Vedanta Sandesh - Sept 2010

Year 16

Monthly eMagazine of the International Vedanta Mission

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Jai Sri Krishna Greetings for a Joyous Janmashtami

Issue 3

In This Issue

1.

Vedanta Section:

Atma Bodha - Sh-22

2.

Letter Section:

Paroksha to Aparoksha

3.

Festival Section:

Janmashtami

4.

Story Section:

Bhushandi

5.

VM Programs:

Mission / Ashram Progs

From Poojya Guruji

Vedanta Sandesh Spreading Love & Light

Hari om!

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

Sept 2010 On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

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

Web:

www.vmission.org.in Email:

vmission@gmail.com

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

The knowledge that liberates is a direct one. It is truly an awakening where nothing of this known world has carried forward. The implication and the connotation of the word knowledge here is entirely different. It is not about believing something, it is not about visualizing something, it is not about comprehending something, in fact the very experiencer is dropped in this realization.

Such people cannot and need not use any words, they know that no word really does any justice. The Upanishads say ‘Yato vacho nivartante aprapya manasa saha’. The words & mind fail to reach it. Kena Upanishad says that ‘Truth is different from all known and unknown’. In Upasana there is visualization, and belief, here the knowledge does not negate the experiencer, but makes him/her blessed. Upasana should precede Tattva Gyana, because a blessed and gratified experiencer becomes selfless, and thus more objective in his analysis. Self-centricity is the biggest impediment in analysis. The real objective of Vedanta is not to make the individual gratified and blessed. It is rather to negate all fragmentations, dualities, and thus the very individuality. When all known are negated & dropped, then that which is not a product of mind is revealed effortlessly & naturally. Then we indeed know that no words or intellectual knowledge can ever do justice to such a divine truth.

Love & om,

Swami Atmananda

Atma Bodha - Shloka 22 Vedanta Section

Doership is in the Mind, not in Self In the previous sloka it was discussed that the ignorant ones superimpose on the sublime nature of the Atman the limited attributes and activities of the body, mind and intellect. In this misapprehension, the body, mind and the intellect are identified as the Self, giving birth to a sense of limitation in the Self and superimposing a sense of doership and enjoyership on the Atman too.

This is the subject under discussion in the following sloka that the nature of the Self which is free of any limitation, or sense of doership or even being an agent of doership and enjoyership is imposed with thus. Such is the glory of ignorance.

22 Agyanat manasopadhehe kartritvaadini chatmani Kalpyante ambugate chandre chalanadi yathaambhasaha Agyanat: through ignorance; manasopadhehe: which belong to the moon; kartritvaadini chatmani: likewise agency of action, of enjoyment and other limitations; Kalpyante: imposed; ambugate: in the reflection; chandre: of the moon; chalanadi yathaambhasaha: tremblings as in water.

The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman).

Agyanat manasopadhehe: It has been discussed in the previous slokas that it is the sense organs, the pranas, etc who as per their nature get attracted to their respective objects and indulge in them. The organs of actions respond to the outside world by speaking, moving, etc. The sense organs percieve the objective world with the eyes, nose, sense of touch etc. The five pranas perform the action of breathing, digesting food,assimilating the food etc. The mind is sensitive to emotions and the intellect takes decisions. Likewise it is in the intellect alone where I am so and so, ‘I am the doer’, I have worked to come up in business, I started from scratch, I made the house, I run Vedanta Sandesh - Sept 2010

the family, my efforts have brought all this suc cess and all such thought are brought about when I live at the level of teh ego which believes I am the doer of all things. Likewise ‘I am the enjoyer’ such thoughts also take place. I want to achieve name, fame, money, comforts, relationships and the list is never ending. Not only does it go on endlessly in one brith from birth to death but this seeking goes on endlessly from one birth to another. The Acharya says, Agyanat it is only due to ignorance that this endless journey of seeking goes on. As long as I revel in the state of darkness about my own divinity, my own fulfillment within, the search for the button of light and happiness will go on endlessly. As long as

