Vedanta Sandesh - May 2010

Monthly eMagazine of Vedanta Mission Year 15

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Issue 11

In This Issue

1.

Vedanta Section:

Atma Bodha - Shloka-18

2.

Letter Section:

Happy Birthday

3.

Traditions Section:

Sankaracharya Jayanti

4.

Story Section:

Arjuna and Shiva

5.

VM Programs:

Mission / Ashram Progs

From Poojya Guruji

Vedanta Sandesh Spreading Love & Light

Hari om!

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

May 2010 On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta Ashram E/2948-50, Sudama Nagar Indore-452 009, India

Web:

www.vmission.org.in Email:

vmission@gmail.com

Knowledge empowers and also liberates. The test of right knowledge is to be blessed with such an understanding and perceptions of the world and life, that we live every moment fully, intelligently and lovingly - ourself. We have to live our lives ourselves - wisely and also spontaneously. Right Decision Making is the test of our knowledge, and is singularly most important factor for all success or failures, happiness or sorrows. This is the essence of Law of Karma too, wherein our selfless sankalpas followed by their dedicated executions are seen to be the most important factor for God to give us the right karma-phala.

God is the one who has put this system in place, and therefore he educates us, enlightens us to focus on the entire gamut of our karmas. Right decision involves great ‘insight’ & also ‘foresight’, and is thus a very intelligent and responsible act. It can be highly stressful too, and may at times bring a person to crossroads of dejection, despondency and even grief. Indecisiveness at a very crucial moment of life brought ‘Arjuna’ of Mahabharata fame, to such crossroads. As most of the people are initially not capable of doing this so they tend to either pass on the buck to someone else, or even start blaming God, or may take resort to unintelligent definitions of things like destiny etc.

Thinkers like J.Krishnmurti fiercely criticized various Gurus, who in the name of love, wisdom & compassion keep on treating their disciples as children, always telling them what to do and what not to do. They never let the thinking capacity of their disciples to grow. First they make the person dependent and then such incapacitated students have no option except to hang on to their so called guides. Their knowledge neither empowers nor liberates. The incapacitated disciple gets someone to hang on, and the teacher gets a bigger tail of followers too. The ‘real’ role of teachers is just to share their knowledge with their students in an ambiance of mutual love & respect. Yes, every student needs to be respected as much as the teachers are respected. Right teachers not only shares wisdom but see’s to it that their students dare to take their decisions themselves - right or wrong. It is these decisions and their consequences which constitute inputs for real learning and maturity. Just as one cannot learn swimming without jumping into water, so also everyone needs to jump into the fray of decision making, irrespective of the consequences, and learn its various lessons, first-hand. It is very interesting to note the vision & spirit of Bhagwad Gita, Lord Krishna talked on so many aspects of life to Arjuna, but later he asks Arjuna to take the final call and learn to live life with maturity & wisdom oneself. We salute such tradition.

Love & om,

Swami Atmananda

Atma Bodha - Shloka 18 Vedanta Section

Atma is like a Kingly Sakshi In the present sloka the Acharya lays the foundation to bring about an inner awakening. In Vedanta there is a very beautiful and subtle process which is known as the process of discrimination between the seer and the seen. It implies directly identifying all that which is objectifiable and that which objectifies the object of our knowledge. In this process one comes to realise how the Self is actually distinct from the limitations of our body-mind complex, and hence all their experiences too. The foundation of such a process of discrimination is laid here as the teacher explains that the Self as the Witness (Sakshi) of everything.

18 Dehendriyamanobuddhi prakritibhyo vilakshanam Tadvrittisakshinam vidyat atmanam rajavatsada Deha: Physical body, Indriya: senses, Mano: mind; Buddhi: Intellect; Prakratibhiyo: from Nature; vilakshanam: is different; Tadvritti: Thoughts of; Sakshinam: Witness; Vidyat: know; Atmanam: The Real Self, Rajvat-sada: like a King always.

