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Yea r 1 9
Issu e 1 0
Monthly eMagazine of the International Vedanta Mission April 201 3 : Year 1 9 / Issue 1 0 Editor: Swamini Samatananda Saraswati
Like a shining lamp inside a pot with holes, whose rays come out and illumine anything in its path, so also our consciousness percolates through our sense organs in the world around and illumines its objects, then alone we say 'I know'; He who directly knows that effulgence as his very Self, in whose light the whole world becomes an object of our knowledge, to that teacher Sri Dakshinamurti, my humble salutations.
International Vedanta Mission
In This Issue
1. 2. 4. 5. 6. 7. 7. 8. 9. 1 0. 11 . Message of P. Guruji Atma Bodha Letter Gita Reflections Jivanmukta Yoga Vasistha Story Section VM News VM Activities Album VM Programs 5 6-7 9 1 0-11 13 1 4-1 5 17 18 19 20-21 23
from Poojya Guruji
Creation is Divine
- is of unimaginable beauty, it is divine - is an organic whole where everything is intimately inter-connected - is an amazing realm of constant change & flux, - is an astounding show of Time & Space - looks substantial but really speaking is illusory. - is constantly revealing the truth of both its creator & also the truth of itself. - is a presentation of someone who has to be omniscient & omnipotent who is obviously enjoying the very process of creation and is never attached to the creation, that is why nothing is static. - is the Best Teacher. - is a book which our Scriptures & Guru's help us to read. - is basically Sat-Chit and Ananda - Self-effulgent Blissful Existence, which is presenting itself in various forms. - is a play of timeless & infinite life. - is never apart from us. It represents our complete Self.
Brahma-Gyana is the ultimate
In the previous sloka the Acharya spoke of the attributes of a Jivanmukta and how he lives in this physical body, till his basic resultant karmas or prarabdha karmas are completely exhausted. Now from the 54th to the 68th sloka the nature of Brahman is revealed. In the following sloka the nature of Brahman is described by the process of Tatastha Lakshana-definition by differentiation yet in consonance with it.
Yallaabhaat naaparo laabho yatsukhaatnaaparam sukham Yajgyaanaatnaaparam gyaanam tadbrahmetyavdhaarayet.
Yallaabhaat: other than which gain; naaparolaabho: there is no greater gain; yatsukhaat: than which happiness; naaparo sukham: there is no greater happiness; yajgyaanaat: than which knowledge; naaparam gyaanam: there is no greater knowledge; tat brahma: that is Brahman; iti: thus; avadhaarayet: should understand.
That should be known as Brahman, than the gain of which there is no greater gain, than the bliss of which there is no greater bliss and than the knowledge of which there is no greater knowledge.
Yallaabhaat naaparo laabho: In his journey of a lifetime a jiva constantly strives to attain something or the other. The entire spectrum of his achievements ranges from gaining the objects of the outside world, relationships, and convinient situations, all to appease the various layers of his personality physical, emotional and intellectual. Yet the irony of the whole situation is that even though Man attains the highest possible sources of joy ranging from small material things to the best of relationships, to the best of heavenly pleasures, he still remains an unfulfilled seeking being. His hunt for that nectar which will quench his thirst eternally is still far away in the horizon. The diagnosis of such a situation and prescribing the solution to it alone is the subject matter of Vedanta. Liberating the jiva from the shackles of this endless
hunt which has been going on from time immemorial. In such a case study, what is the nature of worldly achievement that keeps us striving for more endlessly and yet leaves us unsatisfied? What is the nature of the achiever who is constantly on a seeking trip but at the end of the day he reaches no where? It is a first hand experience of all humanbeings that the world of objects undoubtedly gives us pleasure but the truth about all objects still stands clear that all the objects and their experiences are transitory, ephimeral and come to an end over a period of time, thus leaving us unfulfilled and craving for more even after working so hard to achieve all that has been achieved. On the other hand the Jiva too is an imaginary entity who is engulfed with a sense of doership and
enjoyership, borne of ignorance and misapprehension about the Self and the world. The Jiva has wrongly identified with the limited adjuncts of the body, mind and intellect and has superimposed bliss on the external experiences borne of interaction between the sense organs, the mind and the objects of the world. This imaginary knot between the jiva and the worldly experiences is what causes bondage and constant seeking. The knowledge of Vedanta directs this seeker to discover the fulfilled nature of the Self which is it's true nature. Pleasure gained by the objective world is an imposition of the inner pleasure of the Self alone. No object or any kind of divine experience too can truly give the fulfillment that lies within. Discovering the inner source of contentment and bliss is the ultimate discovery one can aim for. This is like gaining that by gaining which there is no other greater achievement. The Acharya uses a word in this sloka i.e. paro which means that which is beyond the limitations of space, time and object. Discovering the inner source of contentment is discovering a contentment which is beyond the limitations of space, time and object, whereas, all the worldly experiences are limited in these three realms. Self contentment is like being an ocean that is so fulfilled within the Self that it does not overflow with external joy of all the river water flowing into it nor does an ocean ever dry up with discontentment even if no rivers flow into it.
