Monthly eMagazine of the International Vedanta Mission Year 16
In This Issue
Atma Bodha - Shloka-26
Yogi, Bhakta & Vedantin
Symbolism of Shivji
Mission / Ashram Progs
From Poojya Guruji
Spreading Love & Light
Monthly eMagazine of the International Vedanta Mission Sharing the message of Vedanta and Sanatan Dharma
Jan 2011 On the Net since 1995
Poojya Guruji Sri Swami Atmanandaji
The earth has completed one more parikrama of sun, our surya devata, and thus we celebrate the advent of yet another year. Time outside is a natural phenomenon - the day & night, the seasons etc, and they constitute the different units of time. The world outside keeps changing, continously, and we identify and celebrate some such landmarks - the beginning of yet another circumbulation of the sun by our blue planet. So New Year is a matter of observation of this fact of nature. It is also a fact that our lives are given to us for a particular numbers of such mega circumbulations. The body is continously changing and growing old, and will one day perish like anything else, so we need to make the best of the time given to us. Advent of every new year thus also becomes an occasion for us to re-evaluate our convictions and direction. We also need to thank one & all for all their help, cooperation and love. Let us not take anything or anyone for granted, and express our heartfelt gratitude to one & all, including the whole nature and also its omniscient master, for all the big & small things. So on personal count New Year day is an occasion of thanksgiving and introspection.
Vedanta Ashram E/2948-50, Sudama Nagar Indore-452 009, India
We also need to wish & pray for the well-being of all. Love all, care for all, serve all. Pray & wish for others as sincerely and deeply as you do for yourself, for everyone is a part of you and your world. Such wishes exude love & well-being and it is love alone which makes the world a beautiful place to live in. However, let our prayers & wishes not become mechanical, ritualistic & thoughtless. If we really wish for the well-being of all, then let us understand that true love & joy are possible only when we deeply understand the truth of ego. Ego is our individuality, it is how we manifest in this world. Every individual is limited and also perishable, and taking this individuality as our real self is the ‘real cause’ of the deep rooted sense of lack within and the subsequent expectations & sorrows. No one can keep identifying with the source of sorrow and continue wishing for lasting happiness. Manifest is just one wave in the oceon of unmanifest - the real you. Self-knowledge awakes you to that, and thus helps us come out of this ever-thirsty choking shell of ego. Those who have awakened to the truth of their self are the real wise ones, and they are effortlessly happy & fulfilled. There is no point in wishing happiness for them, we rather take their blessings and guidance to awake to the truth of our self. So be sensitive to the truth & blessing of manifest, but never let this obstruct you to awake to the truth & beauty of its very source, the unmanifest. Aim for such a holistic knowledge in this year, the truth of both the manifest & the unmanifest, and then ‘being that one, infinite bliss’, effortlessly exude love for one & all. Love & om,
Atma Bodha - Shloka 26 Vedanta Section
Arrogation of Doership is Delusory In the previous sloka the Acharya explained that the Atman being of the nature of light and that there is nothing that is unknown to the this self-luminous light, how then arises the notion of ‘I know’ and the like. This was explained that with the blending of the Sat Chit aspect of the Atman with the function of the intellect notions like ‘I know etc’ arise. Although the blending of the enlivening aspect of the Atman with the intellect making it come alive is not a problem but imposing the doership on the jeeva and seeing it as real is the problem. Such misapprehension must be overcome with right discrimination between the Real and the Unreal. The blending of the Sat chit aspect of the Atman with the intellect is further explained in the following sloka.
26 Atmanah vikriya nasti budherbodho na jatvapi Jivah sarvamalam gyatva gyata drishteti muhyati Atmanah: In the Atma; vikriya: modification; nasti: has not; buddher: to the intellect; bodho: understanding; na jatvapi: never at anytime; Jivah: jiva; sarvam: all; gyatva: having understood; gyata: knower; drishteti: seer; alam muhyati: becomes extremely deluded. There is no modification in the Atma, and there is no knowledge itself in the (inert instruments like) intellect either. It is the Jiva (a product of the identification of these two), taking itself to be the truth, deludes itself by imposing the doership, knowership on itself.
