Vedanta Sandesh - June 2011

Monthly eMagazine of the International Vedanta Mission Year 16

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Issue 12

In This Issue

1.

Vedanta Section:

Atma Bodha - Shloka-31

2.

Letter Section:

Thoughts & Knowledge

3.

Devata Section:

Trinity

4.

Katha Section:

Tenth Missing Boy

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

June 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

More important than the question of ‘How to be liberated’, is the appreciation of ‘What is bondage?’. Most often various sincere spiritual seekers take their bondage to be granted and jump on to the bandwagon of some sadhana. Such simpletons do experience a sense of lack & insufficiency and decide that they need to do something to go beyond this choking experience. The bondage is taken as real, at its face value, without any deeper deliberations, and thereafter the focus is on its effacement & trancendence. They logically conclude that if change is there, then there has to be a changeless one, if pain is there, then there has to be a realm of existence which is devoid of all pain & suffering.

Their inferences are backed up by some thinkers & books too, and thus validated by these so called authorities they sincerely take up this so called spiritual journey. But alas such a journey too appears to be as endless as their seeking in the world outside. This is all a mind-game, and they continue to live in the limits & boundaries of their mind inspite of all the so called occasional divine experiences & progress. The ego continues to reign supreme.

Our spiritual endeavors can become an endless mind-game if our goals are projections based the opposite of ‘what is’. Such goals are basically a reaction to the present sufferings, because in the first place itself their present bondage & sufferings are basically a product of ignorance, and thus not really there. So ignorance sustains bondage, and bondage projects a utopian goal, and then such people start their sadhanas. Most often these goals are already ‘known’ and their achivements are basically recognition of something already known. Such people continue to live within the domain of thoughts & mind, and not only the seeker but his achievements too continue. They can & do experience various things, and thus the experiencer as such continues to exist, and so does their samsara. Vedanta thunders that bondage is basically ‘ignorance’ of the truth, and thus we just need deep & clear knowledge of ‘how the seeker’ has come about. No karma ever helps us attain Moksha, rather there has to be a deep realization of the limitation of karma, and the subsequent dropping of all such efforts. There has to be value of knowledge of the Self. Rather than taking any limitations to be real, we need to appreciate them first-hand, directly & deeply. There is no sadhan & sadhya here on the so called path of SelfRealization. It is just deep understanding of the thinker & his conditionings.

When the unreal is seen as unreal, then it just drops, that alone is real negation. When all the adhyaropa on Atma drops, then we are no more any karta or bhokta; and when the very Jiva is not there, there is no separate Brahman to be attained. There is egoless, effortless silence; a state which is truely natural, yet was hirtherto unknown, something new, without any limits. That alone is the uncreated, timeless one - nameless, limitless, unfragmented. That the Upanishad reveal as Brahman, and we all are that alone.

Love & om,

Swami Atmananda

Atma Bodha - Shloka 31 Vedanta Section

Atma is unlike any ‘seen’ thing In the previous sloka the Acharya unfolded that Jiva and Ishwara are basically one. The difference perceived is only at the level of the manifestation. Basically Jiva and Ishwara are both the one Reality, Brahman, which is of the nature of Satchitananda. The realisation of the Self as Brahman is a very tricky path as the Self is not objectifiable. Yet it is the beauty of the scriptures that the right knowledge of the Self is brought about. The previous sloka revealed that this knowledge of the Self or the unity between the jiva and Ishwara can be realised by the process of negation prescribed in the Great Statements or the Mahavakyas given by the scriptures. Now the following sloka reveals how one can go about this process of negation by seeing the Self as seperate from all that is objectifiable.

31 Avidyakam shariraadi drishyam budbudavatksharam Etadvilakshanam vidyataham brahmeti nirmalam Avidyakam shariraadi: The body and its like upto to the causal body; drishyam: perceivable objects; budbudavat: like bubbles; ksharam: perishable; Etad: Of these; vilakshanam:seperate; vidyat: know; aham: I am; brahmeti: Brahman; nirmalam: Pure .

The body, etc., up to the “Causal Body” which are perceivable or objectifiabe, are as perishable as bubbles. Realise through discrimination that I am the ‘Pure Brahman’ ever completely separate from all these.

