Monthly eMagazine of the International Vedanta Mission

Yea r 1 9

Bqs 3124

Issu e 1 0

Monthly eMagazine of the International Vedanta Mission April 201 3 : Year 1 9 / Issue 1 0 Editor: Swamini Samatananda Saraswati

O My Mind, Sing the glories of Sri Ram, whose eyes, face, hands and legs, all are like freshly blossomed lotus. He removes the fear of cycles of birth and death and other perils.

International Vedanta Mission

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

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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

Blessedness
Blessedness is indicative of positivity It brings about goodness of health, mind and actions. It makes the world a beautiful place It roots out stress and tension It dilutes the arrogance of doership & achievement It makes the mind Sattwic. Initially blessedness maybe relative and conditional and is more of thankfulness for the fulfillment of ones prayers, but as blessedness starts touching the heart deeply, it starts exuding its fragrance elsewhere too. One starts seeing an unseen hand on their head all the time - ever guiding, protecting and also blessing us. When every so called good or even the so called bad starts appearing as a blessing then something amazing happens, there is a deep & profound change within us. The ever-thirsty & desperate 'I' now slowly becomes a blessed & quenched 'me'. relaxed, gratified and loved, and then everything is all the more beautiful & divine. This subjective transformation is the real & ultimate blessing of all blessing, and is thus not merely limited to the fulfillment of our dreams & desires. It is the effacement of the lonely, insecure, endless seeker - which is the highest form of blessing. Let the small Vaman of blessedness slowly enlarge and envelop you and efface the very isolated individuality. After this alone we start loving sewa of one & all. Lots of love & om

- 5

The ever-free realizes his Freedom

The previous slokas described the eternal charecteristics of a Jivan mukta-the liberated one, who having renounced completely all attachments, revels in the bliss of the Atman. In the following sloka too the Acharya continues to reveal the attributes of a Jivanmukta. The way of life of a Man who is liberated here and now, how he lives in this physical body, till his basic resultant karmas or prarabdha karmas are completely exhauseted. Though he knows not of any prarabdha karmas as such.

Swamini Samatananda

53
Upaadh i vilayaadvishnau nirvishesham vishenmunih Jale jalam viyadvyomni tejastejasi vaa yathaa
Upaadhivilayaad: on the destruction of the limiting adjuncts; vishnau : in the All-Pervading; nirvishesham: without distinction(totally); vishen: will merge; munih: the sage; jalejalam: water in water; viyadvyomni: ether in ether; tejastejasi: light in light; vaa or yathaa:
likewise. At the destruction of the limiting adjuncts, the sage becomes one with the Supreme All-pervading, as water mixes with water, ether with ether or light with light.

Upaadhivilayaadvishnau:

Oneness with the Supreme takes place with the dissolution of the identification with the limited adjuncts. This oneness is not a posthamus state attained after death of the physical body. Oneness is a state of liberation first attained here and now. It is a state where the Jiva is totally dissolved. The existence of the jiva is an existence of an imaginary limited being who identifies with the limited adjuncts of the body, mind and intellect. This sense of limitation gives birth to a seeker bonded by a sense of doership and enjoyership. The total negation of the Jiva as the 'I' is oneness with the Supreme Brahman. One cannot become one with the Supreme by remaining a Jiva. Just as as an imaginary snake cannot become one with the rope by continuing to exist as a snake. So also oneness is synonomous to the negation of the Jiva. Negation of the Jiva is

oneness with Brahman. This oneness is attained by dropping the identity of Jiva as Real on account of its false and imaginary existence and by seeing the nature of the substratum as the one that is Real. This realization is the state of liberation here and now which frees the Self of all sense of limitation seeking and a sense of individuality. In this sloka the Acharya also refers to a state of liberation of the physical body from the cycle of birth and death. A man of wisdom who is liberated here and now continues to live as long as his prarabdha karmas of this birth are exhausted. Prarabdha karmas are those fruits of actions which have already been released in the form of this present birth like an arrow that has already been shot and cannot be taken back. Once a person has taken birth and then liberated by knowledge continues to live until his karmas are exhausted. Once the karmas

