Tfqu!3121

Year 16 Issue 3Monthly eMagazine of the International Vedanta Mission

Jai Sri Krishna

Greetings for a Joyous Janmashtami

In This Issue

1. Vedanta Section: Atma Bodha - Sh-22

2. Letter Section: Paroksha to Aparoksha

3. Festival Section: Janmashtami

4. Story Section: Bhushandi

5. VM Programs: Mission / Ashram Progs

From Poojya Guruji

Vedanta SandeshSpreading Love & Light

Monthly eMagazine of theInternational Vedanta Mission

Sharing the message of Vedanta and Sanatan Dharma

Sept 2010

On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta Ashram

E/2948-50, Sudama Nagar

Indore-452 009, India

Web:

www.vmission.org.in

Email:

vmission@gmail.com

Hari om!

Intellectual knowledge of anything is one thing, while a direct appreciation &awakening to the truth of that object is a different thing all together. The formeris the perception through the mind & intellect and is thus an indirect under-standing, while the latter is a direct experience. In the former kind we are logi-cally convinced, have scriptural validation and also valid examples and thushave enough reasons to believe. The benefits of such a belief have also beeneffectively revealed and thus it is all indeed worthy to be believed. Such a‘knowledge’ is a revealed one too, in a literal sense, because we have beentold about it by someone respectable - lovingly, logically and effectively, andthus we are convinced and can even visualize it. Moreover, it is about ourheritage, our tradition, our scriptures, and all this provides all the more impetustoo to believe in it. Such a knowledge helps us ‘see’ what we ‘believe’ in. Thetruth amazingly becomes comprehensible and evident. It is interesting thateven belief can make us see things, and when we ‘see’ such things, thenobviously our lives gets based on such so-called truths. However, inspite ofsuch ‘knowledge’ we, more often, continue to remain an individual, a knower,an experiencer - a blessed one though, and therefore such an intellectual knowl-edge never seems to truly liberate us from all self-imposed limitations.

The knowledge that liberates is a direct one. It is truly an awakening wherenothing of this known world has carried forward. The implication and the con-notation of the word knowledge here is entirely different. It is not about believ-ing something, it is not about visualizing something, it is not about compre-hending something, in fact the very experiencer is dropped in this realization.Such people cannot and need not use any words, they know that no wordreally does any justice. The Upanishads say ‘Yato vacho nivartante aprapyamanasa saha’. The words & mind fail to reach it. Kena Upanishad says that‘Truth is different from all known and unknown’. In Upasana there is visualiza-tion, and belief, here the knowledge does not negate the experiencer, but makeshim/her blessed. Upasana should precede Tattva Gyana, because a blessedand gratified experiencer becomes selfless, and thus more objective in hisanalysis. Self-centricity is the biggest impediment in analysis. The real objec-tive of Vedanta is not to make the individual gratified and blessed. It is rather tonegate all fragmentations, dualities, and thus the very individuality. When allknown are negated & dropped, then that which is not a product of mind isrevealed effortlessly & naturally. Then we indeed know that no words or intel-lectual knowledge can ever do justice to such a divine truth.

Love & om,

Swami Atmananda

Vedanta Section

Atma Bodha - Shloka 22

Agyanat manasopadhehe:It has been discussed in the previous

slokas that it is the sense organs, the pranas,

etc who as per their nature get attracted to their

respective objects and indulge in them. The or-

gans of actions respond to the outside world by

speaking, moving, etc. The sense organs

percieve the objective world with the eyes, nose,

sense of touch etc. The five pranas perform the

action of breathing, digesting food,assimilating

the food etc. The mind is sensitive to emotions

and the intellect takes decisions. Likewise it is

in the intellect alone where I am so and so, ‘I am

the doer’, I have worked to come up in business,

I started from scratch, I made the house, I run

Vedanta Sandesh - Sept 2010

Doership is in the Mind, not in Self

In the previous sloka it was discussed that the ignorant ones superimpose on the sublime

nature of the Atman the limited attributes and activities of the body, mind and intellect. In this

misapprehension, the body, mind and the intellect are identified as the Self, giving birth to a sense

of limitation in the Self and superimposing a sense of doership and enjoyership on the Atman too.

