Monthly eMagazine of the International Vedanta Mission

Year 21

Issue 3

Monthly eMagazine of the International Vedanta Mission
Sept 2015 : Year 21 / Issue 3

Editor: Swamini Samatananda Saraswati

?kVlao`rekdk'ka yh;ekus ?kVs ;Fkk A
?kVks yh;sr uk··dk'ka r}Tthoks uHkksie%AA
Space appears to be inside a pot, but when the pot breaks,
the space inside doesn’t break; so also the Atma of every individual
is like space, when the body dies, the Atma does not die. It remains
as untouched & immaculate as the space.
Amrutbindu Upanishad -13

Published by

International Vedanta Mission /

Section Index

Message of P. Guruji









Tattva Bodha



Gita Reflections



Yoga Vasistha



VM News




Story Section





VM Activities



VM Programs






from Poojya Guruji Swami Atmanandaji

Kshar, Akshar & Uttam Purusha
Bhagwad Gita takes us from the perishable to the transcendental in a simple, logical & an amazing way.
We begin from where we stand - from a changing & perishable world. All that which is an object of our experience
is termed here as the ‘Kshar Purusha’ - the manifestation of Brahman in a changing way. Everything here is in a
state of flux. It is coming & going. Birth & death is the story of everything that is seen, including our own body,
mind & individuality. It is all so beautiful & amazing. We can see the signature of profound intelligence, love &
beauty in everything around. The whole world is amazingly inter-connected and is throbbing as one organic
whole. There are no fragmentations of any kind whatsoever from the cosmic point of view. All of us are so unique
and also connected with everything around. This perceptible manifestation which is continuosly changing is
called the Kshar Purusha. Kshar because it is changing & perishable, and Purusha because basically it is all a
manifestation of one divinity. We all see this world as a deliberate creation of & by some supreme intelliegnce &
power. This is an effect of some cause.
Akshar Purusha refers to the cause of everything that is Kshar. It is the seed from which this creation
manifests. Even an atheist knows that no effect can manifest without a cause. Every tree comes from a seed, and
so too is the case with we humans. We were mere seeds at one point in time and then after the due process
manifested. Every art was once an idea in the mind of an artist, every litrature was once in the mind of an author.
That was the seed from which it manifests. Akshar Purusha not only has the potential to visualize, think, dream
but also has the power to manifest. He is the Ishwar - God, with infinite intelligence & power, the so called
omniscience & omnipotence. Whatever we see outside in the manifest world was one day in the mind of the
creator - the Akshar Purusha. This is unmanifest stage, while the Kshar is the manifest one. Relatively speaking
the Kshar Purusha has birth, growth, decay & death - because it is a manifestation, while Akshar is a potential, so
it is not afflicted by such modifications. Whatever a person can visualize & dream, can one day manifest as a
reality outside. This is what this principle is all about. One is the cause & the other is its effect. Vyakt & avyakt,
creation, and then its dissolution and going back to the unmanifest state. Our waking & dream states are
manifestations of what all is there in our minds in an unmanifest state. Thus the cycle goes on endlessly. To wake
up tothe akshar is a great leap forward, one is empowered to create whatever one wishes, because such people
know that the secret lies in their clear & strong sankalpa - rest is as they say a history.
However this Akshar Purusha too is not the ultimate truth. Manifest or unmanifest, cause or effect - these
words are relevant from a particular point of view, and that point of view is - form. A material can manifest itself in
various forms. Initially the manifestation is potentially inherent, and later it manifests, this is what is cause & effect
stage, but lets remember that we are just talking about the potential expressions of a material. A goldsmith can
create various ornaments of gold, every ornament if a unique manifestation, and each has its own identity. When
manifested it becomes an object of our experience, it has a life span, a date of creation and also the possible day
of end. Initially the ornament was inherently present in unmanifest state in the gold, later a creative person
manifested it. Now all this talk is only about a particular dimension - and that is the various ‘forms’ in which gold
can manifest. Another point of view is of the very nature of gold, not its possible manifestations. Kshar & Akshar
Purusha are unmanifest & later the manifest forms. Purushottam or Uttam Purusha is the very ‘nature’ point of
view. Can we just keep aside this ephemeral dimension of manifest or unmanifest forms, and just look at the very
‘nature’ of the ‘substance’. Just look at the glory of gold. It is there even when an ornament has been made or not.
Gold is not born when a ring is born, gold doesn’t die when the ring is melted. Even when the ring is born or it dies
gold remains untouched by all this and as though revels in its glory. This realization of the fundamental ‘substance’
is the transcendental dimension. We just need to look at the whole play from a different angle. That’s Purushottam.

