Monthly eMagazine of Vedanta Mission

Tbolbsbdibszb!Kbzbouj!Hsffujoht!)29ui!Nbz*

Nbz!3121Year 15 Issue 11

In This Issue

1. Vedanta Section: Atma Bodha - Shloka-18

2. Letter Section: Happy Birthday

3. Traditions Section: Sankaracharya Jayanti

4. Story Section: Arjuna and Shiva

5. VM Programs: Mission / Ashram Progs

From Poojya Guruji

Vedanta SandeshSpreading Love & Light

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

May 2010

On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta Ashram

E/2948-50, Sudama Nagar

Indore-452 009, India

Web:

www.vmission.org.in

Email:

vmission@gmail.com

Hari om!

Knowledge empowers and also liberates. The test of right knowledge is to beblessed with such an understanding and perceptions of the world and life, thatwe live every moment fully, intelligently and lovingly - ourself. We have to liveour lives ourselves - wisely and also spontaneously. Right Decision Making isthe test of our knowledge, and is singularly most important factor for all suc-cess or failures, happiness or sorrows. This is the essence of Law of Karmatoo, wherein our selfless sankalpas followed by their dedicated executions areseen to be the most important factor for God to give us the right karma-phala.God is the one who has put this system in place, and therefore he educates us,enlightens us to focus on the entire gamut of our karmas. Right decision in-volves great ‘insight’ & also ‘foresight’, and is thus a very intelligent and re-sponsible act. It can be highly stressful too, and may at times bring a person tocrossroads of dejection, despondency and even grief. Indecisiveness at a verycrucial moment of life brought ‘Arjuna’ of Mahabharata fame, to such cross-roads. As most of the people are initially not capable of doing this so they tendto either pass on the buck to someone else, or even start blaming God, or maytake resort to unintelligent definitions of things like destiny etc.

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

Love & om,

Swami Atmananda

Vedanta Section

Atma Bodha - Shloka 18

Dehendriyamanobuddhi:In this first part of the sloka the Acharya

comes to count upon the various upadhis of an

individual with the aim to explain in the next part

of the sloka that the Atman is basically distinct

from these bodies. Upadhi is anything which lim-

its, so all our bodies are upadhis. Individuality im-

plies identification with our bodies which are basi-

cally not the essence of real 'me'. They have been

donned at some point in time, and continously

change too. As an individual we don’t merely have

one body but three bodies. Atma is as though

wearing a three-piece suit.

Deha: means our physical body, with all its

hands & legs etc. That which is perceptible by our

eyes. This deha is like an office where we sit and

then work to get various experiences.

Indriya: By sense organs is meant the

power with which the sense organs can perceive

their respective objects. The senses are divided

into two categories, the sense organs of knowl-

edge and sense organs of action.

Manah: The mind is that faculty of the subtle

body where one has the desires to do or not to

do, where one experiences emotions of joys and

sorrow, pain and pleasure etc.

Buddhi: The Buddhi is the intellect by which

one takes the final decisions. It is the faculty which

reflects the convictions of a person. It is the intel-

lect alone which comprises of ignorance and

knowledge.

Prakritibhyo vilakshanam:The Acharya further says that the Atman is

distinct from the gross, subtle and the causal body

too, which is the cause of the gross and subtle

Vedanta Sandesh - May 2010

In the present sloka the Acharya lays the foundation to bring about an inner awakening. In

Vedanta there is a very beautiful and subtle process which is known as the process of discrimina-

tion between the seer and the seen. It implies directly identifying all that which is objectifiable and

that which objectifies the object of our knowledge. In this process one comes to realise how the

Self is actually distinct from the limitations of our body-mind complex, and hence all their experi-

ences too. The foundation of such a process of discrimination is laid here as the teacher explains

that the Self as the Witness (Sakshi) of everything.

