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Monthly eMagazine of the International Vedanta Mission

Year 18 Issue 11Nbz!3123

In This Issue

1. Vedanta Section: Atma Bodha - Shloka-42

2. Letter Section: Understanding Siddhi’s

3. Gita Section: Samatvam is Yoga

4. Story Section: Aaruni - an ideal disciple

5. VM Programs: Mission / Ashram Progs

From Poojya Guruji

Hari om !Death is a truth of life. The inevitable truth which everyone needs to be

aware of, always. Leaving all our near & dear ones, all our property, acquisitionsetc. we have to leave from here - lock, stock & barrel, never to come backagain. Even our physical body is left here, what to talk about all our relatives,friends etc. When life is all about acquisitions and interactions with peoplehere, then death is indeed the greatest spoil-sport. Strangely very few peopleare aware that we have to leave from here shortly, all alone. Very few areready for death. When death comes to embrace such people they can only cryand get shocked, not because death by itself is a painful experience, but forleaving everything we worked & lived for, and also for again reverting back tothat initial state of insecurity, lack, lonely and choking existence, which in thefirst place prompted us on all this seeking spree. True education of our life notonly should teach us how to live, but also how to die. One who is ready fordeath alone can live fully, magnanimously & fearlessly.

Death teaches us to live in an unattached and selfless way in this world,because we leave empty handed from here. It thus teaches us to live to giverather than to get. Live to love rather than dream to get loved. Birth brings usto a world of amazing beauty, the table fully laid and everything running sobeautifully too; we come empty handed and go in the same way too, so thetruth of life & death teaches us to live each moment with all the gratitude,humility and blessedness at our command. We are just a guest in a beautifullycreated & managed house, we make the best of it with all the blessedness andexit graciously. True love is always devoid of attachment, and this is whatdeath teaches us. Love all yet remain unattached. The very thought of death isa great purifier, it in fact needs to be our best friend, who always keeps us onthe path of righteousness and positivity. Vedic scriptures call the Lord of Deathas Yamaraj & also Dharmaraj too. One who is an embodiment of ethical valuesand righteous living. The word Yama has also been used to reveal the firststep of the eight-fold Path of Yoga. The five qualities of Ahimsa etc. comenaturally to those who always remember Lord Yama. All the Yogis know thatwithout this ethical foundation of five Yama’s, no one can ever become a trueYogi. Mere awareness of us leaving from here, anytime, opens the door for allthese divine qualities. So profound & effective is the awareness of death.

The awareness of death also shakes the very foundation of our delusoryidentity that ‘I am this body’. This notion alone makes us a seeker, and even acursory appreciation of facts wakes us up. When we die, we leave our physicalbodies here only. Death reminds us that ‘I am the body’ notion is indeedbaseless. How can one continue to remain so unrealistic & deluded, when thisbody is left here only after our departure. We are definitely someone who isdifferent from this body. This is the beginning of our journey of Self-Knowledge.So the mere thought of death opens the door for - Dharma, Yoga and evenBrahma Vidya. Om Yamaye Namah!

Love & om.

Swami Atmananda

Vedanta SandeshSpreading Love & Light

Monthly eMagazine of theInternational Vedanta Mission

Sharing the message of Vedanta and Sanatan Dharma

May 2012On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:Vedanta Ashram

E/2948-50, Sudama NagarIndore-452 009, India

Web:

www.vmission.org.in

Email:

vmission@gmail.com

Evam atma aranau:Once again the Acharya unfolds the subtle

process of illumining the light of knowledge by abeautiful metaphor. In the Vedic period, for the pur-pose of rituals (Yagas) – fire was manifested bycreating friction in between two wooden blocks(called Arani). A small scoop was creaated in thelower wood, and then a rod like upper arni wasplaced in it, and then it was churned speedily. Us-ing cotton the sparks were protected and thenaflamed; this was then transferred to the Agni kund,the fire place of the ritual. The process of awaken-ing into knowledge by contemplation is comparedto Arani mathanam the churning of the woodensticks, in the Vedic rituals. Sankaracharya calls it asDhyana Manthanam, contemplative churning. Thiscontemplation is continued until the fire of knowl-edge burns all the fuel like ignorance. The meta-phor not only indicates a dedicated contemplation,

but that also a focussed one, by remaining consciousof our goal of discovering oneness. Fire in the arniis manifested when the two wooden blocks remainconnected, not alone by itself.