Tattva Bodha
Tattva Viveka

The text began with the invocation of blessings at the Lotus Feet of the Guru and the resolve to
write this text Tattva Bodha. The Acharya went on to discuss the four fold qualifications which are necessary to gain and imbibe the knowledge of Truth. Having discussed about these qualifications a very
significant part of the text now begins with a statement which is the exact nature of the viveka of Tattva.
The entire text is a detailed explaination of this pregnant statement-Atma satyam tadanyat sarvam mithya
iti. One can say the question & answer put forth here is the backbone of the entire text.

Before we go into understanding what is
Real let us first understand what is Unreal. It is
the Unreal world which appears to be real to
us today. This is our realm of present existence. Hence the journey starts from where we
stand today. Only when we understand what is
Unreal, then shall the doors of ‘Real’ open.
The word ‘Mithya’ means Unreal. It is
that which appears in the present but does not
exist forever. The Unreal has the following attributes:
It has conditional existence:
It has a conditional existence, based on
certain factors or conditions. Just as a rainbow
appears in a particular condition when there is
some rain and it is sunny at the same time.
Likewise, there are so many things which apear
in this manner. The scriptures reveal that ev-

erything in this world is conditional. Our physical existence is conditional, based on certain
karmas that we have done in the past. Einstein
said everthing has a relative existence. Everything that as though appears actually is all
matter. At a particular time certain required conditions all fall into the right place and something appears. An apple tree when it gets the
right climate, right amount of water & sunlight
it is born and grows. All these conditions vary
from one thing to another, from one person to
It is dependant on another:
Another important feature of Mithya or
the unreal is that it is dependant on something
else for its existence.
It is limited in time & Space:
It is born in one particular time, goes
through changes and then dies away. Mithya

Vedanta Sandesh

is that which is temporary. It comes and goes
constantly. We are ignorant about the reality
of the world and the Self and so catch that
which meets the eye, and that which as though
gives us some fulfillment. Even the appearance
of God as an avatar is time bound. At one time
God takes an incarnation and then even this
form of Ishwara goes away one day. If a person wishes to know the truth of life then one
needs to know this fact of life that everything
is mithya or an illusion. Yet everything is very
beautiful, everthing is a blessing and everything has a worldly purpose. Yet, nothing has
any substantial existence. If one is aware of
this one can establish the right relationship with
the world. Knowing it is a dream there is no
grief A knowledgable person knows it is all a
dream. Everything that is born must die one
day-Jaatasy hi dhruvo mrityuhu. Tatva
Viveka is to see that all the objective world that
can be identified seperately from the Self , is
unreal. One who cannot see this truth alone
grieves on the changes and death of various
If everything is Unreal then what is Real?
There is a truth other than that what we
see with our physical eyes. This truth is the
reality of the seer himself. He is the one who
sees everything, enlightens everything. This
consciousness is not dependant on any thing
else. Atman is that who is the subject within. It
is the word used for the self. It is my reality.

This is specially thought about because there
is something else too can be understood as
the atman. An identity can be made on the basis of all that which is mithya-illusionary-my
body, mind, intellect, relationships, sex, profession, colour, etc. I am a human being, I am
a man, a woman, I am a wife, I am an engineer, doctor, I am knowledgable or I am ignorant and so on and so forth. These are my identities but this not my reality. These identities
are all conditional, second hand and temporary. They are all transitional, limited in time
and space and constantly change. If this is not
my reality then what is my reality? My reality is
that which does not change, which is not dependant, which is not relative. When I am not
a father, son, daughter, wife, officer then what
am I? The discovery is that all these are my
roleswhich I adorn as per the demand of the
situation. These are all changing and dependant on someone else. Does my identity cease
to exist when I am not any of these? There is
another dimension of the Self which is the Truth
of the Self. That Truth is I am eternal, I am the
light of all lights and I am the blissful one. The
objective of Tattva Vivekah is to understand
deeply these two facets of Real & Unreal. This
alone is the crux of the entire spiritual journey.
This discrimination and the subsequent determination of what is real (Self) and what is unreal (the not-self) constitutes the enquiry into
the truth.