Avidyakam shariraadi drishyam: The manifestation of the individual is seen at three levels of the body, the gross body, the subtle body and the causal body which is ignorance and the cause of the gross and subtle bodies. The gross body and the subtle body comprising of all the sense organs, the organs of action, the pranas and the mind and intellect are enlivened by the light of consciousness, without which they would only be dead matter. All the experiences gained by the sense organs, the mind and intellect and all the responses given towards the world outside are empowered by this source of existence and light. Consciousness reflected through these channels of the BMI, bring into existence, an experiencer of various sensations, of happiness and sorrow, of ignorance and knowledge. They are not only blessed with life and actiVedanta Sandesh - June 2011

vated by consciousness but this consciousness which reflects as the Self is like a king for whom all the sense organs and the mind seem to be serving to please the king through the various experiences of the objective world. The Acharya goes on to explain over here that the individual manifestations from the gross body to the causal body come into the realm of that which can be ‘seen’ or ‘objectified’.

There are some fundamental truths of anything that can be seen or can be objectified. Firstly it means that anything that can be objectified must be seperate from the subject to be objectified. Secondly anything that can be objectified is always inert. It implies its dependancy on another source of light for its existence and enlightenment. Finally anything that is objectified does not have any real existence.

It is like a dream world which as though appears to

be there now but did not have any existence in the past and will not be there in the future.

Hence our gross and subtle body and the jiva born of ignorance all do not have any Real existence. There is a Truth which is beyond the existence of these manifestaions.

Budbudavatksharam: The Acharya further goes on to establish the illusionary existence of the objective world and the three bodies. Acharya Shankara says that the gross, subtle and causal bodies are not only constantly changing but are ephimeral like bubbles formed in water. The life of a bubble is extremely momentary.

We can see the gross body constantly changing and modifying from birth onwards and finally leading to death. The subtle body i.e. the mind and intellect with its emotions, mental attributes and convictions also keep on changing. What we are today we may not be the same person tomorow. What I am in this birth I may not be the same kind in my next birth.

Moreover if one were to analyse the manifestation of these bodies in the waking, dream and deep sleep states one comes to know of such an impermanent and changing nature of these bodies.

The gross body which is subject to various experiences in the waking state is displaced by the dream state and the dream state is displaced by the deep sleep state. The subtle body is also absent in the deep sleep state and present only in waking and dream state and hence is also impermanent. The causal body which is but ignorance is also impermanent and illusory. When a person awakens into the Reality of the Self and comes to see the Self as a divine eternal entity, the causal body also ceases to exist. Hence, these are but objects of experience; while the witness to all these experiences, which can never be the experienced object, is the Self which is always distinct and eternal.

Etadvilakshanam vidyat: The Acharya reveals know thy self-the Atman, to be distinct from all these bodies which can be ‘seen’ as seperate from the self. As it has been discussed in the previous slokas that the scriptures reveal the Atman by the process of negating all that is the Anatman(the non-self). Here too we can see the Atman as ‘vilakshan’ seperate from the non-self

by doing the discrimination between the Seer and the Seen. The Seer is always seperate from the seen.

He is the witness to all that can be objectified. Let us see how the Atman is the witness and beyond all the bodies. First of all we identify with the gross body as myself as the ‘I’ but the gross body can be objectified. I say this is my body, I can see my legs my hands, I say my body is fat, thin tall & short. So I am the witness of the gross body, hence I am not this physical body. I am also a witness to the various emotions and desires of the mind. I can see my mind is happy or sad, i can see the desires of the mind. I can objectify my eyes, ears, my pranas. Likewise the intellect too. I am a witness of all the knowledge and the ignorance of the intellect and so I am not the intellect either. The gross body and the subtle body are born due to ignorance which is the causal body, I am also aware of my ignorance of the self and therefore I aim to overcome this ignorance. Since ignorance can be objectified and brought to an end it is also not my real self. I am a witness to it. In this manner by discriminating between the seer and the seen we negate all that is the non-self and what remains is the witness, the Self which is beyond all the bodies which can be objectified and which are constantly undergoing change, decay and death. The Self the Seer is the one spirit which does not undergo any modifications, decay or death. It is ever present in all its glory. As the Acharya further goes on to say that I am that Brahman which is pure and immaculate.

