vedanta sandesh - july 2010

8/9/2019 Vedanta Sandesh - July 2010

1/16

Monthly eMagazine of Vedanta Mission

Hvsv!Qppsojnb!Hsffujoht!'!Cmfttjoht

Kvmz!3121Year 16 Issue 1

Vedanta Sandesh


2/16

In This Issue

1. Vedanta Section: Atma Bodha - Shloka-20

2. Letter Section: Viveka & Mukti

3. Traditions Section: Guru Poornima

4. Story Section: Pushpadanta

5. VM Programs: Mission / Ashram Progs


3/16

From Poojya Guru

Vedanta SandeshSpreading Love & Light

onthly eMagazine of Vedanta MissionSharing the message of Vedanta and Sanatan Dharma

July 2010

On the Net since 1995

Started by:

oojya 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:

[email protected]

Hari om!

Fifteen years back on the occasion of Guru Poornima we first publishefirst issue of Vedanta Sandesh, an e-magazine of Vedanta and Sanatan DhIt was our humble offering at the feet of our divine teachers who startingGod himself brought this knowledge down to us through this amazing tradIndebted by their knowledge and compassion we have humbly tried to takmessage of Vedanta to as many people as we can through this great meof internet, and I am happy that our list of subscribers has been continu

increasing since then. We are very happy that now have our readers in aall the parts of the world. On the occasion of Guru Poornima, which ibirthday of Bhagwan Veda Vyasa, in whose memory we have this tradiSpiritual Teachers Day, I convey my blessings & best wishes to all our reand the aspirants of Self-Knowledge.

Guru Parampara, the tradition of teachers of Vedanta is a unique tradwhich reveals that which is beyond our true Self, something which is beour mind & senses, it is, as the Kena Upanishad says, the mind of mindeys of eye etc. Bhagwan Krishna in Bhagwad Gita says that while therebe many amazing things in the world, what amazes me most is just thisthat there are some people who talk about this truth, and some eve

privileged to hear about it, and further more some even realize this ddirectly. It is indeed wonder of all wonders. It wont be an exaggeration if wthat there is just nothing more amazing and divine than this tradition of Parampara. Upanishads do not describe it yet reveal it, they discovereunique methodology to make this possible. God defined is indeed God deanything which can be described is always limited and therefore perishabthe Upanishads take resort to a system of negation. The self is self-effuand all that eclipses it is our projections, so they just focus on these suppositions and help us to realize their ephemerality. One who realizes thtruth as untruth negates that untruth, and to that extent the truth stands unvWe are revealed the entire gamut of our superimpositions and thereafteris a a deep enquiry to realize directly all the superimposition as such. Trneither Vidita nor Avidita, neither something which is known nor somewhich is unknown. Known and unknown are words pertaining to the knowscenario of the Knower, this fellow knows something and does not knowthings. We are turned away from objects of knowedge and turned to thisknower, free from the conditionings of known & unknown. Amazing. Agareverential pranams to the entire Guru Parampara. Namo Namah.

Love & om,

Swami Atmananda


4/16

Vedanta Section

Atma Bodha - Shloka 20

Atmachaitanyam aashritya:Depending on the vitality of Brahman the

body, the sense organs and the mind are en-gaged in their respective functions. Each organ,each faculty is performing thier respective ac-

tions, but they are all activated by the power andlight of the Atman. Tameva bhantam anubhatisarvam tasya bhasa sarvamidam vibhati!!(Kathopanishad). All this shines after that light;by its effulgence all this shines. This statementof Sruti, of the scriptures reveals the fact that allthe sense organs, the organs of action, body, mindand intellect of all living beings are basically inertand today if these instruments are dynamicallyfunctioning then it is due to the life giving factorof the Atman. Without this life energy we all hu-man beings, all the plant life, animals and every

living

and active being would be like sculpted figuresvery beautiful to look at but lifeless, inert, devoiof feelings and emotions and brain dead. Everything in the cosmos owes its existence and itplayful nature to the life energy of the Atman

The beauty of this universal truth is that evethough the Atman enlivens everything yet it doenot deliberately do anything. Its very presencactivates and brings life into everything thacomes before it. Just as iron fillings if broughnear a magnet start dancing and playing, without the magnet making any efforts or even having the desire to do so. So also all beings bubblwith life in the mere presence of the Atman, without any efforts of this soul.