One should understand that the Atman is always like a king distinct from the body, senses, mind, intellect and prakriti and is the Witness of their activities.

Dehendriyamanobuddhi: In this first part of the sloka the Acharya comes to count upon the various upadhis of an individual with the aim to explain in the next part of the sloka that the Atman is basically distinct from these bodies. Upadhi is anything which limits, so all our bodies are upadhis. Individuality implies identification with our bodies which are basically not the essence of real 'me'. They have been donned at some point in time, and continously change too. As an individual we don’t merely have one body but three bodies. Atma is as though wearing a three-piece suit.

Deha: means our physical body, with all its hands & legs etc. That which is perceptible by our eyes. This deha is like an office where we sit and then work to get various experiences.

Indriya: By sense organs is meant the Vedanta Sandesh - May 2010

power with which the sense organs can perceive their respective objects. The senses are divided into two categories, the sense organs of knowledge and sense organs of action.

Manah: The mind is that faculty of the subtle body where one has the desires to do or not to do, where one experiences emotions of joys and sorrow, pain and pleasure etc.

Buddhi: The Buddhi is the intellect by which one takes the final decisions. It is the faculty which reflects the convictions of a person. It is the intellect alone which comprises of ignorance and knowledge.

Prakritibhyo vilakshanam: The Acharya further says that the Atman is distinct from the gross, subtle and the causal body too, which is the cause of the gross and subtle

bodies, and also the entire gamut of the elements of nature which formed them. The Atman is the 'I' which illumines all these faculties. The gross body, the senses, the mind and the intellect all are our equipments and are limited in time & space but, it is with the light of consciousness, that the Body, Mind and Intellect are able to percieve and respond to the world. The purport of discussion here is that even though it is the light principle which illumines everything yet it remains distinct of all these bodies. This is the beauty of the Atman as the source of light.

Tadvrittisakshinam vidyat: Know the Atman to be a ‘Sakshi’, the ‘Witness’ of all the activities of the Body, Mind and Intellect. A Sakshi is one who is just an observer, who is not a party to anything that is seen, he can very objectively see something as it is without being involved in it. Therefore Sakshi is different from anything which is seen. It stands apart, untouched by what is happening and also how it is happening. The existence of seer too is not dependent of what is seen. Even if there is nothing to see around, then also nothing happens to us.

What is seen is always changing, it is limited and even perishable, and the one who illuminies all this is there all the time seeing all this change, and therefore, even logically has to be is there before, during and after the change. It is changeless and timeless. It has no limitations of space of time. All our notions of ourselves as being limited to one place or existing in one time span - are all because of mixing & confusing between the seer and the seen. We arrogate the limitations and properties of seen on the seer and then suffer unneccesarily. No wonder ignorance alone is the cause of all sufferings. Not knowing our real truth we today take ourselves to be the body-mind complex and then being a limited individual plan our life aiming to be ultimately free of all the (self-imposed) limitations. Know yourself to be the light by which you know all what you know, and not that which you know. This light is the ultimate source of light which illumines everything right from the senses to the subtle intellect. But this source of light which objectifies everything is not illumined by any one else. The one who illumines is always

distinct from the one who is illumined. This is the implication in this sloka. Know the Self to be the witness and uninvolved illuminator of everything, remaining detached from identifying with the Body, Mind and intellect to be the real 'I'.

Atmanamrajavatsada: The teacher adds one more dimension to the fact revealed above. He says that the Atman is ot only a Sakshi, but is also like a King. King is the power center in his Palace. He alone bestows power to all and relenquishes power of anyone too. Everything is there because of the King, and for his pleasure alone. Everything is dependent on such a King, and he is not dependent on anyone around. Not only we are different from ''seen' but the entire gamut of 'seen' is dependent on me.