Dhyana mathane:Continuous awareness(Akhandakaar vritti) of

Aham Brahmasmi, I am Brahman, is retained byindepth and continuous contemplation. Knowledgealone is the opponent of ignorance hence knowl-edge alone can brush aside the clouds of ignorancethat are veiling our vision and reveal the Sun or thenature of the Real Self. No other means can be usedto awaken into the state of Brahman. Thus awak-ening unto the real nature of the Self is only pos-sible by knowledge.This process of knowledge in-cludes shravan(listening), manan (thinking deeplyand clearing all doubts) andnididhyasan(contemplation).

In the previous sloka the Acharya explained the experience of the knower, the known and knowl-edge is superimosed in the Atman. The Atman is Self revealing and all the plurality exists as long as weimpose the sense of reality on the world of objects and its experiences. To negate this imposed convictionof reality on the self and the objective world one goes through the journey of Shravan (listening at the Feetof an enlightened Master), Manan(clarifying doubts that arise from that which we have heard) andNididhyasan(continuous contemplation on the knowledge gained.) This process of contemplation has nowbeen explained by a beautiful example.

Vedanta Section

Atma Bodha - Shloka 42

Deep Contemplation is the Key to Gyana

Vedanta Sandesh - May 2012

Evam atma aranau dhyana mathane satatam krateUditaavagatihjwala sarvaagyaanendhanam dahet.

Evam:thus; atma aranau: in the arani-like self; dhyana mathane: churning in the form of con-templation; satatam: constantly; krate: when done; uditaavagatihi: knowledge which is born;jwala: the flame; sarva agyaanendhanam: all the fuel of ignorance; dahet: shall burn.

When thus there is deep churning on the basis of Tat & Tvam pada, the fire of knowledgeis born from it, that mighty conflagration shall burn down all the fuel of ignorance in us.

42

Page # 5

In the present sloka the Acharya is focusingon the contemplative aspect of embibing knowledge.The Acharya reveals that, just as churning takingplace when two sticks are rubbed together, whichinvokes the fire, so too meditation is the churning ofthoughts pertaining to the Jeeva and Brahman. Inthis process of contemplation the Adhorani or lowerarani (the lower stick) is our anthahkarana or intel-lect. The word Atma used in the verse is used in thissense. The higher stick is the Absolute Truth. Nowin this process of churning what is the nature of con-templation. The process of awakening begins by firstquestioning one’s own convictions and understand-ing of the Self. In the state of ignorance I first seemy Self as a limited being who then identifies withthe body, mind and intellect as ‘this is Me’. Oncethis scene of a limited Self comes into the picturethen an endless journey of seeking begins. Thusthe bondage of Ignorance(Avidya) then desireDesire(Kamna) borne of ignorance and then inspiredby desires are our Karmas(Actions).By analysingthe nature of bondage as ignorance one can under-stand that the nature of awakening is revelation ofthe truth, where all efforts to do something and bringabout contentment have ceased.

The journey begins by questioning thepresent understanding of the Self which opens thedoors to Shravan, surrendering at the Feet of aMaster and listening to the knowledge of the scrip-tures. Shravan (listening) leads to manan, thinkingover that which has been heard at the feet of theGuru and clarifying all doubts that arise in the mind.In this meditational churning the student analysesthe fine details of superimpositions of the Anatma,that which is not Brahman and also sees the natureof the Atman that which is the Real nature of theSelf. In the process of negation one sees all thatwhich is not Brahman and negates it at all levels,the body, mind and intellect. The process of nega-tion takes place until we come to see ourself in ourtrue glory just as we are. Pure existence and Bliss.The scriptures do not reveal the Self directly as anobject but negate that which the Self is not until adirect realization is brought about. This direct aware-ness of the Self is known as ‘Akhandakar vritti’ i.e.constant awareness of the knowledge of the Self.

Satatam Krate:The Acharya reveals that this realization is

not just a glimpse of the blissful nature of the Self

but the nature of contemplation is retaining continu-ous awareness of this nature of the Self. This con-stant awareness of the divine Self is known asAkhandakaar vritti i.e. constanat and unbroken aware-ness of the divine self. Constant awareness of theSelf as Brahman is of utmost importance untill theidentity of one's nature as Brahman becomes as natu-ral to us as is one's name is to a person. Even if some-one called him while asleep he can still identify him-self with that name and wake up. Keeping in mindthe intensity of old habits and conditionings it is ofutmost importance to continuously and very firmly re-tain the awareness of this knowledge. If the aware-ness is loose it will not be long for one's previousconditionings and habitual tendencies to overpowerthe mind.