Realisation of this fact not only awakenus into the very source of all existence and un

danta Sandesh - July 2010

Atma alone Enlivens everything

20

Atmachaitanyam aashritya dehendriyamanodhiyahSwakriyaartheshu vartante suryalokam yatha janaah

Atmachaitanyam: consciousness of the atman; ashritya : depending upon;Dehendriyamanodhiyah: the body, the sense organs, the mind and the intellect;Swakriyaartheshu: in their objects or functions; vartante: perform; suryalokam: the light of thesun; Yatha janah: Like people.

The body, the sense organs, the mind and the intellect, depending on the energy orvitality of Atman, perform their respective functions, just as people, depending on the lightof the Sun, carry on their activities.

From the previous sloka we are trying to understand how the Atman i.e. the Self is neitherdoer nor an enjoyer. The performance of the body, mind and intellect is superimposed on thAtman and I come to see my self as a doer and enjoyer individual. But when this is said then question arises that how can the instrumental physical and mental faculties do things themselvebecause they are basically inert and depend on the vitality of the Atman in functioning. So in thcase if the Atman is not the doer itself then it may be the agent that impels these faculties tfunction. This query is answered in the following sloka that the Self or the Atman is neither the donor the enjoyer nor does it work as an agent to deligate any kind of performance.


5/16 P

veils the truth but this also invokes a deep sense

of humility that we all owe our existence to thissource of life. All our faculties will be mere showpieces and dead matter if we were not blessedby the substratum.

Dehendriya manodhiyah:

Our personality is made up of the physi-cal and mental levels. We have studied in theprevious slokas that our physical and mentalexistence is known as the gross and the subtlebodies i.e. the sthoola and sookshma shariras.These two bodies comprise of the organs ofaction, the sense organs, pranas, the mind andthe intellect. It is through these physical andmental organs that we percieve the world, ex-perience various things and give our responses

to the world outside. It is through these facultiesalone that we perform our actions, experiencepain and pleasure, recognise ignorance and gainknowledge too. As we also saw that these facul-ties are made up of Panchmahbhutas along withthe three gunas. But the gross and subtle bod-ies made up of panchmahabhutas do not havethe pottential to function independantly. They areenlivened by the supreme consciousness. TheAcharya further goe on to explain that with the

blessing of the supreme light these faculties per-form their respective functions.

Swa kriyartheshu vartante:All our faculties are designed in the most

amazing way. Hats off to the creator who hasgiven us such awsome faculties that we arenever tired of, seeing the scenic beauty the worldover, getting mesmerised by the enchanting fra-grance of flowers, experiencing the best feather

like touch, and most of all our bellies are proofof the best of taste that we enjoy, and so on withthe best of emotions, and the great intellect ofhuman beings fathoming the objective and thesubjective worlds. All our personality instrumentsare performing perfectly in their respective fields.When we see the specialised and perfect func-tioning of our BMI there is no doubt that the it isthe consciousness alone which is the truth ofeverything and is thus the enlivening principle

behind everything and not merely the physicainstruments. Althugh here one must understanthat this supreme power does not directly havany sense of doership but it blesses a particulthing through the conditioned consciousnessbe what it is. This conditioned consciousness what the scriptures explain as the devata of th

thing. That is why in te scriptures we come acrosa particular devata of a particular faculty. Bunlike the objective world the beauty of AdhyatmDarshan is that inspite of the diversity in the worwe see the existence & play of the consciouness in & through everything. Once this way looking at something is understood & inculcatethen this culminates in the realization of one apervasive divinity all over. One electricity blesing the various electrical equipments.