Right from its importance to its very existence. The moment we take our mind away from something, then it is as good as not there. So this is not just a simple bystander witness, but an extremely powerful and divine kingly one. 'You are That' says the teacher. 'I am That' thunder all the enlightend ones. But we just cannot say all this till we see these facts clearly & closely. Vidyat - you need to know this fact clearly. The King does not have to make any efforts to perform, his mere presence alone effortlessley enlivens, inspires and activates everyone. He witnesses all activities without being involved or being influenced by the changes that take place around. Similarly know thyself to be untouched, uninvolved and yet the one who enlivens everything.

Knowing the self to be the seer and along with it being able to discriminate between the seer and that which is seen is the logical method gifted by our scriptures to bring about awakening within.

It teaches us to stand apart and objectively look at the world, situations and problems without having a conditioned mind of personal likes and dilikes. Standing apart we come to realise that the Self is the seer of all happiness and sorrow, all actions of the body, presence and absence of something and even ignorance and knowledge of the mind. One who comes to see himself as the Witness frees himself of all attachments and its consequences. We come to see we are that eternal life principle - Brahman.

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Wait For The Brick A young and successful executive was traveling down a neighborhood street, going a bit too fast in his new Jaguar. He was watching for kids darting out from between parked cars and slowed down when he thought he saw something. As his car passed, no children appeared. Instead, a brick smashed into the Jag's side door! He slammed on the brakes and drove the Jag back to the spot where the brick had been thrown. The angry driver then jumped out of the car, grabbed the nearest kid and pushed him up against a parked car, shouting, "What was that all about and who are you? Just what the heck are you doing? That's a new car and that brick you threw is going to cost a lot of money.

Why did you do it?"

The young boy was apologetic. "Please mister ... please, I'm sorry... I didn't know what else to do," he pleaded. "I threw the brick because no one else would stop..." With tears dripping down his face and off his chin, the youth pointed to a spot just around a parked car. "It's my brother," he said. "He rolled off the curb and fell out of his wheelchair and I can't lift him up."

Now sobbing, the boy asked the stunned executive, "Would you please help me get him back into his wheelchair? He's hurt and he's too heavy too."

Moved beyond words, the driver tried to swallow the rapidly swelling lump in his throat. He hurriedly lifted the handicapped boy back into the wheelchair, then took out his fancy handkerchief and dabbed at the fresh scrapes and cuts. A quick look told him everything was going to be okay.

"Thank you and may God bless you," the grateful child told the stranger.

Too shook up for words, the man simply watched the little boy push his wheelchair-bound brother down the sidewalk toward their home. It was a long, slow walk back to the Jaguar. The damage was very noticeable, but the driver never bothered to repair the dented side door. He kept the dent there to remind him of this message: Don't go through life so fast that someone has to throw a brick at you to get your attention!

God whispers in our souls and speaks to our hearts. Sometimes when we don't have time to listen, He has to throw a brick at us.

It's our choice: Listen to the whisper ... or wait for the brick!

Vedanta Sandesh - May 2010

Letter of the Month

Happy Birthday Dear R..., Hari om !

The

unique-

Thanks for your mail. Very happy to know about your birthday today.

ness of human birth is in having the capacity of extremely fine and subtle

'Self-

My blessings and best wishes to you to make the best of this great present of God to you - the human birth. The uniqueness of human birth is in having the capacity of extremely fine and subtle 'SelfConsciousness'. The astounding capacity of this subjective

Consciousness'. The

awareness is the singularly most important factor which makes or

astounding capacity

mars our life. People whose self-awareness is factual, based on valid

of this subjective

knowledge & proper wisdom, live like an embodiment of divinity, while

awareness is the singularly

most

those whose self-perception is marred with baseless imaginations and projections live a condemned life of sorrow, grief and endless seeking. You are a blessed person who not only has been having

important factor which

satsang of enlightened ones but you are personally a sincere,

makes or mars our

devoted and a hard working person. Give your heart & soul for this

life.

Self-Knowledge and fulfill the aim of human life. My Best Wishes & - Poojya Guruji

Blessings to you.