This is the subject under discussion in the following sloka that the nature of the Self which is free of

any limitation, or sense of doership or even being an agent of doership and enjoyership is imposed

with thus. Such is the glory of ignorance.

the family, my efforts have brought all this suc

cess and all such thought are brought about

when I live at the level of teh ego which believes

I am the doer of all things. Likewise ‘I am the

enjoyer’ such thoughts also take place. I want

to achieve name, fame, money, comforts, rela-

tionships and the list is never ending. Not only

does it go on endlessly in one brith from birth to

death but this seeking goes on endlessly from

one birth to another. The Acharya says, Agyanat

it is only due to ignorance that this endless jour-

ney of seeking goes on. As long as I revel in the

state of darkness about my own divinity, my own

fulfillment within, the search for the button of light

and happiness will go on endlessly. As long as

Agyanat manasopadhehe kartritvaadini chatmani

Kalpyante ambugate chandre chalanadi yathaambhasahaAgyanat: through ignorance; manasopadhehe: which belong to the moon; kartritvaadinichatmani: likewise agency of action, of enjoyment and other limitations; Kalpyante: imposed;

ambugate: in the reflection; chandre: of the moon; chalanadi yathaambhasaha: tremblings as

in water.

The tremblings that belong to the waters are attributed through ignorance to the

reflected moon dancing on it: likewise agency of action, of enjoyment and of other limita-

tions (which really belong to the mind) are delusively understood as the nature of the Self

(Atman).

22

Page # 5

the sense of enjoyership is there the sense of

doership is going to be inevitable. And as long

as ignorance is there the sense of limitation and

seeing will be there. So the scriptures since time

immemorial thunder, Arise and Awake! Know

thyself. In this sloka too the Acharya says, Think!

where does ignorance exist? where does this

sense of doership and enjoyership exists. Is it

truly the nature of the Atman, the Self or is it

imposed on the Self? When such a process of

analysing begins one comes to realise that all

these thoughts that I am the doer and I am the

enjoyer are brought about in the mind. This takes

place when in the awakened state the mind rev-

els and identifies with the objevtive world, or

when we are in the world of dreams. In deep

sleep state no sense of doership or enjoyership

exists, because during deep sleep the mind does

not exist or is in an inactive state. Hence no such

thoughts of being the doer or the agent of mak-

ing someone do are there during deep sleep

state. It is only when the mind is alert and awake

that we percieve and respond to the world of

objects and thus we have a doer, an enjoyer, a

seer, a feeler, a thinker, a perciever, we have

one who is happy, sad, failure, an achiever and

so on. So here one comes to clearly see that all

these identities and their limitations belong to

the mind and not the Atman.

Kartritvadini chatmani:

One comes to impose the sense of

doership and enjoyership on the Atman. Its due

to ignorance of the Real Self that we come to

identify with the mind as the Self. As long as this

identification exists this world of duality exists,

where we have the doer and the action done,

we have the enjoyer and the object of enjoy-

ment. The moment this identification drops there

exists only a state of pure consciousness, where

the Atman does not do anything nor is it an agent

of doing things. Neither does it enjoy anthing.

Kalpyante ambugate chandre:Shankaracharyaji explains this superim-

position by yet another classic example. If one

were to fill a bucket of water and keep it in un-

der the sky on a fullmoon night. One gets a beau-

tiful reflection of the moon in the bucket of wa-

ter. But if in case the stillness of the water is

disturbed the reflection of the moon also ap-

pears deformed and disintegrated. In this case

the diturbance of the water is imposed on the

moon. Hence the Acharya says:

