle of birth and death. Such is the profound

effect of knowing the secrets of Gods birth and actions. Knowing this secret is
knowing to take a form in spite of being fulfilled and complete, only to fulfill an
objective for the welfare of the universe. Performing actions only to set a divine
Vedanta Sandesh

example of living in this very world as a fulfilled, complete and sensitive being. It is
important to understand the real essence of God's leelas. But unfortunately we
get entangled in the literal presentation of the various situaions that God lived and

that alone becomes an expression of our undersanding and devotion to God. It is

extremely inportant to discern the real message of the scriptures.
Lack of discrimination:

Lack of discrimination denies a devotee of the right understanding of

Ishwara. Even though there is faith in the existence of God. But the indiscriminative
ones abudhhaya see god as the body alone. I Ramayana Tulsidasji says 'bhaye

prakat kripala deen dayala... Ishwara appears from the unmanifest to the manifest out of compassion for the welfare of mankind. He was already there even
before he manifested. One who does not know this holds on to the body. The

Most people

believe in Ishwara,
but unfortunately for

them Ishwara is one

manifested in a par-

ticular form of Sri

Krishna or Sri Rama
or some other Gods
and

godessess

alone. Our understanding of God's divinity is very superfi-

cial. We do not know

the real essence of
God.

repurcusions of such misapprepoint of view of the devotee

hension are hazardous from the

him and Ishwara as well.

though he is a believer
true devotion and

himself, the world around

Such a person even

in God yet the doors of

knowledge will never

open for him. He wil

never be able to see

God's all pervasive-

ness in the entire cre-

ation and will be condi-

like towards the living and

will be limited to the bound-

tioned with likes and dis-

non-living. His devotion

aries of his temple and

form of God. His services will be limited to idol worship alone. From Ishwaras

point of view too Sri Krishna says such people disrespect me by limiting me only
to a particular form and role. They are demeaning me and bringing me down to

the level of a Jiva. Its a wake up call for all such devotees to dive into deeper

realms of Ishwara. To see his all pervasiveness and limitlessness. The scriptures
nor our teachers ever deny the beauty of worldly forms or ishwaras form as an

incarnation. Nor do they deny the usefullness of the objective world and the significance of the manifested form of God. But in this process one should not miss

out the truth. The unmanifest himself is playing this entire play of the world and
the various incarnations. See Parmatma in the para prakriti and in and thru apara
prakriti. All the physical aspect is apara prakriti which is ephimeral. When you look

at it you can express your devotion thru apara. But also keep in mind the para
aspect.

Bhagwan says I am the whole world and I am the Atma of everyone. This is

my real nature-changeless, limitless, and fulfilled.

- 11 -

Helping Hands
A mother, wishing to encourage her son's progress at the

piano, bought tickets to a performance by the great Polish pianist

Ignace Paderewski. When the evening arrived, they found their seats
near the front of the concert hall and eyed the majestic Steinway
waiting on the stage. Soon the mother found a friend to talk to, and
the boy slipped away.

At eight o'clock, the lights in the auditorium began to dim, the

spotlights came on, and only then did they notice the boy - up on the

piano bench, innocently picking out "Twinkle, Twinkle Little Star."

His mother gasped in shock and embarassment but, before she could
retrieve her son, the master himself appeared on the stage and

quickly moved to the keyboard. He whispered gently to the boy, "Don't

quit. Keep playing." Leaning over, Paderewski reached down with
his left hand and began filling in the bass part. Soon his right arm

reached around the other side and improvised a delightful obligato.

Together, the old master and the young novice held the crowd mesmerized with their blended and beautiful music.

In all our lives, we receive helping hands - some we notice,

some we don't. Equally we ourselves have countless opportunites

to provide helping hands - sometimes we would like our assistance

to be noticed, sometimes we don't. Little of what we all achieve is

without learning from others and without support from others and
what we receive we should hand out.

