Efd!3122

Monthly eMagazine of the International Vedanta Mission

Year 17 Issue 6

In This Issue

1. Vedanta Section: Atma Bodha - Shloka-37

2. Letter Section: Atma is not Inert Object

3. Siddhanta Section: Vyasti & Samashti

4. Story Section: The Bold Beggar

5. VM Programs: Mission / Ashram Progs

From Poojya Guruji

Vedanta SandeshSpreading Love & Light

Monthly eMagazine of theInternational Vedanta Mission

Sharing the message of Vedanta and Sanatan Dharma

Dec 2011

On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta AshramE/2948-50, Sudama Nagar

Indore-452 009, India

Web:

www.vmission.org.in

Email:

vmission@gmail.com

Hari om!

Bhagwad Gita is the only scripture in Sanatan Dharma, whose Jayanti is celebrated

every year. This tradition is to highlight the profound importance of Bhagwad Gita in

our day to day life. To appreciate the exact message of Gita we need to bring to our

mind the problem being faced by Arjuna. Arjuna and all his team were people who

were sincerely committed to Dharma. They sincerely believed and lived a righteous

life to the best of their ability & understanding, and were inspired to base their kingdom

too on the lines of Dharma. Dharma is basically that which is right - for the well-being

of all; and all the philosophers, rulers and judiciary the world over know how tricky and

relative this subject is. That which is right for one person may not be right for another,

and this also changes even for that person under different circumstances. Still, in

order to tread this path of righteousness, some simple systems are given to discern

that which is right, like "Do unto others as you wish that they do unto you". We have so

many quotes in our scriptures to that effect. We also have traditions and other scriptures

helping a person discern that which is good & truly right. Yet those who sincerely tread

this path know very well that there are times when, inspite of all our knowledge &

commitment, we seem to stand at some cross road, where both the options seem to

have some merits as well as demerits. Yet the person still wants to sincerely do that

which is right. This was where our friend Arjuna stood on the battle field. He basically

had no fears for the war as such, but his concern was only about doing that which is

right. He wondered, how can raising ones hand against our highly reverential elders &

relatives be right? Yet he knew that because of their own personal reasons these very

people were helplessly siding with the evil & selfish rulers. So what was really right

under the circumstances. He shivered to even think that he may inadvertently do that

which was wrong, and that also in the name of right. It is this helpless & incapacitating

state of mind which leads to grief, and this subsequently leads to wrong decisions,

failures, stress and even diseases. This is a universal problem and as Bhagwad Gita

addresses this topic, it has a universal appeal & relevance.

So what does Bhagwad Gita prescribe? Firstly, let us realize this fact that 'right' is not

any particular action whatsoever - even if they are values like non-violence or even

truthfulness etc.; it is basically an attitude borne out of well-being of all concerned. It is

a response of a righteous person who is conscentious, compassionate and a true

well-wisher of all. It is a response of someone who has risen above their sense of

individuality & self-concern. No doubt such a person will definitely appreciate the

importance & beauty of values like non-violence etc, yet we know that there are times

when we cannot be obstinate in the name of these values. The motivation is still higher

& subtler, and that is - the love & well-being of all. We may have to be harsh with a

dumb & stupid persons if they appear to be a threat to others & even themselves. So

it is all relative. What Bhagwad Gita prescribes is to help us rise above our sense of

individuality, and thus have the capacity to objectively see any situation. Whether it is

Bhakti, Dhyana or Gyana - all are aimed to help us realize the truth of this individual

and life on the whole so that we can see everything in right perspective. A person who

knows the truth of his self and life shall alone have the capacity to objectively look at

everyone & everything in a detached way and thus take the right decisions - at all

places & time.

Love & om,

Swami Atmananda

Vedanta Section

Atma Bodha - Shloka 37

Evam nirantara abhyastaaIn the whole process of awakening the scrip-

tures give us a well defined method to be followed

by a seeker to awaken in the nature of the true Self.

This pattern is of Shravana, Manan & Nididhyasan.