Chalanadi yathambhasah.The moon by itself is not deformed or dis-

turbed but the attributes of the water are seen

to occur on the reflected moon and so as though

the moon appears deformed. In reality the moon

is totally untouched by the disturbance of the

water. In this example the bucket is the physical

gross body, the water is the subtle body that is

the pranas, the mind and the intellect etc. To be

able to see the clear an still reflection of the moon

it s very important to have a clear and steady

water in the bucket. In the same way the limita-

tions of time and space, the attributes of the BMI

and the sense of doership and enjoyership in

the intellect are superimposed on the Atman. Any

kind of right or wrong convictions, positive or

negative emotions, ignorance or knowledge, still-

ness or disturbance are all at the level of the

mind.The Atman remains untouched, sublime

and blissful. If one wishes to clearly see the na-

ture of he Atman it is very important to have a

pure, still and subtle mind. Having brought about

this mindset the Atman is easily revealed therein,

andd it is this direct knowledge of Self being one,

non-dual infinity, which send all seekings.

"He who knows both the transcendent and the immanent;

with the immanent overcomes death,

and with the transcendent reaches immortality." Chandogya Upanishad

Vedanta Sandesh - Sept 2010

Once upon a time, a wellknown painter was finishing his paint-

ing. It's an incredibly beautiful painting to be shown during a Princess’s

marriage.

The painter was consumed by and excited with his own paint-

ing that he unconsciously took a few step backward while admiring

the 2 x 8 m painting. He didn't look back when he walked backward.

He kept on walking backward until it was a step away from the edge

of the tall building. Just one more step backward and he could get

himself killed.

A man saw what the painter was doing and was about to shout

at him to warn him when he realized that his shout might have sur-

prised the painter and thus made him incidentally took one step back-

ward and fell down. The man then took a brush and paint and began

to paint on the beautiful painting until it was completely damaged.

Upon realizing what's happened to his painting the painter got

very angry and moved forward to hit the man. However, some other

people who were also present at the vicinity held him and showed

him his last position which almost made him fall.

Sometimes we have painted our future with such beauty and

dreamed of beautiful days we will spend with our loved one. But then

God seemed to destroy our beautiful painting when He sees what

danger lies ahead of us.

Sometimes we are angry and annoyed by what God has done

to us, or we get angry to our superior in our workplace. But one thing

we have to keep in our mind: God provides only the best for us, His

children.

The Broken Painting

Page # 9

Paroksha & Aparoksha Gyana

As long as the

Self is ‘known’, then

we call it indirect

knowledge, while

when you know

something which is

neither ‘known’ nor

‘unknown’, then

obviously you know it

directly and factually.

- Poojya Guruji

Dear A...,

Hari om !

Ashram kept me pretty busy, one thing after the other kept on cropping up, so

could not write to you from there. Now that I am in the UK I could turn my

attention and reflect on our discussion and your subsequent mail. As I had

mentioned earlier, it was nice going through your mail, your ‘soch’ is indeed in the

right direction. However I wanted to just share one more important aspect with

you.

Journey from ignorance to awakening has to inevitably start with some proper

understanding, a vivek, which helps us to sieve out the rice from its husk, and

thus give us a direction and motivation; however the test of right knowledge is

that it is more of the nature of negation rather than any intellectual

conceptualization. if we inadvertently take the latter path then in spite of all the

logicality & practicality of the knowledge the ultimate awakening is obstructed.

Kena Upanishad says that ‘the truth is neither known or unknown’, and I consider

this statement to be extremely significant. As long as the Self is ‘known’, then we

call it indirect knowledge, while when you know something which is neither

‘known’ nor ‘unknown’, then obviously you know it directly and factually.

Example: When we really know ourselves to be a human being then we don’t

have the necessity of any validation of our understanding or logic. So in

awakening there is no role of any soch, in fact all the understanding has properly

culminated in direct realization.

While I can see that you are in the right direction, you certainly need to keep this

important aspect in mind, so that you may continue your divine journey to

yourself unobstructed.