Blessings also for your kind donation on this occasion. Will get the Pooja done today for your well-being at our Shiv Mandir, and all the Mahatmas will get special Bhiksha too.

With lots of love & om, Guruji

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18th May 2010

Sankaracharya Jayanti

Sri Sankara was born in a small town of Kaladi, situated on the banks of River Poorna in the state of Kerala. He was born in 788 AD, on the fifth day of the bright fortnight (Shukla paksha) of the month of Vaishakha, to a Namboodiri brahmin couple, Sivaguru and Aryamba. The couple had remained childless for a long time, and prayed for a child at the Shiva (Vadakkunnathan) Temple in the nearby town of Trichur. Lord Siva is said to have appeared to the couple in a dream and promised them a choice of either one son who would be short-lived but the most brilliant philosopher of his day, or many sons who would at best be mediocre. The couple opted for a brilliant, but short-lived son. He was thus named Sankara by his parents.

Childhood: Sankara lost his father when quite young, and his mother performed his upanayana ceremonies with the help of her relatives. Sankara excelled in all branches of traditional vedic learning. A few miracles are reported about the young Sankara. As a brahmacharin, he went about collecting alms from families in the village. A lady who was herself extremely poor, but did not want to send away the boy empty-handed, gave him the last piece of Amla fruit she had at home. Sankara, sensing the abject poverty of the lady, was overwhelmed by compassion and sung a hymn for her (Kanakadhara Stavam) to Sri, the goddess of wealth, right at her doorstep. As a result, a shower of golden Amlas rewarded the lady for her piety.

Apata Sanyas: Sankara was filled with the spirit of renunciation early in his life. Getting married and settling to the life of a householder was never part of his goal in life, though his mother was anxious to see him as a gruhasta and assure continuity of the family. Once when he was swimming in the river, a crocodile caught hold of his leg. Sankara sensed that he was destined to die at that moment, and decided to directly enter the fourth Ashram of Sanyas right then. This kind of renunciation is called Apata sanyas. The crocodile however later released him when he thus mentally decided to renounce the world, and Sankara decided to regularize his decision by going to an accomplished guru. To comfort his anxious mother, he promised that he would return at the moment of her death, to conduct her funeral rites, notwithstanding the fact that he would be a sanyasi then.

At the feet of his Teacher : Sankara then traveled far and wide in search of a worthy guru who would initiate him and regularize his vow of sanyas, till he came to the banks of the River Narmada in central India. Here was the Ashram of Govinda-bhagavatpada, the disciple of Gaudapada, the famous author of the Mandukya Karikas. Sankara requested the great Acharya to be accepted as his disciple, which he did, and later initiated him into the paramahamsa order of sanyas, the highest kind of renunciation. Seeing the intellectual acumen of his disciple, the Acharya commanded his disciple Sankara to expound the philosophy of Vedanta through commentaries on the principal Upanishads, the Brahma Sutras and the Gita.

VedantaSandesh Sandesh- -May April2010 2009 Vedanta

Page # 10

Writings & Travels: Sankara took leave of his guru and traveled to various holy places in India, also composing his commentaries in the meantime. In this period, Sankara wrote commentaries on Badarayana's Brahma Sutras, the various Upanishads and the Bhagavad Gita. These commentaries, called Bhashyas, stand at the pinnacle of Indian philosophical writing, and have triggered a long tradition of sub-commentaries & spiritual literature. In addition to these, Sankara wrote independent treatises called Prakarana Granthas, including the Upadesha Sahasri, Vivekachoodamani, Atma-bodha, etc. In addition to writing his own commentaries, Sankara sought out leaders of other schools, in order to engage them in debate. As per the accepted philosophical tradition in India, such debates helped to establish a new philosopher, and also to win disciples and converts from other schools. It was also traditional for the loser in the debate to become a disciple of the winner. Thus Sankara debated with Buddhist philosophers, with followers of Sankya & Yoga, and most importantly with Purva Mimamsakas, the followers of vedic ritualism, and proved more than capable in defeating all his opponents in debate.

