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Monthly eMagazine of the International Vedanta Mission

Year 21

Issue 7

Monthly eMagazine of the International Vedanta Mission

Jan 2016 : Year 21 / Issue 7

Editor: Swamini Samatananda Saraswati

Kkuus=a leknk; m)js}fg~uor~ ije~ A

fu"dya fu'pya 'kkUra rn~czkgfefr Le`re~AA
Having opened the eye of wisdom, directly appreciate that
I am that Brahman which is self-effulgent - like fire, which is
transendental, without any parts, without any movements and is
an embodiment of peace.
Amrutbindu Upanishad -21

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

Save the world - with Vedas

It was a great news from Paris, so many countries finally took a decision to work to reduce
the global temprature by 1.5 degrees. More could have been done by the developed nations, but
this step too is praiseworthy. With extreme climatic conditions in various parts of the world it is
indeed an emergency situation. Nature has started ringing the bell. Most of the people are too
engrossed in their own lives to be sensitive to these things, it is the leaders and thoughtful leaders
and thinkers who have to take such a call. Now concrete steps need to be taken to assure the
implementation of such a resolve. Apart from various emergency steps which need to be taken
regarding emissions by our industries & transport sector, we all need to seriously think of all other
steps to assure a better lifestyle. Awareness of environmental health need to be inculcated in our
children right from their school level, and this awareness needs to be more fortified in college etc
too. It has to be part of our life & value system. We all need to be proud of our beautiful blue planet
and we all need to be very careful that our thoughtless actions do not turn it into a red one.
We need to revert back to nature worship in our religion, as the very manifestation of God.
May our festivals too help bring about greater sensitivity & gratitude towards nature. May all such
festivities help purify the environment rather than pollute it. Religion is always a package which
helps us live the best of values we cherish & revere. In fact when we look at the Vedic practices,
they all were prakruti related. Somewhere down the line our religion changed course to worship
of God in human form, and this change was singularly responsible for various such problems.
Worship in human form has its own advantages too, people can relate to God & various godly
values more easily, but as the things stand now, some problems are also there. It is not only for
handling these problems, but more for reverting back to the original Vedic systems.
Another very important contribution of Vedic thought regarding this is the very philosophy
of life. Thoughtless destruction of nature is motivated by the presumption that the real source of
happiness & security is the world outside. This is baseless & untrue. The real source is our own
Self - it alone is the real source of fulfillment & security. Untill this realization dawns in man, we
shall helplessly continue to exploit & destroy the nature, which is basically changing & ephemeral.
We do not really need to change the world for our fulfillment, the world can be what it is, yet we
can all be an embodiment of fulfillment. It is this philosphy which alone shall save not only man
from such a thoughtless lifestyle but shall also save the world. The world needs to discover the
teachings of Vedanta. The philosophy of Vedanta will be the true redeemer, coupled with the
package of religion as revealed in the Vedas - it is the call of the day. It alone shall assure a
sensitive life, living in tune with the nature.

Tattva Bodha

Sense Organs Of Perception & Action

To reveal that which the Self is not the Acharya commenced the discussion about the three bodies that a
human personality is made up of. So far he has discussed about the Gross and the Subtle bodies. It was said
that the Subtle body is made up of 17 components. Five sense organs, five organs of actions, the five pranas
and the faculties of the mind & intellect. Before moving on to discuss the third body the Acharya speaks about
the five sense organs, their fields of actions and their respective dieties who are blessing each with their respective powers. In this discussion we shall look into the details of the five sense organs.