the sense of enjoyership is there the sense of doership is going to be inevitable. And as long as ignorance is there the sense of limitation and seeing will be there. So the scriptures since time immemorial thunder, Arise and Awake! Know thyself. In this sloka too the Acharya says, Think! where does ignorance exist? where does this sense of doership and enjoyership exists. Is it truly the nature of the Atman, the Self or is it imposed on the Self? When such a process of analysing begins one comes to realise that all these thoughts that I am the doer and I am the enjoyer are brought about in the mind. This takes place when in the awakened state the mind revels and identifies with the objevtive world, or when we are in the world of dreams. In deep sleep state no sense of doership or enjoyership exists, because during deep sleep the mind does not exist or is in an inactive state. Hence no such thoughts of being the doer or the agent of making someone do are there during deep sleep state. It is only when the mind is alert and awake that we percieve and respond to the world of objects and thus we have a doer, an enjoyer, a seer, a feeler, a thinker, a perciever, we have one who is happy, sad, failure, an achiever and so on. So here one comes to clearly see that all these identities and their limitations belong to the mind and not the Atman.

Kartritvadini chatmani: One comes to impose the sense of doership and enjoyership on the Atman. Its due to ignorance of the Real Self that we come to identify with the mind as the Self. As long as this identification exists this world of duality exists, where we have the doer and the action done, we have the enjoyer and the object of enjoyment. The moment this identification drops there exists only a state of pure consciousness, where

the Atman does not do anything nor is it an agent of doing things. Neither does it enjoy anthing.

Kalpyante ambugate chandre: Shankaracharyaji explains this superimposition by yet another classic example. If one were to fill a bucket of water and keep it in under the sky on a fullmoon night. One gets a beautiful reflection of the moon in the bucket of water. But if in case the stillness of the water is disturbed the reflection of the moon also appears deformed and disintegrated. In this case the diturbance of the water is imposed on the moon. Hence the Acharya says: Chalanadi yathambhasah.

The moon by itself is not deformed or disturbed but the attributes of the water are seen to occur on the reflected moon and so as though the moon appears deformed. In reality the moon is totally untouched by the disturbance of the water. In this example the bucket is the physical gross body, the water is the subtle body that is the pranas, the mind and the intellect etc. To be able to see the clear an still reflection of the moon it s very important to have a clear and steady water in the bucket. In the same way the limitations of time and space, the attributes of the BMI and the sense of doership and enjoyership in the intellect are superimposed on the Atman. Any kind of right or wrong convictions, positive or negative emotions, ignorance or knowledge, stillness or disturbance are all at the level of the mind.The Atman remains untouched, sublime and blissful. If one wishes to clearly see the nature of he Atman it is very important to have a pure, still and subtle mind. Having brought about this mindset the Atman is easily revealed therein, andd it is this direct knowledge of Self being one, non-dual infinity, which send all seekings.

"He who knows both the transcendent and the immanent; with the immanent overcomes death, and with the transcendent reaches immortality."

Chandogya Upanishad Page # 5

The Broken Painting Once upon a time, a wellknown painter was finishing his painting. It's an incredibly beautiful painting to be shown during a Princess’s marriage.

The painter was consumed by and excited with his own painting that he unconsciously took a few step backward while admiring the 2 x 8 m painting. He didn't look back when he walked backward.

He kept on walking backward until it was a step away from the edge of the tall building. Just one more step backward and he could get himself killed.

A man saw what the painter was doing and was about to shout at him to warn him when he realized that his shout might have surprised the painter and thus made him incidentally took one step backward and fell down. The man then took a brush and paint and began to paint on the beautiful painting until it was completely damaged.

Upon realizing what's happened to his painting the painter got very angry and moved forward to hit the man. However, some other people who were also present at the vicinity held him and showed him his last position which almost made him fall.

Sometimes we have painted our future with such beauty and dreamed of beautiful days we will spend with our loved one. But then God seemed to destroy our beautiful painting when He sees what danger lies ahead of us.

Sometimes we are angry and annoyed by what God has done to us, or we get angry to our superior in our workplace. But one thing we have to keep in our mind: God provides only the best for us, His children.

