Vedanta Sandesh: Aug 2011

Monthly eMagazine of the International Vedanta Mission Year 17

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Issue 2

I Descend to Re-establish Dharma

Jai Sri Krishna

In This Issue

1.

Vedanta Section:

Atma Bodha - Shloka-33

2.

Letter Section:

Importance of Dakshina

3.

Festival Related:

Sri Krishna Janmashtami

4.

Story Section:

Story of Bhushundi

5.

VM Programs:

Mission / Ashram Progs

From Poojya Guruji

Vedanta Sandesh

Hari om!

Spreading Love & Light

Monthly eMagazine of the International Vedanta Mission Sharing the message of Vedanta and Sanatan Dharma

Aug 2011 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

Most of us are endlessly caught in the mire of ‘big & small’, ‘more or less’ etc., and these perceptible measurables keep buffeting us up & down.

We look at the creation and see how ‘big’ it is, and how ‘small’ we are; we see how the creator should necessarily be possesed with infinite knowledge, and we on the other hand have insignificant finite awareness of things around, including about ourselves. We see how amazingly powerful God can be, and how weak we are. We then aspire & dream for something truly bigger, this then logically becomes our dream & goal of life, at all levels. Some take the path of righteousness to become big and others take the shortcut of thoughtless, insensitive unrighteous means, but all such people want to become big.

Such dreams never culminate into true & lasting fulfillment, but just in momentary ego-satisfaction. We may heighten our self-esteem a bit, we may have become something in life to stand with our head held high, and we may have more resources to fulfill our needs & responsibilities, but deep down we remain a wanting being, now dependent on few more things in life. Earlier we were associated with things which we wanted to change at the earliest, but now its a dream come true, and we want to hang on to such pleasing scenarios. Earlier it was aversion and now it is clear attachment. Ego is fulfilled, but surpringly we continue to be a seeker with a deep lack within. A self-centric life driven just by ego-fulfillment unfortunately not only opens gates to all the inevitable ups & downs, but this self-centricity alone is responsbile for making the mind dull. It is this conditioning of seeing the world with the specs of ‘big & small’ which leads us to this consequence. If we are small and there is something big waiting to be achieved, then we say why not, and then have a go.

Well, if all this leads to true fulfillment then indeed why not, but the truth is entirely different, so we need to press the pause button & think.

Perception of ‘big & small’ is a sign of extrovertedness. Whenever we are seeing the world in either of these categories, then we are describing things which we are ‘seeing’ and not really the seer. It is only when we are not aware of who this seer really is, then it is this consequent relativity which crystallizes our self-perceptions & identity. Seeing something big becomes a bane because then we brand ourself as small, and seeing something small apparently becomes a boon because we ‘see’ ourselves as more worthy. We always have the freedom to look outside, using the windows of our mind & sense organs and see this beautiful creation, but we also need to ‘see’ that all this is just plain extrovertedness, seeing outside is not the valid means to come to the truth of the seer. When we see that in such a seeing and the consequent relative branding we do not really see the seer, then we have we have started seeing the truth, and ‘this’ is what starts a new journey, a turn around for valid selfknowledge, ending all baseless satisfaction with second-hand conclusions.

Love & om,

Swami Atmananda

Atma Bodha - Shloka 33 Vedanta Section

I am not the Mind In the previous sloka the fragrance of liberation was excuded as the Acharya through the sloka revealed that the Atman not being the body is free from the clutches of birth and death and also all the changes like old age, illness, decay between life and death too. It is not associated with any experiences of the sense organs too and hence is also unbound by the senses.

In the following sloka the sense of reality imposed on the subtle body too is negated. All the modifications of the mind are a manifestation of our ignorance and misapprehension. It does not have any more existance and reality than that as a dream. This is explained by giving the ultimate and authentic support of the upanishadic statements.

33 Amanatvann me dukh rag dvesha bhayadayah Aprano hi amanaah shubhr ityadi shruti shasanaat Dehanyatvat: being distinct from the body; na me janma jarakarshyalayadayah: I have no birth, old age, decay, death and the like; Shabdadivishayaih: with the objects of sense like sound etc; sangah: connection; nirindriyataya: being not of the senses; na cha: and have not.

Not being the mind, I (the Atman) have no grief, desire, hatred fear and the like. Indeed the scriptures declare that the Atman is neither Prana nor the Mind, it is pure and so forth.