Ascending the Sarvajna Pitha: In the course of his travels, Sankara reached Kashmir. Here was a temple dedicated to Sarada (Goddess Sarasvati), the goddess of learning, which housed the sarvajnapitha, the Throne of Omniscience.

His discourses & discussions won the hearts of all and was unanimously honored by the pundits there by requesting him to ascend the highly respected Throne of Omniscience. This was yet one more gesture of the intelligentsia & society of that times to show its respect, gratitude & indebtedness to that great embodiment of knowledge.

Performance of Mothers Last Rites: Meanwhile, Sankara heard that his mother was dying, and decided to visit her.

Remembering his promise to her, he performed her funeral rites. His orthodox relatives would not permit him to do the rites himself, as he was a sanyasi, but Sankara overrode their objections, and built a pyre himself and cremated his mother in her own backyard. After this, he once again resumed his travels and the noble mission.

The End of the Journey: Sankara was reaching the age of 32 now. He had expounded the Vedanta philosophy through his writings; he had attracted many intelligent disciples to him, who could carry on the Vedantic tradition; and he had established monastic centers for them in the form of matha's. His had been a short, but an extremely eventful life. He retired to the Himalayas and disappeared inside a cave near Kedarnath, where a beautiful monument has been built as a memorial to that great son of this great land.

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Buzzard, Bat, and the Bumblebee If you put a buzzard in a pen six or eight feet square and entirely open at the top, the bird, in spite of his ability to fly, will be an absolute prisoner. The reason is that a buzzard always begins a flight from the ground with a run of ten or twelve feet.

Without space to run, as is his habit, he will not even attempt to fly, but will remain a prisoner for life in a small jail with no top.

The ordinary bat that flies around at night, a remarkable nimble creature in the air, cannot take off from a level place. If it is placed on the floor or flat ground, all it can do is shuffle about helplessly and, no doubt, painfully, until it reaches some slight elevation from which it can throw itself into the air. Then, at once, it takes off like a flash.

A Bumblebee if dropped into an open tumbler will be there until it dies, unless it is taken out. It never sees the means of escape at the top, but persists in trying to find some way out through the sides near the bottom. It will seek a way where none exists, until it completely destroys itself.

In many ways, there are lots of people like the buzzard, the bat and the bee. They are struggling about with all their problems and frustrations, not realizing that the answer is right there above them.

Vedanta Sandesh - May 2010

Stories from Shiv Purana n o p e u .. c n .

O e m a ti

Arjuna and Shiva Duryodhana robbed the Pandavas of their rightful share of the kingdom in a game of dice. As a result of this, the Pandavas had to spend many years in the forest. While they were in the forest, Veda Vyasa came to visit the Pandavas. Veda Vyasa told them that they should pray to Shiva. But since Arjuna was the best suited amongst the Pandavas for worshipping Shiva, he taught Arjuna a special mantra (incantation). Then he asked Arjuna to go to Mount Indrakila and pray to Shiva there. Mount Indrakila was on the banks of the river Bhagirathi. Arjuna went to Mount Indrakila. He made a linga out of clay and started to pray to Shiva. The news of Arjuna’s wonderful tapasya spread everywhere. Arjuna stood on one leg and continuously chanted the mantra that Veda Vyasa had taught him. Suddenly, Arjuna saw a boar. Arjuna thought that this fierce boar might have come to distract him from his tapasya. Alternatively, it might be a relative of the several demons that he had killed and therefore might wish him harm. Thinking this, Arjuna picked up his bow and arrow and let fly an arrow at the boar. Meanwhile, Shiva had decided to subject Arjuna to a test and he had also arrived at the spot disgusted as a hunter (Kirata). When Arjuna shot an arrow at the boar, so did Shiva. Shiva’s arrow struck the boar in its hindquarters and Arjuna’s arrow struck the boar in its mouth. The boar fell down dead. A dispute started between Arjuna and the hunter about who had killed the boar. Each claimed it for his own. They began to fight. But whatever weapons were hurled by Shiva were easily repelled all of Arjuna’s weapons. When all the weapons were exhausted, the two started to wrestle. After the fight had gone on for a while, Shiva gave up his disguise of a hunter and displayed his true form to Arjuna.