Vedanta Sandesh - Sept 2010

Letter of the Month

Paroksha & Aparoksha Gyana Dear A..., Hari om !

As long as the Self is ‘known’, then we call it indirect knowledge,

while

when

know

you

something which is neither ‘known’ nor ‘unknown’,

then

obviously you know it directly and factually.

- Poojya Guruji

Ashram kept me pretty busy, one thing after the other kept on cropping up, so could not write to you from there. Now that I am in the UK I could turn my attention and reflect on our discussion and your subsequent mail. As I had mentioned earlier, it was nice going through your mail, your ‘soch’ is indeed in the right direction. However I wanted to just share one more important aspect with you.

Journey from ignorance to awakening has to inevitably start with some proper understanding, a vivek, which helps us to sieve out the rice from its husk, and thus give us a direction and motivation; however the test of right knowledge is that it is more of the nature of negation rather than any intellectual conceptualization. if we inadvertently take the latter path then in spite of all the logicality & practicality of the knowledge the ultimate awakening is obstructed.

Kena Upanishad says that ‘the truth is neither known or unknown’, and I consider this statement to be extremely significant. As long as the Self is ‘known’, then we call it indirect knowledge, while when you know something which is neither ‘known’ nor ‘unknown’, then obviously you know it directly and factually.

Example: When we really know ourselves to be a human being then we don’t have the necessity of any validation of our understanding or logic. So in awakening there is no role of any soch, in fact all the understanding has properly culminated in direct realization.

While I can see that you are in the right direction, you certainly need to keep this important aspect in mind, so that you may continue your divine journey to yourself unobstructed.

Love & om Swami Atmananda

Page # 9

Janmashtami

Lord Krishna: The charioteer of our Life

VedantaSandesh Sandesh- -Sept April2010 2009 Vedanta

At the conclusion of the war (Shalya Parva), as soon as Lord Krishna and Lord Hanuman exit Arjuna’s chariot, the chariot, along with the horses, instantly catches flames.

Keshava, addressed to Arjuna saying, "Take down your gandiva as also the two inexhaustible quivers. I shall dismount after you, O best of the Bharatas! You please step down first. O sinless one! This is for your good.”

Pandu's brave son Dhananjaya did as he was directed. The intelligent Krishna, abandoning the reins of the steeds, then dismounted from the car of Dhananjaya.

After the high-souled Lord of all creatures had dismounted from that car, Hanumanji who topped the mantle of Arjuna's vehicle, disappeared there and then. The top of the vehicle, which had before been burnt by Drona and Karna with their celestial weapons, quickly blazed forth to ashes. Without any visible fire having been in sight. Indeed, the car of Dhananjaya, with its quick pairs of steeds, yoke, and shaft, fell down, reduced to ashes.

Beholding the vehicle thus reduced to ashes, the sons of Pandu became filled with wonder, and Arjuna, having saluted Krishna and bowing down to him affectionately said these words with joined hands 'O Govinda, O divine one, for what reason has this chariot been consumed by fire? What is this highly wonderful incident that has happened before our eyes! O thou of mighty arms, if you think that I can listen to it without harm, then please tell me everything.'

Vasudeva said, 'That car, O Arjuna, had before been consumed by diverse kinds of weapons. It was because I had sat upon it during battle that it did not fall into pieces, O scorcher of foes! Previously consumed by the energy of brahmastra, it has been reduced to ashes upon my abandoning it after attainment of the object by you!'