Amanatvat na me dukh As we have seen that the Gross and the Subtle bodies make up our functional personality.

In other words the gross body is all also known as ‘Bahya karana’ (the Outer or the gross Instrument) and the subtle body is known as the ‘Antah karana (the internal or subtle instruments). In the previous sloka we tried to understand how my basic self is not distinct from the gross physical body and hence it does not undergo all that the physical body goes through viz. birth, death, old age etc. Similarly this sloka reveals that my essential Self is not even the Subtle body.

The subtle body or the Antah karana is made up of the sense organs, the pranas, the mind and the intellect. In this particular part of sloka the thought under contemplation negates the Mind.

Vedanta Sandesh - Aug 2011

What is the Mind? Mind is basically that layer of our personality where all our thoughts are there.

They could be any thoughts. Thoughts prompted by memories, conditionings of either likes or dislikes, various emotions like joy, orrow or even wisdom. Thought is that because of which we are 'conscious of something'. This awareness of something or anything is a thought, and in the mind we have thoughts of various things continuously flowing.

Thoughts which are as per our likes and convinience invoke positive feelings which we call as happiness ‘sukh’, while thoughts pertaining to our dislikes and inconviniences invoke negative emotions which we call as ‘dukh’.

Here the Acharya says that the Atman being ‘amanatvat’ being distinct from the body is agin untouched by sorrow and its like. Mind is a continuous

flow of thoughts but one must understand that the source of these thoughts comes from the world outside, our interactions with the world, our desires, our memories and conditionings. As far as ‘dukh’ pain is concerned it comes when we strongly identify with something as a source of my desire and have some expectation towards it and when such an expectation is not fulfilled. we go through pain.

But the deeper implication in this sloka is that this entire experience of pain and pleasure is totally a game of the mind. The Atman is forever untainted by any kind of pain & pleasure. This play of the mind has to sorted out by seeing the reality of the Self as blissful and limitess and seeing the existence of the mind and its thoughts as a dream world. That which has exitence as long as I give it importance. It is ‘I’ who gives due or undue importance to the mind and its moods. I am verily the substratum of the mind.

The mind itself being inert is not self-capacitated to function.

Raag dvesha bhayadayah: Just as ‘dukh’ or pain discussed in the line above ‘Raag’(personal likes), ‘dvesha’(personal dislikes), ‘bhaya(fear) and other emotions of its like are also not the nature of the Atman. They are a play of the mind.

We tend to have a personal like or raag for some object, person or situation when something is in tune to my individual mental conditionings. Similarly one has an aversion to something when it is not as per one’s mental conditionings. Fear is also born out of a self-centric attitude. When we identify with something as my real source of contentment and feel an insecurity of losing it, it brings about fear.

All such emotions discussed above are a consequence of ignorance of the real nature of the self and having a vision of fragmentation and duality towards all people and objects. Once a person with the right knowledge discovers the unity of his subjective self with the objective world, there will be no existence of such negative emotions. The goal of this knowledge is to reveal that nature of the self which is unaffected by the waves of all such emo-

tions.

Aprano hi amanaah shubhra: The Upanishads are the authentic means of knowledge. Here too the Acharya quotes this line from Mundak Upanishad wherein the scriptures negate the the superimposition of reality on the pranas and the mind. The Atma is not the pranas, nor the mind and its pure in nature, untcontaminated by all the happenings at the gross and the subtle leveles of the personality.

A wise man is able to bring about the discrimination that the Atman is not the faculty of the pranas and the mind. He sees all these faculties as the Anatma the non self and does not associate with them as the Self. With this enlightened vision he does not identify with the limitations of these faculties and comes to see them as instruments to live life. Instruments which have no real or independant existence by themselves. One who has this vision of the truth lives like a liberated soul.

The atma is always revealed to all. The problem is never of ‘not knowing’ the self, but knowing it wrongly. The self-revealing, ever-effulgent self is the very basis of our life & all its experiences, we just superimpose the limitations of anatma on this atma.

The moment we see anatma as anatma, then that very moment, the self is as though freed of all its imaginary limitations, and is realized directly as that which is timeless & infinite – the Brahman. This realization is real freedom.

Ityadi Shruti shasanat: In this manner the Acharya explains on the basis of logical reasoning, on the basis of the scriptures being the ultimate means of knowledge and through what we experience in life.