Shravan is gaining knowledge of the SELF, then

manan is practised for resolving any doubts that

arise in the mind after shravan and then In

Nididhyasan one not only retains the awareness of

Brahman by way of meditation and contemplation

on one’s real nature, but it is a process by which

one overcomes habitual tendencies of identifictaion

with the Anatma borne of our deep rooted impres-

sions on the mind, not ony of this birth but of the

innumerous births in the past . One may gain knowl

edge and bring about the awareness of the reality

Vedanta Sandesh - Dec 2011

Assimilation of Knowledge liberates

of the Self, but this awareness can be disrupted by

the strong impressions in the unconscious mind. By

constant practise of Nididhyasan one overcomes

such habitual tendencies until this awareness be-

comes a part of the unconscious mind too and be-

comes a natural state of the self.

In this part of the sloka the Acharya says

‘Evam’ i.e. thus as explained in the previous three

slokas the continuous contemplation and practise

i.e. nididhyasan of the conception that ‘I am Brah-

man’ is the door to direct knowledge. A spiritual as-

pirant need consistently and seriously contemplate

on the various pointers given to us by the scriptures.

The Upanishads say that awakening in the Real

nature of the Self is as serious a task as changing

the flow of the river into the opposite direction. It is

In the last three slokas the Acharya gave some pointers for nididhyasanam. Very sincere and deep

contemplation on these pointers culminates in the knowledge of the Self. All the pointers negate our

previous convictions of the Self to unfold that which is the real nature of the Self. All spiritual students must

consistently practise contemplation on such pointers to strengthen one’s conviction of Self knowledge.

The Nidhidhyasanam process ensures our total identification with our real Self, the Atma (or, the

Brahman) and its innate, intrinsic Nature. This process is taken up not as some one who is trying to look at

Atma and its nature as an outsider, but as one who is himself the Atma (or, Brahman). These pointers for

nididhyasanam are propounded to bring about the akhanda brahmakar vritti. This Meditation is, on the

Meditator himself. In the next sloka the Acharya is again restating the nature of the Self as that of Brah-

man.

Evam nirantara abhyastaa Brahmaivasmeeti vaasana

Harati avidya vikshepaan rogaaniva rasaayanam.

Evam: Thus; nirantara: constantly or incessantly; abhyastaa: practised; Brahmaivasmi: that i

am verily Brahman; iti vaasana: the conception or inate inclination; Harati: destroys; avidya:ignorance; vikshepaan: the distraction of ignorance; rogaaniva: like diseases; rasaayanam:the medicine.

The conception, ‘I am verily Brahman’, thus incessantly practised, destroys the distractions

caused by ignorance, just as an elixer or medicine cures diseases.

37

Page # 5

dissolving the deep rooted identification of the Jiva

with anatma which requires a lot of clarity & strength.

This journey of enlightenment cannot be taken

lightly. Every moment an aspirant must eat, sleep,

drink the awareness of the Self as Brahman. This is

not only practised when on the seat of meditation

but also every moment of interaction with the world,

its objects, relationships, while experiencing objects,

whilst performing actions, at all times. A continuous

practise of the knowledge brought about during

shravan n manan steadies one in his own natural

state of pure existence, self effulgent & blissful state.

Brahmaivasmeeti vaasana‘I am Brahman alone’ this vasana or inate

inclination is brought about by the practise of

Nididhyasan. As of today ‘I am a Jiva; a limited be-

ing is our inclination. This sense of limitation re-

flects in all our values and our interactions with the

world outside. Vasana is a strong deep rooted im-

pression in our minds which is brought about by our

own convictions and understanding of the Self and

the world. Vasana is that conditioning which if

noursihed over a period of time, it strengthens and

makes home in the unconscious mind and reflects

in all our interactions, our responses, our likes and

disikes. All our actions are based upon the kind of

vasanas that dominate the deeper layers of our per-

sonality. Here the Acharya says that through the

constant awareness of this knowledge let the thought

of ‘Aham Brahmasmi’ become such a deep rooted

inate vasana that this conviction and direct knowl-

edge alone reflects in all our actions and responses

as a self fulfilled, complete and blissful being. Let

this reflect as my basic nature. A self satisfied being

who does move out into the world as a seeker with

a begging bowl but rather whose hand stretches out

to serve selflessly out of fulfillment, joy and love dis-

covered within. No adverse conditions can deter

such a person from his blissful nature, no individual

likes and disikes can rule such a person but when

in the world, he lives like a Master of the objective

world and his body. mind & intellect. When alone, he

revels in his calm and blissful nature.