Arjuna was ashamed that he had been fighting with the very person to whom he had been praying. Please forgive me, said Arjuna.

It is all right, replied Shiva. I was just trying to test you. Your weapons have been like offerings to me, you are my devotee. Tell me, what boon do you desire? Arjuna wanted the boon that he might obtain glory on earth. Shiva gave Arjuna his pashupata weapon. This was such a divine weapon that its possession made Arjuna invincible.

Vedanta Sandesh - April 2009

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Apr’10 VM / VA Programs

Vedanta Mission / Ashram Programs

Gita Gyana Yagna, DehraDun: A Gita Gyana Yagna by Poojya Swamini Amitannandaji was organized Dehradun from 4th to 8th April 2010. he discourse series was, as earlier conducted in the spacious residence of Dr Bhatia, the well-known ENT Specialist of the town, who is also a highly dedicated person for the study of Vedanta.

The subject matter of the discourse series were: Bhagwad Gita - Chapter-1, and also the first chapter of Ashtavakra Gita. Both the discourses were well-attended and appreciated. In the Arjuna-Vishada Yoga Poojya Swaminiji diagnosed the exact problem of Arjuna, which was subsequently addressed

by Bhagwan Krishna. She revealed the great importance of deep study of the first chapter, which is normally taken very lightly. Ashtavakra Gita is a very enlightening dialogue between Ashtavakra Riishi and Maharaj Janak.

Gita Gyana Yagna, Wellingborough, UK: Poojya Swamini Samatanandaji arrived in UK for a three week Tour on 8th April, and a Gita Gyana Yagna was organized at Hindu Temple at Wellingborough from the next day. This time the discourse series was in English language. Temple authorities welcomed Poojya Swaminiji warmly.

The subject matter of the discourse series was the first chapter of Bhagwad Gita. With the grace of God, the Gyana Yagnas at various places, Mumbai, Lucknow, Dehradun, Ahmedabad all dealt with the first chapter of Bhagwad Gita in an exhaustive way. It is extremely important that the exact problem of Arjuna be appreciated and felt by everyone. How could Arjuna, who was so dedicated to Dharma, fall into the trap of despondency and grief. What exactly happened in his mind? In what way his perceptions got distorted? What is the nature of inner dynamics which mars our perception of the righteousness and clouds our understanding, to the extent that we become a votary of unrighteous conduct and behaviour? A good doctor also never jumps into the treatment of any patient till he has properly diagnosed the ailment of his patients.

Poojya Swaminiji revealed that it was basically a fall from a selfless total perception to a selfish & individualistic perception. This fall from Samashti to Vyashti, from Sreya to Preya was the real cause of the fall of Arjuna.

Once the indecisivess and the consequent grief envelops us, thereafter it is fall all the way - physically, emotionally and intellectually. One needs to be highly alert and clear of the nature of Sreya and Preya at every moment of our lives. Preya appears palatable in the beginning but it makes us fall later.

Because of English language many youngsters and even some foriegners could also attend the lectures. P.Swaminiji took Sadhana Panchakam for select people in the morning.

Vedanta Sandesh - May 2010

Apr’10 VM / VA Programs

Vedanta Mission / Ashram Programs

Gita Chant Drive, Wellingborough: After the Gita Gyana Yagna at Hindu Temple at Wellingborough, Poojya Swamini Samatanandaji organized a Gita Chant Drive in the city to bring about greater sraddha towards this great, divine and immortal scripture. Just when the program was announced, she got a list of people who wanted such a program at their homes.