Ear, skin (sense of touch), eyes, tongue (sense of taste) and nose (smell), these are the
five Jnanendriyas organs of perception. The presiding deity of the ear is Space, of the skin (touch)
is the Air, of the eyes is the Sun, of the tongue(taste) is the Varuna (The principle of water), of the smell
(nose ) is the Aswini Kumars(twins). Thus (the aforesaid) are the presiding deities of the organs of
perception. The field of experience for the ear is the reception of sound, for the skin is the cognition of
touch, for the eyes is the perception of forms, for the tongue is the cognition of taste and for the Nose
is the cognition of smell.
Speech, hands, legs, anus and the genitals are the five Karmendriyasthe organs of action.
The presiding deity of the speech is Fire, of the hands is Indra, of the feet isVishnu, of the anus is
Mrityu, of the genitals is Prajapati. Thus the presiding deities for the organs of action. The function of
the organ of the speech is to speak, of the hands is to grasp the things, of the legs is locomotion,-of
the anus(excretory organ) is the elimination of the waste products, of the genital organs is
Sense organs are organs of perception. These are the
instruments which bring about the consciousness of
the world outside. The world of objects in all comprises
of five categories. Objects that have a form, smell,
touch, sound and taste. In a natural co-ordination
Ishwara too has blessed a human being with five sense
organs. These five senses are the instruments through

which we not only get conscious of these five types of

objects but also are able to experience them.
If there is some form then the eye is bound to see.
Similarly if there is some kind of odour it is but natural
for the nose to sense it. So all the sense organs are
an instrument to serve this Jiva. Often people eye the
sense organs or for that matter all our faculties as

Vedanta Sandesh

instruments that bind us in attraction to the objective

world. The truth on the other hand is that the faculties
in themselves are tools which are a blessing of God. It
is in our hands how we use them to bless our life or to
bring about conditioning and bondage. Witout these
faculties we would be incapacitated toe even aquire
knowledge for that matter. If used rightly there couldnt
be a better blessing than being able to see and experience this beautiful creation of God. No wonder that a
human birth is seen as the greatest blessing on this
Sense organs & their Devatas:
Each sense organ has a devata blessing it to
function in a particular manner. What we see outside
as eyes, nose and ears are simply windows, but the
real pottential to grasp any stimuli of form, taste, and
smell is known as the sense organ. This pottential is
blessed by a devata. Devatas are humble instruments
of God who function as per the will of God. Hence all
our faculties are blessed by their respectve deities,
who are the powerhouses of all functioning. The concept of devatas is a unique and factual concept which
helps us see the blessings that we have been showered with. When an individual sees the existence of
these devatas there is no scope for a sense of doership
and ego. We can see this fact that we would not be

able to function even for a moment if we were not

blessed by these powers. Such realization only makes
us more humble and brings about a sense of great
The Five Sense Organs:
The five Gyana Indriya's are Ears, Skin, Eyes,
Tongue and the Nose. The deities of each of these
sense organs are Dig devata for ears, Vayu devata for
skin, Surya for eyes, Varun for tongue and Ashwini
Kumar for the Nose. Devatas are powers because of
which the sense organs are enlivened. The text book
is very meticulous even to indicate the precise object
of each of these Gyana Indriya's. Ears are meant to
receive the stimuli of sound, skin perceives touch, eyes
function to objectify forms, taste is the object of tongue,
and finally the nose is meant for experiencing various
kinds of fragrance etc.
The Five Organs of Action:
The five Sense organs of Action are : Speech,
Hands, Legs, Anus & Genitals. The work of each of
these are : to speak, to hold on, to move around, to
excrete, and to get the joys of procreation. The devatas
responsible of each of these activities are Agni, Indra,
Vishnu, Yama & Prajapati for speech, hands, legs, anus
& genitals respectively.



to all our readers

When our very nature is Bliss, then a truly happy & healthy year
should be a knowledge-year.