Ahambrahmeti nirmalam: By the process of negation and knowing the true nature of the Self one comes to realise that I am the pure and immaculate Brahman, the one who is untainted by birth and death, untouched by the various physical, mental and intellectual modifications.

We may experience a lot of impurities and changes in our physical bodies, in our mind and its attitudes, our understanding of the world and the self may be false but inspite of these things the fact is that the Real Self is totally unaffected by these good or bad qualities. Infact the biggest impurity i.e. the ignorance of the self too does not contaminate the Atman. However much we are entangled in ignorance and its consequent samsara there is a possibility for everyone to awaken in to the divine state of the Self because it is totally untouched. This is the message of the Upanishads.

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The Precious Stone A wise woman who was traveling in the mountains found a very unique and precious stone in a small river. The next day she met another traveller who was hungry, and the wise woman opened her pack to share her food. The hungry traveler saw the special stone in the wise woman's bag, appreciated it, and asked the wise woman to give it to him. The wise woman did so without hesitation. The traveler left, rejoicing in his good luck. He knew the stone was worth enough to live peacefully for the rest of his life. But a few days later he came back, searching for the wise woman. When he found her, he returned the stone and said, I have been thinking. I know how valuable this stone is, but I give it back to you in the hope that you can give me something much more precious. If you can, give me what you have within you that enabled you to give me the stone.

Vedanta Sandesh - June 2011

Letter of the Month

Thoughts & Knowledge Hari om A.., Your mail is a good sample of your organized and scientific mind.

Knowledge is all about being aware of the truth of When bywhat the is, while Yoga and deep knowledge of Bhakti aim to all these projections change the mind for we drop all these the better, so imaginations & technically they fall thoughts, then that in the category of karma, is working which not toa change something. product of mind For knowledge alone remainseven a sankalpa to effortlessly. We may change anything is start with noble an impediment, thoughts, but our real because then knowledge is that priorities change fromwhich knowing what alone helps us is to working for negate all thoughts. what should Guruji be.

- Poojya - Poojya Guruji

Well, for Mukti, we certainly need to appreciate Gita & Upanishads, but technically speaking we don’t ‘feed’ the mind with new thoughts, it is rather their ‘knowledge’ which matters, because of which finally all thoughts drop, and we appreciate the essence of the very thinker.

Thoughts do have a role, but they are basically like a spoon to feed the food, which is knowledge in this case, and the moment knowledge is there, thoughts have served their purpose and thus are not needed any more. Thoughts are deliberate efforts to bring about or retain the awareness of something, while knowledge is an appreciated and assimilated awareness which now doesn’t need any conscious effort to retain. Like today you don’t need the thought that ‘I am Mr AB’, because you already know that. So also when we first study Gita etc, then thoughts are there, they help to bring knowledge, then it serves its purpose and is not required thereafter.

Knowledge in the case of Self-Knowledge is basically one of negation.

These pointers help us to drop various superimpositions by realizing the impermanence & ephemerality of all these adhyaropa's. When by the deep knowledge of all these projections we drop all these imaginations & thoughts, then that which is not a product of mind alone remains - effortlessly. We may start with noble thoughts, but real knowledge is that alone which helps us negate all thoughts That is realized directly as our real Self. No words can ever describe it. That is the truth, the timeless. It is only then that the gates of freedom as though open up.

Lots of love & om Swami Atmananda Page # 7

Trinity: Brahma, Vishnu & Mahesh VedantaSandesh Sandesh- -June April2011 2009 Vedanta

Brahma Vishnu & Mahesh are the three Deities in Hinduism known as the Great Trinity. The ‘Trimurti’ is a concept in Hinduism in which the cosmic functions of creation, maintainence and destruction are personified by the forms of Brahma, Vishnu & Mahesh. Actually the Trinity are essentially three different role names of one God. Just as one man is a father for his son, a husband for his wife and a boss at his office, so too as per the roles of creation, maintainence and destruction the One Ishwara is know with these three names.

If one were to look into these three aspects more deeply one comes to see that all these three works creation, sustainance and destruction are all interconnected. The apparent destruction is only a forerunner to all constructions. Destruction of a seed will create a sappling, a sapling dies to give birth to a plant, a plant dies to give birth to a tree and so on. Destruction and creation go hand in hand and all the three aspects are basically the one and the same principle of existence.