Janmashtami Camp, Indore

A five days Janmashtami Camp is being organized at Vedanta Ashram,
Indore from 31st Aug to 5th Sept. Poojya Guruji will give talks on the 10th
Chapter of Panchadasi. Poojya Swamini Amitanandaji will conduct classes on
Avatara Rahasya Section of Bhagwad Gita. Poojya Swamini Samatanandaji will
conduct Meditation classes and also conduct chanting sessions.

The Pencil

A boy was watching his grandmother write a letter. At one point he
asked:‘Are you writing a story about what we’ve done? Is it a story about

His grandmother stopped writing her letter and said to her grandson:

I am writing about you, actually, but more important than the words is the
pencil I’m using. I hope you will be like this pencil when you grow up.’
Intrigued, the boy looked at the pencil. It didn’t seem very special.
‘But it’s just like any other pencil I’ve ever seen!’

‘That depends on how you look at things. It has five qualities which, if you

manage to hang on them, will make you a person who is always at peace
with the world.’

‘First quality: you are capable of great things, but you must never forget

that there is a hand guiding your steps. We call that hand God, and He
always guides us according to His will.’

‘Second quality: now and then, I have to stop writing and use a sharpner.

That makes the pencil suffer a little, but afterwards, he’s much sharper.

So you, too, must learn to bear certain pains and sorrows, because they
will make you a better person.

‘Third quality: the pencil always allows us to use an eraser to rub out any

mistakes. This means that correcting something we did is not necessarily
a bad thing; it helps to keep us on the road to justice.’

‘Fourth quality: what really matters in a pencil is not its wooden exterior,
but the graphite inside. So always pay attention to what is happening
inside you.’

‘Finally, the pencil’s fifth quality: it always leaves a mark. in just the same

way, you should know that everything you do in life will leave a mark, so
try to be conscious of that in your every action’

Vedanta Sandesh

by - Paulo Coelho

Request for Sanyas
Hari om !

The knowledge
which qualifies us for
sanyas not only is a
appreciation of the
ephemerality of the
world, but more
seeking per se
reveals our limited
identity. If by the very
seeking we accept our
limited idenity, then
how can we expect
that endeavors based
on accepting our
limited identity will one
day culminate in my
realization that ‘I am
limitless Brahman’.
- PoojyaGuruji

It is always nice to hear such a desire, however the implication of this desire is so
profound that all wise people will first check out the exact motivation of such a
desire. While Sanyas is indeed the fourth & final Ashram of we people, and
should indeed be the goal of every thoughtful person - but before one desires to
take up sanyas one needs to know very deeply as to what it is all about. Sanyas
without the required knowledge may just be a glorified escape.

Why do you want Sanyas? It is very important that you be fully truthful to yourself
and appreciate the real motivation. Is it because of some failures in life, you
wanted something desperately and inspite of your best efforts could not fulfill
your dreams, and that has brought about a deep-rooted dejection &
disenchantment? or Is it because of some bitter or failed relationship? or maybe
you wish to enjoy more lasting joys & security, rather than work for some
momentary ones? Well, if any of the above motive is the reason of your wish,
then please note that you are not yet ready for Sanyas. You may say that I want
Moksha, then the obvious question would be ‘What is your understanding of
Moksha’? Is Moksha a synonym of some divine, ecstatic, mind-blowing experience
in which you transcend time etc? If so then please understand that this is not
what Moksha is all about.
Whenever anyone wants Sanyas then most often some of the above motivation
alone is the cause. When however you wish to get knowledge of the truth of life
& yourself, then the whole scene changes. Sanyas is a means and not the goal.
We dont aspire for sanyas, we aspire for knowledge, and with right knowledge
things start just dropping off. Sanyas naturally happens, thereafter the ritual of
sanyas is just a validation of this development by ones Guru. We dont go to a
Guru for sanyas, but for knowledge, and it is the guru who after getting satisfied
with the knowledge & sincerity of the student proposes that he may now preferably
take formal sanyas. This knowledge which qualifies us for sanyas not only is a
very clear appreciation of the ephemerality of the world, but more importantly the
realization that seeking per se reveals our limited identity. If by the very seeking
we accept our limited idenity, then how can we expect that endeavors based on
accepting our limited identity will one day culminate in my realization that ‘I am
one, non-dual limitless Brahman’. Sanyas is rejection of all seeking. Sanyasi is
not motivated by any desire whatsoever, even of infinite ecstatic bliss etc., he/
she just wants the knowledge of truth, and moreso has the inner strength to live
as per his conviction. If anything is untrue, then he will not be a part of that game.
There will be no second thoughts about it. That is Sanyas - samyak nyasa,
complete & effortless giving.
Love & om,

