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Year 19 Issue 8
International Vedanta Mission
Monthly eMagazine of the International Vedanta Mission
Feb 2013 : Year 19 / Issue 8
Editor: Swamini Samatananda Saraswati
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Salutations to Sri Dakshinamurthy, whose exposition through profound
silence is awakening the Knowledge of the Supreme Brahman in the hearts of
his disciples; Who is himself youthful ...but is sitting surrounded by old and
great sages who are devoted to Brahman, The hands of the Supreme spiritual
teacher is forming the chin-mudra (gesture of the Knowledge of Brahman) and
whose appearance is still and blissful, and who is rejoicing in his own Self
which is reflected on his blissful face.
In This Issue
1. Message of P. Guruji - 5
2. Atma Bodha - 6-7
4. Letter - 9
5. Gita Reflections - 10-11
6. Jivanmukta - 13
7. Yoga Vasistha - 14-15
7. Story Section - 17
8. VM News - 18
9. VM Activities - 19
10. Album - 20-21
11. VM Programs - 23
from Poojya Guruji
The tenth chapter of Bhagwad Gita is Vibhooti Yoga, it is an amazing chapter which reveals to us the
art of seeing not only beauty & divinity in every aspect of our life & existence, but also goes a step further to
connect everything to the one divinity, the all-pervasive Supreme Consciousness.
There are indeed various kinds of Yoga, and Bhagwan Krishna reveals them all, and motivates all the
sadhakas to use every possible trick of the trade to retain the awareness of God all the time. His way is the
Integrated Yoga, and Sage Vyasa amazingly starts with Vishada Yoga. Whenever grief motivates us to ex-
plore our experiences & life very deeply, then that also becomes an aid for Yoga, an instrument to connect us
to the truth of life. So also with Karma, Gyana, Bhakti, Dhyana etc. In fact every chapter of Gita and a unique
proposition, and the overall message is very holistic. Here in the tenth chapter it is just being sensitive to the
world around. Having an eye for beauty & divinity. This is an amazing suggestion by itself. One who is on a
lookout for beauty, excellence & divinity not only has no time or disposition for anything otherwise, but surpris-
ingly can see divinity every where. They explore till they realize the best of the lot. This is obviously a door to a
literal awesome, speechless, jaw-dropping experience. It is such an experience alone which most of the
travellers seek & search. This is revealed as a sadhana in Gita - door to realize the truth. When we finally do
see something awesome, Gita tells us to remember that while you should certainly see the beauty of that thing,
but goes ahead to tell us that, please remember that nothing here exists in isolation, this too is part of this
amazingly beautiful creation, and therefore also make it a point to not only sing the glories of its creator, but in
the process also humbly try to know its creator. Afterall we never imagined the existence of such an awesome
object and thus this further expands our perceptions about the creator. An effect is the best proof of the
potentialities & nature of the cause. So keep the learning curve going higher & higher and keep discovering
about what the creator will be like. Initially such a journey may be motivated by experiencing the beautiful &
amazing objects of the world, but as we go on, our priorities and motivations change - they rather get con-
verted to knowing the creator more & more. The creator becomes an object of our awe and inquisitiveness
rather than his creation. That is when these glories or vibhooti's become Yoga. An awesome methodology
indeed. You are going around seeing the world and its beauty, yet you are continuously becoming a true
devvotee, who is not only remembering God all the time but is literally singing his glories in an amazing &
I remember when I was studying the process of photosynthesis in my college, as a youngster I was not
only awed by the amazing chemical reactions going on within a leaf, but was also wondering who has made it
all. It was such discoveries & glories of the world which finally made me turn to the knowledge of its creator and
the truth of life. So I personally vouch for the efficacy of this Yoga of Glories. Bhagwan further says that this
loving & amazing endeavor is blessed with better capacities and insights into the truth of life - dadami Buddhi
Yogam tam, I bless such people with capacity of subtle and intuitive perceptions & knowledge, which ulti-
mately helps us to wake up to the truth of God and our Self. So learn to look around - with an open & sensitive
mind. Look out for the best & beautiful in every field, big & small, worldly or cosmic. That’s the awesome
Vibhooti Yoga - the tenth chapter of Bhagwad Gita.