The scriptures reveal that when this effortfulcontemplation of retaining the awareness of the Selfas 'Aham Brahmasmi' becomes a natural state ofmind then even the awareness that I am Brahmandrops. Then there is no need either to deliberatelyretain such awareness. In this process one comes torealise that thoughts which bring about this aware-ness are not knowledge but means of knowledgewhich bring about the knowledge and then even thethoughts are dropped. What remains is our transcen-dental and limitless nature.

Udita-avagatih-jwalaThe fire of knowledge that arises in

Nidhidhyasanam burns away our ignorance. Igno-rance about the self imposed by wrong understand-ing of the Self is the nature of human bondage soknowledge alone is the solution to liberation. No othermeans such as performance of actions, achievementsfrom actions, no other sadhanas such as worship,mantra chanting, etc can liberate us from this bond-age. If darkness is the nature of a problem then lightalone is an answer to it.

Sarva-agyaan-endhanam dahet:Once this knowledge is brought about then just

as fire consumes all firewood and burns everythingto ashes so too the fire of knowledge when invokedburns down all ignorance and misapprehensions lockstock and barrel. Just as sunlight when enters a roombrightens up everything together, so to knowledge ofthe Real self burns down all ignorance and its super-impositions totally with certainty. Thus bringing aboutfreedom from bondage and awakening into the Bliss-ful Self.

Vedanta Sandesh - May 2012

Buddha, one day, was in deep thought about the worldly activitiesand the ways of instilling goodness in humans. One of his disciplesapproached him and said humbly “Master! My attire is worn out and isbeyond the decency to wear the same. Can I get a new one, please.”Buddha found the robe indeed was in a bad condition which neededreplacement. He asked the store keeper to give the disciple a newrobe to wear on. The disciple thanked Buddha and retired to his room.Though he met his disciple’s requirement, Buddha was not all thatcontented on his decision. He realized that he missed out some point.A while after, he realized what he should have asked the disciple . Hewent to his disciple’s place and asked him “Is your new attirecomfortable? Do you need anything more?”Disciple : “Thank you my Master. The attire is indeed very comfortable.I need nothing more”Buddha : “Having got the new one, what did you do with your old attire?”Disciple : “I am using it as my bed spread”Buddha “Then.. hope you have disposed off your old bed spread”Disciple “ No.. no.. master. I am using my old bedspread as my windowcurtain”Buddha “ What about your old Curtain?”Disciple “Being used to handle hot utensils in the kitchen”Buddha : “Oh.. I see.. Can you tell me what did they do with the oldcloth they used in Kitchen”Disciple : “They are being used to wash the floor.”Buddha “ “ Then, the old rug being used to wash the floor...???”Disciple “ Master, since they were torn off so much, we could not findany better use, but to use as a twig in the oil lamp, which is right now litin your study room....”Buddha smiled in contentment and left for his room.

Degree Of Resource Utilization

Que: If siddhis like levitation etc are not worthy to be pursued then why in hanumanchalisa it is said ..asta sidhi nau nidhi ke data as var deen janaki mata?___________________________________

Hari om !

Well, lets first understand what does the word Siddhi mean. Word-wise they indicateany special achievments but in this context indicate extra-sensory powers. They aredefinitely more fascinating and attractive - for a common man of the world - than evenGod. After all most of the devotees go to God only for some worldly problems & desires.Such a siddha who exhibits such powers is thus more respected too by the ignorantmasses, because his uniqueness is more visible as compared to a true gyani or devotee.So anyone who is still fascinated by all the worldly things like more money, fame etc willalways be attracted to the various siddhis. However, there are people who do not considerthese superficial & ephemeral things as worthy of pursuit. For such people what is importantis not to get a peep into the womb of future, but to appreciate the truth of the ‘present’.Siddhis appease the ego, while the knowledge of truth effaces the ego. Real intelligenceis to use ones time & resources to awake to that which is timeless & infinite, becauseeverything else is perishable. That timeless alone is God, who resides in our hearts asour truth too. So what matters is your priority, whether you wish for more greaterappeasement of ego or aim for its effacement & transcendence.