Vedanta Sandesh

are exhausted then after death too a wise man is liberated from any future birth and death. This is known as Videha mukti-Liberation from the bondage of the physical body too. In this discussion of exhausting one's prarabdha karmas it is significant to point out that prarabdha karmas exist only from an ignorant person's point of view. For a man of knowledge there is nothing like prarabdha karmas. He simply lives blissfully as an instrument of God detached and unaffected by any karmas and the fruits of karmas. In such a case, the beauty of a wise person is that even though it appears that he is exhausting his prarabdha karmas , these so called prarabdha karmas do not hold any importance in his eyes. For he is a person who is free from the bondage of performing any action or attaining any fruits of action. The existence and exhaustion of such karmas only hold significance for an ignorant one for whom action and the fruits of action are reason for happiness and sorrow. A wise person revels in his own blissful self and is not affected by external conviniences and inconviniences. With this kind of an enlightenment and awakening unto the self effulgent and blissful Self it is only logical that there is no further journey of birth and death. The enlightened one is totally absorbed in that substratum which is called 'Vishnu'. That which pervades everything , meaning the entire world including space is called 'Vishnu' in the scriptures. The limited adjuncts of the physical body go back into the five elements from where they come.

Nirvisheshamvishenmunih:

The Muni i.e. the sage, the knowledgeable one merges in the All-Pervading Supreme Brahman as one with it without any distinction. Though he verily becomes one with Supreme the moment, he gains direct knowledge of the Non dual Brahman

here and now he is said to become posthamously one with the Supreme from the point of view of his gross and subtle body made up of the five elements and which are the house and instruments of experiencing worldly life. This kind of a liberation also appears to be from an ignorant man's state of understanding. Jalejalamviyadvyomni : On the exhaustion of the prarabdha karmas which the ignorant one sees as clinging to a man of wisdom, the Jivanmukta attains final liberation or videha mukti(liberation after the body has ceased to exist). On the destruction of the gross and subtle bodies the wise one merges into the Supreme Brahman as one with it without any distinction, just as a finite quantity of water mixes with an infinite mass of water, just as the limited sky in the pot merges with the infinite sky on the destruction of the pot. In the Mundaka Upanishad it is said-As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Purusha that is higher than the higher. Tejastejasivaayathaa: Similarly a wise man merges with Brahman just as the flame of the wick merges with a large fire. The merging as explained in the examples mentioned here is nothing but breaking up of the walls of a sense of individuality and limitation. The pot space is limited only as long as the pot space identifies itself with the pot. The moment the pot space negates its identification with the limited boundaries of the pot it merges with the infinite space that which was always there.

Tsj S bn Obwbnj Hsffujoht

The Avatara of Bhagwan Sri Ram was for the protection and reestablishment of Dharma and effacement of Adharma. His life was one of perfect adherence to dharma despite harsh tests of life and time. He is a role-model for an ideal man and the perfect human.
- 7 -

The Black Dot

A small town chamber of commerce invited a speaker to address its annual dinner. The communitys economy was bad, people were discouraged, and they wanted this motivational speaker to give them a boost. During her presentation, the speaker took a large piece of white paper and made a small black dot at the center with a marking pen. Then she held the paper up before the group and asked them what they saw. One person quickly replied, I see a black dot. Okay, what else do you see? Others joined in agreement: A black dot. Dont you see anything besides the dot? she asked. A resounding No came from the audience. What about the sheet of paper? asked the speaker. I am sure you have all seen it, she said, But you have chosen to overlook it. In life, we also tend to overlook and take for granted many wonderful things that we have or happen around us and focus our attention and energy on small, dotlike failures and disappointments. The so called problems that we have are usually like the black dot on the paper. They are small and insignificant if we can widen our horizon and look at the whole picture.