Seeing Beauty & Glories
- 5 -
Ramayana is basically a Subjective Story
In the previous sloka the Acharya described the spiritual journey by the classic symbolism of the demonic and
godly characters of Ramayana. Having purified the mind of demonic qualities like personal likes and dislikes a
spiritual aspirant prepares himself for Self knowledge. With this purified mind he totaly destroys the demon of igno-
rance, crosses the ocean of dillusion and awakens into his illustrious self, the Atmaraamah.
The following sloka reveals the attributes of a Jivanmuktah.
Baahya anitya sukha aasaktim hitva:
Every human being is only looking for one thing in
life and that is happiness and security. Happiness that is
eternal. In vedanta this happiness or pleasure is more aptly
called as Bliss. Happiness in life may come and go. It will
be replaced by sorrow, but bliss is that real nature of the
Self which is true contentment. In this right understanding
what each one of us is seeking for is this bliss. All our
goals, our efforts, are inspired by this desire for bliss. We
may use any means, we may play any role, one may be a
doctor, an engineer, an MBA, a housewife, a father, a wife,
in and through all these roles our basic motivation is to
get joy. In fact not only do we basically aim for happiness
but we seek happiness that is eternal, that is not limited
and that which is never destroyed.This desire for bliss is
not cultivated but it is an intrinsic nature of Man. The basic
reason behind this being that Man himself is of the nature
of bliss-of ananda. No thing or person can stay away from
his instrinsic nature, just as fire is always going to be hot,
no matter where and when it is lighted. Similarly a human
being is blissful by nature and that is why the desire to
revel in that state. Hence the desire to be happy is not a
wrong desire, but seeing our source of happiness in ex-
ternal sources is where we go wrong. Due to the glory of
ignorance we have superimposed the sense of joy on the
external experiences recieved by our sense organs.It’s true
that all the objects and the external world at large are very
beautiful by themselves. But it is a fallacy to say that hap-
piness lies in the objective world and its experiences. Hap-
piness is a reflection of the mind. If the mind is at peace
and is happy the experiences outside too will be blissful. If
the mind is not happy then even if we get all the wealth in
world it will only make one feel miserable amidst all the
pleasures. Even if there lies some sensual reality in the
Baahya anitya sukhaasaktim hitva atma sukha nirvrittah
Ghatastha deepavat svasthah swaantareva prakaashate.
Baahya:external ; anitya: transi tory; sukha: pl easures; aasaktim:attachments to;
aatmasukhanirvrittah:happy in the bliss of the atman; ghatasthadeepavat: like a lamp placed in a
mud pot; deepavat:like a lamp; svasthah: in the glory of his own realised self; swaantareva:verily
within himself; prakaashate:shines.
The self-abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness
and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a mud pot.
- 7 -
objective world then that too is highly momentary. It is tran-
sitional and ephemeral like waves in the ocean. This is
the reality of the extraneous world. A wise person sees
discovers this truth of life by constant study and contem-
plation of the scriptures. He comes to see it as illusory
and gives up all attachments with this impermanent and
Atma sukha nirvrittah:
A Man of wisdom who has seen the dream like
nature of the world and has awakened into the truth of the
Self is known as a Jivanmuktah-one who is liberated from
the shackles of ignorance and the superimpositions of
the anatma on the atma and of the atma on the anatma.
He lives a liberated being here and now. The acharya here
describes the mental state of existence of such a wise
person as a person who revels in his self effulgent blissful
state of the Atman-Atma sukha nirvrittah. This state of
blissful existence is classically described in the Gita as
the attribute of a Man of steady wisdom-Atmani eva
atmana tushtah-He is blissful within himself and by him-
self. His bliss lies in his own blissful state of existence. In
the state of ignorance we are happy because of some-
thing, something that is conducive to our definition of hap-
piness, a good wife, good money, a good post etc. But
an enlightened person is joyous not because of some-
thing but inspite of anything. His happiness is not depen-
dant on any conducive situations or experiences. Such a
person himself has no insecurities, is balanced in all kinds
of ups and downs of life and to add to the beauty of his
existence he himself is a lighthouse to all people suffer-
ing the stumblings of darkness. He is a lighthouse of love
Ghatastha deepavat swasthah:
‘swasmin sthitah’-one who is awakened and revels within
his own self. This state is a state only awakened into by
direct knowledge. A lamp lit inside a pot burns and emits
light steadily and without a flicker inside the pot. Likewise,
Jnani’s mind shines in his own self effulgence and bliss.