Atma is like a Kingly Sakshi

Dehendriyamanobuddhi prakritibhyo vilakshanam

Tadvrittisakshinam vidyat atmanam rajavatsada

Deha: Physical body, Indriya: senses, Mano: mind; Buddhi: Intellect; Prakratibhiyo: from Nature;

vilakshanam: is different; Tadvritti: Thoughts of; Sakshinam: Witness; Vidyat: know; Atmanam:

The Real Self, Rajvat-sada: like a King always.

One should understand that the Atman is always like a king distinct from the body,

senses, mind, intellect and prakriti and is the Witness of their activities.

18

Page # 5

bodies, and also the entire gamut of the elements

of nature which formed them. The Atman is the 'I'

which illumines all these faculties. The gross body,

the senses, the mind and the intellect all are our

equipments and are limited in time & space but, it

is with the light of consciousness, that the Body,

Mind and Intellect are able to percieve and re-

spond to the world. The purport of discussion here

is that even though it is the light principle which

illumines everything yet it remains distinct of all

these bodies. This is the beauty of the Atman as

the source of light.

Tadvrittisakshinam vidyat:Know the Atman to be a ‘Sakshi’, the ‘Wit-

ness’ of all the activities of the Body, Mind and

Intellect. A Sakshi is one who is just an observer,

who is not a party to anything that is seen, he can

very objectively see something as it is without

being involved in it. Therefore Sakshi is different

from anything which is seen. It stands apart, un-

touched by what is happening and also how it is

happening. The existence of seer too is not de-

pendent of what is seen. Even if there is nothing

to see around, then also nothing happens to us.

What is seen is always changing, it is limited and

even perishable, and the one who illuminies all

this is there all the time seeing all this change,

and therefore, even logically has to be is there

before, during and after the change. It is change-

less and timeless. It has no limitations of space of

time. All our notions of ourselves as being limited

to one place or existing in one time span - are all

because of mixing & confusing between the seer

and the seen. We arrogate the limitations and

properties of seen on the seer and then suffer

unneccesarily. No wonder ignorance alone is the

cause of all sufferings. Not knowing our real truth

we today take ourselves to be the body-mind com-

plex and then being a limited individual plan our

life aiming to be ultimately free of all the (self-im-

posed) limitations. Know yourself to be the light

by which you know all what you know, and not

that which you know. This light is the ultimate

source of light which illumines everything right from

the senses to the subtle intellect. But this source

of light which objectifies everything is not illumined

by any one else. The one who illumines is always

distinct from the one who is illumined. This is the

implication in this sloka. Know the Self to be the

witness and uninvolved illuminator of everything,

remaining detached from identifying with the Body,

Mind and intellect to be the real 'I'.

Atmanamrajavatsada:The teacher adds one more dimension to

the fact revealed above. He says that the Atman

is ot only a Sakshi, but is also like a King. King is

the power center in his Palace. He alone bestows

power to all and relenquishes power of anyone

too. Everything is there because of the King, and

for his pleasure alone. Everything is dependent

on such a King, and he is not dependent on any-

one around. Not only we are different from ''seen'

but the entire gamut of 'seen' is dependent on me.

Right from its importance to its very existence. The

moment we take our mind away from something,

then it is as good as not there. So this is not just a

simple bystander witness, but an extremely pow-

erful and divine kingly one. 'You are That' says

the teacher. 'I am That' thunder all the enlightend

ones. But we just cannot say all this till we see

these facts clearly & closely. Vidyat - you need to

know this fact clearly. The King does not have to

make any efforts to perform, his mere presence

alone effortlessley enlivens, inspires and activates

everyone. He witnesses all activities without be-

ing involved or being influenced by the changes

that take place around. Similarly know thyself to

be untouched, uninvolved and yet the one who

enlivens everything.

Knowing the self to be the seer and along

with it being able to discriminate between the seer

and that which is seen is the logical method gifted

by our scriptures to bring about awakening within.