Vedanta Sandesh

Wandering
in Himalayas
Difficult
Routes,

Blissful

Contemplations

Excerpts from
the

Travel Memoirs
of

Param Poojya
Swami

Tapovanji
Maharaj

The work of the man who does it with the knowledge of the soul will
certainly be more efficient and more conducive to the welfare of the world than
that of the man who works without that knowledge. Know that you are the soul
which cannot be cut into pieces or burnt into ashes. KNowing this attain invincible soul-force; use that force for the welfare of the world , performing desireless
action(nishkama karma) and thus make uyours a Rishis life.
Celebrating Sankranthi:
The vasudhara is a waterfall six miles beyond Badrinath. It is formed by
the perriniel streams , that pour down from Renukuta mountain. The waterfall
has been called Vasudhara because , according to the Puranas the ashtavasys
performed their pennamce near it. The famous Swargarohini, from where
Yudhishthira asscended to heaven, is near. The beauty and the holiness of the
plain that lies sorrounded by the three mountains-Narayana, Renukuta and
Kubera-can hardly be conveyed thorugh words.
Today is karkataka Sankranti. An unusual sight reminded me of it. A friendly
shepherd who lives near the cave in which I reside at vasudhara was seen
bathing in the waterfall and wearing caste marks. Sankranti is observed scrupulously in the Himalayas in the far North as in Kerela as in far South. That reveals
how the distant parts of India are knit tohether by social ties such as ceremonies
and observances. On the Sankranti day, whether it is at badri or at Kanyakumari,
people bathe early in the morning, wear clean clothes, offer sweameats to their
Gods, and then feast upon the remnants of these offerings. Such practices
have been going on from times immemorial indicating the long-standing cultural
unity of the whole of india.
But how am I, a son of Kerela living in a solitary rocky cave among the
far-off Himalayas, to celebrate this holy day? If, knowing that it is Sankranti, I do
not observe it, I shall be guilty of neglecting a national and religeous day. The
man who is not proud of his motherland and who is not true to his customary
duties must be regarded as a base, ungrateful fellow. For a son of Kerela, the
ideal is to become a good Keraleeya; for an Indian, to become a good Indian.
For them it is the height of folly to ape the customs and manners of the Englishman or the American.
Observe what these snow-white peaks dazzling in the sun are doing in
this lovely place, inaccessible to man and animal. they are sweetly, perpetually
singing hymns to God; they do nothing else. When I say so, you may be inclined
to laugh at the idea: What!
- 13 -

by

Swamini
Vidyananda

The minister and the king were able to clearly answer the many questions

asked by Karkati. These answers are also worthy to be cited wholly.

These questions refer to the supreme Self. That self is subtler than even

space since it has no name and cannot be described; and neither the mind nor
the senses can reach it or comprehend it. It is pure consciousness. The entire

universe exists in the consciousness that is subtle and atomic, even as a tree

exists within the seed: but, then the universe exists as consciousness and does
not exist as the universe. That consciousness exists, however, because such is
the experience of

all, and since it alone is

That self is

empty like space; but it

consciousness. It

is: yet because it cannot

the self of all.

Since it is, all else is.

is not nothingness,

since

be experienced by

is

the mind and senses, it

is not. It being the

self of all, it is not

by

Though one, it is

experienced as

the object of experience

anyone.

reflected in the
existence
many.

infinite

and

atoms

of

hence appears to be

This

appearance is however

i m a g i n a r y

appearance of gold

unreal. It is not a

void or nothingness: for

unreal even as

Adhyatmic
Teachings
of
Guru
Vasishtha
to
Sri Ramji

it

"bracelet"

which alone is real.

is

an

But, the self is not

it is the self of all, and it is the very self of one who says it is and of the one who
says or thinks it is not! Moreover, its existence can be experienced indirectly just

as the existence of camphor can be experienced by its fragrance. It alone is the

self of all as consciousness; and it alone is the substance that makes the worldappearance possible.

In that infinite ocean of consciousness, whirlpools known as the three worlds

arise spontaneously and naturally, even as whirlpools are caused by the very
nature of the running water. Because this consciousness is beyond the reach of

the mind and senses, it seems to be a void; but since it can be known by selfknowledge, it is not a void. On account of the indivisibility of consciousness, I am

you and you are me; but the indivisible consciousness itself has become neither I
nor you! When the wrong notions of "you" and "I" are given up, there arises the
Vedanta Sandesh

awareness that there is neither you, nor I, nor everything; perhaps it alone is
everything.

The self being infinite moves not through moving, and yet is for ever

established in every atom of existence. The self does not go nor does it ever
come: for space and time derive their meaning from consciousness alone. Where
can the self go when all that is is within it? If a pot is taken from one place to

another, the space within does not move from one place to another, for everything
is for ever in space.

The self which is of the nature of pure consciousness seems to be inert and

insentient when it is apparently associated with inertia. In infinite space, this infinite
consciousness has made infinite objects appear; though all this seems to have
been done, such effect being a mere fancy, nothing has been done. Hence, it is
both consciousness and inertia, the doer and the non-doer.

The reality in fire is this self or consciousness; yet, the self does not burn

nor it is burnt, since it is the reality in all, and infinite. It is the eternal light which
shines in the sun, the moon, and the fire, but independent of them. It shines even

when these have set: it illumines all from within all. It alone is the intelligence that
indwells even trees, plants and creepers, and preserves them. That self of infinite

consciousness is, from the ordinary point of view, the creator, the protector and
the overlord of all; and yet from the absolute point of view, in reality, being the self
of all, it has no such limited roles.