hunger eternaly and there appears no need to look for any joys outside. That bliss is the highest form of bliss awakening into which there is nothing more blissful to be experienced. This is only possible by seeing the unreal nature of the ojective world and seeing the true nature of the self as blissful.
Yatsukhaat naaparam sukham: The Acharya further goes on to reveal that state of bliss than which happiness there is no greater happiness. All the joys experienced by various objects appear to be giving us joy but that joy is liking enjoying a feast in a dream which on waking up leaves us high and dry as before we went off to sleep. A dream feast is only an imaginary feast which does not satiate our hunger. Any objective experience is true by itself only if it were to satisfy the hunger once and for all. But no object however much it may be exotic and divine gives us real fulfillment. After all such experiences we are back to square one looking for some other object that may satisfy us. Realising the Self as blissful by nature is awakening into that blissful state that satiates our
Yajgyaanaat naaparam gyaanam: Just as we acquire various objects and experiences in order to experience pleasure so too we acquire various kinds of knowledge either to satisfy our curiosity or get some practical benefits in our day to day life. In the world around there are countless fields of knowledge and although a human being is known to be an intellectual being he can only specialize to some extent in one subject and gain a handful of general knowledge regarding a few other things in the world. All kinds of knowledge that pertain to anything other than than the Self or that can be percieved by the Self is known as 'Objective knowledge'. On the other hand knowledge that is pertaininng to the Self or the knower of the Objective world is known as Subjective knowledge. Subjective kowledge is the subject matter of Vedanta. The Scriptures thunder that having known the Self nothing else remains to be known. Here too the Acharya says that there is no other knowledge in the world greater than the knowledge of the Self. Knowing the essence of the Self one knows the essence and truth of the entire world. Just as one knows the mud of a single pot then one knows the essence of all the articles made up of mud and knowing which the quest to know the truth of all the mud articles is satisfied. Tadbrahmetyavdhaarayet: Know that to be Brahman which is your essential nature. Know that to be Brahman which is pure existence, self effulgent and of the nature of bliss. All the pointers given here point out to the nature of my very own Self. Realizing which there will be nothing left to attain in this world, that which I had been looking for as a limited, unfulfilled and seeking being. Knowing which I will live as a liberated one here and now, where all interactions and knowing the world too will be an expression of a Self-contented fulfilled being.