Brahma Brahma, the creator, is the first god represented in the Hindu Holy Trinity.

The manifested world of plurality has emerged from the unmanifest Reality. To indicate this Brahma, the creator, is described as being born from the navel (nabhi) of Lord Vishnu(who represents the Eternal reality).

Depicted with four heads, four arms and bearded faces Brahmaji’s hands hold a Kammandalu, a bow or a rosary, sacrificial ladle and the Vedas. The four Vedas are said to have merged from his head. He wears the hide of a black antelope and his vehicle is the Swan.

The creator must necessarily possess the knowledge to create. Without knowledge no creation is possible. Hence Brahma is said to be wedded to the goddess of knowledge, Saraswati.

The four casts of the Hindu dharma are also believed to have originated from Him - the Brahmins from his head, the Kshatriyas from his arms, the Vaishyas from his thighs, and the Shudras from his feet. All the living beings are said to have evolved from him.

Brahmaji seated on the lotus indicates that he is ever rooted to the infinite Reality. A lotus represents the Reality which is the foundation upon which his personality exists.

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Vishnu Vishnu, the preserver of creation, is the second God in the Hindu Holy Trinity. He preserves and maintains the cosmic order.

Traditionally he is described as blue in colour , clothed in yellow, wearing a crown and standing upon the Lotus divine. He has four hands and he hold in them the conch (Shankha), the discus (chakra), the Mace(gada), and the Lotus (Padma). Everyone of these represents a significant symbolism to indicate that Lord Vishnu is none other than the Divine imperishable essence in the midst of all the perishable finite things.

It is Bhagwan Vishnu who manifests himself as an incarnation in the world among mankind at appropriate eras to rid life of its unrighteous elements and establish righteousness. Lord Rama, Lord Krishna, Vaman, Varah etc are the various forms of incarnation Bhagwan Vishnu has taken for the welfare of mankind.

Mahesh Mahesh or Shiv is the third and final God in the Hindu Holy Trinity. He is the God of destruction. New creation can only come about when the old is rung out. In this sense death by itself is a blessing. Seeing the different facets of creation and destruction in life one gets inspired to look for that which is impersihable.

Lord Shiva is not only the destroyer of the objective world but he is also the destroyer of ignorance. 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.

Lord Shiva is a role model for all spiritual seekers of liberation. 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.

The destruction of ignorance is truly more sugnificant than physical destruction of the world. Physical destruction will come about in its natural cycle, but it is the destruction of evil and ignorance which becomes a true blessing.

In this manner the three gods represent the three fundamental powers of nature which are manifest in the world viz. creation, destruction and maintenance.

All three powers are manifest at all times. They are inseparable. Creation and destruction are like two sides of a coin. And maintenance is an integral part of the processes of creation and destruction.

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Giving is big-heartedness A 10 year old boy went to an ice-cream shop and asked the waiter how much a cone costs??

Waiter said: 50 cents The boy started counting how much he had in his purse and then he asked how much a small cup costs?

Waiter said: 40 cents The boy asked for a small cup. He had it, paid bill and left.

When the waiter came to pick the empty cup, he was slightly touched as the boy had left 10 cents as tip for him Try giving something to everyone out of whatever little you have.

Vedanta Sandesh - June 2011

Stories by Sages

on p u e Onc me ... a ti

Vedanta Sandesh - April 2009

The Tenth Missing Boy Ten students studied together and one day all of them had gone to attend a function in the neighbourhood village. They crossed the river by foot when they went, but when they were returning there were flash floods and with great difficulty they managed to reach the shore.

After relaxing on the riverbed for a few moments the leader of the group decided to check if all of them had reached safely and no one was washed away. He began to count, but while counting the others he left himself out. “I see only nine; sure enough we have lost one. Who can it be?” he said “Did you count correctly?” asked another, and did the counting himself. But he too counted only nine. One after the other each of the ten counted only nine, missing himself. “We are only nine” they all agreed, “but who is the missing one?”, they asked themselves. Every effort they made to discover the ‘missing’ individual failed. “Whoever he be that is drowned” said they sentimentally, “we have lost him”. So saying he burst into tears, and the rest of the nine followed suit.