The state of pure existence and self contentment
discussed in this sloka is only awakened into by direct
knowledge of the Self. It is a journey of a vision that turns
around from the external world towards the inner self re-
vealing the portals of the Supreme consciousness that is
self illumined, unconditioned existence and blissful by
nature. A lamp when placed on an open surface illumines
the objects around, but when the lamp is placed in a mud
pot it cuts off from the objective world outside and illu-
mines the space within. Similarly when the supreme con-
sciousness identifies with the external world and plays in
the world outside it illumines all the gross and subtle ex-
periences, but when this illumining conscousness de-
taches itself from the body and the mind and all the exter-
nal stimuli it revels in itself shining in its own glory. This
state of pure existence is not an effortful venture of objec-
tifying the Atman but it is a direct awakening unto the di-
vine self by seeing the illusory nature of all the identifica-
tions with the body, mind & intellect and all the experi-
ences derived of these adjuncts. It is a blissful state di-
rectly seen not only in the state of samadhi but even as a
man of wisdom ventures into the world outside amidst all
the variations of objects and their experiences.
The Acharya once again sketches the nature of a
self contented man as a man who is seated in his own
self effulgent Self excuding light just as a lamp emits its
light through a mud pot. The term ‘swasthah’ means
On his first day in office, as President Abraham Lincoln entered
to give his inaugural address, one man stood up. He was a rich
aristocrat. He said, “Mr. Lincoln, you should not forget that your father
used to make shoes for my family.” And the whole Senate laughed;
they thought they had made a fool of Lincoln.But certain people are
made of a totally different mettle. Lincoln looked at the man directly in
the eye and said, “Sir, I know that my father used to make shoes for
your family, and there will be many others here, because he made
shoes the way nobody else can. He was a creator. His shoes were
not just shoes; he poured his whole soul into them. I want to ask you,
have you any complaint? Because I know how to make shoes myself.
If you have any complaint I can make you another pair of shoes. But
as far as I know, nobody has ever complained about my father’s shoes.
He was a genius, a great creator and I am proud of my father.”
The whole Senate was struck dumb. They could not understand
what kind of man Abraham Lincoln was. He was proud because his
father did his job so well that not even a single complaint had ever
Remember, No one can hurt us without our consent. It is not
what happens to us that hurts us. It is our response that hurts us.
basically be about
singing HIS glories,
and that is what
Kirtan is all about;
and the objective
should be basically
gratitude – as you
are doing right now.’
- Poojya Guruji
Hari om K...,
No, there is no procedure as such for Prayers. Prayer is a sincere
heartfelt invocation of blessings of God. So all what is required is :
1. The profound belief in HIS ‘presence & existence’
2. The belief that HE ‘does’ listen to your prayers
3. Prayer should basically be about singing HIS glories, and that is
what Kirtan is all about; and the objective should be basically for
expressing gratitude – as you are doing right now. However, you may
certainly ask for other worldly blessings only once in a while.
4. As HE does listen, so better not nag him by asking for something
again & again, just request anything – just once, with complete belief
that he does listen and take note of it, but will bless as & when HE
5. Prayer can be in any language, but has to be clear, specific,
heartfelt and presented in respectable & courteous manner.
6. You should approach him as you approach any elder or a great
Gyani, with due maryada, and never casually.