Wish for Self-Knowledge, Pray for it, Work for it,

and the door shall indeed open

for a blissful & immortal existence - for all times


The Dilemma
Once upon a time a Rishi was doing penance in a forest. One
day a man came running to him in great terror. He was perspiring both
out of exertion and fear. Clutching the feet of the sage, he said, Maharaj!
I am in great trouble. I am being persued by a murderer. Please show
me a way to escape from him. The Rishi took pity on him and pointed
out an intricate path in the forest by which he could escape. The man
was grateful and ran along the path as fast as he could.
The Rishi then closed his eyes and plunged himself in meditation. After some time a rough looking man with a sword in hand arrived. He paused before the Holy man and asked, Sir, have you seen
a man running in this direction? The Rishi was in a dilemma. If he said
that he had seen the man, then he would surely ask him which way, he
had gone. He would have had to point it out to this murderer. That
would be assisting the murder of a person. If he denied any knowledge
of the man, then it would be a lie. To tell lies was wrong. How could he
avoid both wrongs?
The Rishi thought for some time and replied, My dear Sir, you
are asking an impossible question. It is the eye that sees. You are
asking the mouth to speak. The mouth does not see. How can the
mouth say what the eye has seen?
The Rishis reply appeared to be perfectly logical, for the murderer was all brawn and no brain and could not see that the Rishi was
only trying to confuse him. Bewildered, he retraced his steps and went
back. Thus the Rishi saved a mans life without compromising his own
principles in life.

Vedanta Sandesh

Self is neither Sat

nor Asat
Hari om !

The Self is that

which reveals to us all
existing objects, or
even their nonexistence. We need to
turn to that subject
which is making all our
experiences possible,
and that self-effulgent
continues to exist
irrespective of the fact
whether something is
to be revealed or not.
That is the implication
of this lakshana.

- PoojyaGuruji

Recently I discussed the teachings of the thirteenth chapter of

Bhagwad Gita in one of my Gyana Yagnas (in Mumbai). One of the
lakshana given there for the truth was Na san, na asan uchyate - it
can not be called as Sat or even Asat. Someone asked a clarification
on this pointer.
We know that in the swaroop lakshanas of Brahman, we use the
words like Sat-Chit & Ananda, meaning that which is of the nature of
pure existence, pure life (consciousness) and Bliss; and here Lord
Krishna is saying that Brahman is neither Sat or even Asat. So the
question is very much justified, there does appear to be some
contradiction, which really speaking is not there.
In his commentary on Gita Sri Adi Sankara says that the meaning is
appreciated in a different way. The word Sat really implies that which
cannot be appreciated as Asti-buddhi and similarly the word Asat
implies that it cannot be pointed out by Asat-buddhi. What this means
is that whenever we classify something as existent, then what we do
is to objectify that object and then say it is; and similarly whenever
we say that something is not, then all what we imply is that this object
cannot be objectified. So the usage of such words is more from its
objectification point of view. All what Gita is telling us here is that the
truth has to be realized as your very Self, and not as an object. The
Self is that which reveals to us all existing objects, or even their nonexistence. We need to turn to that subject which is making all our
experiences possible, and that self-effulgent subject always continues
to exist irrespective of the fact whether something is to be revealed or
not. That is the implication of this lakshana.
Love & om

Swami Atmananda


(Yo yo yam yam tanum bhaktaha)


In the 7th chapter Sri Krishna speaks of four kinds of devotees which was
discussed in the previous edition. In the four kinds of devotees, there are the ones
who looks up to God as the all powerful one to fulfill all their desires, some are the
grief-stricken ones who remember God in dire situations, some are those who are
curious to know the truth of life and the most rare ones being the knowledgeable
bhaktas. Sri Krishna says all these devotees are dear to me but the knowledgeable ones are my very ownself. These are the ones who are most rare, who see
their oneness with God and also see the entire world pervaded by Ishwara himself. Further in the chapter Bhagwan compassionately goes on to speak about the
ignorant ones who are not aware of the nature of Ishwara and their relationship
with him and whose priority in life is acquiring joys from superficial things in life.
Taking the example of such cases Sri Krishna speaks of the laws and systems of
Ishwaras functioning which is featured by non-interferance and even enhancing
the faith of such deluded ones.
Ishwaras non-interferance:
Speaking at the level of Ishwara, the creator and sustainer of this universe,
Bhagwan says I have my own ways in connecting with my creation and sustaning
it. Even though I am the creator and sustainer of this entire cosmos yet my way of
functioning is not like that of a dictator or a nagging daddy. But I have my own
constitution as per which I function. I do not interfere in the desires of any living
being nor do I interfere in the actions performed by any Jiva. I respect the freedom
of all living beings to desire anything they wish to, based on their own discretion.
I have created this entire play of Maya which presents a wide spectrum of experiences at the level of the five senses, the mind and the intellect and at the same
time there is also another dimension of life which is the ultimate truth of all living
beings. The truth that reveals oneness between me and the entire creation of
living and non-living beings. The truth that reveals the very Self as the Supreme
divinity. Both these dimensions of life are openly available to see, yet I do not
impose my ways or myself on anyone. At the same time Ishwara is not insensitive
as to leave his creation to live on the basis of trail and error. He has been equally
compassionate to give us the knowledge that not only reveals the art of holistic
living in a manner that brings about the welfare of one and all but he has also
blessed us with the knowledge of truth.
The availability of Scriptures and the Guru:
In the begining of the creation itself God has blessed us with scriptures that
reveal to us the reality and goal of life. Scriptures that reveal to us systems of a
righteous way of life. Not only this, we are also blessed by great teachers who can
translate the secrets of the scriptures to guide us to the path of
dharma(righteousness) and knowledge of the Self. Having blessed us with the
mauscripts of life God then does not interfere in the kind of desires we have nor
does he interfere in the process of fulfilling the desires. Discrimination between
right and wrong and knowledge of the ultimate goal in life is all available at the feet
of the Guru if we so desire. For that matter, this alone is the role of the Guru. Our
spiritual teachers and the literary heritage are light houses to guide us to live this
Vedanta Sandesh