It teaches us to stand apart and objectively look

at the world, situations and problems without hav-

ing a conditioned mind of personal likes and

dilikes. Standing apart we come to realise that the

Self is the seer of all happiness and sorrow, all

actions of the body, presence and absence of

something and even ignorance and knowledge of

the mind. One who comes to see himself as the

Witness frees himself of all attachments and its

consequences. We come to see we are that eter-

nal life principle - Brahman.

Vedanta Sandesh - May 2010

Wait For The Brick

A young and successful executive was traveling down a neighborhood

street, going a bit too fast in his new Jaguar. He was watching for kids darting

out from between parked cars and slowed down when he thought he saw some-

thing. As his car passed, no children appeared. Instead, a brick smashed into

the Jag's side door! He slammed on the brakes and drove the Jag back to the

spot where the brick had been thrown. The angry driver then jumped out of the

car, grabbed the nearest kid and pushed him up against a parked car, shout-

ing, "What was that all about and who are you? Just what the heck are you

doing? That's a new car and that brick you threw is going to cost a lot of money.

Why did you do it?"

The young boy was apologetic. "Please mister ... please, I'm sorry... I

didn't know what else to do," he pleaded. "I threw the brick because no one

else would stop..." With tears dripping down his face and off his chin, the youth

pointed to a spot just around a parked car. "It's my brother," he said. "He rolled

off the curb and fell out of his wheelchair and I can't lift him up."

Now sobbing, the boy asked the stunned executive, "Would you please

help me get him back into his wheelchair? He's hurt and he's too heavy too."

Moved beyond words, the driver tried to swallow the rapidly swelling

lump in his throat. He hurriedly lifted the handicapped boy back into the wheel-

chair, then took out his fancy handkerchief and dabbed at the fresh scrapes

and cuts. A quick look told him everything was going to be okay.

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

Too shook up for words, the man simply watched the little boy push his wheel-

chair-bound brother down the sidewalk toward their home. It was a long, slow

walk back to the Jaguar. The damage was very noticeable, but the driver never

bothered to repair the dented side door. He kept the dent there to remind him

of this message: Don't go through life so fast that someone has to throw a brick

at you to get your attention!

God whispers in our souls and speaks to our hearts. Sometimes when

we don't have time to listen, He has to throw a brick at us.

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

Page # 9

Happy Birthday

The unique-

ness of human birth is

in having the capacity

of extremely fine and

subtle 'Self-

Consciousness'. The

astounding capacity

of this subjective

awareness is the

singularly most

important factor which

makes or mars our

life.

- Poojya Guruji

Dear R...,

Hari om !

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

My blessings and best wishes to you to make the best of this great

present of God to you - the human birth. The uniqueness of human

birth is in having the capacity of extremely fine and subtle 'Self-

Consciousness'. The astounding capacity of this subjective

awareness is the singularly most important factor which makes or

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

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

those whose self-perception is marred with baseless imaginations

and projections live a condemned life of sorrow, grief and endless

seeking. You are a blessed person who not only has been having

satsang of enlightened ones but you are personally a sincere,

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

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

Blessings to you.

Blessings also for your kind donation on this occasion. Will get the

Pooja done today for your well-being at our Shiv Mandir, and all the

Mahatmas will get special Bhiksha too.

With lots of love & om,

Guruji

Letter of the

Month

Vedanta Sandesh - April 2009 Page # 10

San

kar

achar

ya J

ayan

ti18

th M

ay 2

010

Sri Sankara was born in a small town of Kaladi, situated on the banks of River

Poorna in the state of Kerala. He was born in 788 AD, on the fifth day of the bright fortnight

(Shukla paksha) of the month of Vaishakha, to a Namboodiri brahmin couple, Sivaguru

and Aryamba. The couple had remained childless for a long time, and prayed for a child at

the Shiva (Vadakkunnathan) Temple in the nearby town of Trichur. Lord Siva is said to

have appeared to the couple in a dream and promised them a choice of either one son

who would be short-lived but the most brilliant philosopher of his day, or many sons who

would at best be mediocre. The couple opted for a brilliant, but short-lived son. He was

thus named Sankara by his parents.