Love & om
- 9 -
Vedanta Sandesh Vedanta Sandesh - April 2009
Vedanta Sandesh - Mar 2012
Sanatan dharma very clearly and logically speaks of the Reincarnation theory
which is undoubtedly unique to itself. It clearly reveals the journey of the Jiva from time
immemorial passing through various experiences from one life to another. The theory
of rebirth unfolds the truth that a particular birth does not take place out of the blue but
it reflects a definite cause and effect relationship of the karmas of the Jiva who goes
through various bodies as per his karmas in his various lives. A child born in a wealthy
family or in a poor family is not an accident but all the situations right from birth to
death are what we encash as per our action in the previous births. Although the journey
from birth to death and then rebirth can be explained in this manner, in the second
chapter of the Gita Sri Krishna explains that inspite of all the changes in this birth and
from one birth to another there is one factor which remains constant & unchanging.
This is the Atman the ‘I’. Inspite of all the changes at the level of the body, mind and
intellect the ‘I’ is untouched and unchanged.
Sri Krishna reveals the constancy of the Atman with the example of the various
states of childhood, youth and oldage that a human being goes through. Bhagwan Sri
Krsihna says, ‘Just as, how, for an indweller of this body, the jiva, there is childhood,
youth and old age, so too, is the gaining of anothet body. With reference to that, a
wise person does not grief.
The Jivatma gives existence to the body:
The Jiva is the reflected consciousness who identifies with the body, mind and
the intellect and brings into existence the doer and the enjoyer. The Jiva is the indweller
of the body, who makes the body conscious. In other words the Jiva is nothing but the
Atman when identified with the body, mind and senses. The whole trip of seeking
happiness is due to this identification. The body and the mind are not only limited by
themselves but are also inert being the product of Maya. Hence they can never give
us joy that is permanent and unflickering. Thus the ball of seeking starts rolling and
goes on and on from one birth to another from one body to another, untill one comes
to see the Self as limitless and the very source of all bliss. Realising this pure nature
of the Self is the very goal of human life.
The three fold-states of the body:
Every human being goes through the three states of childhood, youth and oldage.
Each phase of life is distinct in its ownself. A child’s life revolves around toys and his
mother, where as in youth we do not fight or cry for toys and nor are we fully dependant
on our mothers. Youth is featured by its own traits of energy and ambitions. On the
other hand old age although enriched with experiences sees the graph of energy and
good health going down. All these states of life are inevitable. But the significant
feature of these states is that they are transitional and each one is unique by itself.
objects is a fact.
Neither will the
pleasant stay for
ever nor will the
- 11 -
The three states are transitional but the ‘I’ remains constant.
As we experience the transition of the different states of childhood etc a
question arises. Does the one dwelling in the body the ‘I’ survive or not. In youth we
have fond memories of childhood. I was a naughty kid when in school. The nervousness
of my my first public speech in school, the sanskrit teacher who was no less than a
militarian etc. In old age we remember the fun of college life, the struggles of our
profession etc. We remember our experiences from chilhood to oldage, even though
the states have come and gone. This shows that even though scenes on the stage of
life have been constantly changing there is a common factor which has been constantly
present as a witness to all the changes. In fact, then alone one can possibly remember
all the changes. This common factor is the ‘I’. As each state comes and goes, the ‘I’
remains the same. The atma is never destroyed. The birth of a later state does not
imply the birth of a new life for the person or the Atma. In the same manner the death
of the previous state does not mean the death of the Atma, the ‘I’. The same atma
sees all the three states-childhood, adulthood and oldage.
The wise men do not worry when they leave one body to take up another:
Using the subjective experience of the three states, Bhagwan Krishna reveals
that wise men do not worry about birth and death. With the realisation of this truth that
the Atma never dies, death is never a threat to a wise man. We do not moan or fear
the death of childhood. Infact from the point of view of the body, the passing away of
chi l dhood al one paves the path for youth
to set in. Similarly death opens the doors
for a new life to start afresh with a new body
that is enthused and energeti c. More
importantly let us dri ve home the
message that ultimately what matters
is the Atma which is free from bi rth and
death. Just as there is a continuity of existence
of the ‘I’ through the vari ous phases of
childhood etc so too at the moment of death
the embodied ego leaves the dead body
and acquires a new one as per its vasanas
From the standpoint of the Atma no need for grief:
From the standpoint of the Atma thus there is no reason for sorrow or grief. A
wise person has done this discrimination between the changeless and the changing
one. Sri Krishna in the previous sloka says that there never was a time when any of
us ceased to exist, nor will there ever be a time when any one of us will ever cease to
exist, The non-self which includes all that is objectifiable as seperate from the Self is
subject to birth, change and death. Hence, Oh! we all arjuna’s there is no scope to
Song Of The Flower
I am a kind word uttered and repeated by the voice of Nature;
I am a star fallen from the blue tent upon the green carpet.