life fully and also to show us beyond the horizons of the objective world. If one
takes to the guidance of spiritual masters one can live a life of dynamism and yet
be untouched by the limitations of the objective world. But in spite of the availability of such wonderful scriptures and teachers who are embodiments of knowledge
majority of mankind continues to remain ignorant and be a part of a blind following
the blind. Such deluded ones continue to fall prey to the attraction of petty things
making them the priority in life and hence surrendering their faith at the feet of any
source that can fulfill their superficial desires. What then is the attitude of Ishwara
towards such people?

I have my own

constitution as per
which I function. I do

not interfere in the

desires of any living

being nor do I inter-

fere in the actions

performed by any
Jiva. I respect the
freedom of all living

beings to desire anything they wish to..

I enhance the faith of all devotees:

As Sri Krishna says I do not interfere in the resolution, in the desires, and
the ways and means of any devotee in aspiring what ever they wish to. I respect
the mind of all Jivas. Even though I can see that their desired objects cannot fulfill
them or benefit them in any way, as all objective experiences are momentary and
have no reality. But this seems to be the glory of the sensuous world of maya
which is easily visible and hence mesmerises a human being to the extent of
delusion and even though all such
experiences come with their package
of insecurity and suffering yet
majority of them crave for the
world of Maya alone. In that
case too I do not interfere,
but I enhance their faith
they have towards the
source and the object
of desire. If a person is
convinced and has the
faith that wealth alone
can bring about happiness and security then
I do not shatter that
faith but let them abide
by it and if their faith is
realised and strengthened in reality by any
source of dieties or
worldly powers then too
I enhance their faith in
these sources and their
own convictions. People
are ready to go to all powerful
sources be it devatas,
politicians, wealthy people and not
only this they are ready to
do anything they are asked to do, from making offerings, to fasting, to standing on
one leg. It is all a matter of faith. If we have faith in something we will do anything
to translate it into reality. On the other hand if someone does ot have faith you can
never force him into doing something. In fact this principle can be a great inspiration in all our relationships, to try and understand th faith of our related ones and
treat them with the freedom to think for themselves. All one needs is a good
insight into life and then the freedom lies in the individual to decide what is best for
him. This is the way of God in functioning the entire cosmic system. God says I
watch this play until someone himself sees the futility of all such achievements
and himself wishes to see the truth of life and the supreme divinity behind the
material world. A human being has been given a good mind and an intellect.
Hence he ought to be treated with maturity and respect. He must learn to see
facts for himself and so Ishwara never ever speaks the language of dos & donts.
God has given us good knowledge and insights to see the facts of life. Now it is in
our hands to carve the stone of our life and personality. The Gita reveals to us that
our innocent desires are strengthened by constant nourishment of thoughts and
once we have a strong resolve and effort towards our desire the entire cosmos
starts helping us to fulfill it, but ultimately what we desire alone helps us to discover the truth of life or veil it further. Sri Krishna warns us that an ignorant one
walks the path of superficial achievements and continues to be a seeker. On the
other hand a knowledgable devotee seeks the truth and awakens into it.
- 11 -

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. They are

small and insignificant if we can widen our horizon and look at the
whole picture.