Childhood:

Sankara lost his father when quite young, and his mother performed his upanayana

ceremonies with the help of her relatives. Sankara excelled in all branches of traditional

vedic learning. A few miracles are reported about the young Sankara. As a brahmacharin,

he went about collecting alms from families in the village. A lady who was herself extremely

poor, but did not want to send away the boy empty-handed, gave him the last piece of

Amla fruit she had at home. Sankara, sensing the abject poverty of the lady, was

overwhelmed by compassion and sung a hymn for her (Kanakadhara Stavam) to Sri, the

goddess of wealth, right at her doorstep. As a result, a shower of golden Amlas rewarded

the lady for her piety.

Apata Sanyas:

Sankara was filled with the spirit of renunciation early in his life. Getting married

and settling to the life of a householder was never part of his goal in life, though his mother

was anxious to see him as a gruhasta and assure continuity of the family. Once when he

was swimming in the river, a crocodile caught hold of his leg. Sankara sensed that he was

destined to die at that moment, and decided to directly enter the fourth Ashram of Sanyas

right then. This kind of renunciation is called Apata sanyas. The crocodile however later

released him when he thus mentally decided to renounce the world, and Sankara decided

to regularize his decision by going to an accomplished guru. To comfort his anxious mother,

he promised that he would return at the moment of her death, to conduct her funeral rites,

notwithstanding the fact that he would be a sanyasi then.

At the feet of his Teacher :

Sankara then traveled far and wide in search of a worthy guru who would initiate

him and regularize his vow of sanyas, till he came to the banks of the River Narmada in

central India. Here was the Ashram of Govinda-bhagavatpada, the disciple of Gaudapada,

the famous author of the Mandukya Karikas. Sankara requested the great Acharya to be

accepted as his disciple, which he did, and later initiated him into the paramahamsa order

of sanyas, the highest kind of renunciation. Seeing the intellectual acumen of his disciple,

the Acharya commanded his disciple Sankara to expound the philosophy of Vedanta through

commentaries on the principal Upanishads, the Brahma Sutras and the Gita.

Vedanta Sandesh - May 2010

Page # 11

Writings & Travels:

Sankara took leave of his guru and traveled to various holy places in India, also

composing his commentaries in the meantime. In this period, Sankara wrote commentaries

on Badarayana's Brahma Sutras, the various Upanishads and the Bhagavad Gita. These

commentaries, called Bhashyas, stand at the pinnacle of Indian philosophical writing, and

have triggered a long tradition of sub-commentaries & spiritual literature. In addition to these,

Sankara wrote independent treatises called Prakarana Granthas, including the Upadesha

Sahasri, Vivekachoodamani, Atma-bodha, etc. In addition to writing his own commentaries,

Sankara sought out leaders of other schools, in order to engage them in debate. As per the

accepted philosophical tradition in India, such debates helped to establish a new philosopher,

and also to win disciples and converts from other schools. It was also traditional for the loser

in the debate to become a disciple of the winner. Thus Sankara debated with Buddhist

philosophers, with followers of Sankya & Yoga, and most importantly with Purva Mimamsakas,

the followers of vedic ritualism, and proved more than capable in defeating all his opponents

in debate.

Ascending the Sarvajna Pitha:

In the course of his travels, Sankara reached Kashmir. Here was a temple dedicated

to Sarada (Goddess Sarasvati), the goddess of learning, which housed the sarvajnapitha,

the Throne of Omniscience. His

discourses & discussions won the

hearts of all and was unanimously honored by

the pundits there by requesting him to

ascend the highly respected Throne of

Omniscience. This was yet one more

gesture of the intelligentsia & society of

that times to show its respect, gratitude &

indebtedness to that great embodiment of

knowledge.

Performance of Mothers Last Rites:

M e a n w h i l e , Sankara heard that his

mother was dying, and decided to visit her.