Suryalokam yatha janaah:The Acharya explains the non-doership of thAtman with a very crisp example. He says theverything that comes in the vicinity of the sugets activated and enlivened. As soon as thsun rises the flowers start blooming, animalbirds, human beings all wake up from their slumber and inactivity and get charged to work, salso the mere presence of the Atman charge

all the faculties to perform their respective funtions. Just as we see in the example of the suthat the sun does not itself make any deliberaefforts nor does it deligate anyone to activathe world, so also the Atman does not make aneffort with a sense of deorship or enjoyership activate everything around nor does it deligaanyone to do so. Everything simply gets enliened beacause light and life are its very naturThe discovery of the Self as the illuminatinsource of everything and its non-doership is thawakening in the true nature of the Self. This the culmintaion of knowledge. Such an awaening brings about that state of non-doership annon-enjoyership which is the state of liberatioIt is that divine state of existence where one neenot physically cut off himself from doing anythinor experiencing anything but one mentally livein a detached manner inspite of being amidst a

actions and experiences.


6/16danta Sandesh - July 2010

Is Your Problem my Problem?A mouse looked through a crack in the wall to see the farmer

and his wife opening a package. What food might it contain? He wasaghast to discover that it was a mouse trap. Retreating to the farm-yard the mouse proclaimed the warning: "There is a mouse trap inthe house, a mouse trap in the house!"

The chicken clucked and scratched, raised her head and said,"Excuse me, Mr. Mouse, I can tell this is a grave concern to you, butit is of no consequence to me. I cannot be bothered by it."

The mouse turned to the pig and told him, "There is a mousetrap in the house, a mouse trap in the house!"

"I am so very sorry Mr. Mouse," sympathized the pig, "but thereis nothing I can do about it but pray. Be assured that you are in myprayers."

The mouse turned to the cow. She said, "You say, Mr. Mouse.A mouse trap? Like I am in grave danger....NOT!"

So the mouse returned to the house, head down and dejected,to face the farmer's mouse trap alone. That very night a sound washeard throughout the house, like the sound of a mouse trap catchingits prey. The farmer's wife rushed to see what was caught. In thedarkness, she did not see that it was a venomous snake whose tailthe trap had caught. The snake bit the farmer's wife.. The farmerrushed her to the hospital. She returned home with a fever. Now ev-eryone knows you treat a fever with fresh chicken soup, so the farmertook his hatchet to the farmyard for the soup's main ingredient. Hiswife's sickness continued so that friends and neighbors came to sitwith her around the clock. To feed them, the farmer butchered thepig. The farmer's wife did not get well and a few days later she passedaway. So many people came for her funeral, that the farmer had thecow slaughtered, to provide meat for all of them to eat.

So the next time you hear that someone is facing a problemand think that it does not concern you, remember that when the leastof us is threatened, we all may be at risk.


7/16P

Viveka & Mukti

There is a real

me' which is

omplete and never

erforms any actions;

owever there is also

n illusory 'me', our

dentity of today,

which alone presses

he various buttons to

nitiate and accelerate

ctions. So basically

he whole exercise in

Self-Realization is to

iscriminate between

hese two 'me'.

- Poojya Guruji

Hari Om.

My response to your Reflections :

I thought that since consciousness does not imply action it merely implies aware

Indeed Consciousness just implies awareness, of any action or even non-ac

That by which we are aware of all activities is Consciousness.

then is it possible that the nature of bondage is the belief that i can act? All act

the product of causal forces with one action leading to another.

Right. Bondage is basically non-apprehension followed by mis-apprehensi

truth of ourselves and life. Arrogation of doership on ourselves is one of the berrors constituting our 'bondage'.

I also read many psychological tests conducted on human action and dec

making have confirmed that decisions are taken at an unconscious level "first"

they enter the conscious brain. in other words we simply become aware o

decisions and dont cause them.

Yes, Action is like the proverbial tip of an iceberg. It is a visible manifestation

deeper process - all of the mind, and I am 'that' which not only is conscious o

entire process but blesses it too - without any direct involvement.