Atmanah vikriya nasti: The Atman is not the doer of any actions neither does it deligate actions. This thought has been explained in the previous slokas. The Acharya
further goes on to explain this principle in the following sloka. The Atman is the life principle that enlivens everything and it is the substratum for all the awareness of the world outside and of the Self. It is the blissfull nature of the Atman that expresses as our joy as we interact in and through various life experiences. Yet the beauty of this divine substratum is that it blesses all the worlds with its life principle and yet it is untouched by any sense of doership. This is because its very nature is consciousness and bliss. The subtle body i.e. the mind and the intellect have the pottential to reflect this life principle and so Vedanta Sandesh - Jan 2011
the moment it comes into the presence of this divine life principle it gets activated with life energy, without any efforts or sense of doership by the substratum, the Atman. Just as heat is the nature of fire, anything that comes in contact with fire gets hot, without any resolve or show of any sense of doership on the part of fire. The fire does not make any resolve that now I am going to heat this or I’m not going to heat this. It revels in its nature and anything that comes in contact with fire gets hot. So too the Atman gives existences to everything that is, it enlivens it and yet does not have any burden of doing it. It revels in its glory of light and bliss. ‘Svabhavastu pravartate’. ‘ In the Gita Lord Krishna says ‘Tasya kartaramapi mam viddhi akartaramavyayam’ i.e. Know me to be the creator of this entire creation
and yet know me to be eternal and free of any sense of doership in this creation. Buddherbodho Na Jatvapi: The scripture points out that the Atman is not the doer of anything nor does it go through any modifications born out of doership and it also verily explains that the Intellect being made up of inert matter is not potent by itself to bring about any knowledge or awareness of something. The subtle body independantly does not have the power of bringing about knowledge. Just as a bulb is not capable of lighting up until it is blessed by the power of electricity behind it. So too the Mind and intellect independantly cannot percieve the world of objects or respond to it. The blessing of the Subtle body is that since it is made up Sattva Guna it has the pottential to reflect the consciousness of the Atman. We often see children play with mirrors flashing about the rays of the sun. A mirror has the property to reflect the light of the sun and therefore when we direct the mirror facing the sunlight the mirror flashes an intense flash of light. The Antahkaran or the Subtle body too reflects the light of the Atman which is the Reflected consciousnes. Jeevah Sarvamalam Gyatva: This reflected consciousness is where the thought ‘I am’ is born. What we experience as the ‘I’ today is the Reflected consciousness, and this alone is the ‘Jeeva’. The Jeeva is neither pure consciousness nor does it come into the category of inert matter. It is an imaginary entity born when the Self is not aware of its true nature. When the ‘I’ the sense of individuality at the level of the reflected consciousness identi-
fies with the sense organs, the mind, the intellect, which are limited in nature, it comes to see its ownself too as a limited being. And thus starts an endless journey of enjoyership and doership. Gyata Drishteti Muhyati: It is the Jiva which sees itself as a limited being and is constantly on a hunt to get satisfaction from various worldly experiences. It is the Jiva which experiences joy, sorrow, success failure, pleasure pain, life, death etc. This individual entity, the Jiva comes to see itself as the Knower, the Seer, the experiencer. The root cause of all this suffering is ignorance alone and misapprehension of seeing oneself as a limited being. A person of knowledge knows his own reality as that substratum wherein all this play of creation and distruction is going on. He comes to see this entire play as a dream which does not have any reality. Infact a person of knowledge is the one who has shifted his focus from the dream like world to the subjective Self in whose mind the entire play is taking place. He has dared to question the dreamer and his conviction and come to see the reality of it. Thus coming to see that the Self is beyond all these wave like experiences which come and go. That which is constant is the eternal Self. Having once realised this truth of the Self as limitless, contented life principle, its search as a seeker and the thirst for ego satisfaction as the doer and enjoyer ends. Then the entire play of the world and the beautiful instruments of the body, mind and intellect also become a blessing to enjoy the show of God. Just like the sun is not affected revealing anything that comes in front, be it a valley of flowers or a cell of a prisoner. It revels joyfully in its own glory of luminosity.