Look at the context of this particular chaupai of Hanuman Chalisa too, and youwill realize that the mere usage of the word ‘ashta siddhi’ is no validation of their importance,but the issue is entirely different. The chaupai: ‘Ashta Siddhi...’, means that Mata Sitagave this var (Aashirwad) to Hanumanji, that ‘May you not only become endowed with allthe eight siddhis and nine kinds of wealth, but also become its giver to others’. It wasSitaji who out of her motherly love blessed Hanumanji of all these things, not that Hanumanjiever wanted or ever aspired for them. His heart was always for the love of Ramji. If yousee this particular section in Sunderkand (after doha 16) then you will see that ouroverwhelmed Janaki Mata, was showering Hanumanji with all the blessings she possiblycould that may you be immortal and free from old age, may you become embodiment ofall the good qualities of the world etc. But nothing seemed to overwhelm Hanumanji, tillshe said that ‘Karahu bahut raghunayak chohu’ (May Raghunayak love you very much).It was on hearing this alone that Hanumanji became extremely exhilarated.

So neither does Hanuman Chalisa endorse the importance of 8 siddhis, nor doesthe personality of Hanumanji ever validate this presumption. Nor do any of our morebasic scriptures ever do that. Mothers are mothers and they shower their children witheverything special, even from worldly point of view. This blessing also indicates that onceyou are blessed with bhakti for God, then nothing will ever deter you, not even thesesiddhis. Obstacles & impediments are not for those who have already reached theirdestination. They alone can wisely wield & use any powers, and we can rest assured thatnone of their powers will ever be used for self-importance or ego-fulfillment. So oneshould never give importance to any siddhis, but just to God, the timeless truth.

Love & om,

Guruji

Understanding Siddhi’sLetter of theMonth

S i d d h i s

appease the ego,

while the

knowledge of truth

effaces the ego.

Real intelligence is

to use ones time &

resources to awake

to that which is

timeless & infinite,

because everything

else is perishable.

- Poojya Guruji

Page # 7

Vedanta Sandesh - April 2009

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Vedanta Sandesh - Mar 2012

Ups and downs of situations are an inevitable part of life. Situations by them-selves are like waves in the ocean. One cannot imagine the existence of an oceanwithout waves. Likewise life too is like a vast ocean where the waves of situations arecontinuously flowing. These waves are sometimes small, sometimes big and huge,sometimes quite and sometimes stormy. A person who wishes to truly enjoy the feel ofthese waves cannot enjoy them by standing on the shores of the sea. One must havethe courage to dive into the sea. All that is important here is to learn the Art of swimmingin tune with the waves. Tuning in such a way that the experience of such a plungebecomes a playful song. Any person who fears this plunge into the sea stands high anddry and stays there in isolation. Life becomes stagnant for such a person, as good asdead fearing the variety of experiences. Life too comes with a variety of situations. Tolive life to the fullest one has to plunge into them fearlessly, with faith towards God andalso learn the Art of swimming and tuning with the tidal waves of situations. The scrip-tures are such Masters who teach us the art of facing various kinds of situations in lifeand Srimadbhagavadgita is a pendant in the necklace of all scriptures that teaches usthe art of living.

What is a Balanced MInd?‘Samatvam’ implies keeping a balanced mind in and through all conducive and

inconducive situations. Having the attribute of Samatvam does not imply insensitivity ofthe mind. It does not mean that when pleasant situations are there one cannot expresshappiness and when difficult situations are there one cannot cry. Having a balancedmind does not mean one should become dry, insensitive and inert. Being able to ex-press one’s emotions is a sign of being human and having a heart. A human being’s lifeis lived with full integration of emotions and sensitivity of the mind and thoughtfullnessof the intellect. A balanced mind is actually a frame of mind wherein one does does notlose the capacity to think in the right direction or to discriminate between right andwrong. Infact a person with a balanced mind has a beautiful blend of emotions andthoughtfulness in his personality. Such a person can be equally sensitive to the painsand requirements of others as much as he can retain his intelligence and take the rightdecisions.

