vedanta sandesh - jan 2011

8/8/2019 Vedanta Sandesh - Jan 2011

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Kbo!3122Year 16 Issue 7

Monthly eMagazine of the International Vedanta Mission


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In This Issue

1. Vedanta Section: Atma Bodha - Shloka-26

2. Letter Section: Yogi, Bhakta & Vedantin

3. Devata Section: Symbolism of Shivji

4. Katha Section: Dakshinamurthy

5. VM Programs: Mission / Ashram Progs


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Vedanta Section

Atma Bodha - Shloka 26

Atmanah vikriya nasti:The Atman is not the doer of any actions

neither does it deligate actions. This thought has

been explained in the previous slokas. The Acharyafurther goes on to explain this principle in thefollowing sloka. The Atman is the life principle

that enlivens everything and it is the substratumfor all the awareness of the world outside and ofthe Self. It is the blissfull nature of the Atmanthat expresses as our joy as we interact in andthrough various life experiences. Yet the beautyof this divine substratum is that it blesses all theworlds with its life principle and yet it is untouchedby any sense of doership. This is because itsvery nature is consciousness and bliss. Thesubtle body i.e. the mind and the intellect have

the pottential to reflect this life principle and sodanta Sandesh - Jan 2011

Arrogation of Doership is Delusory

Atmanah vikriya nasti budherbodho na jatvapiJivah sarvamalam gyatva gyata drishteti muhyati

Atmanah: In the Atma; vikriya: modification; nasti: has not; buddher: to the intellect; bodho:understanding; na jatvapi: never at anytime; Jivah:jiva; sarvam: all; gyatva: having understood;gyata: knower; drishteti: seer; alam muhyati: becomes extremely deluded.

There is no modification in the Atma, and there is no knowledge itself in the (inert instru-ments like) intellect either. It is the Jiva (a product of the identification of these two), taking itself tobe the truth, deludes itself by imposing the doership, knowership on itself.

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the moment it comes into the presence of thdivine life principle it gets activated with life eergy, without any efforts or sense of doership bthe substratum, the Atman. Just as heat is thnature of fire, anything that comes in contact wifire gets hot, without any resolve or show of an

sense of doership on the part of fire. The fidoes not make any resolve that now I am gointo heat this or Im not going to heat this. It revein its nature and anything that comes in contawith fire gets hot. So too the Atman gives exisences to everything that is, it enlivens it and ydoes not have any burden of doing it. It revels its glory of light and bliss. Svabhavaspravartate. In the Gita Lord Krishna says Tasykartaramapi mam viddhi akartaramavyayam i.

Know me to be the creator of this entire creatio

In the previous sloka the Acharya explained that the Atman being of the nature of light anthat there is nothing that is unknown to the this self-luminous light, how then arises the notion of know and the like. This was explained that with the blending of the Sat Chit aspect of the Atmawith the function of the intellect notions like I know etc arise. Although the blending of the enliveing aspect of the Atman with the intellect making it come alive is not a problem but imposing thdoership on the jeeva and seeing it as real is the problem. Such misapprehension must be ovecome with right discrimination between the Real and the Unreal. The blending of the Sat chit aspeof the Atman with the intellect is further explained in the following sloka.


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and yet know me to be eternal and free of anysense of doership in this creation.

Buddherbodho Na Jatvapi:The scripture points out that the Atman is

not the doer of anything nor does it go throughany modifications born out of doership and it alsoverily explains that the Intellect being made upof inert matter is not potent by itself to bring aboutany knowledge or awareness of something. Thesubtle body independantly does not have thepower of bringing about knowledge. Just as abulb is not capable of lighting up until it is blessedby the power of electricity behind it. So too theMind and intellect independantly cannot percievethe world of objects or respond to it. The bless-ing of the Subtle body is that since it is made up

Sattva Guna it has the pottential to reflect theconsciousness of the Atman. We often see chil-dren play with mirrors flashing about the rays ofthe sun. A mirror has the property to reflect thelight of the sun and therefore when we directthe mirror facing the sunlight the mirror flashesan intense flash of light. The Antahkaran or theSubtle body too reflects the light of the Atmanwhich is the Reflected consciousnes.