Harati avidya vikshepaanSuch a deep rooted, direct knowldedge de-

stroys ignorance and its resultant misconceptions. The

scriptural Masters reveal two fudamental causes of

samsara which are ignorance and vikshepa (wrong

understanding). In the first place we are ignorant about

‘Who I am’, and not knowing the Self I imagine my-

self to be the Body, mind and intellect at its face value.

This misapprehension of the Self as a body is a su-

perimposition of a limited Self on the limitless nature

of the Self by a hasty unthoughtful entity who has not

been poised and thoughtful enough to see the truth.

The tragic journey of such an ignorant fellow thus be-

gins when he pays the price of his ignorance and

misapprehension with constant seeking, pain, mis-

ery, momentary pleasures and an endless journey

into samsara.The Acharya says the direct awareness

of knowing the Self as Brahman and a steady aware-

ness of the knowledge destroys ignorance and its

vikshepa lock stock and barrel.

Rogaaniva Rasaayanam:The Acharya again give us a very apt example

to explain this. He says just as medicine roots out the

cause of illness and re-invokes a fresh healthy and

happy self so too knowledge roots out the cause of

ignorance n misapprehension.The truth is that just

as any disease is only due to some external factors

and is not natural and that good heath is brought about

simply by eradicating these factors, so too, basically

I am Brahman, rest all identities are born out of igno-

rance which is the nature of illness. This cause too is

due to certain circumstances and can be removed.

Once knowledge is gained and this realisation is

brought about that I am not a small limited entity but

the substratum of the whole cosmic existence, it roots

out the basic cause of ignorance and dellusion thus

curing one of all the pains of such a choking and trans-

migratory existence and illness - the Bhava-Roga.

Birthday of Poojya Guruji - 15th Dec

Birthday is not of Atma but of body. Atma is unborn and has no death either. Birthday

is for the celebration of this amazing gift of human life & body. The potential of human

life is infinite, not only to awaken to the truth, but also to serve all.

Vedanta Sandesh - Dec 2011

One day, a father of a very wealthy family took his son on a trip to the

country with the firm purpose of showing his son how poor people

live. They spent a couple of days and nights on the farm of what

would be considered a very poor family. On their return from their

trip, the father asked his son, “How was the trip?”

“It was great, Dad.”

“Did you see how poor people live?” the father asked.

“Oh yeah,” said the son.

“So, tell me, what did you learn from the trip?” asked the father.

The son answered, “I saw that we have one dog and they had four.

We have a pool that reaches to the middle of our garden, and they

have a creek that has no end. We have imported lanterns in our

garden, and they have the stars at night. Our patio reaches to the

front yard, and they have the whole horizon. We have a small piece

of land to live on, and they have fields that go beyond our sight. We

have servants who serve us, but they serve others. We buy our food,

but they grow theirs. We have walls around our property to protect

us; they have friends to protect them.”

The boy’s father was speechless.

Then his son added, “Thanks, Dad, for showing me how poor we

are.”

How the poor live?

Page # 7

Question:

Hari Om

Copper reacts with sulphuric acid and transforms to copper sulphate and water

(always). Salt get dissolved in water (always). Salt is not soluble in oil (always).

Water stored in two different mud pots is cool.

However the same atma (pure - na punya papo mama) in the same composition

(human body / bodies) makes different behaviour. (without athma the body / mind

can not behave). Here though the bodies are different but the composition of

elements are the same.

Why? Thanks.

A Tattva Bodha student from Singapore

_______________________________________________________________

Answer:

Hari om !

One, Atma is not a chemical, so it has no such reactions with body or

mind complex. It can at best be compared with Space, in which

everything exists, yet which remains unaffected by any chemistry

happening at the level of various elements & chemicals - inside it.

Two, this all-pervasive, space-like 'Atma' is of the nature of

consciousness, and thus from this point of view is comparable to Sun,

which by its very 'presence' enlivens the various solar instruments.

Three, different behavior's are because of mind, with its different

thoughts & emotions. Change the mind and we can change our behavior.

Love & om

Swami Atmananda

Knowledge is all

about being aware

of the truth of what

is, while Yoga and

Bhakti aim to

change the mind for

the better, so

technically they fall

in the category of

karma, working to

change something.