Remembering his promise to her, he

performed her funeral rites. His orthodox

relatives would not permit him to do the rites

himself, as he was a sanyasi, but Sankara

overrode their objections, and built a pyre himself and cremated his mother in her own

backyard. After this, he once again resumed his travels and the noble mission.

The End of the Journey:

Sankara was reaching the age of 32 now. He had expounded the Vedanta philosophy

through his writings; he had attracted many intelligent disciples to him, who could carry on

the Vedantic tradition; and he had established monastic centers for them in the form of

matha's. His had been a short, but an extremely eventful life. He retired to the Himalayas

and disappeared inside a cave near Kedarnath, where a beautiful monument has been built

as a memorial to that great son of this great land.

Vedanta Sandesh - May 2010

If you put a buzzard in a pen six or eight feet square and

entirely open at the top, the bird, in spite of his ability to fly, will

be an absolute prisoner. The reason is that a buzzard always

begins a flight from the ground with a run of ten or twelve feet.

Without space to run, as is his habit, he will not even attempt to

fly, but will remain a prisoner for life in a small jail with no top.

The ordinary bat that flies around at night, a remarkable

nimble creature in the air, cannot take off from a level place. If

it is placed on the floor or flat ground, all it can do is shuffle

about helplessly and, no doubt, painfully, until it reaches some

slight elevation from which it can throw itself into the air. Then,

at once, it takes off like a flash.

A Bumblebee if dropped into an open tumbler will be

there until it dies, unless it is taken out. It never sees the means

of escape at the top, but persists in trying to find some way out

through the sides near the bottom. It will seek a way where

none exists, until it completely destroys itself.

In many ways, there are lots of people like the buzzard,

the bat and the bee. They are struggling about with all their

problems and frustrations, not realizing that the answer is right

there above them.

Buzzard, Bat, and the Bumblebee

Page # 13Vedanta Sandesh - April 2009

Arjuna and Shiva

Duryodhana robbed the Pandavas of their rightful share of the

kingdom in a game of dice. As a result of this, the Pandavas had to

spend many years in the forest. While they were in the forest, Veda

Vyasa came to visit the Pandavas. Veda Vyasa told them that they

should pray to Shiva. But since Arjuna was the best suited amongst

the Pandavas for worshipping Shiva, he taught Arjuna a special man-

tra (incantation). Then he asked Arjuna to go to Mount Indrakila and

pray to Shiva there. Mount Indrakila was on the banks of the river

Bhagirathi. Arjuna went to Mount Indrakila. He made a linga out of clay

and started to pray to Shiva. The news of Arjuna’s wonderful tapasya

spread everywhere. Arjuna stood on one leg and continuously chanted

the mantra that Veda Vyasa had taught him. Suddenly, Arjuna saw a

boar. Arjuna thought that this fierce boar might have come to distract

him from his tapasya. Alternatively, it might be a relative of the several

demons that he had killed and therefore might wish him harm. Think-

ing this, Arjuna picked up his bow and arrow and let fly an arrow at the

boar. Meanwhile, Shiva had decided to subject Arjuna to a test and he

had also arrived at the spot disgusted as a hunter (Kirata). When Arjuna

shot an arrow at the boar, so did Shiva. Shiva’s arrow struck the boar

in its hindquarters and Arjuna’s arrow struck the boar in its mouth. The

boar fell down dead. A dispute started between Arjuna and the hunter

about who had killed the boar. Each claimed it for his own. They began

to fight. But whatever weapons were hurled by Shiva were easily re-

pelled all of Arjuna’s weapons. When all the weapons were exhausted,

the two started to wrestle. After the fight had gone on for a while, Shiva

gave up his disguise of a hunter and displayed his true form to Arjuna.

Arjuna was ashamed that he had been fighting with the very

person to whom he had been praying. Please forgive me, said Arjuna.