Swami Atmananda



One Whose Mind is attached to me


In the opening of the seventh chapter Sri Krishna speaks of three very
significant qualities which open the doors for a seeker of knowledge. The knowledge of truth requires very definite qualifications without which the portals of knowledge are closed. The amazing thing about this knowledge is that it’s absorption is
an inbuilt system taking place by the very qualities of a person. If a person has the
qualities the secrets are revealed and if one does not have the qualities then even
if a person may acquire word knowledge, wisdom never dawns upon such a person. He will never be blessed by this knowledge. The blessings of this knowledge
too are not dependant on any certificate given by a teacher or institute of learning.
The success of this knowledge reflects in the life of a person. It is an absolute fool
proof knowledge. If one sincerely gains this knowledge and lives it one will live a
life of contentment and selflessness otherwise situations will speak for themselves.
A student with right attributes involes the knowledge from his Guru, who himself
feels blessed to impart the knowledge to the student and gives hhim the best of
what he has. Here Sri Krishna is happy to have a student like Arjuna who is devoted, dedicated, open minded and open hearted too and so glorifying the value
of this knowledge he speaks of three important attributes necessary for this knowledge. They are:
1. Mayi aasakt manah - Be attached to Me (Ishwara)
2. Yogam yunjan - Connection with God
3. Mad ahsrayah - Be dependant on Me (Ishwara)
Be Attached to Me Alone :
Here when Sri Krishna uses the word ‘Me’ he is not speaking of an indiviual
or the manifested form of Sri Krishna but the implication is being attached to
Ishwara. To understand this concept of being attached to Ishwara let us understand the various facets of attachment.
What is Attachment?
Attachment is a very commonly used term which is often mistaken to be
love. Not many people are able to discriminate between love and attachment.
Attachment per se is a part of all ignorant people who are unaware of the truth of
life. Therefore attachment is as normal to a worldly person as fragrance is to a
flower. We cannot expect worldly people to be devoid of attachment. A mother is
attached to her child, a wife to her husband, a human being to money and fame,
some people are attached to their work. Attachment shows its play in so many
different manners. Attachment is so inevitable that life appears to be impractical
and impossible without it. Infact it appears extremely necessary to have attachment to live one’s relationships. But what is attachment? Attachment is a effect of
ignorance. Ignorance gives birth to a limited, insecure being who then gets attached to all those things and people who are instrumental in giving love and
security. This limited being is the Jiva. The jiva gets attached to various things and
people. This jiva gets trapped in his own circle of misunderstanding and gets
attcahed to his worldly source of joy and security. This jiva jumps like a monkey
from one branch of attachment to another. It becomes an existential problem. All
attachment are borne out of self-centerdness & only bring about more attachVedanta Sandesh

ment. In ignorance my relationship with the world around only becomes a medium
to fulfill my attachments. But is attachment same as love or is it different? How
isattachment different from love? Attachment is when we fully depend on someone and that someone is like a crutch for me. On the other hand love is selfless
and it reflects living for the happiness of the beloved.




attachment are
borne out of selfcenterdness


only bring about
more attachment.

In ignorance my
relationship with
the world around

only becomes a
medium to fulfill
my attachments.