Love & om

Swami Atmananda

Letter of the

Month

Vedanta Sandesh - April 2009 Page # 10

Jan

mas

hta

mi

Lord Krishna: The charioteer of our Life

At the conclusion of the war (Shalya Parva), as soon as Lord Krishna and Lord

Hanuman exit Arjuna’s chariot, the chariot, along with the horses, instantly catches

flames.

Keshava, addressed to Arjuna saying, "Take down your gandiva as also the two

inexhaustible quivers. I shall dismount after you, O best of the Bharatas! You please

step down first. O sinless one! This is for your good.”

Pandu's brave son Dhananjaya did as he was directed. The intelligent Krishna,

abandoning the reins of the steeds, then dismounted from the car of Dhananjaya.

After the high-souled Lord of all creatures had dismounted from that car, Hanumanji

who topped the mantle of Arjuna's vehicle, disappeared there and then. The top of the

vehicle, which had before been burnt by Drona and Karna with their celestial weapons,

quickly blazed forth to ashes. Without any visible fire having been in sight. Indeed, the

car of Dhananjaya, with its quick pairs of steeds, yoke, and shaft, fell down, reduced to

ashes.

Beholding the vehicle thus reduced to ashes, the sons of Pandu became filled

with wonder, and Arjuna, having saluted Krishna and bowing down to him affection-

ately said these words with joined hands 'O Govinda, O divine one, for what reason

has this chariot been consumed by fire? What is this highly wonderful incident that has

happened before our eyes! O thou of mighty arms, if you think that I can listen to it

without harm, then please tell me everything.'

Vasudeva said, 'That car, O Arjuna, had before been consumed by diverse

kinds of weapons. It was because I had sat upon it during battle that it did not fall into

pieces, O scorcher of foes! Previously consumed by the energy of brahmastra, it has

been reduced to ashes upon my abandoning it after attainment of the object by you!'

This incident from Mahabharata unfolds a very significant factor of the dynam-

ics of action. As we all perform actions the most visible dimension of our action is the

fruit of action that we aim for and that I am the performer of actions and so I am

responsible for bringing about the results of an action. Having such an understanding

only shows the level of understanding that one has with referance to the dynamics of

action. There is no doubt that we as human beings have the freedom to perform ac-

tions, the freedom to discern our goal and the fact that we are motivated to give out our

best. But it would be sheer arrogance to say that I alone am responsible in bringing the

fruit of an action. In the Gita Sri Krishna says-Karmanyevadhikaraste ma faleshu

kadachana i.e. you have the right to perform your actions but the department of decid-

ing on the fruit of action is not yours. That is Ishwara’s. A true devotee of God feels

blessed with the very opportunity he is given to perform action. Such a person may

perform actions to the best of his ability brushing aside the ego that I alone am the

doer and resposible for the result. There is a humble attitude that success and achieve-

ment of a particular goal is not a product of my efforts alone but the entire favourable

conditions that were created, be it conducive people, conducive atmosphere, the right

tools, resources, right timing, good luck etc all these have been favourabely blessed

by God in a package bringing about a positive result. When getting the final result a

bhakta remembers all such known and unknown factors which together we may term

Vedanta Sandesh - Sept 2010

Page # 11

as ‘God’. For such a bhakta Lord Krishna himself is the charioteer of his life. He under-

stand that if at all my little hand can make any efforts its due to the grace of God. All the

pottentials and faculties that I can boast of is a blessing of Ishwara. This body, mind ,

situations all have come as a prasad from God. When he sees the blessing factor of life,

of pottentials in God, for him living and performing actions is being instrumental in serv-

ing his beloved God. The joy of selflessly serving is far more satisfying than bearing the

fruit of action.

On the occassion of Janmashtami lets us invoke the blessing of feeling blessed

and selflessly serve God without the ego of doership and enjoyership. This story of

mahabharata only invokes such humility that for whatever we do and achieve in life there

is no stand for any sense of ego that I am the doer, for the moment the blessings and life

factor of Sri Krishna steps down all our efforts come tumbling down as the chariot of

Arjuna.

Krishna Leela

One day mother Yashoda had churned milk to make fresh butter.