Seeing them weeping on the river bank, a wiseman who was passing by, enquired for the cause. They related what had happened and said that even after counting themselves several times they could find no more than nine. On hearing the story, but seeing all the ten before him, the wise person guessed what had happened. In order to make them know for themselves that they were really ten, that all of them had come safe from the crossing, he told them, “Let each of you count for himself but one after the other serially, one, two, three and so on, while I shall give you each a blow so that all of you may be sure of having been included in the count, and included only once. The tenth ‘missing’ man will then be found.”

Hearing this they rejoiced at the prospect of finding their ‘lost’ comrade and accepted the method suggested by the wayfarer.

While the kind man gave a blow to each of the ten in turn, he that got the blow counted himself aloud. “Ten” said the last man as he got the last blow in his turn. Bewildered they looked at one another, “We are ten” they said with one voice and thanked the wise man for having removed their grief.

From where was the tenth man brought in? Was he ever lost? By knowing that he had been there all the while, did they learn anything new?

The cause of their grief was not the real loss of any one of the ten, it was their own ignorance, rather their mere supposition that one of them was lost – though they could not find who he was – because they counted only nine.

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May’11 VM / VA Programs Gita Gyana Yagna, Dehradun:

Vedanta Mission / Ashram Programs

A Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Dehradun at the residence of Dr PL Bhatia from 7th to 11th May. The subject matters of this five days Hindi language Gyana Yagna were Gita Chapter 2, and Kathopanishad 1-2.

Vedanta Sandesh - June 2011

A study group is usually conducted at this place by Dr Bhatiaji himself, based on the Gita Home Study material of Poojya Swami Dayanandaji, and a dedicated & sincere group of senior citizens enthusiastically looks forward to such personal expositions & interactions. Poojya Swaminiji is now visiting this place from last 3-4 years and a nice rapport has been formed. This time she was hosted by Mehra’s of ONGC, who are also active in various social projects. Both the morning & evening sessions were very enlightening and at times eye-openers too for most of the people.

Gita Gyana Yagna, Mumbai: A Gita Gyana Yagna was organized at BHA A/C Hall at Bandra, Mumbai from 7th to 13th May by Poojya Guruji Sri Swami Atmanandaji. The subject matter of the twin discourse series were: Gita Chapter 4, and Kathopanishad 1-3.

The fourth chapter of Bhagwadgita starts with the glorification of the Yoga revealed by Bhagwan Krishna in the earlier chapter. He says that not only this Yoga is the secret of success of various Rajrishis earlier, but he also gives his own example, and tells that whoever learnt the secret of his karma & janma, and woke to the truth of life and lived a truly blessed life. In this chapter Bhagwan explains the Yagna bhava further and motivates him to apply this in every action. Kathopanishad 1-3 reveals life as a journey, with the famous example of the chariot.

Sri Adi Sankaracharya Jayanti Celebrations, Indore: This year the Adi Sankaracharya Jayanti was on 8th May. On Vaisakh Shukla paksha panchami one of the brighest star of Knowledge was born in Kerala - who later came to be known as Bhagwatpada Sankaracharya. He was one of the finest proponent, writer and teacher of Advaita Vedaanta.

He is also referred to as Bhagwan Bhashyakar by students of Advaita Vedanta. Vedanta Ashram has not only an idol of Bhagwan Bhashyakar consecrated in their Study Hall, but an idol has also been installed on one of entrance gates of Sudama Nagar E-Sector in his memory, which has been aptly named after him. Sankaracharya Gate is now a landmark, as is the Vedanta Ashram too. Every year on this day the Mahatmas & devotees of Vedanta Ashram congregate and a procession visits the gate and offers prayers there. At the Ashram also prayers were offered, there was chanting of stotras, aarti and finally distribution of prasad.

May’11 VM / VA Programs

Vedanta Mission / Ashram Programs

Sankaracharya Jayanti, Mumbai: This year on 8th May there were Jayanti’s of two great Mahatmas.