Esha sarveshu bhuteshu gudhotma na prakashate; Drishyate tvagraya buddhya sukshmaya sukskma-darshibhih. (Kathopanishad-1-3) This Atman is hidden in all beings and does not shine forth, but is seen by subtle Seers through sharp and subtle intellect. Page # 5
Rescue at Sea Years ago, in a small fishing village in Holland, a young boy taught the world about the rewards of unselfish service. Because the entire village revolved around the fishing industry, a volunteer rescue team was needed in So there are cases of emergency. One night the winds raged, the clouds burst and a gale two things: oneforce is storm capsized a fishing boat at sea. Stranded and in trouble, the crew sent out the S.O.S. The captain of the rescue rowboat team sounded the changing and alarm the and the villagers assembled in the town square overlooking the bay. While the team launched their rowboat and fought their way through the wild other is changeless, waves, the villagers waited restlessly on the beach, holding lanterns to light namely the mind and the way back.An hour later, the rescue boat reappeared through the fog and the cheering villagers ran to greet them. Falling exhausted on the sand, the I, its witness. See the volunteers reported that the rescue boat could not hold any more passengers nature of each as itand is, they had to leave one man behind. Even one more passenger would have surely capsized the rescue boat and all would have been lost. neither trying to stop Frantically, the captain called for another volunteer team to go after the change of the thelone survivor. Sixteen-year-old Hans stepped forward. His mother grabbed his arm, pleading, "Please don’t go. Your father died in a shipwreck 10 years changing entity, ago norand your older brother, Paul, has been lost at sea for three weeks. Hans, you are all I have left." trying to change the Hans replied, "Mother, I have to go. What if everyone said, ‘I can’t go, let someone else do it?’ Mother, this time I have to do my duty. When the call changeless. for service comes, we all need to take our turn and do our part." Hans kissed his mother, joined the team and disappeared into the night. - Poojya Guruji Another hour passed, which seemed to Hans’ mother like an eternity. Finally, the rescue boat darted through the fog with Hans standing up in the bow. Cupping his hands, the captain called, "Did you find the lost man?" Barely able to contain himself, Hans excitedly yelled back, "Yes, we found him. Tell my mother it’s my older brother, Paul!"
Vedanta Sandesh - Jan 2011
Letter of the Month
Yogi, Bhakta & Vedantin Hari om Mark, Q: What would be the difference between a Yogi, a Bhakta and a Vedantin in their types of natures and characteristic paths?