This objectification of and the ability to see the gross and the subtle body like a witness reveals to us the seperate existence of these faculties apart from the Self. These are mine, I have adorned them but this not me.

Such a vision liberates us from the worldly web of bondage which entangles us in desires, fear and hatred, attachments, and grief.

Greetings to all on the pious occassion of Sri Krishna Janmashtami Page # 5

Bonding Little girl and her father were crossing a bridge. The father was kind of scared so he asked his little daughter, “Sweetheart, please hold my hand so that you don’t fall into the river.”

The little girl said, “No, Dad. You hold my hand.”

“What is the difference?” asked the puzzled father.

“There is a big difference,” replied the little girl. “If I hold your hand and something happens to me, chances are that I may let your hand go. But if you hold my hand, I know for sure that no matter what happens, you will never let my hand go.”

Vedanta Sandesh - Aug 2011

Letter of the Month

Importance of Dakshina Hari om R, My best wishes to P. If she has understand her problem and follows my suggestion, she will definitely be blessed. But one thing is there, which alone will help her get assured benefit.

Knowledge is all If being everyone about aware follows of the their truth dharma of what then we Yoga wouldand be is, while able to toserve Bhakti aim everyone, change therich mindor for poor, without the better, so ever bothering technically they for fall financial aspects.of No in the category one spares karma, working the to various liabilities changetax something. forFor us,knowledge no govt ever even exempts us from a sankalpa to bills ofchange any kind, so I think anything is everyone needs to an impediment, have this awareness, because then our and contribute, priorities change atleast just aswhat per from knowing their benefit is to working for proportion what should be.and - Poojya Guruji individual capacities.

- Poojya Guruji

This is regarding another important component of our noble & unique tradition of knowledge, were you get deep, loving and valid guidance – for all, rich or poor. Whenever you get a guidance from any Mahatmas lovingly & selflessly, make it a point to offer your thanks alongwith something substantial too for their noble cause. We call it Dakshina, and it is said in the scriptures that knowledge doesn’t become yours till dakshina is given, and thus all the stories of dakshina. Ultimately this will facilitate us to focus all the more nicely in our sewa. Nowadays not only this knowledge has almost perished, but also these unique traditions of financial support. In some religions they make it obligatory to give a part of their earnings (at time 10%) to their teachers and religious organizations so that they can continue their great work.

Church in India gets funding from Rome & other places, Muslims get funds from Saudi and so many other sources too, but we are in a bad situation. While we do not wish to ask money from anyone, and try to sustain in what comes by itself, but with the decline of awareness, even our own people do not support such noble traditions, even personal blessings rarely manifest substantially. If everyone follows their dharma then we would be able to serve everyone, rich or poor, without ever bothering for financial aspects. No one spares the various tax liabilities for us, no govt ever exempts us from bills of any kind, so I think everyone needs to have this awareness, and contribute, atleast just as per their benefit proportion and individual capacities. Don’t bother about helping regularly, just lovingly offer something whenever you are truly blessed.

So just by awareness of simple worldly things, in which you all are supposed to be more competent, many things can be taken care of nicely. We have devoted our lives to make the lives of people better, to help make the world a better place to live in, and who is sustaining these things? Everyone should collectively do that, and even think of ways & means by which you all can regularly help such causes & noble traditions.

Lots of Love & om, Guruji Page # 7

Sri Krishna Janmashtami

Janmashtami is the manifestation day of Lord Sri Krishna, the eighth Divine Incarnation of Bhagwan Vishnu. It falls on the 8th day of the dark half of the month of Bhadrapada (August-September). At dot twelve in the night descended the Lord. The incarnation of God or taking an Avatar is a unique feature of Sanatan Dharma. Incarnation of God on earth is not the birth of the Supreme being like an ordinary mortal. But it is the manifestation of the Lord himself at the level of an earthly being with all his glory of knowledge and power, by invoking his own Maya.

In Sanatan Dharma the feature of incarnation reveals a highly significant principle of of liberation here and now. By his own manifestation in an ordinary form the Lord sets the perfect example that even if a person is born in an ordinary mortal form yet he can live a life that reflects the ultimate state of fulfillment and bliss. Life expresses itself with bountiful joy to serve and live for others instead of living like an an unfulfilled, limited individual who continuously strives to fill his empty cup by the endless seeking of external pleasures.