There is no world independent of this consciousness; hence, even the

mountains are in the atomic self. In it arise the fantasies of a moment and of an
epoch: and these appear to be real time-scales, even as objects seen in a dream

appear to be real at that time. Within the twinkling of an eyes there exists an
epoch, even as a whole city is reflected in a small mirror. Such being the case,

how can one assert the reality of either duality or non-duality? This atomic self or
infinite consciousness alone appears to be a moment or an epoch, near and far,

and there is nothing apart from it; and these are not mutually contradictory in
themselves.

As long as one sees the bracelet as a bracelet, it is not seen as gold; but

when it is seen that "bracelet" is just a word and not the reality, then gold is seen.

Even so, when the world is assumed to be real, the self is not seen: but when this
assumption is discarded, consciousness is realised. It is the all; hence real. It is
not experienced; hence unreal.

What appears to be is but the jugglery of Maya which creates a division in

consciousness, into subject and object. It is as real as the dream-city. It is neither

real nor unreal, but a long-standing illusion. It is the assumption of division that
creates diversity, right from the creator Brahma down to the little insect. Just as in

a single seed the diverse characteristics of the tree remain at all times, even so
this apparent diversity exists in the self at all times, but as consciousness.
-7-

Quotes
In any moment of decision, the best thing you can do is the
right thing, the next best thing is the wrong thing, and the worst
thing you can do is nothing. Theodore Roosevelt
The best way to find yourself is to lose yourself in the service of
others. Mahatma Gandhi
In the practice of tolerance, one's enemy is the best teacher.
Dalai Lama
A problem is a chance for you to do your best. Duke Ellington
At his best, man is the noblest of all animals; separated from
law and justice he is the worst. Aristotle
I always prefer to believe the best of everybody, it saves so
much trouble. Rudyard Kipling
Living well is the best revenge. George Herbert
Things turn out best for the people who make the best of the
way things turn out. John Wooden
To give anything less than your best, is to sacrifice the gift.
Steve Prefontaine
Knowing your own darkness is the best method for dealing with
the darknesses of other people. Carl Jung

Vedanta Sandesh

Mahashivratri
Story
Section

n
o
p
u
e
c
O n e ...
m
a ti

The Significance of Mahashivratri : There are several stories which are

associated with this special grand night of Lord Shiva:

Manifestation of Lord Shiv as a Jyotirlinga on this day:

On this day manifested the great & also the first ever effulgent (Jyotirmaya)

form (Anala-skanda or a pillar of fire) of Lord Shiva in front of Lord Vishnu &
Brahmaji.

The story goes that once both Vishnuji & Brahmaji, got infected by ego.

The result was an clash between both these gods. In order to show their respective superiority they decided to fight it out. Lord Shiva decided to intervene so as

to make them realise that there is something more to life than the powers of an

embodied beings. He manifested in the form of a huge pillar of fire (Anala-skanda)

whose beginning and end could not be seen. Vishnuji & Brahmaji decided to

check what this strange thing was. While Vishnuji, in the form of varaha (boar)
went down towards patal-loka to see the end of this pillar, Brahmaji sitting on his
swan went up. Even after years of travel they could not see the beginning or the

end of this manifestation. Brahmaji saw a leaf falling off, and thought it fell down

from the top of pillar of fire, and returned satisfied that he had seen the starting
point. They came back, while Lord Vishnu accepted that he could not see the

end, Brahmaji said that he had seen, which was a lie. Lord Shiva cursed Brahmaji
that no will ever worship him. Then he too surrendered. This manifestation of

Lord Shiva in the form of the first effulgent linga was on this special day of
Mahashivratri, and thus all devotees pray to the effulgent linga (jyotirlinga) of
Lord Shiva.

Day of Reunion of Shiva & Parvati:

King Daksha, opposed Sati's marriage with Shiva. At a yagna (holy sacri-

fice) the king ignored Shivas presence and thereby insulted the latter publicly.

Sati was so angered by this that she jumped into the sacrificial fire and ended

her life. Lord Shiva unleashed his fury at the death of his wife by performing the
violent dance, Tandava. He wiped out Dakshas kingdom, undertook rigorous
penance and retired to the Himalayas. The Gods, who feared that the severity of

Shivas penance might bring an end to the world, revived Sati in the new avatar

of Parvati. Shiva-Parvati married and this reunion is celebrated on Maha Shivaratri.