Knowledge is all about being aware of the truth of what is, while Yoga and Bhakti aim to change the mind for the better, so technically they fall in the category of karma, working to change something. For knowledge even a sankalpa to change anything is an impediment, because then our priorities change from knowing what is to working for what should be. - Poojya Guruji
Ans: I am sure you will get your answers if we just bring to our mind the objectives for which a Yogi, Bhakta or a Vedantin work for. Yogi is one who strives to perfect his equanimity of mind - the capacity to retain thoughtfulness under all circumstances, growing over the habit of reacting, and learning to live deliberately & thoughtfully. This helps us to live as per our convictions, and ultimately brings about a predominantly Sattwic mind; a Bhakta is one who aims to invoke greater love for God, which in effect loosens the intensity of likes & dislikes - which are nothing but misplaced love for the things of the world. Love for God also facilitates predominance of Sattwa Guna by reducing self-centricity; while a Vedantin is one who is not working on any such change, they are karma-sanyasi’s and only work for 'knowledge'; so they aim to just open their eyes - fully, the proverbial third-eye, the ‘gyana-chakshu’, to the truth of everything - whether of oneself or of the world - the dryshta or the dryshya, they delve deep to their very substratum, their atma, the one non-dual truth of all, which provides satta (existence) to one & all. Knowledge is all about being aware of the truth of what is, while Yoga and Bhakti aim to change the mind for the better, so technically the former two fall in the category of karma, working to change / acquire something. For knowledge even a sankalpa to change or acquire anything is an impediment, because then our priorities change from knowing what is to working for what should be. Those who are obsessed with ‘what should be’ shall never ever know the truth, because all their endeavors start with the arrogance of already knowing that which needs to be known, rather than the humility of being ignorant, and the subsequent inquisitiveness. So Yoga & Bhakti can never be the path to Mukti, but are just paths for shuddhi. Love & om Swami Atmananda Page # 7
Symbolism of Lord Shiva
Lord ShivaJ Shiva means the ‘auspicious one’ True auspiciousness is that which liberates us from the endless miseries of bondage and awakens us unto that truth which is liberating from the constant seeking borne of the sense of limitation. In that sense Lord Shiva is truly auspicious. If one looks at the form of Lord Shiva from the worldly point of view then his attire, his ornaments, his vehicle all of them appear scary and rustic. But if one looked at Lord Shiva from the point of view of devotion, austerity, compassion, knowledge, then he alone is the liberating one. Lord Shiva wears a deer in the left upper hand. He has Trident in the right lower arm. with a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He has fire and Damaru and Malu or a kind of weapon. He wears five serpents as ornaments. He wears a garland of skulls. He is pressing with His feet the demon Muyalaka, a dwarf holding a cobra. He faces south. Panchakshara itself is His body. Let us see the symbolic meanings of some of the significant features of lord Shiva. Third Eye: Shiva is depicted with a third eye, which is the eye of wisdom. Lord Shiva revels in his state of knowledge. Not only does he revel but he is also the bestower of knowledge as the Adi Guru i.e. the first Guru in the creation as Lord Dakshinamurty. He carries the Gyan ganga in the locks of his hair and lets this Ganges of knowledge flow down on the earth to bless and liberate all mankind. Crescent Moon: Shiva bears on his head the crescent moon. Chandrasekhara The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments.The wearing of the crescent moon in His head also indicates that He has controlled the mind perfectly. Ashes: Shiva smears his body with ashes (bhasma). Blue throat: Lord Shiva is also known as ‘Nilakantha’ the one with a blue throat. This shows his compassion for everyone where he did not worry about himself but he drank the poison to save the others. Tiger skin: He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis. Tiger represents lust. His sitting on the tiger’s skin indicates that He has conquered lust. VedantaSandesh Sandesh- -Jan April 2009 Vedanta 2011
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Serpents: Shiva is shown garlanded with a snake. His wearing of serpents on the neck denotes wisdom and eternity. Deer: His holding deer on one hand indicates that He has removed the Chanchalata (tossing) of the mind. Deer jumps from one place to another swiftly. The mind also jumps from one object to another. Trident: Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three santapas, the three types of sorrows, pertaining to the Self, the unseen forces, the objective world. These types of sufferings constantly inspire us to question our understanding of the world and the Self. It also represents the three Gunas— Sattva, Rajas and Tamas. He rules the world through these three Gunas. The Damaru: in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound. Nandi: Nandi, also known as Nandin, is the name of the bull that serves as Shiva's mount. Shiva's association with cattle is reflected in his name Pasupati, or Pashupati Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness. Gana: The Ganas are attendants of Shiva and live in Kailash. They are often referred to as the Boothaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title ganesha or gana-pati, "lord of the ganas". Mount Kailasa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailasa is conceived as resembling a Linga, representing the center of the universe. Residing on kailasha also shows Lord Shiva’s love for nature. Any person who is close to nature is more closer to god, he becomes more sensitive to nature and all other living beings, He is able to see the divinity in one and all. Lord Shiva’s appearance, his attire etc compels us to rethink on our notions of that which is valuable, beautiful and attractive. According to worldy understanding a person who is physically beautiful, well dressed, well mannered, rich famous etc is a successful and good person. Lord Shiva’s form makes us see this fact that more than often our convictions and understandings of life, of the self and of the world are superficial and baseless. One needs to think more deeply about that which is truly valuable and beautiful. Questiong of one’s wrong notions opens the doors to the truth of everything and liberates one from constant suffering in the world.