How to grow out of Attachment?
The scriptures hav given us the medium of righteous living to give this
sense of attachment a direction and to overgrow it. Righteous living is where we
grow over attachment and learn to live a life of true love. What is the difference
between attachment & love? Love is selfless & attachment is self centric. Love for
someone at the same level & love for some greater person is devotion. So the
scriptures speak of changing focus from the self to Ishwara. Attachment with
Ishwarah. Growing over attachment is shifting attachment from worldly things &
people to god. but there is another form of relation which god sets an example in
his leelas, which wise men live. That relationship is of love. Sometimes attachment is misunderstood for love. but one should be able to discriminate between
love & attachment. Attachment with worldly things & people is known to be love, &
attachment to god & anything greater than us is called bhakti. When we have love
for someone greater than we feel secured. In attachment ones own fulfillment is
priority & in love there is no worry about the self, but there is concern for the other.
In attachment there is mutual expectation. in love everything eating drinking total
living is for the happiness of the beloved. It is nice to b attachment to a potent one.
Connect with ishwara to get over attachment. depend on me god says. This is the
key to opening the doors to knowledge. A potent one lifts the other person also.
He will make us strong and knowledgable. Make god your inspiration.
2 - Yogam Yunjan :
Always be connected to God. Being connected
to God all the time does
not mean that one needs to
sit in a temple and
constantly do japa or puja.
Being connected to
God means that the presence of God is retained all the time. This
retention of awareness is basically feel the
presence of God
within and everythinh that
one does, eating,
sleeping, taking care of
other family members, doing puja or
yogasana, all in all
whatever we do and not do
being aware of the presence of God and seeing the
Self as an instrument of God,
seing the Self as a part of
the whole creation and offering all activities at the Feet of the Lord. Making work a
worship is the crux of this entire discussion. This idea is being constantly in connection with God. At the same time freeing the mind of the anxiety of the frits of
action, having a balanced mind in convinient and adverse situations, being dynamic in action and making work a worship are all a means of being constantly in
connection with God.
3 - Mad Ashrayah :
Sri Krishna speaks of his Godhood and as though offers us a covering that
keeps us protected and at peace at all times. It implies that even if one feels the
need to depend on someone then one should depend on God, who is the omnipotent one. The all powerful. Depending on the learned Masters and taking the
refuge of God is not a medium to fulfill ones desires but being in their connection
- 11 -

The Triple Filter Test
In ancient Greece, Socrates was reputed to hold knowledge in high
esteem. One day an acquaintance met the great philosopher and
said, "Do you know what I just heard about your friend?"

"Hold on a minute," Socrates replied. "Before you talk to me about

my friend, it might be good idea to take a moment and filter what
you’re going to say. That’s why I call it the triple filter test. The first

filter is Truth. Have you made absolutely sure that what you are
about to tell me is true?"

"Well, no," the man said, "actually I just heard about it and…"
"All right," said Socrates. "So you don’t really know if it’s true or not.
Now, let’s try the second filter, the filter of Goodness. Is what you are
about to tell me about my friend something good?"
"Umm, no, on the contrary…"
"So," Socrates continued, "you want to tell me something bad about

my friend, but you’re not certain it’s true. You may still pass the test

though, because there’s one filter left—the filter of Usefulness. Is
what you want to tell me about my friend going to be useful to me?"
"No, not really."
"Well," concluded Socrates, "if what you want to tell me is neither
true, nor good, nor even useful, why tell it to me at all?"

Vedanta Sandesh

in Himalayas
From April to October several Mahatmas make these caves their abode


and practise penance in them. The Alaknanda coming down from a snow-ridge,

in the north-west, and the Saraswati, which flows down from the Lake of the
Gods in the North, meet here, and this Holy place of junction is described in the
Puranas as Keshava Prayag. From there a path proceeds in the direction of

Tibet, over the Mana Pass, 18000 feet high. Leave aside that path and go straight

west along the bank of the Alaknanda and you reach a waterfall called
Vasundhara. This spot is regarded as a Holy Pilgrimage centre.

If you cross the Alaknanda here, using the boulders of snow that stretch

across the river just like a dam, and go westward, you reach a beautiful place

called Lakshmivanam. Birch trees with their dark green foliage and slightly reddish bark and various kinds of plants, both big and small, covered over with
flowers of different colors, flourish here, making it fit to be Lakshmi Devis own
garden. The beauty of the place filled my heart with joy.