Put the glass down today
The Professor began his class by holding up a glass with some water in it. He held it up for all to see & asked the students “How much do you think this glass weighs?” ’50gms!’ .. ’1 00gms!’ ..’1 25 gms’ the students answered. “I really don’t know unless I weigh it,” said the professor, “but, my question is: What would happen if I held it up like this for a few minutes?” . .‘Nothing’ ..the students said. ‘Ok what would happen if I held it up like this for an hour?’ the professor asked. ‘Your arm would begin to ache’ said one of the student. “You’re right, now what would happen if I held it for a day?” “Your arm could go numb; you might have severe muscle stress & paralysis & have to go to hospital for sure!”... Ventured another student & all the students laughed “Very good. But during all this, did the weight of the glass change?” Asked the professor. ‘No’ . Was the answer. “Then what caused the arm ache & the muscle stress?” The students were puzzled. “What should I do now to come out of pain?” asked professor again. “Put the glass down!” said one of the students. “Exactly!” said the professor. Life’s problems are something like this. Hold it for a few minutes in your head & they seem OK. Think of them for a long time & they begin to ache. Hold it even longer & they begin to paralyze you. You will not be able to do anything. It’s important to think of the challenges or problems in your life, But EVEN MORE IMPORTANT is to ‘PUT THE GLASS DOWN TODAY! ‘
Letter of the Month
Q: What is the implication of the admixture of various elements in Panchikaranam? ____________________________________________________ Hari Om, Well, Panchikaranam basically implies that the whole creation is a holistic, mutually dependent creation - where nothing is really independent. When even the material elements are composites of the elements of the totality, then the very thought of our individual consciousness being ‘independent’ is very easily realized to be delusory. So basically such principles are for negating the presumption of anything having a truly ‘independent’ existence. Today the scientists are also talking about the relativity of everything in the creation. There is another reason too, and that is the perceptibility of ‘objects’ by our sense organs. If you are following the topic closely you will remember that our five Gyana-Indriyas have been basically created to perceive the five sense corresponding objects (Vishaya) – Sabda, Sparsh, Roopa, Ras & Gandha. After Panchikaranam the grossest element (Prithivi) can be experienced by all our sense organs – because each element has the components of all other elements, while progressively subtler ones can only be experienced by specific sense organs alone, because the majority component is of the subtler element. Reflect deeply on this fact and you will realize its amazing co-relation. Hope you are also fine and enjoying your work? Love & om,
When even the material elements are composites of the elements of the totality, then the very thought of our individual consciousness being ‘independent’ is very easily realized to be delusory
‘‘ .’ -
by Swamini Samatananda
Yogah karmasu kaushalam
(Equanimity (Yoga) is the real efficiency in action)
Expertise, efficiency or skill in action are the key words towards a good and successful action. Any dedicated person who wishes to put his best in an action will strive to perform his action skillfully and efficiently. Now in worldly terms although a skillful action is a good action in our spiritual journey or in our journey towards righteousness Sri Krishna introduces to us a very amazing concept of a skillfull action that not only inspires a person to perform his actions to the best of his ability but is a divine combination of god-centricity, righteousness and efficiency in action.
Yoga is skillfullness in action: The spirit of yoga in action given by Bhagwan Sri Krishna is the highest form of blessing that mankind could get that makes action a dynamic tool to enjoy the field of action, to get the best out of it and to also bring about unseen fruits of a holistic, peaceful, pure, sensitive and subtle mind. There couldn't be a better combination in the spirit of human life than to flavour one's fieldof action with the divinity of godcentiricity and the welfare of man. Yoga as expounded in the Gita is an attitude in the field of action that raises action from being individually ego centric to being totalistic and god centric. It involves a spirit of righteousness that not only aims to bring about the welfare of the individual performer but also keeps in mind the welfare of totality around. In this sense a righteous attitude. In the Gita Bhagwan says any action which excudes this fradgrance of karmayoga is a skillfull action. Some people misinteprete this sloka by saying that when there is skill and efficiency in action then the person is a karma yogi. This interpretation must be abandoned. Firstly not everyone is straightaway skillfull in action. A medical intern, a new driver may be dedicated in their job but being new to it may not necessarily be efficient or skillful. But they can surely have an attitude of selfless service and dedication, a holistic attitude to work for the welfare of everyone. This attitude reflects in anything and everything they do. Such a person who may be amateur in his field of action may still be a yogi. On the other hand a pick-pocket is very efficient in picking pockets, but his motivation is not holistic. His benefits rest on the loss of another person and his hard earned money. Such a person even though skillfull cannot be a karma yogi. Understanding 'Kaushala'-Skillfullness: Kaushala or skillfulness is discretion in one's choice towards the spirit of action. It is a choice between an action of righteousness and an action of unrighteousness. The norms for the welfare of the Self and the welfare of others is dharma or righteousness and the opposite is called adharma or unrighteousness. Although dharma and adharma cannot be understood in black and white, they have to be translated as per the situation, the basic crux of
dharma being a totalistic attitude. This kashala or skillfulness is yoga because a person performs action breaking his shell of self-obsession and performing actions with the spirit that I am a part of the whole cosmos, my actions be in tune with the enitirity and the welfare of the cosmos is my welfare.