In chapter four of the bhagavadgita Sri Krishna says: Ajopi sannavyayatma bhootanam ishwaro’pi san Prakritim svamadhishthaya sambhavami atmamayaya Though I am unborn and am of imperishable nature, and though I am the Lord of all beings, yet ruling over My own Nature, I take birth by My own Maya.

A jiva takes birth bound by his karmas and vasanas. Such is the nature of his bondage that a jiva bound by karma has no freedom of birth or death, no freedom of what birth he will take, where he will be born, how he will live etc. He becomes a victim of his own ignorance. While the Lord is a Master of his Maya. God on account of his own free will and compassion takes upon himself a particular form for bringing about the right vision of Dharma amongst the deluded people of that time.

Though the Lord is unborn and changeless in nature and a Master over matter, and keeping his Maya perfectly under his control, he comes into the world as per his own free will. All the time he is here he is aware of his divine nature i.e. he lives as a self contented person ,complete within himself and by himself, reflecting naturaly the attributes of a Man of Steady wisdom. Unlike ordinary mortals Bhagavan is not bound by sanskars or conditionings of the mind. He may do something if he so wishes to do it, he may not do something if he does not wish to do so or he may do otherwise. His actions are an expression of his perfect freedom excuding his nature of pure bliss and contentment.

The manifestations of Bhagvan Sri Ram and Bhagvan Sri Krishna are perfect examples of a life of self-contentment, selflessness and compassion. No where in the life of Bhagvan Sri Krishna do we see traces of individuality reflecting sorrow and selfishness. No where do we see this divine manifestation as swinging between joy and sorrow and being affected by the impermanant nature of experiences and situations in life. The album of Bhagavan Krishna’s life shows touching pictures of him being born in a jail, the thought of which can bring shame and dejection to ordinary human beings

VedantaSandesh Sandesh- -Aug April2011 2009 Vedanta

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veiled by ignorance, but not so Bhagvan Krishna. At the time of birth itself Bhagvan is seperated from his parents. In early childhood he faces constant attacks of terror and death. Inspite of various such tragic incidents of life of no where do we see any profile of Lord Krsihna as sad and dejected and blaming another person for the calamities in his life. Infact the moment we think of Sri Krishna there comes to the mind a picture of a smiling, mischievious boy of Vrindavan who performs his Leelas of stealing butter and dancing to the tunes of the gopis. It is only a manifestation who sees himself beyond all manifestation and gunas who can play the multiplicity of roles as Sri Krishna. Lord Krishna was great in knowledge, great in emotion, great in action, all at once. The scriptures have not recorded any life more full, more intense, more sublime and grander than the life of Sri Krishna. Krishna has played various roles during His stay in the world. He was Arjuna’s charioteer. He was an excellent statesman. The music of His flute thrilled the hearts of the Gopis and everyone else. He was a cowherd in Brindavan and Gokul. He killed many demons. He revealed His Comic Form to His mother, Yasoda. He performed the Rasa Lila, the secret of which can only be understood by devotees like Narada, Gauranga, Radha and the Gopis. He taught the supreme Truth of Yoga, Bhakti and Vedanta to Arjuna and Uddhava. He alone with the awareness of his limitless nature could become a charioteer to Arjuna, a friend philosopher and guide to Arjuna, a cowherd, an embodiment of love for the gopis, a king, a diplomat and much more. Who else can play such diversion of roles without being bound by the bondage of Maya but the Master of Maya himself.

T h e this form is a of us to be inspired awakend person.

Real nature of and bliss. This realisation alone celebration of the Krishna.

manifestation of God in perfect example for all to live a life of an Awakened into our eternity, consciousness inspiration and will be our true incarnation of Lord

As we celebrate this festival each year, one should also think more subtly about the basic aim of such celebrations. The lord him- self says he incarnates to establish dharma and set the right example of Dharma and spiritual living. If we celebrate the manifestation day of the lord and not try to understand who is God, what are his teachings, what kind of examples he set on righteous living and gaining the knowledge to discover the fulfillment within. In the absence of such inspiration and vision the celebration of such festivals becomes a formality or blind faith. Until we dont develop a strong conviction of the nature of the manifest one, then celebration is only enjoying worldly festivities in the name of the Lord. Celebration is worth it when in our heart we have the knowledge of the maifested one, have devotion for him and can see him as an embodiment reflecting our limitless nature in time and space.