For knowledge even

a sankalpa to

change anything is

an impediment,

because then our

priorities change

from knowing what

is to working for

what should be.

- Poojya Guruji

Atma is not InertLetter of the

Month

D i f f e r e n t

behavior's are

because of mind,

with its different

thoughts &

emotions. Change

the mind and we

can change our

behavior.

- Poojya Guruji

Vedanta Sandesh - April 2009 Page # 10

Vya

sti &

Sam

ashti

(Ind

ivid

ualist

ic &

Cos

mic

)

Vedanta Sandesh - Dec 2011

Life can be seen from two points of view. One is ‘Vyashti’ which is the individual

point of view and the other is ‘Samashti’ the totalistic point of view or from the point of

view of God. As a human we all have the freeom to live life as per our own convictions

and view points but never the less any kind of attitude of living life brings about its own

consequences. Let us see the essence of each of these outlooks to life and thier relative

consequences.

Vyashti or the individualistic attitude, borne of Rajo guna reflects a predominant

concern of the Self and all its achievements. Even though all of us have and need to

cater to our personal desires, achievements and ambitions too, but an attitude that

reflects an extreme concern of Selfish interests to the extent that it not only brings

about insensitivity towards others but the person also does not hesitate to make others

a stepping stone to fulfill one’s own requirements and ambitions. The slogan of such a

person’s life is ‘Me & Myself’. Everything this person will do will be inspired by personal

interests. An individualitic person may also be very ambitious and hard working, he will

slog day and night to reach the heights he dreams of, but in the process there are

chances that not only does he work for fulfilling his dreams but others in his family and

society too will pay a price for it. This kind of an attitude is an individualistic approach to

life. The consequences of such a vision towards life will be as extreme too. Even though

an individualitic person may reach great heights or may not reach too but the mind of

such a person will get more insensitive & inert, he will soon become isolated devoid of

love from others and will neither have the love for others around. His achievements will

make him arrogant and egoistic. Failures in the life of such a person will shatter him and

life will be a constant worry borne out of insecurity and fear of losing everything that has

been attained. Life for an individualistic person will be a roller coaster of a bloated and

shattered ego.

On the other hand there is an attitude of ‘Samashti’ living. Samashti means ‘totality’.

Living life with a samashti vision is tuning your self to the totality. A person with a totalistic

attitude not only looks after his peronal desires, requirements and ambitions but he also

takes into consideration the welfare of others, his family, society, country and the world

around. Such a person is a sattvik person. On the one hand where vyashti attitude is

‘self-centric’, on the other hand totalistic attitude is ‘God-centric’. A person of this approach

does not see himself in isolation but sees himself as a part of God’s creation where in all

are connected to each other by a common creator. He is sensitive, loving, and considerate

to the requirement and happiness of others around. Life can never be lived in isolation

and nor can we view one individual in isolation. Every small or big action performed

affects not only the performer of the action but it influences the life of various people

around him, society at large and even nature. Lets simply take an example of a traffic

system. We all experience that because there is an organized traffic system that is why

we can move and drive around from one place to another safely. A place where people

follow the rules of driving, there the vast network of traffic flows smoothly and safely. If

at all there is a failure of such a system then one can imagine the chaos, commotion,

Page # 9

confusion, and danger that can come about. Now although such a sysytem is created by

the civic authorities it then becomes a responsibiity of the citizens to practise it. A person

who keeps in mind the safety of himself and the others tunes himself to the whole traffic

system. Similarly in life too, if one wishes to see harmony, peace, love and happiness

within himself and others too, then no action or decision can be taken standing on an

island. In various situations and their decision making too sometimes situations are

conducive to us and sometimes they are not. At times keeping aside one’s self interest

for the happiness and welfare of someone else becomes the need of the hour. This is

what we call as tuning oneself to the will of God. Living a God-centric life. Seeing a

universal connection of the Self with others. This is also the objective of Upasana or

devotion. Faith & devotion to God brings about a Samashti drishti or Totalistic vision.

Thus vyashti & samashti are two ways of looking at the world. It is a previlage to

be a human being and as a human being one should aim to slowly expand his or her

vision so as to embrace all people around, animals, birds and all in nature. However, one

thing should also be understood that even though a totalistic view point brings about

relatively greater virtues, love & peace, but this cosmic view also is not the absolute

view. The very usage of these words together shows their relativity, both are inter-

dependent, and require the existence of each other for their own existence & identity.