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Stone Soup Many years ago three soldiers, hungry and weary of battle, came upon a small village. The villagers, suffering a meager harvest and the many years of war, quickly hid what little they had to eat and met the three at the village square, wringing their hands and bemoaning the lack of anything to eat. The soldiers spoke quietly among themselves and the first soldier then turned to the village elders. "Your tired fields have left you nothing to share, so we will share what little we have: the secret of how to make soup from stones." Naturally the villagers were intrigued and soon a fire was put to the town's greatest kettle as the soldiers dropped in three smooth stones. "Now this will be a fine soup", said the second soldier; "but a pinch of salt and some parsley would make it wonderful!" Up jumped a villager, crying "What luck! I've just remembered where some's been left!" And off she ran, returning with an apronful of parsley and a turnip. As the kettle boiled on, the memory of the village improved: soon barley, carrots, beef and cream had found their way into the great pot. They ate and danced and sang well into the night, refreshed by the feast and their new-found friends. In the morning the three soldiers awoke to find the entire village standing before them. At their feet lay a satchel of the village's best breads and cheese. "You have given us the greatest of gifts: the secret of how to make soup from stones", said an elder, "and we shall never forget." The third soldier turned to the crowd, and said: "There is no secret, but this is certain: it is only by sharing that we may make a feast". And off the soldiers wandered, down the road.
Vedanta Sandesh - Jan 2011
Stories from Purana’s n o p e u .. c n . O e m a ti
Bhagwan Dakshinamurthy Once upon a time, the Lord responsible for creation, Lord Brahma, lost interest in the work of creation and thought of taking a life of ascetism. So thinking, he created Sanaka, Sanatkumara, Sanandana and Sanatsujata, with the intention to hand over his job of creating life to them. In due course they grew up and mastered all branches of knowledge. At this juncture, Brahma decided to hand over his job to his four sons and retire to austerities. Sage Narada came to know of His father’s intentions. However knowing that his brothers the Sanakadi Munis were full of dispassion and were fit for being initiated into Brahmavidya or the supreme knowledge of the self, he warned them about their father’s intentions beforehand. On hearing these words from Narada, the four brothers who had no intentions to follow the path of action and abandoned home in search of a Guru, without informing their father. The four brothers proceeded to Vaikuntha, the abode of Lord Vishnu where they observed Lord Vishnu with his consort Lakshmi who was massaging his legs. At this sight, the four brothers thought, “How can this family man bound by the intimate glance of his consort render us any help in learning the supreme knowledge. Look at the splendour of this palace and this city! This is enough. Let us seek the help of Lord Siva”. So saying they proceeded in the direction of Mount Kailasa. Lord Siva who was at Kailasa along with his family, knew about their approcaching him and understood their plight. He was sure that they would be disappointed on seeing Him with a family and so taking pity on them, He decided to imart the sublime spiritual knowledge to them. The Lord of infinite compassion left Kailasa and retired assuming the form of a youth seated in Chinmudra under a banyan tree (Vata Vruksha) on the northern banks of Lake Manasarovara. When the Sanakadi Munis were on their way, the beheld the young Dakshinaamurthy, they were at once attracted to him and understood that He alone was the true Sadguru. They approached him, circumambulated Him three times and prostrated to Him in a manner that befitted a disciple master relation. Then settling at His feet, they began to ask shrewd and pertinent questions about the nature of reality and the means of attaining it. Because of the great compassion and fatherly Love (vatsalya) which He felt for His aged disciples, the primodial master was overjoyed to see their earnestnesss, wisdom and maturity and gave apt replies to their questions. But as he answered each consecutive question, further doubts arose in their minds and they asked further questions. Thus this questioning and answering continued for one whole year. Finally, Sri Dakshinamurti understood that if he continued answering their questions, further doubts would arise in the minds of His disciples and their ignorance (ajñana) would never end. Therefore, supressing even the feeling of compassion and fatherly love which was welling up within Him, He merged himself into the Supreme silence, the state of samadhi. Owing to the great maturity which had further ripened owing to their association with Sri Dakshinamurti their master, they too automatically merged into the supreme silence as soon as their master assumed Silence, the true state of the self and all their doubts were cleared.