This incident from Mahabharata unfolds a very significant factor of the dynamics of action. As we all perform actions the most visible dimension of our action is the fruit of action that we aim for and that I am the performer of actions and so I am responsible for bringing about the results of an action. Having such an understanding only shows the level of understanding that one has with referance to the dynamics of action. There is no doubt that we as human beings have the freedom to perform actions, the freedom to discern our goal and the fact that we are motivated to give out our best. But it would be sheer arrogance to say that I alone am responsible in bringing the fruit of an action. In the Gita Sri Krishna says-Karmanyevadhikaraste ma faleshu kadachana i.e. you have the right to perform your actions but the department of deciding on the fruit of action is not yours. That is Ishwara’s. A true devotee of God feels blessed with the very opportunity he is given to perform action. Such a person may perform actions to the best of his ability brushing aside the ego that I alone am the doer and resposible for the result. There is a humble attitude that success and achievement of a particular goal is not a product of my efforts alone but the entire favourable conditions that were created, be it conducive people, conducive atmosphere, the right tools, resources, right timing, good luck etc all these have been favourabely blessed

by God in a package bringing about a positive result. When getting the final result a bhakta remembers all such known and unknown factors which together we may term Page # 10

as ‘God’. For such a bhakta Lord Krishna himself is the charioteer of his life. He understand that if at all my little hand can make any efforts its due to the grace of God. All the pottentials and faculties that I can boast of is a blessing of Ishwara. This body, mind , situations all have come as a prasad from God. When he sees the blessing factor of life, of pottentials in God, for him living and performing actions is being instrumental in serving his beloved God. The joy of selflessly serving is far more satisfying than bearing the fruit of action.

On the occassion of Janmashtami lets us invoke the blessing of feeling blessed and selflessly serve God without the ego of doership and enjoyership. This story of mahabharata only invokes such humility that for whatever we do and achieve in life there is no stand for any sense of ego that I am the doer, for the moment the blessings and life factor of Sri Krishna steps down all our efforts come tumbling down as the chariot of Arjuna.

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

She hung the pot on the ceiling where she thought it would be safe. But little Krishna found the pot, pulled it down and broke it. Putting his little hand in, he pulled out some butter and crawled to a dark corner to eat it.

Just then a monkey wandered in, and Krishna fed some of his butter to the monkey. When Mother Yashoda discovered all this, she was annoyed an gave little Krishna a good scolding. To teach him a lesson mother decided to fasten him somewhere with a rope.

She looked for a rope and thought she had found a long enough piece of rope, but it proved too short when she tried to use it. So she got more rope, and still more, and tied them together, but to her utter surprise, the rope was still short. Sri Krishna seemed so big that she could not get the rope around him! How could He, He, who has no beginning nor end, who is all-pervading and who is all powerful, can he ever be bound with ropes? Yet little Krishna, secretly smiling, to keep the respect of his mothe, finally allowed himself to be bound. The one who is of the nature of liberation, to keep the respect and love of his dear mother was innocently available to be bound. He could see the anxiousness of his beloved mother and could not resist her any longer and so he let her have her way.

When a devotee has single pointed love and devotion for God, God too gets bound by such pure love.

Page # 11

Ten Avataras There are ten Avataras of Lord Vishnu. The aim of every Avatara is to save the world from some great danger, to destroy the unrighteous and protect the virtuous.

The Ten Avataras are: Matsya (The Fish), Kurma (The Tortoise), Varaha (The Boar), Narasimha (The Man-Lion), Vamana (The Dwarf), Parasurama (Rama with the axe, the destroyer of the Kshatriya race), Ramachandra (the hero of the Ramayana—the son of Dasaratha, who destroyed Ravana), Sri Krishna, the teacher of the Gita, Buddha (the prince-ascetic, founder of Buddhism), and Kalki (the hero riding on a white horse, who is to come at the end of the Kali-Yuga).

Vedanta Sandesh - Sept 2010

Stories from Puranas n o p e u .. c n .

O e m a ti

Story of Bhushandi the crow Long, long ago there lived in India a crow, with the peculiar name Bhushandi. It was in the time when Rama, prince of Ayodhya, lived on earth. Now some people had understood that this noble and heroic prince was actually God Himself, living on earth as a man, playing out a divine drama. As Rama roamed through forests in search of his wife, Sita, who had been stolen, many foresttribes and even animals became his friends and admirers. About him there was something that drew them; his face shone and his words were blessings.

Bhushandi the crow heard and saw all this, but had serious doubt that Rama was God, and remained skeptical. In the forest one day he insulted the prince -- maybe just to see what would happen! Rama, a fabulous archer, took after the crow with his bow and arrow. Bhushandi began to soar higher and higher in the sky because everywhere he looked he saw Rama coming after him.