Totality implies the sum total of all individuals, and individual is a unit of total. This division

comes into existence only after we identify with our body-mind-intellect (BMI) complex,

and thus bring about an identity which is different from the whole. Living in a relative

dimension is always featured by limitation & dependence, and thus there will always be

absence of total satisfaction. Freedom from such seeking, limitaton and dependance is

only by directly knowing that which is absolute. In order to know that which is absolute

one should discover an identity which transcends and yet pervades the existing identity

of one being this BMI complex. By the knowledge of Vedanta one should learn the art of

detaching oneself from this complex and then realizing that which exists beyond.

Knowledge of the Self frees one self from the shackles of relative existence and awakens

one to that state of existence which is free from all seeking and limitation. But this journey

begins by first tuning the individual self to the totality, and then alone work to awake to

the one non-dual absolute truth. A person having samashti drishti alone is qualified to go

into the secrets of the knowledge of Vedanta which reveals to us the absolute truth.

Handling Problems: The Other Side

A Father was reading a magazine and his little daughter every now and thendistracted him. To keep her busy, he tore one page on which was printed themap of the world. He tore it into pieces and asked her to go to her room and putthem together to make the map again. He was sure she would take the wholeday to get it done. But the little one came back within minutes with perfect map.When he asked how she could do it so quickly, she said, ‘Oh Dad, there is aman’s face on the other side of the paper. I made the face perfect to get the mapright.’ she ran outside to play leaving the father surprised.

Moral : There is always the other side to whatever we experience in this world.This story indirectly teaches a lesson..whenever we come across a challenge ora puzzling situation, look at the other side… You will be surprised to see an easyway to tackle the problem.

Vedanta Sandesh - Dec 2011

I decide wat I am to be never would be the one

who would be held down by the chains of time

no man, no fear no superstitions, no tears

would pull me down into where I came from.

I need nothing, nothing, but my soul

nothing, but my will, nothing ,but myself

to take me up to where I have to get.

Doesn’t matter what it takes or what I have to do

even the torments of hell, the fierce winds,

the raging tides, I would withstand them all.

I would destroy an army, an army of a million lies

walk over the faliures like men who never give up

n climb over mountains of difficulties,

break through the dams of uncertainty,

face the darkness just to be who I am.

I am the captain of my soul

and I decide my fate

I choose to be what I m

-by Nideesh

I am the Captain of my Soul

Page # 13Vedanta Sandesh - April 2009 Page # 11

Once upon

a time ...

Stories bySages The Bold Beggar

from Chhandogya Upanishad

Once there lived two Rishis known as Shaunaka and Abhipratari. They were

the worshippers of Vayu or the wind god. On a certain day at noon they were

about to begin their lunch when there was a knock at the door. A young

brahmachari (celibate student) who was hungry was at the door begging for

alms.

“No boy, not at this hour” was the reply. The boy was not a stranger to such

treatment. But he was not a little surprised when he faced such disappoint-

ment at the Ashrama of a Rishi. So he decided to cross swords and stuck on.

He addressed the owner once more. “Respected sir, may I know which godyou worship?”

One of the Rishis said, “You seem to be very impertinent. Well, my deity is

Vayu, the wind god. He is also called Prana.”

“Then you must be knowing that the world takes shape in Prana and merges init at the end. You must also be knowing that Prana pervades all that is visible

and invisible,” said the brahmachari.”

The Rishi said, “Why not? We do know it. You are telling us nothing new.”

“For whom, sirs, have you cooked this food? May I know?” was the next ques-

tion.

“Of course, for the deity that we worship. For whom else can it be?” came the

ready reply.

“If Prana pervades the universe, he pervades me also who am but a part of the

universe. It is he who pulsates in this hungry body that is standing before you

begging for a few morsels!”

“Yes, what you speak is the truth.”

“Then, dear Rishi, in denying food to me you deny food to the Prana in me.

Thus you are denying food to the deity for whom you have prepared it!” said

the boy pointedly.

The Rishis felt ashamed, and then respectfully invited the brahmachari for

meals. Then they served him with food along with themselves. They realizedthat they were obsessed with the form while it was the spirit that really matters.