I am the daughter of the elements with whom Winter conceived;
To whom Spring gave birth; I was Reared in the lap of Summer
and I slept in the bed of Autumn.
At dawn I unite with the breeze to announce the coming of light;
At eventide I join the birds in bidding the light farewell.
The plains are decorated with My beautiful colors,
and the air is scented with my fragrance.
As I embrace Slumber the eyes of Night watch over me, and
as I Awaken I stare at the sun, which is The only eye of the day.
I drink dew for wine, and hearken to
The voices of the birds, and dance
To the rhythmic swaying of the grass.
I am the lover's gift; I am the wedding wreath;
I am the memory of a moment of happiness;
I am the last gift of the living to the dead;
I am a part of joy and a part of sorrow.
But I look up high to see only the light,
And never look down to see my shadow.
This is wisdom which man must learn.
If you are lucky you may see in the glades, flocks of gentle, timid deer frisking
about in joy. These woods planted and watered by God’s own hand and frequented
by birds and beasts of every description are a pleasure-gardens that infuse joy into
the hearts of naturalists and sadhus. Beautiful, solitary, forests intensify man’s feel-
ings, wheather with spiritual devotion or physical love. They enhance concentration in
the state of meditation. That is why sadhus resort to forests to develop their devotion
and to practise concentration. In our times, due to the ravages of man, the beauty of
Rishikesh is disappearing rapidly, and it is to be feared that if civilization maintains its
present pace, the forests here will be wiped out before long.
Even while I lived in my native home in the South, the Himalayas and Rishikesh
were known to me. But it was only in 1920 that I came to Rishikesh. It was after my
preregrinations in North India and my visits to various Holy men, that as a young seeker
after Truth, I paid my first visit to this sacred place, followed by another in 1923. If, on
the first occassion, I came to Rishikesh as a Nair youth, full of humility and full of
ardour in the search after Truth; it was as a malayali sadhu, no longer in doubt about
truth, but still bent upon practising austerities, that I returned three years later. Ever
since I have been spending some time here in study, meditation and devotion to the
During these visits I came into contact with sadhus from all parts of India, be-
longing to different orders and different castes, and in that way was able to learn a lot
about different sects and discuss the merits and demerits of the beliefs of each. Ac-
cording to some of the law givers of ancient India, only Brahmins by birth could be
initiated into sanyasa; I found that in North India even scavengers and cobblers took
to the sannyasin’s way of life. Some Europeans too have embraced Hinduism and
adopted the sannyasin’s way of life. As time passes on, new ways of thought and
revolutions occur, not only in politics but also in religeon. Though narrow minded people
may not relish liberal views and reforms, others with a wider outlook and higher sense
of values welcome them.
- 13 -
As a rule, in the very beginning of the text its goal should be stated clearly, as
well as who and how one can benefit from this text. Goal of the Yoga Vasishtha is
stated many times everywhere in this text, and is repeated many times - see that this
world-appearance is a delusion, as the blueness of the sky is an optical illusion. Till
this conviction arises, neither freedom from sorrow and the circles of birth and death,
nor realization of your own infinite limitless nature are possible. Only mind, free from
mental conditionings and confusion between real and unreal is able to realize one
indivisible Reality of pure Consciousness, Brahman which is your own essence. Un-
reality of the world is illustrated in Yoga Vasishtha with many stories. Even a child can
enjoy them but will he be able to see the deep meaning permeating them? To under-
stand the subtle and profound message of Sage Vasishtha one should be an extraor-
dinary student, possessing some quite unique qualities. Shri Valmiki, the composer
of this treatise on self-knowledge, says: “He is qualified to study this scripture who
feels “I am bound, I should be liberated”, who is neither totally ignorant nor enlight-
ened. He who deliberates on the means of liberation propunded in this scripture in
the form of stories surely attains liberation from the repetitive history of birth and death”.