Vedanta Sandesh

in Himalayas



From Rishikesh to Badrinath it is 169 miles, from Kedarnath to Badri it is only

115. But in fact, Kedarnath and Badrinath are situated much nearer on the same
mountain range, and a direct line of communication, if there was one, would
have been much shorter. As it is, to cross the snow clad ridges between the two
Holy places is an impossibility for human beings, and so pilgrims follow a circuitous route along the foot of the Gupt Kasi mountain, the seat of Vishwanath
Ukhimadha, the court of Banasura; and Tunganatha, the site of Ravanas penance-these are only a few of the Holy places on the way. Ukhimadha, where the
priests of Kedarnath reside, is believed to have been founded by Sri Shankara.
The Tunganatha mountain, 12,000 feet high, is especially remarkable for the
presence of the musk-deer and the monal bird.
From Rishikesh the route lies along the bank of the Ganga and passes through
the fine forests. There are five famous centres of pilgrimage along the route and
they are collectively known as Panchaprayag; Devprayag, Rudraprayag,
Karnaprayag, Nandaprayag, and Vishnuprayag. The first of these is situated 40
miles from Rishikesh. It is at the confluence of the Ganga(coming down from
Gangotri) and the Alaknanda (flowing down from Badri). There is a temple here
dedicated to Sri Ramachandra, a memorial to the penance he performed in his
old age at this holy place. It is also said that the famous ashram of Kanva stood
here. The meeting of the two rivers, which come roaring down from the mountain ranges as if clearing a way through them by sheer force, affords an attractive sight to all lovers of nature.

Excerpts from

Travel Memoirs

Param Poojya


At Devaprayag, paths diverge. One goes to Gangotri along the bank of the
Alaknanda. twenty miles from Devaprayag is a small town called Srinagar. Twenty
miles further on, to the northeast, is Rudraprayag, where the Mandakini (starting from Kedarnath) joins the Alaknanda. Karnaprayag is 18 miles farther on, at
the confluence of the Pindara and the Alaknanda.
If you travel a few miles more, up to the Alaknanda, you reach Nandaprayag. It
takes still another two or three days journey to reach Vishnuprayag. The famous Jyotirmata is situated near Vishnuprayag. According to tradition it was Sri
Shankara who founded the Ashram, and one of his disciples, Totaka, was its
first head. Jyotirmata is now the residence of the head priest of Badrinath for six
months of the year. From here starts a route that leads to Tibet over the Neeti
Pass, 17,000 feet high.
Near the pass stands Dronagiri, which is described in the Ramayana as the
home of the medicinal plants with divine virtues. Badrinath is 18 miles from
Jyotirmata. Beyond it are high rocky mountains that stretch uninterrupted mile
after mile. How did the Alaknanda find an opening to let herself down through
these imposing rock formations? But there are several such rivers which emerge
in this fashion from the mountain ranges through small, almost imperceptible
- 13 -



Visucika knew how to obtain that which is difficult to obtain. So, she went to

the Himalayas to perform her penance. She at once abandoned all desire to devour
living beings, eager to obtain her goal. The fire of her penance was so great, it
generated smoke from the crown of her head. Even the trees and plants admired
her determination. God of heaven tried to feed her, winds tried to enter her mouth,
but she would not consume anything at all, firm on her resolve. She stood on one

place for seven thousand years. Her whole being became purified by the penance,
and she gained the highest wisdom. She did not eat anything at all this time and
became almost completely dried up.

Indra, the king of heaven, learned about her penance and became afraid

the power of her penance might burn up everything, the heavens including. He
went to Brahma

and reported to him,

asking Brahma to

help in resolving the

He saw that she

became totally pure by

situation. Brahma

went to see Visucika.

her penance, and

by coming in contact

became liberated.