The Incarnation of Ishwara comes to reveal the divine nature of man and makes him rise above the sense of a limited individual being, who lives a life of ignorance and misunderstanding. Today as we celebrate Janmashtami, let us aim to enquire and see the divine nature of the Blue boy of Vrindavan. Let us make the most of the auspicious day by not only rejoicing the manifestation of the Lord, breaking handis and eating makhan, but on this auspicious day of janmashtami let us also understand the secrets of Sri Krishna’s manifestation.

Page # 9

The Legend Of Echo A son and his father were walking on the mountains.

Suddenly, his son falls, hurts himself and screams: "AAAhhhhhhhhh!!!"

To his surprise, he hears a voice repeating: "AAAhhhhhhhhh!!!"

Curious, he yells: "Who are you?"

He receives the answer: "Who are you?"

Angered at the response, he screams: "Coward!"

He receives the answer: "Coward!"

He looks at his father and asks: "What's going on?"

The father smiles and says: "My son, pay attention."

And the father screams to the mountain: "I admire you!"

The voice answers: "I admire you!"

Again the man screams: "You are a champion!"

The voice answers: "You are a champion!"

The boy is surprised, but does not understand.

Then the father explains: "People call this an ECHO, but really this is LIFE. It gives you back everything you say or do.

Our life is simply a reflection of our actions.

If you want more love in the world, Create more love in your heart.

If you want more competence in your team, Improve your competence.

This relationship applies to everything in all aspects of life.

Life will give you back everything you have given to it.

Your life is not a coincidence. It's a reflection of you!

Vedanta Sandesh - Aug 2011

Stories by Sages

on p u e Onc me ... a ti

The Story Of Bhushandi 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 forests 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 happen! 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 stratosphere 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. In this manner Bhushandi learned his lesson.

Vedanta Sandesh - April 2009

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July’11 VM / VA Programs

Vedanta Mission / Ashram Programs

Guru Poornima Celebrations, Indore: This year the Guru Poornima was on 15th of July. This is the day dedicated to Bhanwan Sri Veda Vyasa, the celebrated writer of Brahma Sutra, writer of Puranas and most importantly the compiler of Vedas. The day is also called as Vyasa Poornima, and all the seats on which the Acharyas sit and deliver their discourses is also called Vyasa Peetha, so that we can not only remember the profound contribution of that great sage, but humbly connect to the knowledge so lovingly given by him. All teachers are just instrumental to give ‘his’ knowledge, which in turn he humbly says is not his, but is the main purport of the Vedas.

This day is our traditional spiritual teachers day, even though now it is celebrated as a day of offering our respects to all of our teachers. Poojya Guruji began the celebrations by doing puja of all his teachers.

Pada-Puja of P.Guruji on Guru Poornima: After that Poojya Guruji sat on the Vyasa Peetha, and as living representative of those great masters and his teachers, and also the equally great Guru Parampara, the devotees offered their respects to him.

Thereafter an elaborate Pada-Puja of Poojya Guruji was performed.

Poojya Swamini Samatanandaji representated everyone to do the puja which was facilitated & directed by Poojya Swamini Amitanandaji. First there was panchamruta snana, and then ashtotarshata namavali archana. Finally was the Aarti, in which all the devotees who had thronged the ashram from far & wide participated too.

Devotees came in turn and offered their respect on the pious occasion, and all this lassted till lunch time. Later, after the puja Poojya Guruji gave mantra deeksha too to few devotees.

Guru Poornima Bhandara, Indore: After the Pada-Puja and some lovely bhajans devotees offered individual respects, and this process kept on going till lunch time.

Later all the disciples and devotees were offered prasad in the form of a Bhandara. Many of them saw the new dining & terrace hall for the first time. The devotees took turn in serving all the devotees. With the kitchen also upstairs it was convenient. The number of devotees out numbered the planning of kitchen department, which is always considered to be a great sign, but they took the challenge boldly and managed to feed all.

Singing the glories of their Guru they kept the ambiance charged and busy. Ashram is the place of their own Guru, who is seen to be mother, father, relatives, friend etc all combined into one. So aware of this special relationship they sang, served and also enjoyed the prasad.