I plucked a number of these fragrant flowers smelt themand decked my

Excerpts from

Travel Memoirs

Param Poojya


head with them in reverance. It is a well-known fact that during the summer
months when the snow melts on the Himalayas, many rare kinds of plants and

flowers, hardly met with elsewhere, make their appearance. These flowers are
capable of fascinating not only human beings, but also cows and other animals.
They appear to be quite ordinary plants, but the wise know them to be plants of
great medicinal value.

Along the foot of Narayana Parvata you wend your way to the west and

then turn South. From here it is all trackless. To move forward you have to tackle
clusters of rocks and masses of snow. From the high top of Narayana Parvata

you may see many waterfalls, everyone of which is regarded as a place of
pilgrimage by Hindus. On reaching the difficult and dangerous place, your mind

cannot but revert to Yudhishthira and his perfect indifference to worldly comforts. Although a mighty Emperor who could be rolling in worldly pleasures, he
left his court and kingdom to walk along the terrible gorges all alone.
- 13 -



Story of Lila continues as she was able to recollect her and her husband’s

past lives, and visit several places of their previous births. In all these travels, time
and place constraints, and even cause-effect relations appear to be discordant - a

few days contain long years of very detailed life with many happenings, and
universes are contained in a room, and dead come back alife. All these things are
amazing from the common point of view, yet, from the point of view of absolute,
their only reality is the pure Consciousness.

Though from the spiritual standpoint the whole universe is experienced

here, from the physical point of view, millions of miles separate the planes. In the
infinite consciousness, in every atom of it, universes come and go like particles of
dust in a beam of

sunlight that shines

through a hole in

the roof. These come

just our life, but

the existence of the

The world is born,

exists for some time,

will perish. The

reality behind that birth,




ripples on the ocean. Not

whole world is

compared to a ripple!

changes a lot,

and at some other time it

existence and

Sri Ramji

destruction is ever the

same, and it is

the same reality which

being. It is your

reality also. And you are

may believe to be

yourself or the world, are

sustains every

object and very living

That. Anything

besides that, what you

just transient appearances. And, as we already saw, anything transient cannot be
true or real.

Vasishtha says: To an immature and childish person who believes in his

conviction that this world is real, it continues to be real - even as a child who
believes in ghost is haunted by it. If a person is enamoured of the appearance of
the bracelet, he does not see that it is just gold; and he, who sees the glory of

palaces, elephants and cities, does not see the infinite consciousness which alone
is true.

Vedanta Sandesh

This universe is but a long dream. The ego-sense and also the fancy that

there are others, are as real as dream-objects. The sole reality is the infinite

consciousness which is omnipresent, pure, tranquil, omnipotent, and whose very
body and being is absolute consciousness, and therefore not an object or anything
knowable. Because the substratum is real, all that is based on it acquires reality,

though the reality is of the substratum alone. This universe and all beings in it are
but a long dream.

Truly, all that appears to your eyes is nothing but the infinite consciousness

alone. Everything is as it is; nothing has ever been created. You may say that what

appears to be is the creation of Maya, but then Maya itself is not real! All this is but

Maya, for there is no contradiction between the infinite consciousness and the
apparent existence of the universe. It is like a marvellous dream of a person who
is awake.

Liberation is the realization of the total non-existence of the universe as

such. This is different from a mere denial of the existence of the ego and the

universe! The latter is only half-knowledge. Liberation is to realize that all this is
pure Consciousness, and you are that pure Consciousness.

Wind, Water, Stone
Water hollows stone,
wind scatters water,
stone stops the wind.
Water, wind, stone.