At this time, she had

with her, even air







s u p r e m e

causeless cause of all

intelligence within


boon, and she

reflected inside herself


Sri Ramji




examination of the


asked her to choose her

I have reached

the realization of the


there are no doubts or

wants in me. What shall I do with boons? When I was an ignorant girl, I was
haunted by the goblin of my desires; now, through the self-knowledge, that ghost
has been laid. She did not want anything, but Brahma said The eternal worldorder should be maintained, and by it, you should regain your previous body, live

long and happy, and then attain liberation. You will live an enlightened life, punishing
only the wicked and sinful. Karkati agreed and regained her previous huge black

For the long time she remained in the superconscious state, without any

desires or tendencies. After half a year she became again fully aware of the outside
world and her body. She felt hunger, and aerial voice advised her to come down,
Vedanta Sandesh

and approach ignorant and deluded people, and try to awaken wisdom in them.

This is the only mission of enlightened beings. But the ones who fail to awake
would be fit for the consumption, and it will be no sin in that. Karkati agreed and
went down the mountain...

Although Visucikas desire was to gain her previous form, she was able to

renounce all her desires and meditate single-pointedly. She suffered a lot in her
lives in different bodies, and the reflection on the suffering made it possible to

reflect on what would be the most desirable state. With penance lasting several
thousand years, her mind was completely purified, and was able to see the truth

of her own self, and that of everything else. She became liberated, because no

desires and notions were binding her to the cycle of lives and deaths. She did not

crave for worldly pleasures, she was immersed into the highest bliss, realizing
herself to be the Bliss absolute. She did not have desire to continue her life, nor

had the desire to die. Because of that she was able to take Brahmas advice easily

and agreed to continue her life till the prarabdha karma, which already was bearing
fruit, to fructify. She had nothing to lose or gain by continuing so.

So, she came down the mountain one dark night. She was looking for some

ignorant beings, which she would try to enlighten, and if they were not be able to
understand, she would eat them. In the dark forest she came across two men,

who wandered in the dark. She thought that they are exactly what she was looking
for. She did not know they were King Vikrama, the King of the Kiratas, and his
minister, who were discussing their country problems and looking for the hideouts
of thieves and robbers to protect their subjects from them.

Seeing these two, Karkati thought Surely, these two men have come here

to applease my hunger. They are ignorant and therefore a burden on earth. Such

ignorant people suffer here and hereafter, and so death will be a welcome release
from their suffering, and they will get a chance in their next life to awake. ...But

also they may be wise men, and I dont want to devour wise people. May be, they
should be worshipped for their wisdom, and given everything they would want. I
should test their knowledge. If they are wise, I will salute and serve them, if not, I
will eat them.

Having decided so, Karkati roared making great terrible noise. Then she

shouted O you two little worms roaming this dense forest! Who are you? Tell me
quick or else I shall devour you! But the answer of the king was cool and calm, he

asked Who are you? I only hear you, but do not see you. Make yourself visible,
please. She felt, that the answer was appropriate, and made herself visible to the

king and his minister. Seeing her dreadful form, they again were not scared! Karkati
greatly admired the courage of the two men, and felt they are not ordinary beings.

So she decided to ask them several questions to test their knowledge and, if they
can answer them, clear some doubts left in her mind.

Postive thinkers have a solution for every problem. Negative
thinkers have a problem for every solution.
It is better to be disliked for who you are than to be liked for
who you are not.
Wise men speak because they have something to say, and
fools speak because they have to say something.
I cant change the direction of the wind but I can always change
the direction of my sails.
Good order is the foundation of all things.
In order to succeed we must first believe that we can.
Time is always right to do what is right.
In the end its not the years in your life that count, its the life in
your years.
Dont watch the clock. Do what it does, keep going.
Your relationship with yourself sets the tone for every other
relationship you have.
Life is art in the purest form.