Beyond the high Himalayas, holding his breath, passing the stratosphere into ionosphere, till life became impossible, he flew and flew, and everywhere there was Rama. Bhushandi plunged again to earth and, creeping through the underbrush, tried to evade his pursuer. There too, Rama! What to do?

Finally the crow surrendered and laid himself at Rama's feet. Now Rama, being God, could do strange things. He picked up Bhushandi and swallowed him whole. But where do you think the crow found himself? Seated in his own nest on a forest tree! His pride crushed, he now realized that though Rama looked like any other person, He contained in His stomach, so to say, the entire universe -- sky, sun, moon, ocean, rivers, humans, animals and trees.

Vedanta Sandesh - April 2009

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Aug’10 VM / VA Programs GGY Bhavnagar / Birthday of Sw. Amitanandaji: Gita Gyana Yagna was organized at Ramdas Ashram, Bhavnagar early July by Poojya Swamini Amitanandaji in Gujrati language, where apart from Gita Chapter 17, Kathopanishad 1st Chapter was taken.

Vedanta Mission / Ashram Programs

On 8th Aug was the birthday of Poojya Swamini Amitanandaji. In the morning she performed special Rudrabhisheka of Bhagwan Sri Gangeshwar Maahadevji, Later in the evening there was a get together off the devotees at the ashram. After the evening Aarti, everyone assembled in the Satsang Hall, and did some prayers, stotra chanting and bhajans. Poojya Guruji gave a short speech and aashirwad, after which P.Swaminiji said few words, and conveyed her aashirwad to all the devotees. The devotees had brought various things to eat, and so the program concluded with Preeti Bhoj, after the cutting of the cake.

Savan Somvar Jhankis, Indore: Right after the Guru Poornima had started the auspicious month of Savan, a month which is specially dedicate the worship of Lord Shiva, thus eevery Monday there were special Jhankis at the Vedanta Ashram. These were made by Ashram Mahatmas, devotees and even Balvihar children.

Poojya Swamini Samatanandaji took good initiative for such creative work.

Upasana is all about doing what the Upasya likes. Our capacity to keep aside our likes and dislikes and do what our reverential ones prefer, is the essence of all such sewa. Lord Shiva is Abhisheka-Priya, so throughout the month special abhisheka was done, specially on every Mondays. Every week the decoration had a theme or simple decoration presenting God in different forms, depicting that ‘One alone manifests in many’. The themes of decorations were from Shiv Purana.

Rakhi / 15th Aug Programs: The festival of Raksha Bandhan comes during the Poornima of Savan on that day sisters tie Rakhi to their brothers and all who are worthy to protect them during the ups & downs of life. It is indeed the traditional Sisters Day. Ashram Mahatmas, devotees and Balvihar childdren tied Rakhi to Poojya Guruji and Bhagwan Gangeshwar Mahadev too. ave a short speech

On 15th Aug, the Independence Day of the country, Balvihar children had special program at the Ashram. They were enlightened about the glory of the country with appropriate stories and then they had games, waving the tricolor flag. Special treat followed the childrens programs.

Vedanta Sandesh - Sept 2010

Aug’10 VM / VA Programs

Vedanta Mission / Ashram Programs

Gita Gyana Yagna, Indore concludes: During the ongoing Chaturmas Programs at Agrasen Dham, Poojya Guruji conducted a ten days Gita Gyana Yagna there where he gave discourses on the seventeenth chapter of Bhaagwad Gita. The Gyana Yagna was nicely attended and was very inspiring to all. They heard such a elaborate exposition for the first time.

The 17th chapter deals with an extremely important topic and question of Arjuna that when a person is not aware of the exact principles of Shastras but has faith then how is the state of mind of such person classified, to which Lord said that if at all the sraddha is Sattvik then its fine, and he gives ways & means to help identify the type of our sraddha.