She hung the pot on the ceiling where she thought it would be safe. But

little Krishna found the pot, pulled it down and broke it. Putting his little

hand in, he pulled out some butter and crawled to a dark corner to eat it.

Just then a monkey wandered in, and Krishna fed some of his butter to the

monkey. When Mother Yashoda discovered all this, she was annoyed an

gave little Krishna a good scolding. To teach him a lesson mother decided

to fasten him somewhere with a rope.

She looked for a rope and thought she had found a long enough

piece of rope, but it proved too short when she tried to use it. So she got

more rope, and still more, and tied them together, but to her utter surprise,

the rope was still short. Sri Krishna seemed so big that she could not get

the rope around him! How could He, He, who has no beginning nor end,

who is all-pervading and who is all powerful, can he ever be bound with

ropes? Yet little Krishna, secretly smiling, to keep the respect of his mothe,

finally allowed himself to be bound. The one who is of the nature of libera-

tion, to keep the respect and love of his dear mother was innocently avail-

able to be bound. He could see the anxiousness of his beloved mother and

could not resist her any longer and so he let her have her way.

When a devotee has single pointed love and devotion for God, God

too gets bound by such pure love.

Vedanta Sandesh - Sept 2010

Ten Avataras

There are ten Avataras of Lord Vishnu. The aim of every Avatara is

to save the world from some great danger, to destroy the unrighteous and

protect the virtuous.

The Ten Avataras are:

Matsya (The Fish),

Kurma (The Tortoise),

Varaha (The Boar),

Narasimha (The Man-Lion),

Vamana (The Dwarf),

Parasurama (Rama with the axe, the destroyer of the Kshatriya race),

Ramachandra (the hero of the Ramayana—the son of Dasaratha, who

destroyed Ravana),

Sri Krishna, the teacher of the Gita,

Buddha (the prince-ascetic, founder of Buddhism), and

Kalki (the hero riding on a white horse, who is to come at the end of the

Kali-Yuga).

Page # 13Vedanta Sandesh - April 2009

Story of Bhushandi the crow

Page # 13

Once upon

a time ...

Stories fromPuranas

Long, long ago there lived in India a crow, with the peculiar

name Bhushandi. It was in the time when Rama, prince of Ayodhya,

lived on earth. Now some people had understood that this noble

and heroic prince was actually God Himself, living on earth as a

man, playing out a divine drama. As Rama roamed through for-

ests in search of his wife, Sita, who had been stolen, many forest-

tribes and even animals became his friends and admirers. About

him there was something that drew them; his face shone and his

words were blessings.

Bhushandi the crow heard and saw all this, but had serious doubt

that Rama was God, and remained skeptical. In the forest one

day he insulted the prince -- maybe just to see what would hap-

pen! Rama, a fabulous archer, took after the crow with his bow

and arrow. Bhushandi began to soar higher and higher in the sky

because everywhere he looked he saw Rama coming after him.

Beyond the high Himalayas, holding his breath, passing the strato-

sphere into ionosphere, till life became impossible, he flew and

flew, and everywhere there was Rama. Bhushandi plunged again

to earth and, creeping through the underbrush, tried to evade his

pursuer. There too, Rama! What to do?

Finally the crow surrendered and laid himself at Rama's feet. Now

Rama, being God, could do strange things. He picked up

Bhushandi and swallowed him whole. But where do you think the

crow found himself? Seated in his own nest on a forest tree! His

pride crushed, he now realized that though Rama looked like any

other person, He contained in His stomach, so to say, the entire

universe -- sky, sun, moon, ocean, rivers, humans, animals and

trees.

GGY Bhavnagar / Birthday of Sw. Amitanandaji:

Gita Gyana Yagna was organized at Ramdas Ashram, Bhavnagar

early July by Poojya Swamini Amitanandaji in Gujrati language, where apart

from Gita Chapter 17, Kathopanishad 1st Chapter was taken.