Vedanta Sandesh

Parashuramas Encounter

O n e ...
a ti

After avenging his fathers death and the massacre of the erring Kshatriyas,
Parashurama desired to personally pay homage to Bhagavan Shiva and reached
Kailasa; he witnessed Nandeeswara, Maha Kaala, Ruru Bhairava, Rudraganas
and Bhuta-Preta-Piscachas but finally Ganesha stopped him. All 18 kinds of
requests, and prayers failed and Ganesha refused entry to Bhargava Rama asDevi
Parvati and Shiva were engaged in privacy. Finally, the latter lifted his Parashu
(axe) and tried to force his entry; Ganesha lifted his trunk , looped Parashurama
with it and encircled him round and round where by Bhargava visioned Sapta
Dwipas, Sapta Parvatas, Sapta Samudras and Sapta Lokas viz.BhurBhuvarSwara-Janar-Tapo-Dhruva-Gouri Lokas and Vaikuntha / and Golokas. In the process, the mighty Parashurama hit one of Ganeshas tusks with the Parashu that
Maha Deva once gifted to Bhragava and the tusk fell off and blood gushed out.
The resting parents of Ganesha were shocked as Kartikeya rushed and informed
them. Parvatis first reaction was to kill Parashurama but being the Loka Mata or
the Mother of the Universe restrained herself and addresed Parashurama as
follows: You are born in Brahma Vamsha to one of the illustrious sons Maharshi
Jamadagni and to Devi Renuka of Lakshmi Amshaor alternate Form of Devi
How did you do this to my son! Shiva is your Guru since he taught Trailokya
Vijaya Kavacha and countless Asrtras to you. Is this the Guru Dakshina that you
thought fit to give your Guru! You could have perhaps given a better Dakshina by
cutting Ganeshas head instead of breaking his tusk only! My son Ganesha has
the power of destroying crores of cunning animals like you but was only playful
with you; yet,you have only want only hurt him by breaking his tusk-not as an
accident but with vengeance; you may know that he recieves the foremost worship all over the Universe! As Parvati addressed on the above lines, Parashurama
felt ashamed of himself, prostrated to his Guru Shiva and Devi Parvati and the
Almighty Shri Krishna the Immortlal. Meanwhile a Brahmana boy was visioned
who actually was Vishnu who analysed the situation; indeed there was no justification of what Parashurama did to Ganesha but Parashurama was momentarily
taken aback by folly as otherwise he was also like Ganesha or Skanda! Vishnu
therefore pleaded being the Universal Parents might not read much into the
happening. Vishnu also assauged the hurt feelings of Parvati and requested her
not to impose personal angles into the unhappy situation; He further said that
her son had Eight names viz. Ganesha, Ekadanta, Heramba, Vighna nayaka,
Lambodara, Shurpakarna, Gajavaktra and Guhaagraja! Parashurama pleaded
mercy of Parvati since she was Jagan Mata or the Mother of Creation and begged
of Ganesha for pardon of his indiscretion; Ganesha was graceful enough to agree.
- 17 -

Vedanta Sandesh

Indian Cultural Foundation, Mumbai organized its annual cultural musical program
on the evening of 6th Dec at Vivekananda Auditorium, inside the Ramkrishna Math, in
Khar, Mumbai. Asha Bacchani welcomed Poojya Guruji , Swamini Samatanandaji and the
jam-packed auditorium. Anand-Lahari has created a name for itself in the hearts of
devotional music lovers of Mumbai, and they eagerly look forward to it. This year there
were two vocal artists. They were Sruti Viswanath (from Bangalore), who was an expert in
Carnatic Music and also sings Abhangas. The second one was Radhika Sood Nayar, who
presented awesome Sufi songs. Poojya Guruji also blessed the artists & the guests.
Poojya Guruji conducted a week-long Gita Gyana Yagna at the same above venue
from 7th Dec onwards - till 12th evening. The subject matter of his twin discourse series
were Gita Chapter-13, and Mundakopanishad 3-1. The audio recordings of these discourses
is now freely available on the net on vmission website and various social medias.
On 15th Dec, the birthday of Poojya Guruji Sri Swami Atmanandaji a lovely program
was organized in the Sankaracharya Sabhagruh at the Vedanta Ashram. It was the Salil
Sandhya, an hour long presentation of Flute Recital by the well-known artist Salil Date and
his team. It was a great program. Later everyone has a sumptous dinner.
Gita Jayanti is always celebrated at Indore in a grand way. There are week-long
programs in the city where Mahatmas from all over the country converge. Poojya Guruji
inaugurated the 18th All-India Gita Jayanti at Agrasen Dham by lighting the traditional lamp
and his inaugural address. Later all the Ashram Mahatmas too were invited to speak on
different days. On 22nd Poojya Guruji was invited at Gita Bhawan in their 58th year
On the main Gita Jayanti day all the Ashamites & various devotees got together and
chanted all the 18 chapter of Bhagwad Gita. This was done in two sesions.
On 27th Dec, the last Sunday of the month, there was the monthly Hanuman Chalisa
Satsang at the Ashram. After the bhajans and chanting of Hanuman Chalisa, Poojya Guruji
spoke for more than an hour on the 7th chaupayi - Vidyavan guni... Later there was Aarti
and everyone partook the prasad.
- 19 -