The way i see if i am just awareness then I may simply be aware of what i am d

as though a film, however given that action is taking place from a certain perspe

i.e. mine, it is very easy to imagine that I may start to believe that i am cau

everything around me.

There is a real 'me' which is complete and never performs any actions; how

there is also an illusory 'me', our identity of today, which alone presses the va

buttons to initiate and accelerate actions. So basically the whole exercise in

Realization is to discriminate between these two 'me'. The real and the not-rea

absolute and the relative, and also understand how the ghost comes about,

all it can do and does. All sorrows & joys are from his perspective, nothing from

point of view of real me.

Love & om

Guruji

Letter of theMonth


8/16danta Sandesh - April 2009 Pa

SriG

uruPoorn

ima

25thJuly2010

Darkness has only one solution and that is light. Wheather it is darkness

room or darkness of the mind and intellect, bringing about some light alone sta

against darkness. That is why the Scriptures truly speak of the Guru as the o

who leads us from darkness to light. This is the reason why a great significance

having a Guru, a guiding light in ones life. However rich, famous, and well equip

a person may be with the best of worldly means, however many our relations m

be yet one cannot deny the valuable need of a Teacher in ones life. Right from

basic learning in life to walk, talk and eat to all the specialised knowledge in

objective world, at every step one feels the need to have a Teacher who can tea

him the ways and means of that field. Wheather it is the knowledge of the object

world or the highly subtle knowledge of the Subjective Self there is no wak

without a Teacher. Infact the knowledge of the Self is so tricky that it is not possto awaken in it without a Sadguru and even if someone manages to study

scriptures by themselves it will only result in informative knowledge and bloating

the ego which defeats the very objective of true awakening.

This year as we celebrate Guru Poornima, the auspicious day when we ta

the opportunity to offer our reverances and express our devotion and gratitu

towards our beloved Guru let us also try and understand this beautiful relations

between a Teacher and disciple, between a Guru and a Shishya. Each year

celebrate Guru Purnima with a lot of overwhelming joy and devotion. We wors

the Divine Lotus Feet with milk, water, flowers, perform the arti and offer swee

We do japa and devotionally chant the name of our Sad Guru. We meditate up

his Holy Feet. We also take the opportunity to go to the ashram of our Guru a

seek his blessings. In this manner each year we celebrate this auspicious day w

faith and devotion. But truly speaking what is the nature of this divine, beauti

blessed and very rare relationship. Is a Guru someone who just teaches us

Scriptures and helps us intellectualy understand the technicalities of the princip

of knowledge, Is he someone who helps us overcome the hurdles of Vedic l

guage, Is he someone who invokes some faith and devotion towards an unse

hand and in turn builds up a divine support for all times to come, or is he t

compassionate hand who is always there to hold us and guide us through the ro

coaster of everyday life. What is the role of a Guru? It is significant to understa

as a disciple too, what is the nature of my relationship with my Master and wh

does it culminate? Aa a disciple at the end of the day should I feel blessed a

overwhelmed that I have someone who is spiritually powerful, a friend philosop

and guide with whom I can share my happiness and sorrows, who is always th

to hold me whenever I stumble and who will take my decisions for me whenev

am at cross roads.anta Sandesh - July 2010


9/16 Pa

Truly wise men or a Sadguru in the real sense gives us an eye opening a

hard hitting but true understanding of this relationship. They say that knowled

empowers and liberates. The true test of kowledge is to bring about such an aw

ening in a person that he discovers his own strength and fulfillment within, and

able to take decisions by himself and live with love, selflessness, enthusiasm a

dedication. All of us have to live our lives by our own self. A teacher can make

understand the fundamental principles of knowledge of the truth of life, the truth

the Self, about Righteousness, about the Law of Karma etc. but ultimately it is

own self who has to stand in the battlefield of life and take our own decisions.