On 8th Aug was the birthday of Poojya Swamini Amitanandaji. In the

morning she performed special Rudrabhisheka of Bhagwan Sri Gangeshwar

Maahadevji, Later in the evening there was a get together off the devotees at

the ashram. After the evening Aarti, everyone assembled in the Satsang

Hall, and did some prayers, stotra chanting and bhajans. Poojya Guruji gave

a short speech and aashirwad, after which P.Swaminiji said few words, and

conveyed her aashirwad to all the devotees. The devotees had brought vari-

ous things to eat, and so the program concluded with Preeti Bhoj, after the

cutting of the cake.

Aug’10 VM / VA ProgramsV

edan

ta M

issi

on /

Ash

ram

Pro

gram

s

Vedanta Sandesh - Sept 2010

Savan Somvar Jhankis, Indore:

Right after the Guru Poornima had started the auspicious month of

Savan, a month which is specially dedicate the worship of Lord Shiva, thus

eevery Monday there were special Jhankis at the Vedanta Ashram. These

were made by Ashram Mahatmas, devotees and even Balvihar children.

Poojya Swamini Samatanandaji took good initiative for such creative work.

Upasana is all about doing what the Upasya likes. Our capacity to

keep aside our likes and dislikes and do what our reverential ones prefer, is

the essence of all such sewa. Lord Shiva is Abhisheka-Priya, so throughout

the month special abhisheka was done, specially on every Mondays. Every

week the decoration had a theme or simple decoration presenting God in

different forms, depicting that ‘One alone manifests in many’. The themes of

decorations were from Shiv Purana.

Rakhi / 15th Aug Programs:

The festival of Raksha Bandhan comes during the Poornima of Savan

on that day sisters tie Rakhi to their brothers and all who are worthy to

protect them during the ups & downs of life. It is indeed the traditional Sis-

ters Day. Ashram Mahatmas, devotees and Balvihar childdren tied Rakhi to

Poojya Guruji and Bhagwan Gangeshwar Mahadev too.

On 15th Aug, the Independence Day of the country, Balvihar children

had special program at the Ashram. They were enlightened about the glory

of the country with appropriate stories and then they had games, waving the

tricolor flag. Special treat followed the childrens programs.

ave a short speech

Check out the detailed Photo Albums of the various functions on

VM News Blog at : http://vmissionews.blogspot.com/Page # 15

Aug’10 VM / VA ProgramsV

edan

ta M

issi

on /

Ash

ram

Pro

gram

s

Gita Gyana Yagna, Indore concludes:

During the ongoing Chaturmas Programs at Agrasen Dham, Poojya

Guruji conducted a ten days Gita Gyana Yagna there where he gave dis-

courses on the seventeenth chapter of Bhaagwad Gita. The Gyana Yagna

was nicely attended and was very inspiring to all. They heard such a elabo-

rate exposition for the first time.

The 17th chapter deals with an extremely important topic and ques-

tion of Arjuna that when a person is not aware of the exact principles of

Shastras but has faith then how is the state of mind of such person classi-

fied, to which Lord said that if at all the sraddha is Sattvik then its fine, and

he gives ways & means to help identify the type of our sraddha.

UK Programs, Indore:

Poojya Guruji and Poojya Swamini Samatanandaji reached the UK

on 27th Aug by British Airways flight. Earlier they spent the night at Mumbai,

where an enlightening Satsang was organized at Mangal Mahesh, Khar.

The Mahatma duo reached just in time to bless Kunal Thakrar, s/o of

Harishbhai and Kirtiben Thakrar, our loving devotees and sponsors. Thee

whole family is extremely devoted to the ethos & vision of Sanatan Dharma.

There was a Sangeet Program organized at Kettering, where there was music,

dance and dinner. On 30th was the marriage at Leicester.

On 29th Poojya Guruji was invited at the Shakha of RSS at

Wellingborough, where he talked on the spirit of Raksha Bandhan. He ssaidd

that in order to protect one neeeds to be really strong.