It is all right, replied Shiva. I was just trying to test you. Your weapons

have been like offerings to me, you are my devotee. Tell me, what

boon do you desire? Arjuna wanted the boon that he might obtain

glory on earth. Shiva gave Arjuna his pashupata weapon. This was

such a divine weapon that its possession made Arjuna invincible.

Page # 13

Once upon

a time ...

Stories fromShiv Purana

Gita Gyana Yagna, DehraDun:

A Gita Gyana Yagna by Poojya Swamini Amitannandaji was orga-

nized Dehradun from 4th to 8th April 2010. he discourse series was, as ear-

lier conducted in the spacious residence of Dr Bhatia, the well-known ENT

Specialist of the town, who is also a highly dedicated person for the study of

Vedanta.

The subject matter of the discourse series were: Bhagwad Gita - Chap-

ter-1, and also the first chapter of Ashtavakra Gita. Both the discourses were

well-attended and appreciated. In the Arjuna-Vishada Yoga Poojya Swaminiji

diagnosed the exact problem of Arjuna, which was subsequently addressed

by Bhagwan Krishna. She revealed the great importance of deep study of

the first chapter, which is normally taken very lightly. Ashtavakra Gita is a

very enlightening dialogue between Ashtavakra Riishi and Maharaj Janak.

Apr’10 VM / VA ProgramsV

edan

ta M

issi

on /

Ash

ram

Pro

gram

s

Vedanta Sandesh - May 2010

Gita Gyana Yagna, Wellingborough, UK:

Poojya Swamini Samatanandaji arrived in UK for a three week Tour

on 8th April, and a Gita Gyana Yagna was organized at Hindu Temple at

Wellingborough from the next day. This time the discourse series was in

English language. Temple authorities welcomed Poojya Swaminiji warmly.

The subject matter of the discourse series was the first chapter of

Bhagwad Gita. With the grace of God, the Gyana Yagnas at various places,

Mumbai, Lucknow, Dehradun, Ahmedabad all dealt with the first chapter of

Bhagwad Gita in an exhaustive way. It is extremely important that the exact

problem of Arjuna be appreciated and felt by everyone. How could Arjuna,

who was so dedicated to Dharma, fall into the trap of despondency and

grief. What exactly happened in his mind? In what way his perceptions got

distorted? What is the nature of inner dynamics which mars our perception

of the righteousness and clouds our understanding, to the extent that we

become a votary of unrighteous conduct and behaviour? A good doctor also

never jumps into the treatment of any patient till he has properly diagnosed

the ailment of his patients.

Poojya Swaminiji revealed that it was basically a fall from a selfless

total perception to a selfish & individualistic perception. This fall from Samashti

to Vyashti, from Sreya to Preya was the real cause of the fall of Arjuna.

Once the indecisivess and the consequent grief envelops us, thereafter it is

fall all the way - physically, emotionally and intellectually. One needs to be

highly alert and clear of the nature of Sreya and Preya at every moment of

our lives. Preya appears palatable in the beginning but it makes us fall later.

Because of English language many youngsters and even some

foriegners could also attend the lectures. P.Swaminiji took Sadhana

Panchakam for select people in the morning.

Check out the detailed Photo Albums of the various functions on

VM News Blog at : http://vmissionews.blogspot.com/Page # 15

Apr’10 VM / VA ProgramsV

edan

ta M

issi

on /

Ash

ram

Pro

gram

s

Gita Chant Drive, Wellingborough:

After the Gita Gyana Yagna at Hindu Temple at Wellingborough,

Poojya Swamini Samatanandaji organized a Gita Chant Drive in the city to

bring about greater sraddha towards this great, divine and immortal scrip-

ture. Just when the program was announced, she got a list of people who

wanted such a program at their homes.

In this drive the place which P.Swaminiji visited, she chanted one

chapter of Bhagwad Gita, an also Hanuman Chalisa, which is basically a

glorification of someone who lived Gita every moment. Whoever lives Gita

gets blessed by a personality like that of Hanumanji. No wonder the chant-

ing of both were done in dozens of homes there.