Wind carves stone,
stone's a cup of water,
water escapes and is wind.
Stone, wind, water.
Wind sings in its whirling,
water murmurs going by,
unmoving stone keeps still.
Wind, water, stone.
Each is another and no other:
crossing and vanishing
through their empty names:
water, stone, wind.
By Octavio Paz


Your relationship with yourself sets the tone for every other
relationship you have.
If you are unwilling to question your beliefs you will never know
you are following truth or lies.
Take care of your body. Its the only place you have to live.
Whenever you can find time for just being, drop all doing.
Life is art in the purest form.
"The earth is large enough for all to share, but mankind's heart
is not large enough to care."
Before Truth can set you free you must first recognise which
lies are holding you hostage.
Its never too early or too late or a bad time to start anything.
Anyone who is angry is fearful.
Before you speak...
- Is it kind?
- Is it necessary?
- Is it TRUE?

Vedanta Sandesh

Goverdhan Parvat

O n e ...
a ti

Vishnu in his many forms is an icon of protection and Krishna was

(among other things) an avatar (incarnation) of Vishnu. It is said that the

residents of Vrindavana were sometimes aware of this and at times depended
on Krishna to protect them. A good example was when Krishna lifted

Govardhana Hill. Every year the residents of Vrindavana worshiped Lord Indra
for supplying rain. One year when Krishna was a youth, He asked Nanda to

worship Govardhana Hill instead of Indra. Krishna argued, "We do not de-

rive any special benefit from Indra. Our specific relationship is with
Govardhana Hill and Vrindavana forest. Let us have nothing to do with Indra."
King Nanda finally agreed with Krishna and prepared to offer the sac-

rifice to Govardhana Hill. This made Lord Indra angry and jealous. Forgetting

the divine position of Krishna, Indra reasoned, "These cowherd men in
Vrindavana have neglected my authority on the advice of this talkative boy
who is known as Krishna. He is nothing but a child, and by believing this

child, they have enraged me." Indra then sent a storm to devastate
Vrindavana. All the people and animals came to Krishna for shelter, and in a
miraculous show of strength, Krishna lifted Govardhana Hill with one finger

to make the mountain into a huge umbrella. Everyone crowded underneath
it and remained safe until the rains stopped. Later, Lord Indra realized his
mistake in attacking Krishna and apologized. This is an example of one of the
demigods behaving like a demon. Krishna Book explains, "Indra became angry because he thought that he was all in all within this universe and that no
one was as powerful as he."
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Vedanta Sandesh

8th Aug was celebrated as the Savan Utsav Day at Ashram. It is the beautiful &
rainy month of Savan, devotees worship Bhagwan Shiv, and 8th Aug is also the birthday of
P. Swamini Amitanandaji. We combined all these to have a Savan-Utsav on that day. It
was more of a devotional & cultural program. We brought a ‘Shiv-Parivar’ idol in a procession
to the hall above and placed it in a specially decorated Jhula. Bhajans & dances were
presented and also judged and the winners presented with gifts. Later everyone had prasad.
Every Monday, special puja and beautiful decorations (Jhanki) of Bhagwan Sri
Gangeshwar Mahadev was done at the Ashram Mandir - throught the month of Savan. In
the evening the devotees living near Ashram gathered for darshan & Aarti.
A new format of Monthly Satsang of Vedanta Mission members & devotees has
been started at Lucknow. It is a combination of prayers,, dhyana, bhajans, charcha &
finally a short aarti. The first such satsang was organized on 25th Aug at Hariom Mandir,
and was moderated by Sh Shekhar & Smt Asha Khanna. There were 18 members. The
subject of discussion was sent from Ashram at Indore.

On 23rd Aug, Poojya Guruji alongwith some Ashram Mahatmas & few devotees
decided to visit the newly made Sangam of River Kshipra & Narmada. It is a great &
commendable project by the Govt of MP, by which the River Kshipra has been regenerated.
Kshipra starts from a place which is around 20 Kms from Indore, and then slowly becomes
a nice river on whose bank the Ujjain city is situated. Narmada river was brought to that
point in huge pipes and a lovely Sangam has been made. Devotees throng the place and
have a dip in the sangam. We also had darshan of the ancient Shiv Mandirs of Dev
Guradia & Kevedeshwar.
On 30th Aug was the day of the monthly Hanuman Chalisa Satsang. The campers
of the Janmashtami Vedanta Camp had started coming too, which was beginning from the
next day. After the lovely bhajans for about 45 mins, everyone chanted the Hanuman
Chalisa, and then there was the pravachan of Poojya Guruji. He spoke on the 5th chaupayi
of the Chalisa, and told about the significance of each & every description of Hanumanji whose upasana is being done by this immortal composition.
- 19 -

Bhajans, dances & bhandara presented by various devotees, with Shivji on Jhula. Birthday of Swamini
Amitanandaji. Organized & presented by devotees at Vedanta Ashram, Indore - on 8th Aug 2015

Poojya Guruji, P. Swamini Amitanandaji, P. Swamini Poornanandaji and devotees.