Vedanta Sandesh

Loving Relationships
Letter of the Month
Hari om. People look at relationships for different reasons - just blindly following the systems of the world, for marriage, for gratification, company, convenience etc., there is yet another aspect to relationships, and that is to appreciate & discover 'Love'. One who discovers love cleanses his/her mind, and that in effect facilitates one to live holistically. Love may embrace all the above prevalent connotations, because none of these things are a problem by themself, but really speaking none of those prevalent objectives of relationship is love by itself. So it is important to understand what is love? The emotion of exhilaration & attraction towards an object of like, convenience or gratification is not love. Neither is love any sexual experience by itself. Love is something completely different, in fact it is not something relative but something absolute & independent, and very few have really gone into it, and therefore very few alone appreciate it. Have profound respect for Love, it is something divine, and it alone will make the world a beautiful place, and bring out the best in man. Love is basically a state of mind, borne out of an understanding of the truth of life & yourself, wherein you are at complete peace in yourself, contended in yourself by yourself, and you have no fears or resistance towards anything whatsoever. Everything looks beautiful & perfect by such a mind, they live completely in present, no hangups, no conditionings. They accept & respect every person & being, as they are - as though embracing the world as a part of their own existence, but responses to everyone obviously varies, yet executed with all the love. They give their heart & soul to everything they do, not for any personal objectives, but because it is the right thing to do. A loving mind can give love & respect to all, it can make others feel at home, and thus help others to bloom too. Everything is right & pure when done by a loving mind, without any fears or obligation whatsoever. You wish, pray and work for the well-being of all - at all levels, including physical pleasures if required. Love is non-resisting & even breaks conventional barriers. It invokes creativity, dynamism, energy and is the best & highest form of motivation. A mind which has discovered love, never feels alone or isolated, it is never bored, and there is no need of any escapes or distractions. This peaceful, sensitive & highly intelligent state of mind alone facilitates the appreciation of truth of life and our truth too, and you know in your heart of hearts that all this is right & beautiful. Having clearly appreciated this fact, give your heart & soul to wake up to such a state. Relationships provide us a platform for such a self-discovery. I see this as the real objective of all relationships. That's being healthy & happy. Sarve Bhavantu Sukhinah ! Lots of Love & Om Guruji - 9 -

Love

is

basically a state of mind, borne out of an understanding of the truth of life & yourself, wherein you are at complete peace in yourself, contended yourself yourself. in by

Poojya Guruji

by Swamini Samatananda

to be indeed indestructible. This statement by the divine Master Sri Krishna in Gita Chapter 2 is indeed a liberating one for all jivatmas bound by the fear and pain of death of thier own bodies, of their loved ones, of all the objects and their experiences at large.

Avinashi tu tat viddh i-Know that, by which this entire world is pervaded,

Two facets to everything that exists:

Avinashi tu tat viddhi

(Know that to be the indestructible)

Everything that exists in this world, be it inert or living has two sides to it. One is that which is Real and the other which is Unreal or has an imaginary existence. Let us see how we can understand that which is Real and that which is Unreal. The scriptures give us two terms for that which is Real and Unreal which are 'Sat' (Real) and Mithya(Unreal). Everything invariably has these two facets. Sat is that which never ceases to exist at any time. It is always there at all times, in the past, present and the future. Mithya is that illusory existence which was never there in the past, will not be there in the future but it as though appears to be there in the present. It's presence too is changing and momentary. It is like the dream we see which shows so many things happening, yet which does not have any real existence and is gone the moment we wake up. Mithya is that which is not only illusory, momentary and transitional but it's total existence is dependant on the substratum, that which is Real or Sat. No imaginary existence is possible without a substratum that is permanent and Real.

The substratum of all that exists is indestructible:

In this sloka of Gita Chapter 2 the substratum or the essence of everything is refered to as 'Tat'. The substratum is of the nature of Sat, that which never ceases to exist in any period of time. It is not subject to destructionit is avinashi. Sat pervades everything living and non-living. Nothing can exist without the essence of Sat in it. Just as a pot cannot exist without clay. Clay is the essential sat of the pot which provides it existence and is not destructible and the other is the pot which is changeable and destructible. We see growth, changes, decay and death in all the worldly things, the physical bodies of all living beings-humans, animals or birds and so also inert objects are changeable and destructible. Inspite of these changes and death there is a facet to all the worldly things and that is Sat. The one that never undergoes any change, it is unaffected and indestructible. Infact the beauty of Sat is that although it provides existence to everything that exists, living or inert, but the very existence of Sat is not dependant on the external world of objects and people. Not only does it provide existence to all things but itis not destroyed by the destruction of objects and living beings. Just as a pot may get destroyed but the essence of it that is the clay still remains. The existence of the pot is dependant on the clay, but the existence of the clay is not dependable on the pot. Clay will still exist even if there is no form of the pot. When the entire world is pervaded
Vedanta Sandesh