are responsible for all the happiness and sorrow that we face in life. Once in

field we will stumble, fall, make mistakes, thats all part of the journey and grow

too. Hence a Guru in the true sense will aim to invoke such pottential in his disc

from within. A genuine teacher will never cripple the students capacity to think

himself by spoonfeeding him with dos and donts all the time. If at all any Guru

the name of compassion, love and wisdom always makes the disciple hold on

them he makes the student dependant on him for life, blocking his growth for goThis may ultimately only satisfy the ego of such unwise guides of having a go

following. J. Krishnamurtiji gives an indepth thought to say that even if one says t

a teacher should be a role model, it is blocking his freedom and creativity. Is th

freedom in making one rose lo

like another. Every flower has

own fragrance so as a teacher o

must give the freedom for the fow

to blossom with his own col

and fragrance. Fundamental prciples of life dont change for a

one but the expression of life

uniquie to every person and that

p r e s s i o n should not be

posed. Infact when a person aims to become like someone it brings about a sub

fear of success or failure to become like the other. It brings about a conflict of w

one is and what one should be. A teachers role is to free the student of

conditionings. The real role of the teacher is to share their knowledge in an am

ence of mutual love and respect. Having unfolded the fundamental principles, th

let the student dare to take their own decisions. This alone was the vision and sp

of the Gita. Lord Krishna explains the fundamentals of Dharma, the goal of life

means etc and then finally tells Oh Arjuna! yathechhasi tathaa kuru. Do as y

deem fit. Thus giving Arjuna a mature stand to take his own decisions.

Ths is our beautiful tradion. Our Guru-Shishya parampara. salutations to

empowering and liberating tradition.

Right teachers

ot only share

eir wisdom but

e to it that their

udents dare to

ke their

e c i s i o n s

emselves -right

wrong

- Poojya Guruji

Knowedge

empowers &

Liberates.


10/16anta Sandesh - July 2010

Things We Can Learn From A Dog

Never pass up the opportunity to go for a joyride.

Delight in the simple joy of a long walk.

When loved ones come home, always run to greetthem.

Eat with gusto and enthusiasm.

If what you want lies buried, dig until you find it.

Allow the experience of fresh air and the wind in yourface to be pure ecstasy.

Be loyal.

Run, romp and play daily.

When someone is having a bad day, be silent, sit closeby and nuzzle them gently.

Avoid biting when a simple growl will do.

When you're happy, dance around and wagyour entire body.


11/16 Padanta Sandesh - April 2009

Pushpadanta: Shivjis AttendantPushpadanta was one of Shiva`s principal attendants.

Parvati the concort of Mahadeva had propitiated her lord by her cele

strains. Shiva was pleased by her adulations and he proffered her whatever b

she might request. Her only demand was to receive instruction from his lips, an

hear from him such narrations as were yet unknown to the immortals or her

Shiva, giving orders that no person should be admitted, proceeded to reveal to

goddess those narratives which illustrate the happiness of the gods, the trou

of mankind, and the intermediate and varying conditions of the spirits of earth

heaven.

Pushpadanta came to the palace gate and was refused admission by

warder. He was a great favourite with his master, lord Shiva and had always-re

access to his person. The rejection excited Pushpadanta astonishment and cuity; and, rendering himself invisible, he passed in, determined to ascertain

entrance was so rigorously barred. In this manner he came close to the p

where lord Shiva and Bhavani or Parvati were seated. He over-heard all the m

velous stories repeated by the deity. When these were concluded, he retired a

had entered unobserved by anyone. Pushpadanta went back home and comm

cated the narrative to his wife Jaya it being impossible to keep wealth or sec

from a woman. Jaya, equally unable to preserve silence, communicated what

had heard to her fellow attendants on Parvati. The affair soon became know

the goddess Parvati and her lord Shiva.

Pushpadanta was condemned to a human birth, as the punishment of

pertinence. His friend Malyavan, who was presumed to intercede for him, was

damned from human birth. After a due interval Pushpadanta was born at Kausa

as Vararuchi, and when arrived at years of discretion found the goblin, recollec

his origin, repeated to him the seven great narratives of Shiva, each comprehe

ing a hundred thousand verses.