Who can retain a poised mind?Agitations, impulsiveness and thoughtlessness occurs when one is unable to

welcome situations as a rightful situation by God and lacks the necessary faith towardshim. This attribute of being able to retain a balanced mind calls for a unique mind set offirst accepting with an open mind the inevitability of convinient and inconvinient situa-tions. Secondly it also calls for a right understanding of how we recieve situations, howwe respond to situations and to understand whether are we really the creators of aparticular situation? Every situation comes as a will of God with his intelligence working

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Vedanta Sandesh - May 2012

Page # 9

in the background. A person having faith towards God and one who is able to understandthe functionalities of God comes to see that we are not creators of situations. Situationscome to us as a will of God. Our freedom lies in responding to a situation. We can re-spond to a particular situation in an impulsive manner or thoughtfull manner or with agita-tion, this is our freedom. Even God does not deny our freedom to respond to a situation.It then lies in our hands to weep and cry if situations are not pleasnat or to make that as ablessing too. The ability to invoke a poised mind comes by having unconditional faithtowards God. A devotee must come to understand that God gives that one truly deserves,nothing more and nothing less. And whatever we have got as a situation alone is the bestin my welfare. It is only when one does not have the right understanding of God and hisways that in folly we come to question God and his ways. Hence a good devotee en-hances the attribute of faith and right expectations from God, people and situations to beable to retain a balanced mind in all situations come what may.

A Situation is a SituationA sitauation is only a situation when it comes to us. Our false expectations, our

expectations as per our personal likes & dislikes, lack of faith towards God, ignoranceabout the law of karma all these are reason to incapacitate a person in facing situationsgracefully. As a consequence a situation is tagged as a good situation, a happy and a sadsituation or a convinient and inconvinient situation. A Situation may become a challengefor the intensity of effort, thoughtfulness and patience it demands but labelling it as a goodand bad is an individual tag which does not hold any objective reality. Infact becausehappiness and sorrow, good and bad do not hold any objective reality therefore it be-comes a very relative thing. One situation may be a source of sorrow for one person andthe same situation may be a reason for happiness for another person. Rainfall can be-come a great source of joy for a farmer who has toiled for months and a good showermeans showering of sucess and prosperity for him. Whereas rain can become a problemfor a well dressed person going for an official meeting and who does not have an um-brella. Infact the same situation can become painful or pleasant for the same person,depending on the mindset of a person. Ice cream otherwise is a great source of joy for mebut when I am badly ill the same can be a probem for me. With this understanding oneshould drive home the message that no situation is good or bad, but all one needs is apositive, faithful attitude to face any kind of situations. An attitude of willingly and grace-fully taking up challenges.

Significance of Samatvam or a Balanced MindA person with a balanced mind alone can retain thoughtfullness and the pottential

to take right decisions. He alone can see situations unconditionally with an open mind.Such a person alone can perform actions intelligently and deliberately. In the Gita SriKrishna says ‘Samatvam Yoga Uchyate’ i.e having the attrbute of a balanced mind aloneis the reflection of a right devotional relationship with God and such a mindset alonebrings about the necessary qualification of gaining Self knowledge. An agitated, unhappyand imbalanced mind reflects a limited being still seeking external conviniences to fill hiscup of contentment. Such a person is unavailable to realise that nature of the self whichis blissful and contented by itself.

Page # 9

Vedanta Sandesh - May 2012

"Nothing shows a man's character more than what he laughs at."-Johann Wolfgang von Goethe

"An optimist laughs to forget, a pessimist forgets to laugh."-Unknown

You laugh at me because I am different, but I laugh at you becauseyou are all the same"

-Unknown

"A smile starts on the lips, A grin spreads to the eyes, A chucklecomes from the belly; But a good laugh bursts forth from the soul,Overflows, and bubbles all around"

-Carolyn Birmingham

"Laughter is the closest distance between two people."-Victor Borge

A good laugh and a long sleep are the best cures in the doctor'sbook.

Irish Proverb

"Earth laughs in flowers."Ralph Waldo Emerson

When we always worry and hurry through the day, it is more like anunopened gift thrown away.

Quotes

Page # 13Vedanta Sandesh - April 2009 Page # 11

Once upon

a time ...

Stories bySages

Aaruni - a true discipleAruni of Panchala was a dedicated student of the ancient sage

Dhoumya. In the days of yore, a student had to stay with the teacher andhelp in the teacher’s daily chores in order to receive the knowledge he sought.

It was a day of cold winter. Aruni was carrying the firewood he hadcollected for the sage's household. As he was passing by a field, whichbelonged to the sage, he noticed a breach in the embankment that washolding water in his teacher's field. He realized that the water would seepaway and the field’s crops would die with no water.