Vedanta Sandesh - April 2009
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Decâ€™10 VM / VA Programs
Vedanta Mission / Ashram Programs
Birthday of Poojya Guruji, Indore: Birthdaay of Poojya Guruji Sri Swami Atmanandaji was celebrated on 15th and 17th Dec. Poojya Guruji wished that as the Gita Jayanti is just two days away, then we celebrate Gita Jayanti as his jayanti also. However, on 15th the Balvihar kids and ashramites still got together to offer thir respects and express their wishes. Balvihar children sang bhajans and chanted shlokas after the evening aarti, and sweets are distributed to all. On 17th, the Gita Jayanti day, devotees gathered at the ashram for Akhand Chanting of Bhagwad Gita. Complete chanting of Gita is done twice at the Ashram, on Janmashtami and on Gita Jayanti day. This is the day when Bhagwan Sri Krishna gave this immortal discourse to Arjuna. Later there was a Bhandara for all the guests.
Gita Jayanti Celebrations, Vedanta Ashram, Indore: On the Mokshada Ekadashi day, the day when Bhagwan Sri Krishna gave this amazing discourse to Arjuna, the Hindus all over the world celebrate this occasion with great devotion & respect. Bhagwan Sankaracharya while commenting on Gita says that this unique text comprises of the entire message of Vedas - Sarva-vedartha. Gita starts with the incapacity of Arjuna to discern what exactly is Dharma under a particular circumstance, and as this indecisiveness is highly suffocating and debilitating he requested Lord Krishna to tell him what is dharma, and how to know exactly what it is. Anyone who can discern dharma opens the gates for the fulfillment of all the purusharthas of life, so Bhagwan Krishna reveals how to discern Dharma - that which is truly right. Celebration of this day helps people to bring to their mind this imp message.
Gita Discourse at Gita Bhavan, Indore: The city of Indore has become famous for celebrating Gita Jayanti in a grand way every year. It becomes like a small Kumbh, where Mahatmas from all over the country, of different sects, are invited to enlighten people about this great text & its messsage. The initiative of this celebration goes to Gita Bhavan. This year Poojya Guruji was specially invited to talk on Gita there also. Addressing thousands of devotees who had gathered there, he talked about the essence of first chapter, viz. the exact problem of Arjuna. He said that discernment of Dharma is of great importance & significance, and we need to get this capacity by studying and assimilating the message of Gita. All the Trustees of Gita Bhavan met Poojya Guruji and requested him to keep blessing the devotees of the place with his talks in future also.
Vedanta Sandesh - Jan 2011
Decâ€™10 VM / VA Programs
Vedanta Mission / Ashram Programs
Gita Jayanti Celebrations, Agrasen Dham, Indore: Agrasen Dham, which is commonly known as Futi Kothi, has been celebrating Gita Jayanti every year for the last 13 years. Poojya Guruji inaugurated the mega celebrations earlier on 14th Dec., and all the Ashram Mahatmas are invited to give their talks there during the week long celebrations. On one of the days Poojya Swamini Amitanandaji gave her discourse on the topic of Yagna Bhava. Yagna Bhava is an example for revealing the secrets and different aspects of Nishkama Karma. It is the selfless karma alone which truly purifies the mind. To the extent a particular sadhana has this component to that extent it purifies the mind. Purification of the mind basically implies to have a non-reacting, equanimous mind which can analyse every situation very objectively.