'I' am Sat:

The facet which is spoken of as eternal and changeless is the very nature of my self. I am of the nature of Sat. My basic nature is changeless and eternal and therfore all other changes can be possible. The changes that we see in all manifested forms can never be possible without a changeless substratum. For a river to flow there must be a changeless riverbed. Not only this if I am able to see change then I am different from the change. We consider ourselves to be the body, mind and intellect, but this body and mind are continuously changing. What I looked as a child I do not look the same when I grow up or when I grow old. But I am the one who is seeing all the changes in the body since childhood, youth and old age. hence I am the one who is ever present. So also in case of the mind. In that case I cannot say I am the body but I am other than the body and the mind. The body and mind are going through changes therefore it is Unreal whereas I the witness is Real who is constant at all times.

How do I awaken to the 'Sat'?

I am of the nature of Sat. My basic nature is changeless and eternal and therfore all other changes can be possible.

Having got introduced to the truth that I am of the nature of Sat and I alone pervade everything as the truth of all that exists, how do I awaken into this state of existence? Sat I already am. Even when I am unable to see myself as Sat. The only problem is that I am not able to see it, as my vision is veiled by my false identifications with all that is unreal i.e. my physical and mental bodies, the objects of the world and by the so called happiness that I get with my interactions with the external world. To overcome this disease one does not have to get rid of all that we see, hear, touch and smell. Even though all these experiences are illusory, still they have their worldly uses and there is no need to physically get rid of them. Physical negation does not gaurantee my awakening into the reality, it is a case of only understanding the nature of that which is illusory and that which is sat and establishing the right relationship with the illusory world as well. Our relationship with the world should be lke our relationship with our reflection in the mirror. We know that our reflection in the mirror is not the real 'Me'. keeping this fact in mind we make use of it to see ourselves and then move on. We do not identify with the reflection and say this is me, and so when I have tea I dont call for two cups of tea, one for me and the other for the reflection. We know it's reality and relate with it accordingly. Similarly, a man of wisdom lives in this very world of diversity and yet remains detached from it. Gaining the knowledge of that which is real and the unreal, discriminating between the two and negating the unreal awakens a person into that which is my truth. This is the path to awakening into the Sat. - 11 -

Quotes
The Lotus flower blooms most beautifully from the deepest and the thickest mud. Although the flames of jealousy are directed towards others, it is the jealous person who is consumed by the fire. An appreciative heart attracts more of what it appreciates. Rather than defeat your enemies, seek to transform them into allies. Flowing water never goes bad. A great mentor is one who aims for other's abilities to surpass his own. In thinking keep to simple. In conflict be fair and generous. In governing don't try to control. In work do what you enjoy. In family life, be completely present. When the student is ready, the teacher will appear. Many time the best way to fight is not to fight at all.

Vedanta Sandesh

Wandering in Himalayas Birds, Beasts and a congregation of Seekers

Those blessed persons who travel on pilgrimages to Badrikashram, Gangotri, Jamnotri, and other Holy places, start on their journey from Rihikesh. Here they cross the Ganga and pass into the interior regions of the Himalayas. The true pilgrim who follows his course up the Ganga along her valley, forgets all about his worldly occupations in the presence of the grandeur and the beauty of the mountains and the river. His mind rises to a higher satwik level, and he enjoys a supreme sense of joy. The lovliness of nature at once removes all the dross from his mind. Along this route, a pilgrim may not find the great forests or massive rocks which are seen elsewhere among the Himalayas, but yet lovers of nature will have no reason to be disappointed with what they see around them. The two rivers, the Ganga and the Alaknanda, making their way through the clefts in the mountain ranges, and rows of mountains taller and yet taller, add immensely to the grandeur of the landscape. Seven or eight miles to the east of Rishikesh there is a holy spot called Neelkantha. The way to it lies through thick forests, dark green with the rich foliage of bilva trees. Herds of white elephants roam about these woods and the place resounds with the cry of peacocks. Ascetics and lovers of nature cannot fail to be attracted by the beauty of the scenery. For them there are also other spots equally charming in the neighbourhood. But common men may not come under the spell of the wild beauty.
- 13 -