There is mythical story of the life of Pushpadanta, who was the worship

of Shiva. Pushpadanta was a great scholar and poet, and a disciple of the philo

pher Sankara. He wanted to write a deep philosophical poem celebrating Sh

the object of his devotion. Pushpadanta spend many years of hard work in preing poems. Pushpadanta was very proud of his work. When he had finished wr

the poems he presented it to the Lord Shiva in the temple, with great flour

Shiva just glanced through the collection of poems and was not satisfied. He as

Pushpadanta to throw the collection of poems into the mouth of Nandi, the

Pushpadanta was very confused and astonished. There, to his great surprise

found every verse of his poem, on the teeth of Nandi, engraved in tiny lett

Shiva explained to Pushpadanta that the verses were written long ago. Pushpad

was a mere instrument. Pushpadanta attained omniscience after four month

rigorous spiritual practices and had about eighty-eight disciples. The emblem

Lord Pushpadanta is Dolphin.

P

Onceupon

atime...

Stories from

Shiv Purana


12/16

Sadhana Camp At Rishikesh:

A six days Sadhana Camp was very satisfactorily organized at Sw

Dayananda Ashram, Rishikesh from 7th to 12th June 2010.

The camp featured two intense sessions in the morning where Po

Guruji gave discourses on Kaivalya Upanishad. He revealed that Kaivalythe state of being one non-dual divinity embracing everything. This Ath

Veda Upanishad is a dialogue between Brahmaji and a well-known & cutu

person called Ashvalayana.

The evening session after tea were taken by Pujya Swa

Amitanandaji where P. Swamiji took Gita Chapter 3. Pujya Swaminiji

taught chanting of Ganga Stotram and Lingashtakam and briefly expla

their meaning too.

June10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

anta Sandesh - July 2010

Cultural Activities At Sadhana Camp At Rishikesh:

During the Camp various highly engrossing & inspiring cultural ac

ties were also organized, which included Ganga Puja, Ganga Sna

Parthivlinga Puja, Bhajan Antakshari etc.

Parthiv Linga Puja:

On the second day of the camp all the devotees gathered at

Ganga Ghat which is accessable from the Ashram premises. Everyone v

lovingly made the Parthiv lingum and then in the presence of Pujya Gu

and Pujya Swamiji puja and abhishek was done very lovingly by all the de

tees.

Deep-Daan in Gangaji:

After the Parthiv-linga puja, all the devotees offered prayers u

Gangaji and offered Deepas - lamps to her. This is called Deepa-Daan. T

ladies prepared the lamps very lovingly earlier, with flowers, kapoor, co

bati etc. This is an expression of your gratitude to the mother for her evflowing blessings.

Few days in the evening there was Bhajans and Question & Answ

while on other days there were other interesting activities like Bha

Antakshari and Garba dance. People who were not opening up earlier ope

up very nicely in Antakshari and we had a tough competition from both

groups. Finally it was a tie. One day it was Garba dance, and was initia

by devotees from Gujarat, thereafter everyone joined, and then we had

ferent flavors of Garba dances which may not be called Garba by other


13/16

Check out the detailed Photo Albums of the various functions on

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

June10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

Pada-Puja, Rishikesh:

As per our tradition Guru Pujan is done on the last day, and one

the campers is selected to represent everyone for doing the Puja. This y

it was Ketanbhai Dasadia from Bhavnagar. He attended such a camp

the first time, and was visibly moved by the entire experience.

The whole puja was directed by Poojya Swamini Amitanandaji. A

the elaborate Pada-Puja all the devotees got an opportunity to talk ab

their Camp experience. Everyone was very benefitted by the whle ca

and were rather overwhelmed. There were many first-timers and it wa

great experience for them. No one had experienced anything like this e

lier in their lives, was what they said.