Jeevah Sarvamalam Gyatva:This reflected consciousness is where the

thought I am is born. What we experience asthe I today is the Reflected consciousness, andthis alone is the Jeeva. The Jeeva is neitherpure consciousness nor does it come into thecategory of inert matter. It is an imaginary entityborn when the Self is not aware of its true na-ture. When the I the sense of individuality atthe level of the reflected consciousness identi-

fies with the sense organs, the mind, the intlect, which are limited in nature, it comes to sits ownself too as a limited being. And thus staan endless journey of enjoyership and doersh

Gyata Drishteti Muhyati:It is the Jiva which sees itself as a limit

being and is constantly on a hunt to get satisfa

tion from various worldly experiences. It is the Jwhich experiences joy, sorrow, success failupleasure pain, life, death etc. This individual etity, the Jiva comes to see itself as the Knowthe Seer, the experiencer. The root cause ofthis suffering is ignorance alone and misapphension of seeing oneself as a limited being.

A person of knowledge knows his own ality as that substratum wherein all this playcreation and distruction is going on. He comessee this entire play as a dream which does have any reality. Infact a person of knowledgethe one who has shifted his focus from the drelike world to the subjective Self in whose mthe entire play is taking place. He has daredquestion the dreamer and his conviction and coto see the reality of it. Thus coming to see ththe Self is beyond all these wave like experiencwhich come and go. That which is constant is t

eternal Self. Having once realised this truth of Self as limitless, contented life principle, its seaas a seeker and the thirst for ego satisfaction the doer and enjoyer ends. Then the entire pof the world and the beautiful instruments of tbody, mind and intellect also become a blessto enjoy the show of God. Just like the sun is affected revealing anything that comes in frobe it a valley of flowers or a cell of a prisonerrevels joyfully in its own glory of luminosity.

Esha sarveshu bhuteshu gudhotma na prakashate;Drishyate tvagraya buddhya sukshmaya sukskma-darshibhih.

(Kathopanishad-1-3)

This Atman is hidden in all beings and does not shine forth, but is seen by subtleSeers through sharp and subtle intellect.


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So there are

wo things: one is

hanging and the

ther is changeless,

amely the mind and

its witness. See the

ature of each as it is,

either trying to stop

he change of the

hanging entity, nor

ying to change the

hangeless.

- Poojya Guruji

danta Sandesh - Jan 2011

Rescue at Sea

Years ago, in a small fishing village in Holland, a young boy taught the

world about the rewards of unselfish service. Because the entire village re-

volved around the fishing industry, a volunteer rescue team was needed in

cases of emergency. One night the winds raged, the clouds burst and a gale

force storm capsized a fishing boat at sea. Stranded and in trouble, the crew

sent out the S.O.S. The captain of the rescue rowboat team sounded the

alarm and the villagers assembled in the town square overlooking the bay.

While the team launched their rowboat and fought their way through the wildwaves, the villagers waited restlessly on the beach, holding lanterns to light

the way back.An hour later, the rescue boat reappeared through the fog and

the cheering villagers ran to greet them. Falling exhausted on the sand, the

volunteers reported that the rescue boat could not hold any more passengers

and they had to leave one man behind. Even one more passenger would

have surely capsized the rescue boat and all would have been lost.

Frantically, the captain called for another volunteer team to go after

the lone survivor. Sixteen-year-old Hans stepped forward. His mother grabbed

his arm, pleading, "Please dont go. Your father died in a shipwreck 10 years

ago and your older brother, Paul, has been lost at sea for three weeks. Hans,you are all I have left."

Hans replied, "Mother, I have to go. What if everyone said, I cant go,

let someone else do it? Mother, this time I have to do my duty. When the call

for service comes, we all need to take our turn and do our part." Hans kissed

his mother, joined the team and disappeared into the night.

Another hour passed, which seemed to Hans mother like an eternity.

Finally, the rescue boat darted through the fog with Hans standing up in the

bow. Cupping his hands, the captain called, "Did you find the lost man?" Barely

able to contain himself, Hans excitedly yelled back, "Yes, we found him. Tell

my mother its my older brother, Paul!"


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Letter of theMonth

Hari om Mark,

Q: What would be the difference between a Yogi, a Bhakta and a

Vedantin in their types of natures and characteristic paths?