Planned & executed by P.Swamini Amitanandaji, and assisted by other Ashram Mahatmas.
Darshan opened for devotees at evening Aarti time - on all four Savan Somvar

Vedanta Sandesh

Poojya Guruji, P. Swamini Amitanandaji, P. Swamini Poornanandaji and devotees.

Devotees tie Rakhi to Poojya Guruji and all Swaminiji’s on 29th Aug

Bhajans by devotees and Pravachan by Poojya Guruji- 30th Aug

By All Ashram Mahatmas - Poojya Guruji Sri Swami Atmanandaji / P.Swamini Amitanandaji /
P.Swamini Samatanandaji and P.Swamini Poornanandaji - at Vedanta Ashram. From 31st Aug to 5th Sept

- 21 -

The Sweetness of Lord Sri Krishna
His words are sweet, His character is sweet, His garments
are sweet, His posture is sweet,
His movements are sweet & His roaming is sweet.
Everything about the King of Sweetness is sweet.
His flute is sweet, the dust of His lotus feet is sweet, His
hands & His feet are sweet, His dancing is sweet & His
friendship is sweet.
Everything about the King of Sweetness is sweet.
His song is sweet, His drinking is sweet, His eating is
sweet, His sleeping is sweet, His
beautiful form is sweet & His tilak (mark adorning the forehead) is sweet. Everything about the King
of Sweetness is sweet
His deeds and activities are sweet, His path of salvation
is sweet, His thieving/stealing is sweet, His love-sports
are sweet, His oblations/offerings are sweet & His countenance is sweet.
Everything about the King of Sweetness is sweet.

Vedanta Sandesh

Janmashtami Camp, Indore :

A five days Janmashtami Camp has started at Vedanta Ashram, Indore on 31st Aug

and will conclude on 5th Sept. Poojya Guruji is discussing Natakdeep Prakarana of Panchadasi.
P. Swamini Amitanandaji is talking on the Avatara Rahasya based on Gita Chap-4. Sri Krishna
Janmashtami will be celebrated on the 5th Sept - by all ashramites & campers.

Gita Gyana Yagna, Jalgaon :

A week-long Gita Gyana Yagna by P. Swamini Poornanandaji will be organized at

Dutta Mandir, Jalgaon from 9th to 15th Sept. Subs: Gita-5 / Kathopanishad 2-2.

Gita Gyana Yagna, Lucknow :

A week-long Gita Gyana Yagna by P. Swamini Amitanandaji will be organized at

Hariom Mandir, Lal Bag, Lucknow from 4th to 10th Oct. Subs: Gita-8 /Kaivalya Upanishad.

Gita Gyana Yagna, Bhavnagar :

A week-long Gita Gyana Yagna by P. Swamini Amitanandaji will be organized at

Ramdas Ashram, Bhavnagar from 25th to 31st Oct. Subs: Gita-8 /Kaivalya Upanishad.

Gita Gyana Yagna, Indore :

A week-long Gita Gyana Yagna by Poojya Guruji Sri Swami Atmanandaji has

been planned to be organized at the Main Hall of Hindi Sahitya Samiti Sabhgruh, RNT
Marg, Indore from 23rd to 29th Nov. Subs: Gita-3.

Gita Gyana Yagna, Lucknow :

A week-long Gita Gyana Yagna by P. Swamini Samatanandaji will be organized at

Ramnaam Bank Community Hall, SBI Colony, Lucknow from 27th Nov to 3rd Dec. Subs:
Gita-1 / Tattva Bodha.

- 23 -

International Vedanta Mission

Vedanta Mission Blog:

Indian Cultural Foundation

Earlier ‘Vedanta Sandesh’ issues

Om Tat Sat