In this drive the place which P.Swaminiji visited, she chanted one chapter of Bhagwad Gita, an also Hanuman Chalisa, which is basically a glorification of someone who lived Gita every moment. Whoever lives Gita gets blessed by a personality like that of Hanumanji. No wonder the chanting of both were done in dozens of homes there.

Satsangs at Reading, Loughborough & Leeds, UK: Apart from various programmes at Wellingborough, Poojya Swaminiji also conducted Satsangs in three other cities, namely Loughborough, Leeds and Reading. All three were conducted in Hindu Temples there. The Laxminarayan Temple in Leeds has the unique distiction of being the only temple in the UK which has been inaugurated by Queen Elizabeth herself and the satsangs there was organized in the best possible manner.

Poojya Swaminiji took small topics from Bhagwad Gita for discourses in each of these places. The satsangs concluded with the Aarti there.

The temple at Reading, which has a good Punjabi speaking population is being renovated, yet they took benefit of Swaminijis presence and organized the satsang.

Bhandara at Ashram, Indore On 30th April a grand Bhandara was organized at the Ashram by the students of the Gita Study Group. The occasion was the Sanyas Deeksha Day of Poojya Swamini Samatanandaji and also the conclusion of two years long Gita Study Session. Various devotees from nearby areas were regularly attending these classes.

Six years back Poojya Swamini Samataanandaji was initiated into Sanyas Ashram, and she planned her trip this time to UK also in such a way that she could celebrate the special occasion at the feet of her teachers.

Poojya Guruji, Poojya Swamini Amitanandaji and finally Poojya Swamini Samatanandaji spoke on the occasion. Various Gita Study Group students also got an opportunity to express their feelings and gratitude. A new Gita Study session was also announced, which will begin from 4th May 2010.

Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/ Page # 15

Quotes "There are two ways of meeting difficulties: You alter the difficulties or you alter yourself to meet them."

- Phyllis Bottome We have not inherited this land from our ancestors; rather we have borrowed it from our children.

- Kenyan Proverb There is a sufficiency in the world for man's need but not for man's greed.

- Mahatma Gandhi Modern technology owes ecology an apology.

- Alan M. Eddison We have modified our environment so radically that we must now modify ourselves to exist in this new environment.

- Norbert Wiener The difference between animals and humans is that animals change themselves for the environment, but humans change the environment for themselves.

- Ayn Rand

Vedanta Sandesh - May 2010

Forthcoming Programs

Gita Gyana Yagna, Mumbai: A Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will shortly be organized at BHA Hall, Bandra, Mumbai from 10th to 16th May. He proposes to take the third chapter of Ashtavakra Gita and Gita Chapter 2.

Gita Gyana Yagna, Ahmedabad: A Gita Gyana Yagna by Poojya Swamini Amitanandaji will shortly be organized at Ramkrishna Kendra, Maninagar, Ahmedabad. She proposes to take Gita Chapter 1 and Ashtavakra Gita Chapter 1. Dates are being finalized and will be announced soon.

Sadhana Camp, Rishikesh: Poojya Guruji will conduct a 6 days Sadhana Camp at Swami Dayananda Ashram, Rishikesh from 7th to 12th June. The participants are expected to reach there by 6th evening and can leave on 13th June. The subject matter of discourses will be Kaivalya Upanishad and Gita Chapter 3.

Poojya Guruji’s Trip to Russia: Poojya Guruji will visit Russia for month from 17th June to 17th of July. He will be back just before Guru Poornima. A month long Camp of and for Br Divya Chaitanya, the Russian student of P.Guruji will be conducted there. Poojya Guruji plans to take Kena Upanishad for her there, alongwith Sankara Bhashya.

Guru Poornima Celebrations at Ashram, Indore: Poojya Guruji will be present at the Vedanta Ashram for Guru Poornima celebrations on 25th of July. He will be back at the Ashram by 19th July. Special Poojas will be conducted, first of the Padukas of Bhagwan Sri Sankaracharya and then of Poojya Guruji. The main puja will be organized at 9.30 AM.

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Hari om !

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