Ans: I am sure you will get your answers if we just bring to our min

the objectives for which a Yogi, Bhakta or a Vedantin work for. Yog

is one who strives to perfect his equanimity of mind - the capacity

retain thoughtfulness under all circumstances, growing over the ha

of reacting, and learning to live deliberately & thoughtfully. This he

us to live as per our convictions, and ultimately brings about a

predominantly Sattwic mind; a Bhakta is one who aims to invokegreater love for God, which in effect loosens the intensity of likes &

dislikes - which are nothing but misplaced love for the things of the

world. Love for God also facilitates predominance of Sattwa Guna

reducing self-centricity; while a Vedantin is one who is not workin

on any such change, they are karma-sanyasis and only work for

'knowledge'; so they aim to just open their eyes - fully, the proverb

third-eye, the gyana-chakshu, to the truth of everything - whether

oneself or of the world - the dryshta or the dryshya, they delve dee

to their very substratum, their atma, the one non-dual truth of all,

which provides satta (existence) to one & all. Knowledge is all abo

being aware of the truth of what is, while Yoga and Bhakti aim to

change the mind for the better, so technically the former two fall in

the category of karma, working to change / acquire something. Fo

knowledge even a sankalpa to change or acquire anything is an

impediment, because then our priorities change from knowing wha

is to working for what should be. Those who are obsessed with w

should be shall never ever know the truth, because all theirendeavors start with the arrogance of already knowing that which

needs to be known, rather than the humility of being ignorant, and

the subsequent inquisitiveness. So Yoga & Bhakti can never be th

path to Mukti, but are just paths for shuddhi.

Love & om

Swami Atmananda

Knowledge is all

about being aware

of the truth of what

s, while Yoga and

Bhakti aim to

change the mind forhe better, so

echnically they fall

n the category of

karma, working to

change something.

For knowledge even

a sankalpa to

change anything is

an impediment,

because then our

priorities change

rom knowing what

s to working for

what should be.

- Poojya Guruji

Yogi, Bhakta & Vedantin


8/16danta Sandesh - April 2009 Pa

Bha

gwanShiva

Symbolism

ofLordShiva

anta Sandesh - Jan 2011

Lord ShivaJ

Shiva means the auspicious one True auspiciousness is that which liberatefrom the endless miseries of bondage and awakens us unto that truth which is liberafrom the constant seeking borne of the sense of limitation. In that sense Lord Shivtruly auspicious. If one looks at the form of Lord Shiva from the worldly point of vthen his attire, his ornaments, his vehicle all of them appear scary and rustic. But if looked at Lord Shiva from the point of view of devotion, austerity, compassion, knedge, then he alone is the liberating one.

Lord Shiva wears a deer in the left upper hand. He has Trident in the right loarm. with a crescent moon on his head. He is said to be fair like camphor or like an

clad mountain. He has fire and Damaru and Malu or a kind of weapon. He wears serpents as ornaments. He wears a garland of skulls. He is pressing with His feetdemon Muyalaka, a dwarf holding a cobra. He faces south. Panchakshara itself isbody. Let us see the symbolic meanings of some of the significant features of Shiva.

Third Eye:Shiva is depicted with a third eye, which is the eye of wisdom. Lord Shiva re

in his state of knowledge. Not only does he revel but he is also the bestower of knoedge as the Adi Guru i.e. the first Guru in the creation as Lord Dakshinamurty.carries the Gyan ganga in the locks of his hair and lets this Ganges of knowledge

down on the earth to bless and liberate all mankind.

Crescent Moon:Shiva bears on his head the crescent moon. Chandrasekhara The waxing

waning phenomenon of the moon symbolizes the time cycle through which creaevolves from the beginning to the end. Since the Lord is the Eternal Reality, Hbeyond time. Thus, the crescent moon is only one of His ornaments.The wearing ofcrescent moon in His head also indicates that He has controlled the mind perfectly

Ashes:Shiva smears his body with ashes (bhasma).

Blue throat:Lord Shiva is also known as Nilakantha the one with a blue throat. This sh

his compassion for everyone where he did not worry about himself but he drankpoison to save the others.

Tiger skin:He is often shown seated upon a tiger skin, an honour reserved for the m

accomplished of Hindu ascetics, the Brahmarishis. Tiger represents lust. His sittingthe tigers skin indicates that He has conquered lust.


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Serpents:Shiva is shown garlanded with a snake. His wearing of serpents on the n

denotes wisdom and eternity.

Deer:His holding deer on one hand indicates that He has removed the Chancha

(tossing) of the mind. Deer jumps from one place to another swiftly. The mind ajumps from one object to another.