Chaturmas Program at Footi Kothi, Indore: In the next series of the discourses at the special Chaturmas Discourse series, Poojya Swamini Poornanandaji started the talks. She spoke on Sri Ram Gita of Sri Ramcharitmanasa, and as of date her discourss are still on and are likely to conclude around Sri Kriahna Janmashtami.

This section of Ramayana is about an interesting discussion between Bhagan Sri Ram and his younger borther and also a very dear devotee Laksman. Seeing an appropriate moment, he very humbly approches Bhagwan and aks few very significant questions pertaining to life and sadhanas. He asked about the nature of Gyana, Vairagya, Maya, and most importantly about the exact difference between Jiva and Ishwara, all of which were very nicely explained by the Lord. About the differencee between Jiva & Ishwara, he said it is just the knowledge & ignorance.

UK Programs, Indore: Poojya Guruji and Poojya Swamini Samatanandaji reached the UK on 27th Aug by British Airways flight. Earlier they spent the night at Mumbai, where an enlightening Satsang was organized at Mangal Mahesh, Khar.

The Mahatma duo reached just in time to bless Kunal Thakrar, s/o of Harishbhai and Kirtiben Thakrar, our loving devotees and sponsors. Thee whole family is extremely devoted to the ethos & vision of Sanatan Dharma.

There was a Sangeet Program organized at Kettering, where there was music, dance and dinner. On 30th was the marriage at Leicester.

On 29th Poojya Guruji was invited at the Shakha of RSS at Wellingborough, where he talked on the spirit of Raksha Bandhan. He ssaidd that in order to protect one neeeds to be really strong.

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

Quotes - Maybe God wants us to meet a few wrong people before meeting the right one so that when we finally meet the right person, we will know how to be grateful for that gift.

- Love is when you take away the feeling, the passion, and the romance in a relationship and find out that you still care for that person.

- When the door of happiness closes, another opens but often times we look so long at the closed door that we don't see the one which has been opened for us.

- The best kind of friend is the kind you can sit on a porch and swing with never say a word, and then walk away feeling like it was the best conversation you've ever had.

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

- The happiest of people don't necessarily have the best of everything, they just make the most of everything that comes along their way.

- The brightest future will always be based on a forgotten past, you can't go on well in life until you let go of your past failures and heartaches..

- There are things you'd love to hear that you would never hear from the person who you would like to hear from, but don't be so deaf as not to hear it from the one who says it from their heart.

Vedanta Sandesh - Sept 2010

Forthcoming Programs

Chaturmas Discourses at Footi Kothi, Indore: This year Chaturmas Discourses are being conducted by Vedanta Ashram Mahatmas at Agrasen Dham (Footi Kothi). Now Swamini Poornanandaji is gving discourses. After Sri Krishna Janmashtami Swamini Amitanandaji will continue her discourses on the Shiv Mahimna Stotram.

Poojya Guruji’s Trip to UK: Poojya Guruji and Poojya Swamini Samatanandaji will leave for a month long trip to UK on 27th Aug. First they will bless Kunal Thakrar on his marraige on 28th AUg, and then will have satsang at Reading, Bradford & Leeds. There will be various home visits and satsangs in the houses of various devotees too.

Gita Gyana Yagna at Hindu Temple, Welingborough: Poojya Guruji will conduct a Gita Gyana Yagna at Hindu Temple Wellingborough from 11th to 18th Sept. The discurses will be on Gita Chapter 3 (Karma Yoga). While these dscourses will be in Hinglish, another session will be in the morning, where he will conduct classes in English for the english speaking crowd and youngsters.

Gita Gyana Yagna, Lucknow: Poojya Swami Amitanandaji will conduct a week-long discourse series at Hari om Mandir, at Lal Bag in Lucknow from 24th to 30th Sept.

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

Discourses at Laxmi Narayan Temple, Bradford: Poojya Guruji and Swamini Samataanandaji will visit the Northern Distt of UK in the last week of their stay there. He will be giving a discourses at Laxmi Narayan Temple, Bradford and at Theosophical Society, Leeds on ‘Cognition of the Effulgent’ on 19th Sept.

Page # 17

Hari om !

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Om Tat Sat