- 17 -

Vedanta Sandesh

Poojya Swamini Amitanandaji conducted a two days Dhyana Shivir at Vadodara - in

the Atmajyoti Ashram from 6th to 7th Feb. She conducted one discourse giving an overview
of the three categories of Vedanta Meditation, and then dedicated three sessions on
conducted Meditation practice. It was attended by lots of devotees, and was highly
appreciated by all. They could see the unique diference of Vedantic Meditation from the
prevelant notions of Dhyana - which is more often just sitting quietly.
Poojya Swamini Amitanandaji conducted a five days long Gita Gyana Yagna at
Ramkrishna Kendra, Maninagar at Ahmedabad from 8th to 12th Feb. She conducted
discourses on Gita Chapter 12 and Laghu Vakya Vritti. The 12th chapter of Gita is the
Bhakto Yoga, while Laghu Vakya Vritti is a free & rather unique commentary on the Aham
Brahmasmi Mahavakya.
At the Ashram Poojya Guruji is continuing his daily pravachans on the deep reflections
on Mundakopanishad. Right now we are studying the first section of the second Mundaka.
On 28th Feb, the last Sunday of the month, there was the monthly Hanuman Chalisa.
Pravachan. Poojya Guruji continued his discourse on the 7th chaupayi and concluded it
too in this session. He then started the discussion on the 8th chaupayi Ram charit sunabe
ko rasiya. In his pravachan Poojya Guruji said that the secret of having a great holistic
personality as describd in the 7th chaupayi - embodiment of knowledge, highly virtuous
and also worldly smart to get anything done effortlessly - is being described in this 8th
chaupayi. That sadhana is Love to hear the Ram-Katha. He also has the amazing quality
to create space for himself in the hearts of those whom he reveres. This is indicative of the
highest form of bhakti and opens the door for all kinds of blessings. Later there was aarti
and prasad, and also a special Bhandara for all.
On 28th Feb is the birthday of Poojya Swamini Poornanandaji and date-wise the
Sanyas-Deeksha day of Poojya Swamini Amitanandaji. A special Bhandara was organized
to felicitate both the Mahatmas of the Ashram. Devotees lovingly prepared various dishes
and brought them to Ashram, were it was lovingly served by them to all. Ayan Srivastava
presented some cute dances too.
- 19 -

By P Swamini Amitanandaji - from 6th to 12th Feb at Vadodara & Ahmedabad - Gita-12 / Laghu Vakya Vritti

Gaurav Jyotishi (Indore) performed Puja of Gangeshwar Mahadev on 18th Feb

Vedanta Sandesh

Feb edition of the HCS was organized at Ashram on the 28th Feb Jan, the last Sunday. Chaupayi-7& 8

28th Feb is the birthday of P. Swamini Poornanandaji & Sanyas Deeksha Date of P. Sw. Amitanandaji

- 21 -

Do not stand at my grave

and weep
Do not stand at my grave and weep,
I am not there, I do not sleep.
I am a thousand winds that blow.
I am the diamond glint on snow.
I am the sunlight on ripened grain.
I am the gentle autumn rain.
When you wake in the morning hush,
I am the swift, uplifting rush
Of quiet birds in circling flight.
I am the soft starlight at night.
Do not stand at my grave and weep.
I am not there, I do not sleep.
Do not stand at my grave and cry.
I am not there, I did not die!
- Mary Frye

Vedanta Sandesh

Mahashivratri Camp, Indore :

A five days Vedanta Camp will be organized at Vedanta Ashram from 3rd to 8th

Mar. Subjects: Isavasyopanishad / Kamana Section - Gita-3. On 7th is Mahashivratri,

while on the 8th a yatra will be organized for the campers to a newly made NarmadaKshipra Sangam.

Hanuman Chalisa Satsang - Mar16:

The Mar 2016 edition of monthly Hanuman Chalisa Satsang will be organized

on 27th Mar. There will be bhajans, chanting of Hanuman Chalisa, followed by continuation
of the talk of P. Guruji on the 8th chaupayi Chalisa. Open to all.

Gita Gyana Yagna, Jalgaon :

Poojya Swamini Poornanandaji will be organizing a week-long Gita Gyana Yagna

(in Marathi) at the same Dutta Mandir, Jalgaon from 28th Mar to 3rd Apr. Subjects will be
Gita-6 / Katho-2-3.

Gita Gyana Yagna, Bhubaneshwar :

Poojya Swamini Samatanandaji will be organizing a week-long Gita Gyana Yagna

at Sivananda Samskritik Kendra at Bhubaneshwar from 7th to 13th April. Subjects will be
Gita-2 / Katho-1-2.

Gita Gyana Yagna, Mumbai :

Poojya Guruji Swami Atmanandaji will be conducting a week-long Gita Gyana

Yagna at Ramkrishna Math campus in Khar, Mumbai from 15th to 21st May. Subjects
will be Gita-14 / Mundaka 3-2.

- 23 -

International Vedanta Mission

http://www.vmission.org.in/

Vedanta Mission Blog:

http://blog.vmission.org.in/

Earlier Vedanta Sandesh issues

http://bit.ly/1oGD4TK

Om Tat Sat