Trident:Shiva's particular weapon is the trident. His Trisul that is held in His right h

represents the three santapas, the three types of sorrows, pertaining to the Self,unseen forces, the objective world. These types of sufferings constantly inspire uquestion our understanding of the world and the Self. It also represents the three GunaSattva, Rajas and Tamas. He rules the world through these three Gunas.

The Damaru:in His left hand represents the Sabda Brahman. It represents OM from whic

languages are formed. It is He who formed the Sanskrit language out of the Dam

sound.

Nandi:Nandi, also known as Nandin, is the name of the bull that serves as Shi

mount. Shiva's association with cattle is reflected in his name Pasupati, or PashuRishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. This notes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or rteousness.

Gana:

The Ganas are attendants of Shiva and live in Kailash. They are often referreas the Boothaganas, or ghostly hosts, on account of their nature. Generally benexcept when their lord is transgressed against, they are often invoked to intercede wthe lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, heGanesha's title ganesha or gana-pati, "lord of the ganas".

Mount Kailasa:Mount Kailash in the Himalayas is his traditional abode. In Hindu mytholo

Mount Kailasa is conceived as resembling a Linga, representing the center of the verse. Residing on kailasha also shows Lord Shivas love for nature. Any person whclose to nature is more closer to god, he becomes more sensitive to nature and all o

living beings, He is able to see the divinity in one and all.

Lord Shivas appearance, his attire etc compels us to rethink on our notionthat which is valuable, beautiful and attractive. According to worldy understandinperson who is physically beautiful, well dressed, well mannered, rich famous etc successful and good person. Lord Shivas form makes us see this fact that more toften our convictions and understandings of life, of the self and of the world are suficial and baseless. One needs to think more deeply about that which is truly valuaand beautiful. Questiong of ones wrong notions opens the doors to the truth of evthing and liberates one from constant suffering in the world.


10/16anta Sandesh - Jan 2011

Stone Soup

Many years ago three soldiers, hungry and weary of battle,came upon a small village. The villagers, suffering a meager har-vest and the many years of war, quickly hid what little they had toeat and met the three at the village square, wringing their handsand bemoaning the lack of anything to eat.

The soldiers spoke quietly among themselves and the first

soldier then turned to the village elders. "Your tired fields haveleft you nothing to share, so we will share what little we have: thesecret of how to make soup from stones."

Naturally the villagers were intrigued and soon a fire wasput to the town's greatest kettle as the soldiers dropped in threesmooth stones. "Now this will be a fine soup", said the secondsoldier; "but a pinch of salt and some parsley would make it won-derful!" Up jumped a villager, crying "What luck! I've just remem-bered where some's been left!" And off she ran, returning with anapronful of parsley and a turnip. As the kettle boiled on, the

memory of the village improved: soon barley, carrots, beef andcream had found their way into the great pot.

They ate and danced and sang well into the night, refreshedby the feast and their new-found friends. In the morning the threesoldiers awoke to find the entire village standing before them. Attheir feet lay a satchel of the village's best breads and cheese."You have given us the greatest of gifts: the secret of how tomake soup from stones", said an elder, "and we shall never for-get." The third soldier turned to the crowd, and said: "There is nosecret, but this is certain: it is only by sharing that we may makea feast". And off the soldiers wandered, down the road.


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Bhagwan Dakshinamurthy

P

Onceupon

atime...

Stories from

Puranas

Once upon a time, the Lord responsible for creation, Lord Brahmainterest in the work of creation and thought of taking a life of ascetism. So thin

he created Sanaka, Sanatkumara, Sanandana and Sanatsujata, with the inteto hand over his job of creating life to them. In due course they grew up and

tered all branches of knowledge. At this juncture, Brahma decided to hand ovjob to his four sons and retire to austerities. Sage Narada came to know ofathers intentions. However knowing that his brothers the Sanakadi Munis

full of dispassion and were fit for being initiated into Brahmavidya or the supknowledge of the self, he warned them about their fathers intentions beforeOn hearing these words from Narada, the four brothers who had no intentiofollow the path of action and abandoned home in search of a Guru, without in

ing their father.