Kaushala or skillfulness is discretion in one's choice towards the spirit of action. It is a choice between an action of righteousness and an action of unrighteousnes s.
'Kaushala'-Skilfullness in the fruits of action: We spoke of a godcentric attitude in the field of action where a divine inpiration is accompanied with dynamism, creativity and dedication is skillfulness in action, but let us also see this skillfullness with referance to the fruits of action. The art of kaushala or skillfulness envelopes all the aspects of an action. An action involves performing an action as well as bearing the fruits of an action. Fruits of an action is an inevitable part of the field of action. Infact having a goal in mind is the first step towrds performing an action. In this spectrum as much as it is important to have an inspired, dynamic and dedicated attitude towards the action, with God being the nucleus of all action, it is equally imortant to have a positive atttude while gaining the fruts of an action. In Gita chapter two Bhagwan Sri Krishna says that in performing actions Man is not only previleged to perform actions but he also has the total freedom in performing action as per his discretion, but when it comes to bearing the fruits of action, that is the department and discretion of God. We have the freedom to discern a clear goal and a strong resolve to fulfill the goal, but the fulfillment apart from our efforts is also dependent on various other factors which is worked out as per the discretion of god. Therefore having an equally righteous attitude while attaining the results of an action is also a kaushala, a skill. For that matter having an attitude of gratitude, grace and faith towards the cosmic power who is truly the endower of any result in the field of action are the qualities that fulfill the attitude of karma yoga. this attitude of positivity towards the fruits of action is what Sri Krishna calls as 'Prasad Buddhi' in the Gita.
In this manner unlike the worldly defnition of efficiency and skillfulness where just efficiency in the work alone is the order of the day, the Bhagwad Gita gives us a very unique definition of skillfulness in action where the attitude of yoga is its soul. This idea is not only limited to polishing one's work skills but it polishes the very personality of a human being. This art of action on one hand inspires man to work dynamically, with enthusiasm, inspiration and creativity and also blossoms those divine qualities of righteousness, of humility, sensitivity and oneness towards all making a human being truly a human being. - 11 -
Lies may leave you at peace with others but you will always be at war with yourself. The more Real you get the more unreal the world gets. Life has no remote, get up and change it yourself. Two things define you. Your patience when you have nothing and your attitude when you have everything. The highest form of ignorance is when you reject something you dont know anything about. There is a huge amount of freedom that comes to you when you take nothing personally. I was reminded that my blood type is 'Be Positive.' To love is to recognize yourself in another. Feelings are much like waves, we cant stop them from coming but we can choose which one to surf. It's better to lend a hand than point a finger.
Prayer the world's greatest wireless connection.
Wandering in Himalayas Birds, Beasts and a congregation of Seekers
Three miles to the northeast of Rishikesh there is a place of pilgrimage called Lakshmanjhoola. From there pilgrims sometimes pass on to Brahmapuri. However, only men of faith will find anything especially attractive about such places. For people lacking faith, the Ganga is but a river, and Rishikesh, Hardwar and Badrikashram, Kashi and Rameshwaram are merely so many places on the map of India. In their eyes there is nothing sacred or beautiful about them. It is no use finding fault with such people. They are at the mercy of their senses. they can understand only what they can percieve through their senses. They cannot go beyond. In such cases, perception itself is limited because the senses are limited. That is why well-known logicians among philosophers refuse to be hedged in by the gross testimony of the senses in matters of religeon, and accept the authority of the Vedas and shastras as final. For people who consider the gratification of the senses as the be-all and the end-all of existence, there is no need to visit holy places or to go on pilgrimages.
Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
Celebrated in the puranas and centrally situated in the Himalayas is the mountain called Varanavata. Its top and sides are covered with forests of deodar and various other trees. The sides of the mountain are dotted with small villages. The holy Ganga washes the feet of the mountain to the east and south and flows on, raising the sound of Om. Between the Varuna and the Asi, two tributaries of the Ganga, is a beautiful mountain tract, ten miles in extent. This lovely spot is the famous Uttarkasi of the Puranas. But the central point of Uttarkasi is a small plain on the bank of Ganga, in eastern valley of varnavarta. As in Varanai (modern Banaras), here are Gods like Vishwanaath and pilgrimage centres like Manikarnika, but there are certain important differences between them. Banaras is a city steeped in luxury and materialistic civilization. Its citizens are people dominated by Rajoguna. Uttarkasi is a simple, old-fashioned little village in the Himalayas, uncontaminated by materialism. Its people are mostly sattwik in character. The Lord of Banaras is ever pestered by the pressure of worshipers , the hubbub of sightseers, and the showers of fowers rained down by devotees. - 13 -
by Swamini Vidyananda
Adhyatmic Teachings of Guru Vashista to Sri Ramji
In the life of a human being, there are stages indicative of the gradual inner growth and development. First, a child is born without clear notions about himself, and the first stage is defining “I” and “mine” through play with toys and his peers. “My” toys, “my” sweets, “my” bed, “my” mom, “my” desires and “my” needs are that the child is to learn. He is not yet able to understand more, his world is limited only to what closely relates to him. He makes wonderful discoveries about himself and about “mine”, and these discoveries make up the very initial foundation for the further work on the self-understanding and selfdevelopment. Gradually the world, available for his understanding, grows and the child discovers more and more of other people, relations, objects and their connections. He learns to respect the needs of others, too, understand them, live in harmony with other beings, manipulate objects, learn sciences, learn the unknown, discover his own abilities and live fully to his potential. This is the stage where limits of self-understanding get tested, defined more elaborately and grow wide. It is the next important stage of the growth of the personality, and if this growth is stunted, abilities are not discovered and tested, the further transformation of this initial understanding, discovery of the own true self becomes impossible. Here, the ability to observe and analyze grows, develops and becomes refined, and the world itself provides plenty of the material to understand and analyze. He discovers the whole world, and forces behind its creation and sustenance, and inevitably he comes to question the meaning of the existence, his roles and usual, but apparently non-working, ways to achieve lasting happiness. Growing so, he becomes truly human. After returning from the pilgrimage, where he saw holy ashrams and wise sages, purifying rivers and sanctuaries, Rama for some time lived in the palace as usual, duly performing his daily duties. But after some time, a very profound change came over him. He became thin and emaciated, pale and weak. He lost the interest in everything - company of his friends, plays and amusements of the palace, good food and fine clothes, rich jewelry and refined music. His childhood friends and brothers, seeing him in such a state, followed him. The whole palace worried about his condition. The king Dasharatha asked the sage Vasishtha about the causes of this condition, but the sage answered only, that nothing happens without a cause, and Rama’s sorrow also has a cause. The life of Rama is an example of an ideal life. Not yet sixteen, Rama already has noble aspirations of seeing holy places, and now, after the pilgrimage, he is struck with sorrow, which has a deep cause. The pure-hearted person with clear inquisitive mind, who lived the life of following dharmic values, who performed his duties well, cannot but to come to the point of questioning all his values. At some point he discovers that it is not enough, something is missing despite all his good life before, and this something is of a very peculiar nature, and it cannot be reached through the change, through doing or getting anything in this changing world. And then, the whole world with its riches and wonders becomes useless to fill out this peculiar sense of void. This is what