Bhandara at Ashram, Indore

On 30th April a grand Bhandara was organized at the Ashram by the

students of the Gita Study Group. The occasion was the Sanyas Deeksha

Day of Poojya Swamini Samatanandaji and also the conclusion of two years

long Gita Study Session. Various devotees from nearby areas were regularly

attending these classes.

Six years back Poojya Swamini Samataanandaji was initiated into

Sanyas Ashram, and she planned her trip this time to UK also in such a way

that she could celebrate the special occasion at the feet of her teachers.

Poojya Guruji, Poojya Swamini Amitanandaji and finally Poojya Swamini

Samatanandaji spoke on the occasion. Various Gita Study Group students

also got an opportunity to express their feelings and gratitude. A new Gita

Study session was also announced, which will begin from 4th May 2010.

Satsangs at Reading, Loughborough & Leeds, UK:

Apart from various programmes at Wellingborough, Poojya Swaminiji

also conducted Satsangs in three other cities, namely Loughborough, Leeds

and Reading. All three were conducted in Hindu Temples there. The

Laxminarayan Temple in Leeds has the unique distiction of being the only

temple in the UK which has been inaugurated by Queen Elizabeth herself

and the satsangs there was organized in the best possible manner.

Poojya Swaminiji took small topics from Bhagwad Gita for discourses

in each of these places. The satsangs concluded with the Aarti there.

The temple at Reading, which has a good Punjabi speaking popula-

tion is being renovated, yet they took benefit of Swaminijis presence and

organized the satsang.

Vedanta Sandesh - May 2010

Quotes

"There are two ways of meeting difficulties: You alter the difficul-

ties or you alter yourself to meet them." - Phyllis Bottome

We have not inherited this land from our ancestors; rather we

have borrowed it from our children.

- Kenyan Proverb

There is a sufficiency in the world for man's need but not for

man's greed.

- Mahatma Gandhi

Modern technology owes ecology an apology.

- Alan M. Eddison

We have modified our environment so radically that we must now

modify ourselves to exist in this new environment.

- Norbert Wiener

The difference between animals and humans is that animals

change themselves for the environment, but humans change the

environment for themselves. - Ayn Rand

Forthcoming Programs

Page # 17

Gita Gyana Yagna, Ahmedabad:A Gita Gyana Yagna by Poojya Swamini Amitanandaji will shortly be organized at

Ramkrishna Kendra, Maninagar, Ahmedabad. She proposes to take Gita Chapter 1 and

Ashtavakra Gita Chapter 1. Dates are being finalized and will be announced soon.

Gita Gyana Yagna, Mumbai:A Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will shortly be organized at

BHA Hall, Bandra, Mumbai from 10th to 16th May. He proposes to take the third chapter of

Ashtavakra Gita and Gita Chapter 2.

Sadhana Camp, Rishikesh:Poojya Guruji will conduct a 6 days Sadhana Camp at Swami Dayananda Ashram,

Rishikesh from 7th to 12th June. The participants are expected to reach there by 6th evening

and can leave on 13th June. The subject matter of discourses will be Kaivalya Upanishad

and Gita Chapter 3.

Poojya Guruji’s Trip to Russia:Poojya Guruji will visit Russia for month from 17th June to 17th of July. He will be back

just before Guru Poornima. A month long Camp of and for Br Divya Chaitanya, the Russian

student of P.Guruji will be conducted there. Poojya Guruji plans to take Kena Upanishad for

her there, alongwith Sankara Bhashya.

Guru Poornima Celebrations at Ashram, Indore:Poojya Guruji will be present at the Vedanta Ashram for Guru Poornima celebrations

on 25th of July. He will be back at the Ashram by 19th July. Special Poojas will be conducted,

first of the Padukas of Bhagwan Sri Sankaracharya and then of Poojya Guruji. The main puja

will be organized at 9.30 AM.

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