Bhagwan Sri Adi Sankara, and Brahmaleen Poojya Gurudev Sri Swami Chinmayanandaji. Both of them are highly revered by Poojya Guruji, as such during the Gita Gyana Yagna at Mumbai, a puja was organized at the residence of one of old associate & devotee of Poojya Gurudev, Shashi & Veer Madnani of Hongkong, Poojya Guruji decided to conduct a Paduka Pooja of the original Padukas of his revered teacher himself and the devoted Madnani couple got the privelege of doing the pooja. An elaborate Shodashopachara puja was done with Archana, chanting and bhajans. Various devotees attended the puja program. Before the puja, Madnanis offered light refreshments to all devotees. Poojya Guruji offered respects to both the teachers at the Gyana Yagna also.

Sunderkand Chanting, Indore: On 22nd May, an Akhand Sunderkand Chanting program was organized at Vedanta Ashram from 4.00 PM onwards till the evening Aarti at the Ashram Temple at 7.00 PM. This group keeps offering their sewa of this Akhand Chanting at the Ashram regularly. One of the group leaders, Sh Gulabchand Vyas is a disciple of Poojya Guruji. The beauty of this group is that they come fully prepared for the program, with all the flowers, prasad & books. Everyone is there right on time, and the chanting too is very focussed, unlike various Sunderkand groups who include lot of film sings with orchestra, which all becomes more of a distraction. The chanting by this group is good & inspiring, and many devotees look forward to their program. They always carry a statue of Hanumanji given to them by Poojya Guruji.

Gita Gyana Yagna, Mumbai: Poojya Swamini Samatanandaji had to visit Mumbai in a hurry because of her sudden interview at US Consulate for Visa purposes. The VM devotees at Mumbai planned to take advantage of her visit & presence there and a Gita Gyana Yagna was organized at the Confrence Hall of Elite Builders at Khar from 26th to 31st May, in which Poojya Swaminiji decided to discuss the 20 Values as revealed by Bhagwan Krishna in the 13th Chapter (Shlokas 7-11) of Gita. These values start with Amanitvam.

The discourse is conducted from 6.30 to 8.00 PM every evening in the comfortable A/C Confrence Hall. The weekly Study Group of Vedanta Mission is also organized here only. After the proposed interview on 31st May, Poojya Swaminiji will return to Indore on 1st June.

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

Quotes Animals are such agreeable friends - they ask no questions; they pass no criticisms.-George Eliot If a dog will not come to you after having looked you in the face, you should go home and examine your conscience.

-Woodrow Wilson Many who have spent a lifetime in it can tell us less of love than the child that lost a dog yesterday.

-Thornton Wilder Money can buy you a fine dog, but only love can make him wag his tail.

-Kinky Friedman The average dog is a nicer person than the average person.

-Andy Rooney There is no psychiatrist in the world like a puppy licking your face.

-Bern Williams There's a saying. If you want someone to love you forever, buy a dog, feed it and keep it around.

-Dick Dale What a dog I got, his favorite bone is in my arm.

-Rodney Dangerfield Women and cats will do as they please, and men and dogs should relax and get used to the idea.

-Robert A. Heinlein

Vedanta Sandesh - June 2011

Forthcoming Programs

Sadhana Camp, Rishikesh: A Sadhana Camp will be organized at Arsha Vidya Peetha, Rishikesh from 6th to 11th June 2011 by Poojya Guruji. The subject matters of the discourse series will be Isavasya Upanishad and Chapter 12 of Bhagwad Gita.

Guru Poornima, Indore: Guru Poornima will be celebrated at Vedanta Ashram on the 15th of July. As earlier, first there will be a pujan of Bhagwan Sri Sankaracharya and Poojya Gurudev by Poojya Guruji. There after a Pada Pooja of Poojya Guruji will be done. Later there will be a Bhandara.

Gita Gyana Yagna, Wellingborough: A Gita Gyana Yagna will be organized at the Hindu Temple at Wellingborough from 23rd July by Poojya Swamini Samatanandaji. The subject matters of the English language discourse series will be Gita Chapter 2 and Tattva Bodha.

Gita Talks, Reading Hindu Temple, UK: A three days talk series of Poojya Swamini Samatanandaji is being planned at Hindu Temple at Reading from 2nd to 4th Aug.This is the first time when a three days talk series is being planned there. The temple is still undergoing a major renovation.

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 & 8th Aug.

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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