"What should I do? If I stop to build the embankment I will be delayedand there is no firewood at the hermitage to keep the place warm. I betterrush to the hermitage with the firewood and then come back to take care ofthe breach."

Meanwhile the sage and his disciples had assembled for the day'slesson. Aruni was missing.

Soon Aruni rushed in, dropped the firewood in the courtyard, andinformed the teacher about the breach of the embankment. Then he quicklyrushed out. Sage Dhoumya felt proud of his disciple, "It is hard to get such aresponsible disciple."

Aruni ran all the way back to the troubled spot and tried to stop theleakage of water by putting some logs and mud. However, this did not stopthe leak. The heavy pressure of water washed away the dam Aruni made.He felt helpless. It seemed impossible for him to stop the leakage withouthelp. He thought for a while and then made a plan.

It was getting dark and the teacher became worried. He called hisdisciples and set out looking for Aruni. As he called out for Aruni, he heard afaint voice, "Here I am master!" The teacher and his disciples rushed to thespot and saw Aruni lying on the breach, in order to hold the water in the field.The disciples quickly pulled Aruni out from the freezing water. He was re-peatedly muttering, "The water is flowing out, the crops will die ---."

"Don't worry Aruni! We will take care of the breach," said the dis-ciples. "Never mind my son! You are more precious than the crop," said theteacher.

Aruni was covered in a blanket and brought home. Sage Dhoumyahimself tended to Aruni. The sage then blessed his disciple with pride, "Youshall, forever, be renowned for your unmatched devotion and obedience toyour Guru.

Apr’12 VM / VA Programs

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Vedanta Sandesh - May 2012

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Page # 13

Apr’12 VM / VA Programs

Hjub!Hzbob!Zbhob-!Mvdlopx

Tsj!Bej!Tbolbsbdibszb!Kbzbouj

Vedanta Sandesh - May 2012

If you put a buzzard in a pen six or eight feet squareand entirely open at the top, the bird, in spite of his ability tofly, will be an absolute prisoner. The reason is that a buzzardalways begins a flight from the ground with a run of ten ortwelve feet. Without space to run, as is his habit, he will noteven attempt to fly, but will remain a prisoner for life in asmall jail with no top.

The ordinary bat that flies around at night, a remarkablenimble 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 shuffleabout helplessly and, no doubt, painfully, until it reaches someslight 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 bethere until it dies, unless it is taken out. It never sees themeans of escape at the top, but persists in trying to find someway out through the sides near the bottom. It will seek a waywhere none exists, until it completely destroys itself. In manyways, there are lots of people like the buzzard, the bat andthe bee. They are struggling about with all their problemsand frustrations, not realizing that the answer is right thereabove them.

The Buzzard, Bat, and the Bumblebee

Page # 15

Forthcoming Programs

Vedanta Camp, Rishikesh:A Sadhana Camp will be organized at Sw Dayananda Ashram at Rishikesh from 11th

to 16th June by Poojya Guruji and Poojya Swamini Amitanandaji. The subject matter of thediscourses will be Drg-Dryshya Viveka and Gita Chapter 5. Campers to arrive by 10th eveningand leave by 17th morning.

Guru Poornima Celebrations, Indore:This year Guru Poornima, the Jayanti of Bhagwan Sri Veda Vyasaji will be celebrated

at Vedanta Ashram on 3rd July 2012. This day is dedicated to our spiritual teachers. Puja ofthe paduka of Sri Sankaracharya will bo done at 9:30 AM at Ashram.

Gita Gyana Yagna, Mumbai:A Gita Gyana Yagna of Poojya Guruji will be organized in Mumbai from 30th April to

6th May 2012. The subject matter of the discourse series will be Kathopanishad 2-2, and GitaChapter 6.

Page # 15

Vedanta Camp, Indore:A week-long Vedanta Camp is being organized at Vedanta Ashram, Indore from 11th

to 17th Aug, just after Sri Krishna Janmashtami on 10th Aug. The subject matter of thediscourse series will be Sri Ram Gita of Adhyatma Ramayana.

Gita Gyana Yagna, Lucknow:A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at

Hari om Mandir, Lucknow from 7th to 14th Oct 2012. The evening discourse will conclude on13th evening, and the morning one on 14th.

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

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

This is a Net Publication of the

International Vedanta Mission

Om Tat Sat