To understand the message of Yoga Vasishtha, one should be equipped with
certain qualities. One who is deeply attached to the objects of this world cannot ques-
tion their reality, for him they mean everything, they are means for pleasure, in them he
sees the source of joy and happiness, in them he tries to find security and satisfac-
tion. He is bound by his own notions of importance of things and his notions of himself
needing and desiring them, and he does not even realize his bondage. To realize his
bondage and start discriminating that is triffling and passing from that is important is
a first step, called viveka. Viveka is the capacity to understand realities, it is ability to
analyze your life experiences, and experiences of others, and see that importance of
things and experience is a relative thing, and getting more of some of them and get-
ting rid of some others will never bring you real satisfaction and lasting happiness.
The problem is not in things, problem is centered in you, you are the constant factor in
all your experiences of things. You start to look for that is real, non-changing, not giv-
ing importance to things which pass. Nothing changeable and limited can satisfy me.
I am looking for non-changing, limitless. This is called viveka. Once you realize non-
importance of changing objects and enjoyments, you naturally gain a certain dispassion
toward them. You are not as anxious to get desirable things as you were before, and
you don’t worry too much about undesirable. This the next required quality is vairagya.
You gain a certain objectivity, and understand limitations of money, power, and rela-
tions. You may still use and pursue them, but now you understand their limitations.
After that comes set of six important qualities - ability to control your mind
(shama); ability to control pursuits of your sense organs (dama); ability to abide with
yourself (uparati); ability to bear calmly small difficulties (titiksha); faith or trust in the
words of Vedanta and your teacher (shraddha) and ability to attentively fix your mind
on the object of contemplation (samadhanam). Take your time to develop the quali-
ties you feel you lack in, It is a worthy pursuit which opens the doors of knowledge in
front of you. The final qualification is a desire for freedom. I see the problem of my
bondage, and I want to be free from it. It is called mumukshutvam. At the extent a
person has these qualities he will be able to delve deep into the meaning of Yoga
Vasishtha, a treatise for self-knowledge. But even if one is not fully possessing these
qualities, he will gain more understanding anyway. From the point where his under-
standing is now, he’ll be moved higher, and new horizons appear in front of him, and
his viveka and vairagya will get strengthened.
But even before these qualities become essential, a person goes through
several important stages in life. In the beginning, starting from childhood, one is ac-
tively engaged in ego-pursuits, discovering his abilities, capacities and limits. At this
stage, “mine” and “I” are the most important things in the world. A personality grows
and gets defined. “I” wants to know myself, and does it through definitions - “I am
good”, “I am tall”, “I am educated”, “I am son/woman/husband/ mother/businessman/
poor/rich” etc. All these definitions of myself are in relation to something or someone
else. I am “good”, because someone else is “bad”. I am “son”, because someone
else is “father”. As such a person matures, he gets a chance to discover something
more in his life besides “I” and “mine”.
He may discover a great gem, something great in his life, which is beyond
comparisons, and transcends all relations. Something great which supports a man
as well as a worm or a mountain. Someone who loves me not because I am good or
worthy, but just because I am. I discover infinite love, constant support and blessings
pouring on me, as well on everyone else. I discover God in my life. It takes a great
burden from my shoulders. I am no longer bear the sole responsibility for my life, but I
have a greater support I can lean on. It is very liberating and empowering step in life.
Till I discover God, it is futile to look inside for some greater truths, - all I can discover
will be an image of my own ignorance.
Before I come to Yoga Vasishtha, I should discover God in my life. Another
composition of Valmiki helps me in this. Yoga Vasishtha also is called Uttar Ramayana.
Preceding it, here is Purva Ramayana, widely known all over India. It was composed
by Valmiki to promote devotion and love for Divine in form of divine incarnation, Sri
Rama. This epic is highly elevating, purifying and inspiring. It describes life and divine
play of Sri Rama in this world. It is easy to read yet it contains many deep truths about
life, love, relations, world and Divine. One who has studied Purva Ramayana with
love and devotion, who has learnt the principles of Dharma and applied them to life,
can further deeply meditate on means to liberation as described in Uttar Ramayana,
or Yoga Vasishtha.