Vedan

ta M

issi

on /

Ash

ram

Pro

gram

s

Vedanta Sandesh - Dec 2011

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Nov’11 VM / VA Programs

Project Lift is going on nicely, and we are hopeful that by the time we have our Sadhana

Camp in Jan 2012 the new facility should be ready. The Diwali vacations took away almost

three weeks of work. From Diwali to Kartik Poornima, the holiday mood continues, and work-

ers who come from nearby states like Rajasthan, go back to meet their families for a long

vacation. Apart from that the speed of work has been overall satisfactory. During the last

month the RCC work got completed, and then started the plastering & flooring work. A tempo-

rary bamboo machan was erected inside the lift well for various fittings & work, and the lift

equipment is expected to reach Ashram by month end - from Kinetic Elevators, Ahmedabad.

During this time, a major renovation was done of the Solar Room too, its roof was

raised and a guest room was carved out of it. The solar heating equipment got raised further

up, facilitating bettter sun-exposure & heating. The de-salination plant was shifted up on the

roof, and thus a room for two guests with adjacent bathroom was got.

A new facility of Green-House was created on the Mandir Terrace. We already had our

plants & pots there. A major transformation was done of this, and finally we have a small cosy

sitting and a passage of hanging pots. This was aptly named as Hari-Kuti.

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Page # 13

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Nov’11 VM / VA Programs

Vedanta Sandesh - Dec 2011

You are never given a wish without being given the power to

make it come true

People are like stained-glass windows.

They sparkle and shine when the sun is out

but when the darkness sets in

their true beauty is revealed only if there is a light from within.

Never say you don't have enough time... You have exactly the

same number of hours per day that were given to Helen Keller,

Pasteur, Michelangelo, Mother Teresa, Leonardo da Vinci,

Thomas Jefferson and Albert Einstein

And the day came when the risk to remain tight in a bud was

more painful than the risk it took to blossom.

Your life is made up of years that mean nothing; Moments that

mean all.

Never be afraid to try something new. Remember, amateurs

built the Ark, professionals built the Titanic

It is better to conquer yourself than to win a thousand battles.

Then the victory is yours. It cannot be taken from you, not by

angels or by demons, heaven or hell.

Quotes

Forthcoming Programs

Page # 15

Gita Gyana Yagna, Mumbai:Poojya Guruji visits Mumbai twice every year for conducting a Gyana Yagna. This year

also he plans to visit Mumbai from 19th to 25nd Dec. The subject matter of the discourse

series will be Gita Chapter 5, and the 1st Valli of the 2nd Chapter of Kathopanishad (Starting

with Paranchikhani mantra). The inauguration will be on the evening of 19th Dec and the

conclusion on 25th evening.

Discourses at Vedanta Ashram, Indore:Poojya Guruji Swami Atmanandaji is regularly giving discourses on the sixth & last

section of Kathopanishad. Poojya Swamini Amitanandaji will start her discourses on the 1st

Valli of the 2nd Chapter of Kathopanishad for the Elder Citizen Group at the Ashram. From

4th Oct.

Gita Jayanti Celebrations, Indore:This year the Gita Jayanti is on the 6th of Dec. Every year there are mega celebrations

of Gita Jayanti at Indore, in which the Mahatmas of Vedanta Ashram too participate actively.

There will be talks at Agrasen Dham, Gita Bhavan and also program at Vedanta Ashram.

Sadhana Camp-1, Indore:A five days Sadhana Camp at Vedanta Ashram will be organized next year from 21st

to 25th Jan 2012. Delegates can arrive on 20th evening and leave on 26th. The subject

matter of the discourses will be Drg-Dryshya Viveka and Gita Chapter 15.

Sadhana Camp-2, Indore:A Sadhana Camp prior to Mahashivratri will be organized at Vedanta Ashram, Indore

from 15th to 20th Feb 2012. The campers should arrive by 14th and leave after Mahashivratri

celebrations on 21st Feb. The subject matter of the discourses will be Drg-Dryshya Viveka

and Gita Chapter 15.

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

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

Timeline of Project Lift Albumshttp://www.vmission.org.in/ashram/lift/timeline.html

This is a Net Publication of the

International Vedanta Mission

Om Tat Sat