Gita Jayanti Celebrations, Agrasen Dham, Indore: Poojya Swamini Samatanandaji and P. Swamini Poornanandaji also shared their views with the people in the mega celebrations at Asgrasen Dham. P. Swamini Samatanandaji talked about Samatvam or Equanimity. She said that capacity to retain balance under all good & bad situations alone is the very heart of all Yoga practices. Life will always present good & bad situations to us, that is how the world is made, and instead of complaining and reacting we should rather see these ups & downs as occasions to test the capacity of balance and also our nishtha in dharma. P. Swamini Poornanandaji based her talk on a lovely bhajan based on Bhagwad Gita. She first sang few lines and then talked on the beautiful message of Gita, and impressed the devotees about the profound glory & Mahima of this immortal treatise.
Ashram Constructions, Indore: Pooojya Guruji decided to cover up the open terraces of the ashram with profile iron sheets, so as to make all-weather Satsang Hall, Dining Hall and a Kitchen work area on the second floor. WIth the help of donations offered generously by the devotees the work started after Poojya Guruji came back from Mumbai. The target of the completion of the entire project is 20th of Jan, after which cleaning work willl start for the Sadhana Camp beginning at the ashram on 21st Jan. The idea of the dining will be covered with fabricated pipes and multi-walled Polycarbonate sheets. God-willing this year we shall use the new facilities during the camp itself. Quotations for installing a lift have also been called and by summer this year ashram will also have a lift for all our old / handicapped devotees. Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/ Page # 13
Quotes All change is not growth, as all movement is not forward. Ellen Glasgow We must die to one life before we can enter another. Anatole france Change before you have to. Jack Welch If there is anything that we wish to change in the child, we should first examine it and see whether it is not something that could better be changed in ourselves. -Carl Jung If you're in a bad situation, don't worry it'll change. If you're in a good situation, don't worry it'll change. John A. Simone, Sr. The only way to make sense out of change is to plunge into it, move with it, and join the dance. Alan Watts You must be the change you wish to see in the world. Mohandas Gandhi You must welcome change as the rule but not as your ruler. Denis Waitley If we don't change, we don't grow. If we don't grow, we aren't really living. Gail Sheehy
Vedanta Sandesh - Jan 2011
Sadhana Camp, Indore: A five days Sadhana Camp is being organized at Vedanta Ashram, Indore from 22nd Jan to 26th Jan 2011. The devotees will reach Ashram on 21st evening andd leave on 27th morning. The subject matter of the discourses will be Laghu-Vakya Vritti, and Gita Chapter 8. A visit to some nearby place will also be organized.
Outing during the Camp, Indore: During the five days camp, a short trip to Maheshwar is being planned. Maheshwar is a small town on the banks of Narmadaji where Maharani Ahilyabai Holkar finally shifted to. It has old palaces, temples and ghats.
Gita Gyana Yagna, Lucknow: A Gita Gyana Yagna will be organized at Hari om Mandir, Lucknow a week before Holi, which is on 19th March. The subject matters of the discourse series will be announced later.
Mahashivratri Camp, Indore: A three days Mahashivratri Camp will be organized at the Vedanta Ashram from 28th Feb to 2nd Mar. The subject matters of the discourse series will be announced later.
Mahashivratri Celebrations 2011: Mahashivratri will be celebrated at Vedanta Ashram, Indore on 3rd March 2011.
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Hari om !
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Om Tat Sat
Jan 2011 issue of Vedanta Sandesh, the English monthly eMagazine of Vedanta Mission, containing inspiring and enlightening articles, snippet...