The four brothers proceeded to Vaikuntha, the abode of Lord Vishnu wthey observed Lord Vishnu with his consort Lakshmi who was massaging his

At this sight, the four brothers thought, How can this family man bound bintimate glance of his consort render us any help in learning the supreme kedge. Look at the splendour of this palace and this city! This is enough. Let us

the help of Lord Siva. So saying they proceeded in the direction of Mount Ka

Lord Siva who was at Kailasa along with his family, knew aboutapprocaching him and understood their plight. He was sure that they wou

disappointed on seeing Him with a family and so taking pity on them, He decidimart the sublime spiritual knowledge to them. The Lord of infinite compassioKailasa and retired assuming the form of a youth seated in Chinmudra un

banyan tree (Vata Vruksha) on the northern banks of Lake Manasarovara.

When the Sanakadi Munis were on their way, the beheld the yDakshinaamurthy, they were at once attracted to him and understood that He

was the true Sadguru. They approached him, circumambulated Him three and prostrated to Him in a manner that befitted a disciple master relation. settling at His feet, they began to ask shrewd and pertinent questions abonature of reality and the means of attaining it. Because of the great compa

and fatherly Love (vatsalya) which He felt for His aged disciples, the primmaster was overjoyed to see their earnestnesss, wisdom and maturity andapt replies to their questions. But as he answered each consecutive questiother doubts arose in their minds and they asked further questions. Thus this

tioning and answering continued for one whole year.

Finally, Sri Dakshinamurti understood that if he continued answering

questions, further doubts would arise in the minds of His disciples and theirrance (ajana) would never end. Therefore, supressing even the feeling ofpassion and fatherly love which was welling up within Him, He merged himsethe Supreme silence, the state of samadhi.

Owing to the great maturity which had further ripened owing to their ciation with Sri Dakshinamurti their master, they too automatically merged insupreme silence as soon as their master assumed Silence, the true state

self and all their doubts were cleared.


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Birthday of Poojya Guruji, Indore:

Birthdaay of Poojya Guruji Sri Swami Atmanandaji was celebrate

15th and 17th Dec. Poojya Guruji wished that as the Gita Jayanti is just

days away, then we celebrate Gita Jayanti as his jayanti also. However

15th the Balvihar kids and ashramites still got together to offer thir resp

and express their wishes.

Balvihar children sang bhajans and chanted shlokas after the eve

aarti, and sweets are distributed to all.

On 17th, the Gita Jayanti day, devotees gathered at the ashram

Akhand Chanting of Bhagwad Gita. Complete chanting of Gita is done tw

at the Ashram, on Janmashtami and on Gita Jayanti day. This is the

when Bhagwan Sri Krishna gave this immortal discourse to Arjuna. L

there was a Bhandara for all the guests.

Dec10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

anta Sandesh - Jan 2011

Gita Jayanti Celebrations, Vedanta Ashram, Indore:On the Mokshada Ekadashi day, the day when Bhagwan Sri Kris

gave this amazing discourse to Arjuna, the Hindus all over the world

ebrate this occasion with great devotion & respect. Bhagwan Sankaracha

while commenting on Gita says that this unique text comprises of the en

message of Vedas - Sarva-vedartha.

Gita starts with the incapacity of Arjuna to discern what exactl

Dharma under a particular circumstance, and as this indecisiveness is hig

suffocating and debilitating he requested Lord Krishna to tell him wha

dharma, and how to know exactly what it is. Anyone who can discern dhaopens the gates for the fulfillment of all the purusharthas of life, so Bhagw

Krishna reveals how to discern Dharma - that which is truly right. Celeb

tion of this day helps people to bring to their mind this imp message.

Gita Discourse at Gita Bhavan, Indore:

The city of Indore has become famous for celebrating Gita Jayan

a grand way every year. It becomes like a small Kumbh, where Mahatm

from all over the country, of different sects, are invited to enlighten peo

about this great text & its messsage. The initiative of this celebration goeGita Bhavan. This year Poojya Guruji was specially invited to talk on G

there also.

Addressing thousands of devotees who had gathered there, he tal

about the essence of first chapter, viz. the exact problem of Arjuna. He s

that discernment of Dharma is of great importance & significance, and

need to get this capacity by studying and assimilating the message of G

All the Trustees of Gita Bhavan met Poojya Guruji and requested him

keep blessing the devotees of the place with his talks in future also.