Guruji at Balakova, Russia:

At the Balakova Railway Station the group of four people was recie

by Irena an her husband Alec. Irena is a well-known businesswomen o

city and is also the owner of the well-known Arabika Coffee House. The

grand lunch was waiting them, which had including other things, In

Samosas and Naans. Irena took all of them to her Summer House on

banks of River Volga, the Russian Ganga.

This was our Camping site, and is well-equipped and very qui

beautiful. Here regular classes of Kena Upanishad were started for D

Chaitanya, and general Satsang for others. Texts like Drg-Dryshya Viv

were also started. Poojya Guruji has regular question & answer session

others, which Brni Divya translates. Occasionally they have dip in Volga w

is great.

Poojya Guruji arrives in Russia, Moscow:

Poojya Guruji arrived at Moswos Airport on the afternoon of 1June by Aeroflot flight. Earlier due to the late coming in of Indore-Delhi fl

he missed his flight on 17th and so had to catch flight the next day. So

spent one day at Delhi, and enjoyed the hospitality of Amit Dave.

The flight to Moscow was comfortable and took 6 hours. At the A

port he was recieved by Brni Divya Chaitanya and Sergey Didenko,

official host. They took an Express Train to Metro Rail station in Cen

Moscow, and from there immediately took the tube to another Railway S

tion from where they caught the train to Balakova. There he was met

Sammy & Andy Kotwani, two brothers who are very succcessful businemen of Moscow. The train to Balakova was of 22 hours.


14/16danta Sandesh - July 2010

Quotes

"To waken interest and kindle enthusiasm is the sure way to teach easily andsuccessfully." -Tryon Edwards

"Give a man a fish and he will eat for a day. Teach a man to fish and he will eatfor a lifetime." -Unknown

"A teacher is one who makes himself progressively unnecessary."

-Thomas Carruthers

"Who dares to teach must never cease to learn." - John Cotton Dana

"To know how to suggest is the great art of teaching."-Ralph Waldo Emerson

"Spoon feeding in the long run teaches us nothing but the shape of thespoon." -Edward Morgan Forster

"He who would teach men to die would at the same time teach them to

live." -Michel Eyquem deMontaigne

"The good teacher ... discovers the natural gifts of his pupils and liber-ates them by the stimulating influence of the inspiration that he can im-part. The true leader makes his followers twice the men they were be-fore." -Stephen Neill

"The bad teacher imposes his ideas and his methods on his pupils, andsuch originality as they may have is lost in the second-rate art of imita-tion." -Stephen Neill


15/16

Forthcoming Programs

Page # 17

Poojya Gurujis Trip to Russia:Poojya Guruji left for Russia for a month on 18th June and will return to India on 18th

of July. He will be back just before Guru Poornima. A month long Camp of and for Br DivyaChaitanya, the Russian student of P.Guruji will be conducted there. Poojya Guruji plans totake Kena Upanishad for her there, alongwith Sankara Bhashya.

Gita Gyana Yagna, Bhavnagar:Poojya Swamini Amitanandaji will be conducting a Gyan Yagna at Shri Ramdas Ashram

at Bhavnagar from the 1st to the 10th of July10. In the morning P. Swaminiji will give dis-courses on the first Valli of Kathopanishad. In the evening pravachans will be held on SriHanuman Chalisa.

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 pujawill be organized at 9.30 AM.

Sanyas Deeksha of Brni Divya Chaitanya in Russia: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, firstof the Padukas of Bhagwan Sri Sankaracharya and then of Poojya Guruji. The main puja willbe organized at 9.30 AM.

International Congress of Advaita Vedanta, Moscow:

An All Russia International Congress of Advaita Vedanta has been organised in Mos-cow by Advaita Vedanta Congress Organising Committee from 14th to 16th July. They haverequested P. Guruj to bless them with a talk at the International Congress.


16/16

Hari om !

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

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

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

Inspiring Tit-Bits Blog:

http://vmission.wordpress.com/

This is a Net Publication of Vedanta Mission

Om Tat Sat

vedanta sandesh - july 2010

Documents