Chaturmas Program at Footi Kothi, Indore:

In the next series of the discourses at the special Chaturmas Dis-

course series, Poojya Swamini Poornanandaji started the talks. She spoke

on Sri Ram Gita of Sri Ramcharitmanasa, and as of date her discourss are

still on and are likely to conclude around Sri Kriahna Janmashtami.

This section of Ramayana is about an interesting discussion between

Bhagan Sri Ram and his younger borther and also a very dear devotee

Laksman. Seeing an appropriate moment, he very humbly approches

Bhagwan and aks few very significant questions pertaining to life and

sadhanas. He asked about the nature of Gyana, Vairagya, Maya, and most

importantly about the exact difference between Jiva and Ishwara, all of which

were very nicely explained by the Lord. About the differencee between Jiva

& Ishwara, he said it is just the knowledge & ignorance.

Vedanta Sandesh - Sept 2010

Quotes

- Maybe God wants us to meet a few wrong people before meeting the

right one so that when we finally meet the right person, we will know

how to be grateful for that gift.

- Love is when you take away the feeling, the passion, and the ro-

mance in a relationship and find out that you still care for that person.

- When the door of happiness closes, another opens but often times

we look so long at the closed door that we don't see the one which has

been opened for us.

- The best kind of friend is the kind you can sit on a porch and swing

with never say a word, and then walk away feeling like it was the best

conversation you've ever had.

- It's true that we don't know what we've got until we lose it, but it's also

true that we don't know what we've been missing until it arrives.

- The happiest of people don't necessarily have the best of everything,

they just make the most of everything that comes along their way.

- The brightest future will always be based on a forgotten past, you

can't go on well in life until you let go of your past failures and heart-

aches..

- There are things you'd love to hear that you would never hear from

the person who you would like to hear from, but don't be so deaf as not

to hear it from the one who says it from their heart.

Forthcoming Programs

Page # 17

Chaturmas Discourses at Footi Kothi, Indore:This year Chaturmas Discourses are being conducted by Vedanta Ashram Mahatmas

at Agrasen Dham (Footi Kothi). Now Swamini Poornanandaji is gving discourses. After Sri

Krishna Janmashtami Swamini Amitanandaji will continue her discourses on the Shiv Mahimna

Stotram.

Poojya Guruji’s Trip to UK:Poojya Guruji and Poojya Swamini Samatanandaji will leave for a month long trip to

UK on 27th Aug. First they will bless Kunal Thakrar on his marraige on 28th AUg, and then will

have satsang at Reading, Bradford & Leeds. There will be various home visits and satsangs

in the houses of various devotees too.

Gita Gyana Yagna, Lucknow:Poojya Swami Amitanandaji will conduct a week-long discourse series at Hari om

Mandir, at Lal Bag in Lucknow from 24th to 30th Sept.

The texts of the morning and evening discourses will be announced soon.

Discourses at Laxmi Narayan Temple, Bradford:Poojya Guruji and Swamini Samataanandaji will visit the Northern Distt of UK in the

last week of their stay there. He will be giving a discourses at Laxmi Narayan Temple, Bradford

and at Theosophical Society, Leeds on ‘Cognition of the Effulgent’ on 19th Sept.

Gita Gyana Yagna at Hindu Temple, Welingborough:Poojya Guruji will conduct a Gita Gyana Yagna at Hindu Temple Wellingborough from

11th to 18th Sept. The discurses will be on Gita Chapter 3 (Karma Yoga). While these dscourses

will be in Hinglish, another session will be in the morning, where he will conduct classes in

English for the english speaking crowd and youngsters.

Hari om !

Web Site of the International Vedanta Mission:http://www.vmission.org.in/

Check out for other issues of Vedanta Sandesh at:http://www.vmission.org.in/mission/ezine.htm

International Vedanta Mission News Blog:

http://vmissionews.blogspot.com/

Inspiring Tit-Bits Blog:

http://vmission.wordpress.com/

This is a Net Publication of the

International Vedanta Mission

Om Tat Sat