10
Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

by Swamini Vidyananda

6
Adhyatmic Teachings of Guru Vashista to Sri Ramji

When the wise Bharadvadja asked Valmiki to narrate the story of Shri Ramas enlightenment, sage Valmiki started with the description of the young Ramas pilgrimage. Rama with his brothers visited many sacred places & temples, he saw sages in their ashrams. On his way he meditated, distributed wealth, bathed and reflected deeply on what he has seen & heard. The story of enlightenment starts with simple things. Just to grow to be adult and grow to be a complete human being are two different things. Just to grow doesnt require efforts, besides surviving just for a few years to become an adult. The animals do it, too, and nothing more is required of them, because they are just animals, and their lives are governed mainly by inherited instincts. For a cat to be a truly cat means to live past about a year and have progeny. To be truly human requires more than just growing to an adult stage, even if you marry and get children. Growing truly human means also adopting some set of values, which is unique to human beings. The ability to seek the pleasures and security is common between the man and an animal. While pursuing their food, tiger kills, cat kills, owl kills. They dont feel remorse, they dont hesitate, they dont acquire merits or demerits for their actions dictated by their nature. A rabbit doesnt think that eating flesh could be more satisfying than grazing, and a cow doesnt dream about being a butterfly. They dont have a choice in their actions and in their lives. Human being does, he can exercise the freedom of choice, a uniquely human feature. People are given freedom of choice, they can choose how to behave in any given situation. They can do something as they usually do, they can do something differently or not do at all. In exercising this freedom, they acquire merits and demerits, they may do right things to do, or wrong ones, with various motives and for various ends. They can dream freely and imagine freely. To really master this human freedom means growing up as a truly human being, and only for the truly human being the doors of the final wisdom will open wide and easily. Only here spiritual teaching can begin. In different places, in different times, different people live and interact with each other very differently. Yet, despite the various conditions and attitudes, there is a set of values, which is quite the same for all the people, be they from a highly industrial city or from outskirts of a wild desert. Living among other people, each of us expect something from others, - I expect respect to my life, my possessions, I dont want to be lied to, dont want to be a victim of someones rage, aggression or hate. These are universal values. Others also expect the same from me, and so to live harmoniously in any society, I should not lie, kill, steal, or outpour my rage and hate. This is the simple basic set of the rules, this is where dharma starts. If following these simple values cause a conflict in me, if they go against my internal desires, then I am yet to grow up as a human being. Vedas prescribe certain duties based on the stage of life (a child should learn, a householder should support his family, and it should be a time in life of everyone to round up his duties and think about subtle truths of life) and also based on intrinsic inclinations (duties for one devoted to knowledge and one
Vedanta Sandesh