Vedanta Sandesh - Aug 2011

July’11 VM / VA Programs

Vedanta Mission / Ashram Programs

Tattva Bodha Study Course, Indore: From 16th July started a unique first ever Tattva Bodha Study Course.

It was a fortnight long course in which there was only one text - Tattva Bodha, a nice, simple text of Vedanta giving an overview of the entire subject matter and fundamentals of Vedanta.

Initial registration were more than the number of people who finally came over for the course. So the select few, whom as though God had selected made Vedanta Ashram their home. This course was not only unique because it was focussed on one text, making it an intensive course, but there was sanskrit study too, of the text they were studying. Being the month of Savan, we decided for teaching the chanting of Shiv Mahimna Stotram, both of which were appreciated by all. While Poojya Guruji took two classes of Tattva Bodha per day, P.Swamini Amitanandaji handled the sanskrit & chanting part.

Tattva Bodha Course concludes with Bhajans: Tattva Bodha Study Course had some other specialities too. Devotees decided to handle the kitchen also themselves, so in turn everyone made different delicacies. This opportunity to do sewa is always highly recommended and also enjoined to bring a relaxation and proximity in the students with their teachers. This facilitates transparency too. WIth the blessings of God, most of the people were expert Chefs, who not only had experience but also love for cooking.

The Course concluded on 30th July, and on the concluding day we had a lovely Bhajan Session. Almost everyone sang, and these bhajans have been uploaded on the net on our VM News Blog too. During the Savan month special puja of Shivji were also performed. There were in all 28 discourses on Tattva Bodha and all have been uploaded for other devotees.

Birthday Celebration at Ashram: While the message of Vedanta is that we are basically the unborn eternal Brahman itself, yet this does not undermine the importance of human body & life, because it is only in this human life, that we get a chance to pursue this divine knowledge of Self with all the freedom. It is said that even devatas crave for human life, because of this unique potential of Brahma Gyana. Thus Poojya Guruji encourages celebration of ones ‘birth’ day, which really speaking is the day when we were blessed with this unique human body. Awareness of its uniqueness is extremely necessary to make the best of its potential.

We had Dr Kumud Tewary for Guru Poornima, and her birthday happened to fall during her visit, so everyone celebrated it in child-like fashion, thanking God, parents & guru for this amazing life & opportunity.

Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/ Page # 13

The Incarnation Of God

yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya tadatmanam srjamy aham Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself. paritranaya sadhunam vinasaya ca duskrtam dharma-samsthapanarthaya sambhavami yuge yuge In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

Vedanta Sandesh - Aug 2011

Forthcoming Programs

Gita Talks, Reading Hindu Temple, UK: A pravachan of Poojya Swamini Samatanandaji has been organized at Hindu Temple at Reading on 2nd Aug. The temple committee has kindly arranged the prog even as the temple is still undergoing a major renovation.

Gita Gyana Yagna, Loughborough: A Satsang will be organized at the Gita Bhawan at Loughborough on 7rd Aug by Poojya Swamini Samatanandaji. The subject matters of the discourse will be a shloka from Bhagwad Gita.

Satsang, Laxminarayan Mandir, Bradford: Laxminarayan Mandir at Bradford is one of the temples in UK which is not only very nicely made, but even the pujas are offered very nicely. They always make their premises available for the satsang of VM Mahatmas. A satsang of Poojya Swamini Samatanandaji is being organized there on 7th Aug.

Sri Krishna Janmashtami, Indore: Sri Krishna Janmashtami will be celebrated at Vedanta Ashram on the 22nd of Aug. As earlier, the programs will start late in the evening and will continue late till the night, when at sharp 12 the Janma of Bhagwan will be celebrated.

Tattva Bodha Camp, Indore: Right after Janmashtami, from 23rd Aug, there will be the second 15 days Tattva Bodha Camp. This camp has been designed for devotees who wish to take up systematic study of Vedanta. T.Bodha is the first text which a student of Vedanta should study, because it gives definitions & an overview.

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Hari om !

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

International Vedanta Mission News Blog: http://vmissionews.blogspot.com/

Checkout the new ‘Gita Section’ of VMission Web Site at: http://www.vmission.org.in/vedanta/shastras/gita/index.htm

This is a Net Publication of the International Vedanta Mission

Om Tat Sat