The story of creation of Yoga Vasishtha is also interesting, and is closely con-
nected to Purva Ramayana. Valmiki himself describes it as following. “I had com-
posed the story of Rama earlier and I had imparted it to my beloved disciple
Bharadvaja. Once when he went to the mount Meru, Bharadvaja narrated it to Brahma,
the Creator. Highly pleased with this, the latter granted a boon to Bharadvaja.
Bharadvaja sought a boon that “all human beings may be freed from unhappiness:
and begged of Brahma to find the best way to achieve this. Brahma said to Bharadvaja:
“Go to the sage Valmiki and pray to him to continue to narrate the noble story of Rama
in such a way that the listener may be freed from the darkness of nescience”. Not
content with that, Brahma accompanied by the sage Bharadvaja arrived at my her-
mitage. After receiving due worship at my hands Brahma said to me: “O sage, your
story of Rama shall be tha raft with which men will cross the ocean of samsara (repeti-
tive history). Hence, continue its narration and bring it to a successful completion”.
Having said this, the Creator instantly disappeared from the scene”.
So, Yoga Vasishtha is an answer of Creator Brahma to Bharadvaja’s boon
that “all human beings should be free from unhappiness”. So be it. Study Yoga
Vasishtha and free yourself from sorrows and worries. Om!
(All quotations from Yoga Vasishtha are given in accordance with Swami
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Living in Present
Present is indeed a present. Past is
dead & gone, future is yet to come,
present alone ‘is’. Always strive to live in
the present-in an integrated and intense
way. Make your field of work an
opportunity to live fully, by giving on your
The Story of Uttama Manu
King Uttama fell prey to a dancing girl and abandoned his own wife
Bahula and in a weak moment abandoned her to forests. He regretted his action
later and tried to recover her but failed. After a long lapse of time a Brahmana
called Susharma complained that his wife was kidnapped and it was the duty of
the King to recover her. He then took the help of a ‘Trikalagya’ who knew the
Present, Past and the Future and came to know that the Brahmin’s wife was
under the duress of a Rakshasa; the King located the Rakshasa and brought
him under control. The Trikalagya also informed that in Patala a Naga Raja
called Salapotaka was forcing Queen Bahula to marry him and that she should
also look after the Nagha Princess who was deaf and dumb. With the help of the
Rakshasa whose life was spared by the King earlier even if the Rakshasa
kidnapped the Brahmin’s wife, the King reached Patala and killed the Naga
King and sought pardon to the Queen for his foolish act.
The Queen desired that the Naga Princess be some how restored her
speech and hearing capacity. Susharma the Brahmana who was grateful to the
King performed ‘Sarasvata Sukta Parayana’( recitation of the Prayers to Goddess
Sarasvati) bestowed the power of Speech and Hearing to the Naga Princess. A
Maha Muni called Karna visited the Kingdom and was pleased with the King’s
good deeds after his initial mistake in restoring the Brahmana’s wife, the Queen
as also the Speech and Hearing capacity of the Naga Princess and blessed
King Uttama to secure a famed son Uttama Manu who would control the whole
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The annual Winter Camp at Vedanta Ashram started on 22nd Jan. The delegates
were mainly from Mumbai, Ahmedabad and Indore. It was a five days intensive camp where
the day started at 6.30 AM with the Meditation Class taken by Poojya Swamini Amitanandaji.
She discussed both the kinds of Meditation, one for making the mind quiet & sattwic and
the other dealing with Tattva-Chintan. This was followed by a Chanting session, which was
conducted by Poojya Swamini Samatanandaji. She taught the Lingashtakam to everyone.
Later after breakfast Poojya Guruji Sri Swami Atmanandaji took two sessions of
Upanishad classes. The subject-matter of this camp was the sixth mantra of the first chap-
ter of Mundakopanishad which dealt with the finer details of Para Vidya. Thus in all, there
were ten classes on one mantra alone, which thus proved to be very enlightening for all.