ICF organized Anand-Lahari on 6th Dec at Vivekananda Auditorium inside Ramkrishna Math, Mumbai
There were two artists: Sruti Viswanath - Carnatic Music & Abhangas, and Radhika Sood Nayak - Sufi Music

By P. Guruji Swami Atmananda at RK Math Hall -7th to 12th Dec: Gita-13 / Mundaka 3-1

Vedanta Sandesh

On 15th Dec, the birthday of Poojya Guruji, Salil Date presented a Flute Prog, at Sankaracharya Hall

Week-long Celebs from 18th to 22nd Dec. Main prog was at Ashram on 21st Dec

Dec edition of the HCS was organized at Ashram on the 27th Dec, the last Sunday. Chaupayi-7

- 21 -

Three men met at a tavern table. One was a weaver, another a carpenter and
the third a ploughman.

Said the weaver, I sold a fine linen shroud today for two pieces of gold. Let us
have all the wine we went.

And I, said the carpenter, I sold my best coffin. We will have a great roast with
the wine.

I only dug a grave, said the ploughman, but my patron paid me double. Let us
have honey cakes too.

And all that evening the tavern was busy, for they called often for wine and meat
and cakes. And they were merry.

And the host rubbed his hands and smiled at his wife; for his guests were
spending freely.

When they left the moon was high, and they walked along the road singing and
shouting together.

The host and his wife stood in the tavern door and looked after them.

Ah! said the wife, these gentlemen! So freehanded and so gay! If only they
could bring us such luck every day! Then our son need not be a taven-keeper
and work hard. We could educate him, and he could become a priest.

Vedanta Sandesh

Gita Gyana Yagna, Vadodara :

A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be organized

at Atmajyoti Ashram, Vadodara from 4th to 10th Jan 2016. The subject matter of the
proposed discourses will be Gita-4 / Kaivalyopanishad.

Hanuman Chalisa Satsang - Jan16:

The Jan 2016 edition of monthly Hanuman Chalisa Satsang will be organized on

31st Jan. There will be bhajans, chanting of Hanuman Chalisa, followed by continuation
of the talk of P. Guruji on the 7th chaupayi Chalisa. Open to all.

Gita Gyana Yagna, Ahmedabad :

A five days long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be

organized at Ramkrishna Kendra, in Maninagar, Amdavad from 8th to 12th Feb. The
subject matter of the proposed discourses will be Gita-12 / Laghu Vakya Vritti.

Mahashivratri Camp, Indore :

A 5 days Vedanta Camp will be organized at Vedanta Ashram from 3rd to 8th Mar.

On 8th is Mahashivratri. Subjects: Isavasyopanishad / Kamna Section - Gita-3

Gita Gyana Yagna, Jalgaon :

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

(in Marathi) at the same Dutta Mandir, Jalgaon. Subjects will be Gita-6 / Katho-2-3.

Gita Gyana Yagna, Bhubaneshwar :

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

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

- 23 -

International Vedanta Mission

Vedanta Mission Blog:

Indian Cultural Foundation

Earlier Vedanta Sandesh issues

Om Tat Sat