Rama discovered. Looking around, he saw that objects, even the best ones, are not able to bring him lasting happiness. They can bring a temporal joy only, which is inevitable would be followed by a sorrow, which would be followed by another joy and sorrow, in a seemingly endless succession. And this, although was deemed enough before, can no longer satisfy him. What his heart wants is the lasting happiness, which would not be depend on the objects outside, would not depend on the desires and could not be betrayed by the changing world. Yet, he does not see how to get to that happiness, since everything around is so changing. He does not see an escape. He feels what father’s advice will also be useless, since his father, the king Dasharatha, is the powerful ruler, but even the rule over the whole universe and the king palace full of riches cannot satisfy the quest for the lasting happiness. And so, Rama keeps quiet on his father’s enquiry about the causes of his sorrow. Rama’s state after returning from the pilgrimage is indicative of viveka, discrimination between the real, ever-lasting, and the unreal, changing and leeting. He sees the limitations of actions, objects, desires and states, and he does not want to be limited by them. He does not yet sees unchanging, but changing does not satisfy him already. As a result of his discrimination, he gains vairagya, or dispassion, towards the changing objects, - he does not desire any of them now. Dispassion can arise only in a purified, integrated mind, and means of its purification are selfless action and following one’s duties. Mind, which is able to analyze the world of sense-enjoyments, understand their fleeting nature, concludes it does not want them, and is able to follow, live up to this understanding despite pressure from the outside. Without seeing the way out, this stage of discrimination and viveka is marked by grief. It is not a grief out of losing a thing, or not being able to get a desired object. This grief and sorrow do not have an object, and they cannot be cured by the common methods getting that thing which is missing or changing anything outside whatsoever. In this case, nothing material seems missing, and at the same time the sense of lack is profound - it is a huge lack which cannot be satisfied by the gain of the whole wide world. The mind tries to solve this riddle of existence. The mind knows it can be satisfied only with constant and unchanging, and does not see anything unchanging in the changing world. The state of Rama is indicative of a global change in his understanding, which is yet to come to the final conclusion. His mind is pure and ready, his soul is open and thirsting for the solution, his desires are reduced to just one - to find a way out of the overwhelming sadness and despair which fleeting world brings him. Ideal student, Rama, is ready for the knowledge, and once the student is ready, the whole universe comes out to arrange for him the best conditions to gain the eternal wisdom. Rama is grieving, he does not know that everything already is in the process of helping him. Right in the right moment, sage Vishvamitra’s sacrifice is already tormented by the demons, which are instrumental for setting Vishvamitra on a journey which will bring him to the palace of the king Dasharatha, where he will trigger the chain of events and discussions which in the course of time will lead to the enlightement of Rama. Nothing is the world happens without a cause, and Rama’s sadness eventually brings him to the understanding of his own eternally blissful nature, and us, the readers of Yoga Vasishtha, - to the whole wealth of the wise explanations of the eternal truths. - 15 -
Austerities facilitate better Objectivity
Message of Bhagwad Gita
1 . Pray for Right Knowledge
Always remember that all grief is just because of some wrong understanding, and is never given by God or destiny etc. So whenever you come to any crossroads, just approach a wise man and request for the right knowledge.