Thereafter was the lunch break and later in the evening after tea, there was the session of
Gita Pravachan by Poojya Guruji. This time the subject-matter was the tenth chapter - the
Vibhooti Yoga. After dinner there was the Bhajan Session.
The last session of the Camp is always of Dakshina and Sharing of Camp Experi-
ences. It was very nice hearing the experiences of the campers. Everyone thoroughly en-
joyed not only the knowledge they recieved, but also the food, hospitality and ambiance of
the Ashram. They felt like coming again & again for camps here. Ashram Mahatmas also
shared their experiences of the campers and were all very happy with their dedication and
sewa. The cold wave kept its thrust and it was almost like being in a hill-station.
Early morning some of the campers even had a session of Badminton, jogging &
cycling etc. First and the last day there was a Camp-Fire with bar-b-que dinner. Karaoke
sessions were also there on these days which was all great fun and helped the campers to
open up & relax.
On 26th Jan, the Republic Day of the country the campers hoisted the National Flag
and sang the National Anthem. The flag was hoisted by Mr Satish Sharma of Mumbai on
behalf of everyone. Later Dr Ashish Garg, a regular visitorof Ashram offered sweets &
snacks to all.
Ashramites comprise not only of Sanyasis but also our two pets, and they are given
equal love & respect by one & all. The two German Shephards - Yogi & Isha take care of
everyone and the Ashram very nicely. We celebrate their birthdays too. On 1st of Jan was
the fourth birthday of the younger of the two, our beloved Yogi. That day we got all the things
he loves most and also chanted prayers for him. We had Dr Priyanka Tewary from Canada
visiting us at that time. She also loves dogs a lot, and cut the cake of Yogi’s birthday. Every-
one enjoyed the sweets and blessed him.
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Weekly Online Satsang
Vedanta Mission started a new program
in Sept 2012, and that was of a Weekly Online
At present Poojya Guruji Sri Swami
Atmanandaji is explaining a small text called
‘Sadhana Panchakam’. This series is in Hindi.
One Video of the discourse is released every
Sunday at 10 AM. This is about an hour long,
and this is followed by half an hour session of
‘live’’ Question & Answers on Google Hangout
on the Google Plus Page of Vedanta Mission.
The link of the discourse is available on
the Google Plus Page of VM, VM News Blog or
on VM Website.
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Gita Gyana Yagna, Lucknow:
A week-long Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will be conducted
at Hari om Mandir, Lal Baug, Lucknow from 19th to 25th Mar 2013. Poojya Guruji will conduct
discourses on Gita Chapter-4 and Kathopanishad 2-1 in the evening and morning sessions
The Mahashivratri this year is on 10th March (Sunday). As earlier there will be special
Pujas throughout the day. The first puja will be at 9 AM, the second at 6 PM and the last at 11 PM.
There will be chanting of stotras and sankirtan at other times of the day, in which various devo-
tees will participate.
Gita Gyana Yagna, Vadodara:
A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at
Atmashakti Ashram, Vadodara from 19th to 25th Mar 2013. Poojya Swaminiji will conduct dis-
courses on Gita Chapter-17 and Drg-Dryshya Viveka in the evening and morning sessions.
Gita Gyana Yagna, Lucknow:
A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji will be conducted at
Hanuman Setu Mandir Auditorium, Lucknow from 11th to 18th Apr 2013. Poojya Swaminiji will
conduct discourses on Gita Chapter-2 and Kathopanishad 1-2 in the evening and morning ses-
Gita Gyana Yagna, Mumbai:
A week-long Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will be conducted
at Vivekananda Auditorium in Ramkrishna Math, Mumbai 13th to 19th Mayr 2013. Poojya Guruji
will conduct discourses on Gita Chapter-8 and Mundakopanishad 1-1 in the evening and morn-
ing sessions respectively.
Vedanta Camp, Rishikesh:
A six days Vedanta Camp by Poojya Guruji Swami Atmanandaji will be conducted at
Arsha Vidya Gurukula, Rishikesh from 24th to 29th June. The delegates will have to reach there
by 23rd evening and can get their return reservations done for 30th June.
International Vedanta Mission
Vedanta Mission News Blog:
VM Online Satsang Links
Om Tat Sat