serving to protect others, for a labourer and a businessman will be different). These are the simple guidelines to live the life learning to do what is should be done, they teach one to gradually leave the sphere of the selfish actions where the only motive is my own desires. Following that is ought to be done according the life stage and natural inclination may be difficult in the beginning, but this is that it takes to be truly human. One may prefer to sleep longer instead of getting up and doing his prayers, studying or doing his job. Yet, what should be done, should be done in the first place. If you like something, but you know it is not right to do, then dont do it. If you dont like something, but you know it should be done, then do it. In the process of doing that is ought to be done, a human being matures into the complete human being. Even animals can do what they like, but only human can follow dharma executing their right choice. Learn to love what you have to do, do it joyfully, not bothered by egoistic limited desires and notions, and giving no attention to what is not to be done. Coming out of the prison of the ego and limited desires, opening up to the world and to the Divine, which supports the world and my own limited self, is the only way to realization of the truth of ones own real self. Person matures then he loves what is to be done, then here is no conflicts whatsoever in following his duties. Only then he acts creatively, fully and enthusiastically, and his mind is getting purified and polished by his right actions, and only then the next step in the spiritual growth can happen, then a person sees limitations of actions and is ready to understand the truth which is the very basis for his actions, too. Rejecting actions out of incapacity to do, out of personal egoistic desires, out of sloppiness and laziness lead only to a grown up person who is still immature in being a truly human. Rama led a perfect life before his pilgrimage. He was perfect in his relations in his family and in his studies. He was perfect in performance of what was required of him in terms of his religious duties. His desire to go to pilgrimage to the sacred places was a result of his pure mind, the mind naturally inclined to see the Divine. He was not bored at home, he did not need a distraction for a disturbed mind, he did not want to escape something and he did not run from someone he hated. He lived fully and non-egoistically, and his desire to see sacred ashrams and tirthas shows a natural evolution of the pure mind toward sacred, turning attention from toys and plays of the childhood toward the God and wisdom. He did not want to visit marketplaces and amuse himself with food, clothing and ornaments from faraway places, he wanted to see the divine. Right actions of a pure minded person promote further purification of the mind. Performing rites, going to pilgrimages, meditations, giving alms etc are prescribed as the means of cleaning the heart, opening it toward higher truths, learning compassion toward himself and others, to every single being and even to a blade of grass, learning to give freely and think deeply. And only then letting go of ego-based notions becomes an easy job, and enquiry into my own deedrooted ideas of myself and of the world becomes possible. Ramas pilgrimage shows symbolic transition to the next level of maturity, coming out of childish games to the questions only a really grown up and mature person can ask, seek and find the answer. Rama is getting prepared for the next step of attaining wisdom. After performing well his duties, he is exposed to the vision, outward vision at first, of other than worldly values in life, to people who make other pursuits the goal of their life and places which symbolize things other than ...... - 15 -

Beginning of the Unfoldment

Yoga Vashistha .... contd from Pg 1 5 pursuits the goal of their life and places which symbolize things other than hoarding wealth and riches, power and enjoyments. He gets to compare the rhythms of the palace, where the king rules over the whole country, the noisy and joyous city festivals and everyday busy life of the citizens with simple serenity of calm riverbanks where birds, animals and sages live in the simple peaceful harmony, with fiery ascetic practices of sadhus desirous of knowing something else, various grand temples and murtis whose atmosphere turns the mind toward the universal truths. Like young Gautama, who will later be known as Buddha, who had to leave his fathers palace to attain wisdom, Shri Rama also goes to the pilgrimage, in which his childhood is left behind and the wonderful transformation to a man of wisdom, the God incarnate in complete knowledge of his own divine nature, begins to take place. This is the pilgrimage everyone desirous to know the truth should go to, managing out of the palace build inside his heart, where ego, limited notions about himself, rules the whole country of his body-mind-intellect complex. Have a courage, come out of your limited notions, see the Divine manifesting in everything and everyone, and only then youll be able to see the source of this eternal Divinity right inside your own heart.

Yoga Vashistha ... contd

Message of Bhagwad Gita

1 . Never Grieve
Bhagwad Gita is like our mother. She reveals the art of healthy happy and holistic living. She tells us 'never worry and get despondent', there is always a way out of every grief, however enormous and choking it may appear to be.

Vedanta Sandesh

Stories from Shiv Puran Story Section

Lord Shiva instructed Brahmaji to put a formal proposal to Daksha regarding his marriage with Sati. Lord Brahma went and informed Daksha about lord Shiva's proposal. Daksha was very happy at the proposal. Brahma then came back to lord Shiva.

SHIVA MARRIED SATI

on p u e c n . . O . e m i t a

Lord Shiva was anxiously waiting for his arrival. When Lord Brahma arrived he curiously asked about Daksha's response. When Lord Brahma told him about Daksha's approval of the marriage. Shiva was very pleased at this. Lord Shiva proceeded towards Daksha's abode on the auspicious moment of Phalgun, Krishnapaksha and on the thirteenth day of Phalguni Nakshatra. Sitting on the back of Nandi and accompanied by all the deities including lord Brahma, Vishnuji he reached Daksha's residence. The marriage-procession was received by Daksha with great respect. Shiva narrated Sati in an auspicious lagna. Being pleased, all the deities eulogised Shiva and danced in joy.