13/16

Check out the detailed Photo Albums of the various functions on

VM News Blog at : http://vmissionews.blogspot.com/Pa

Dec10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

Gita Jayanti Celebrations, Agrasen Dham, Indore:

Agrasen Dham, which is commonly known as Futi Kothi, has b

celebrating Gita Jayanti every year for the last 13 years. Poojya Guruji ingurated the mega celebrations earlier on 14th Dec., and all the AshrMahatmas are invited to give their talks there during the week long celeb

tions.On one of the days Poojya Swamini Amitanandaji gave her discou

on the topic of Yagna Bhava. Yagna Bhava is an example for revealing secrets and different aspects of Nishkama Karma. It is the selfless karalone which truly purifies the mind. To the extent a particular sadhana this component to that extent it purifies the mind. Purification of the mbasically implies to have a non-reacting, equanimous mind which can analevery situation very objectively.

Ashram Constructions, Indore:

Pooojya Guruji decided to cover up the open terraces of the ash

with profile iron sheets, so as to make all-weather Satsang Hall, Dining

and a Kitchen work area on the second floor.

WIth the help of donations offered generously by the devotees

work started after Poojya Guruji came back from Mumbai. The target ofcompletion of the entire project is 20th of Jan, after which cleaning work

start for the Sadhana Camp beginning at the ashram on 21st Jan. The

of the dining will be covered with fabricated pipes and multi-walled Poly

bonate sheets. God-willing this year we shall use the new facilities du

the camp itself. Quotations for installing a lift have also been called an

summer this year ashram will also have a lift for all our old / handicap

devotees.

Gita Jayanti Celebrations, Agrasen Dham, Indore:

Poojya Swamini Samatanandaji and P. Swamini Poornanandaji ashared their views with the people in the mega celebrations at Asgra

Dham. P. Swamini Samatanandaji talked about Samatvam or Equanim

She said that capacity to retain balance under all good & bad situatio

alone is the very heart of all Yoga practices. Life will always present goo

bad situations to us, that is how the world is made, and instead of compla

ing and reacting we should rather see these ups & downs as occasions

test the capacity of balance and also our nishtha in dharma.

P. Swamini Poornanandaji based her talk on a lovely bhajan bas

on Bhagwad Gita. She first sang few lines and then talked on the beaut

message of Gita, and impressed the devotees about the profound glor

Mahima of this immortal treatise.


14/16danta Sandesh - Jan 2011

Quotes

All change is not growth, as all movement is not forward.Ellen Glasgow

We must die to one life before we can enter another.Anatole france

Change before you have to.

Jack Welch

If there is anything that we wish to change in the child, we should firstexamine it and see whether it is not something that could better be

changed in ourselves. -Carl Jung

If you're in a bad situation, don't worry it'll change. If you're in a goodsituation, don't worry it'll change.

John A. Simone, Sr.

The only way to make sense out of change is to plunge into it, move with

it, and join the dance.Alan Watts

You must be the change you wish to see in the world.Mohandas Gandhi

You must welcome change as the rule but not as your ruler.Denis Waitley

If we don't change, we don't grow. If we don't grow, we aren't really living.Gail Sheehy


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Forthcoming Programs

Page # 15

Mahashivratri Camp, Indore:A three days Mahashivratri Camp will be organized at the Vedanta Ashram from 28th

Feb to 2nd Mar.The subject matters of the discourse series will be announced later.

Mahashivratri Celebrations 2011:Mahashivratri will be celebrated at Vedanta Ashram, Indore on 3rd March 2011.

Sadhana Camp, Indore:A five days Sadhana Camp is being organized at Vedanta Ashram, Indore from 22nd

Jan to 26th Jan 2011. The devotees will reach Ashram on 21st evening andd leave on 27thmorning. The subject matter of the discourses will be Laghu-Vakya Vritti, and Gita Chapter 8.A visit to some nearby place will also be organized.

Outing during the Camp, Indore:During the five days camp, a short trip to Maheshwar is being planned. Maheshwar is

a small town on the banks of Narmadaji where Maharani Ahilyabai Holkar finally shifted to. Ithas old palaces, temples and ghats.

Gita Gyana Yagna, Lucknow:A Gita Gyana Yagna will be organized at Hari om Mandir, Lucknow a week before Holi,

which is on 19th March.The subject matters of the discourse series will be announced later.


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Hari om !

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

Check out for other issues of Vedanta Sandesh at:http://www.vmission.org.in/mission/ezine.htm

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

Inspiring Tit-Bits Blog:http://vmission.wordpress.com/

This is a Net Publication of theInternational Vedanta Mission

Om Tat Sat

vedanta sandesh - jan 2011

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