Stories from Shiv Puran (Why Lord Shiva smears his body with ashes. ) Story Section
on p u e c n . . O . e m i t a
There used to be a brahmana who was descended from the great sage Bhrigu. This brahmana began a very difficult tapasya. The tremendous heat of the summer made no difference to him. Nor was he disturbed by the downpour of the monsoon. He was only interested in meditating. When he felt hungry, he used to ask the bears, the deer, the lions and the jackals to fetch him some fruits. The wild beasts had lost all fear of him, they served him instead. Later on, the brahmana gave up eating fruits also. He ate only green leaves. And because leaves are called parna, the brahmana came to be known as Parnada. He performed tapasya for many years. One day, Parnada was cutting some grass and his scythe slipped and sliced off his middle finger. Parnada was amazed to find that no blood issued from the severed joint. Instead, a sap like that which issues from plants came out. Parnada's vanity knew no bounds. He realized that his was due to the fact that he had been living on green leaves for such long time. Parnada began to jump with delight. Shiva decided that Parnada needed to be taught a lesson. He disguised himself as a brahmana and arrived before Parnada. Why are you so happy? asked Shiva. Can't you see? replied Parnada. My tapasya has been so successful that my blood has become like the sap of plants. This sort of vantiy destroys the fruits of all tapasya, said Shiva. What have you got to be so proud about? Your blood has only turned into the sap of plants. What happens when you burn plants? They become ashes. I myself have performed so much tapasya that my blood has becomes ashes. Shiva sliced off his middle finger and ashes came out of it. Parnada was impressed. He realized that there was nothing that he could be proud about; here was a far greater hermit than he. He asked Shiva who he was and Shiva then displayed his true form to Parnada. Ever since that day, there have always been ashes on Shiva's body. - 17 -
Hjub A Hzbob Z bhobM vdlopx; Gita Gyana Yagna was organized by Poojya Swamini Samatanandaji at
Hanuman Setu Sabha Gruh in Lucknow. The discourse series was from 1 3th to 1 8th April, in which Poojya Swaminiji gave discourses on Gita Chapter-2, and Kathopanishad 1 -2. Hanuman Setu is a highly respected place at Lucknow, and apart from its very famous Hanuman Mandir, a Vaidic Gurukula is run there, they have regular Yoga classes, weekly Bhajans by well-known artists, and of course regular discourses by various learned Mahatmas too.
Sri Ram. At Ashram we prepared a special altar of Bhagwan Sri Ram inside the temple, and then chanted stotras and Purusha Sooktam. At dot 1 2 in the noon we chanted the birth section from Sri Ramcharitmanasa followed by Aarti. On the day there was laying down of the new roof on the second floor. Earlier there was tin shed here, which is now being made into a RCC roof. Some other renovations are also in the offing, like fabricating a parikrama around the giant ShivLinga on the roof, and studding the Shiv-Linga with special decorative stones instead of paint, which normally starts getting cracked.
Tsj S bn ObwbnjJoepsf : On 1 9th APril was Sri Ram Navami, the day of the manifestation of Bhagwan
Chandra Lala, then we had Neena Bhatnagar and her old time American friend Prof Susan Hague. Susan is a Fullbright scholar from Lousiana US, and is currently on deputation to Goa Institute of Management. Her common interests with her friend brought her here, and she went back with loving memories & subtle messages - as per her comments in our Guest Book. Then Satish Prabhu & fam. came from Mumbai.
Wjtjupst bu Btisbn : Vedanta Ashram had number of visitors this month. First were Sh Mohan & Smt
Tbozbt Effltib pgTxbnjoj Tbnbuboboebk j ; On 30th April is the Sanyas Deeksha Day of Poojya Swamini Samatanandaji.
Early morning she got up in Brahma Muhurat and did Rudrabhisheka of Bhagwan Sri Gangeshwar Mahadev, and later offered her respects to her teachers.
Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/
Weekly Online Satsang
Vedanta Mission started a new program in Sept 201 2, and that was of a Weekly Online Satsang. 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 1 0 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. .
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 1 3th to 1 9th May 201 3. Poojya Guruji will conduct discourses on Gita Chapter-8 and Mundakopanishad 1 -1 in the evening and morning sessions respectively. Sankaracharya Jayanti, Indore: On 1 5th May is the Jayanti of Bhagwan Sri Adi Sankaracharya. This day is celebrated with great respect & devotion at the Vedanta Ashram. Not only we have a statue of the great Acharya in our Satsang Hall, but have also installed a statue of the great master at Sankaracharya dwar. Pujas will be performed at both the places. 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. Guru Poornima, Indore: This year Guru Poornima is on the 22nd of July. As every year special programs will be organized on that day. Respects will be paid to the entire Guru Parampara by Poojya Guruji, and Poojan of Bhagwan Sri Sankaracharya will be done. Thereafter devotees will offer their respects to Poojya Guruji. Bhandara will be organized for all.
International Vedanta Mission at: http://www.vmission.org.in/ Vedanta Mission News Blog : http://vmissionews.blogspot.com/ VM Online Satsang Page: http://www.vmission.org.in/mission/ols/
Om Tat Sat