LORD BRAHMA FACES THE WRATH OF SHIVA

Daksha presented invaluable things to his daughter- Sati as dowry. Similarly the brahmins were presented with large quantities of wealth. Lord Brahma was enchanted by the divine beauty of Sati. With a desire to see her face, he put logs of wood which were wet, into the yagni kunda and poured ghee on them. As a result the atmosphere was filled up with smoke. Now Brahma removed the piece of cloth which covered her face. He became infatuated by her beauty. When lord Shiva discovered about his evil intentions he ran towards him menacingly. Lord Shiva wanted to kill him, but the deities prayed to spare his life. Lord Vishnu eulogised and worshipped him and only then his anger was subdued. Thus lord Brahma was forgiver by Shiva.

DEFORMED FACE OF BRAHMA

Though lord Shiva had forgiven Brahmaji, yet he instructed him to apologize by bowing down his head. Brahma did as he was instructed Lord Shiva then established on his head. Brahmaji became ashamed and asked as to how could he atone for his sins. Lord Shiva instructed Brahmaji that by worshipping him he could appropriately atone for his sins. He than instructed Brahma to go to the earth where he would be worshipped as 'Rudra Shir'. Shiv said"Your worship would help the brahmin in accomplishing every kinds of work. Taking lessons from you people would not dare to eye another woman.
- 17 -

Vedanta Sandesh

Nbibtijwsbusj Dfmfcsbujpot bu Btisbn; Mahashivratri is a special function at Vedanta Ashram, Indore, because we

have a lovely Shiv Temple with Bhagwan Sri Gangeshwar Mahadevji presiding in it. Every year the entire locality looks forward to the various celebrations at the Ashram. That day is also the Sanyas Deeksha Day of two of our Mahatmas. Swamini Amitanandaji and Swamini Poornanandaji entered this order on this pious day. The day started by a special Rudrabhisheka by them. In the afternoon we had a program of Akhand Sunderkand Chanting Program by Sh Gulab Chand Vyas and his Ramayan Mandali. It was a lovely program. This was followed by the main Rudrabhisheka which was done by Kumud Tewary, and in the special shringar, a Jhanki of Bhagwan Amarnath was made. Lots of devotees had darhsan and prasad. The whole Ashram was tastefully decorated.

Hjub Poojya HzbobGuruji Z bhobM vdlopx : Sri Swami Atmanandaji conducted a week-long Gita Gyana

Yagna at Hari om Mandir, Lal Bag, Lucknow from 1 9th to 25th Mar. The subject matter of the discourse series were Gita Chapter-4 and Kathopanishad 2-2. This whole Gyana Yagna was webcasted live using the facilities of Google Hangout. This was probably the first time a week-long Gyana Yagna was webcasted live - both morning & evening. All the discourses have been recorded and are available on YouTube. The links of the playlists have been given on VM News Blog. A Bhandara for all the devotees was organized on the penultimate day.

Hjub The Hzbob Z bhobWbepebsb : first ever Gita Gyana Yagna by Poojya Swamini Amitanandaji was very
satisfactorily organized at Atmajyoti Ashram, Subhanpura, Vadodara from 1 9th to 25th Mar. The subject matter of the discourse series were Gita Chapter-1 7 and DrgDryshya Viveka. Now the Ashram authorities want one such program every month over there. Swamini Poornanandaji also attended the complete Gita Gyana Yagna.

Ipmj This Njmbo Qsphsbn bu M vdlopx; year Holi was on 27th Mar, and the Holi-Dahan was on 26th evening. As
Poojya Guruji was at Lucknow on that day, VM-Lucknow organized a lovely Holi-Milan Program at Amrapali, Mahanagar. Poojya Guruji gave an inspiring talk on the significance of Holi. Later everyone played Holi with flower petals and had sweets.

Vedanta Sandesh

Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/

- 21

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. .

Vedanta Sandesh

Forthcoming
Gita Gyana Yagna, Lucknow:
A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji will be conducted at Hanuman Setu Mandir Auditorium, Lucknow from 11 th to 1 8th Apr 201 3. Poojya Swaminiji will conduct discourses on Gita Chapter-2 and Kathopanishad 1 -2 in the evening and morning sessions respectively.

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.

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.

Visit
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