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Monthly eMagazine of the International Vedanta Mission

Year 17 Issue 5

In This Issue

1. Vedanta Section: Atma Bodha - Shloka-36

2. Letter Section: Are we really Free?

3. Culture Section: Yagna-Daan-Tapas

4. Story Section: Quarrel Among the Senses

5. VM Programs: Mission / Ashram Progs

From Poojya Guruji

Vedanta SandeshSpreading Love & Light

Monthly eMagazine of theInternational Vedanta Mission

Sharing the message of Vedanta and Sanatan Dharma

Nov 2011

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!

Human beings are the most evolved living beings on our planet, they are indeed the

finest creation of God. While the whole world alongwith its amazing flora & fauna are

all extremely beautiful, yet human beings stand out. No wonder we humans rule the

world & all its creatures. What is the uniqueness of humans? It is certainly our astounding

intelligence. We can understand and appreciate things very deeply, we can go into the

truth of things around and then improvise our understanding into technologies which

make our lives more comfortable. As humans we can not only understand things outside

in a much better way, but more important and profound than this is our amazing capacity

of Self-Consciousness. In fact this is the real USP of human beings. While there are

other living beings who can experience the things outside in a relatively better way, but

the limits of self-consciousness constrains them to live in a particularly conditioned &

programmed way. Humans have the freedom to break free of any conditionings or

conversely even create an entirely new one.

So potent is this capacity of self-consciousness that all the problems of mankind and

also of its solutions can be traced to this alone. The Upanishads diagnose and connect

the nature of our Bondage and Liberation to this capacity of Self-Consciousness alone.

Taking ourself to be a limited individual basically means that our perception & conclusion

of ourself is that of a limited fellow. Our own subsequent discomfort with this conclusion

implies that such a conclusion is baseless & delusory. Liberation is all about becoming

aware of a Self which is complete - pointed out as Brahman. Abiding in the truth of

ourself is Moksha. Therefore the real objective of all sadhanas is just to expand our

level of consciousness - both about Atma and Anatma. The various problems,

challenges, grief etc. are all situations which are basically invitations to make our

awareness levels deeper & factual in that field. We will keep on fumbling till we know

the truth in that particular field, and the moment we are conscious of the truth, then

that very moment it is freedom. Another aspect about self-consciousness is that the

nature of this alone discerns our priorities of things around. All thoughts are basicaly

dependent on I-thought. The very necessity of other thoughts & deliberations is because

we percieve ourselves to be incomplete. The moment the Self is realized to be complete

then there is no neecessity of any thoughts or desires. Thereafter it is all love & freedom.

One who is not aware of this dimension of self-consciousness alone focusses on

superficial & external things like wealth & pleasures to fill their cups. They are all the

deluded & ignorant ones, for they shall continue to seek inspite of all their achievements.

Just as right diagnosis alone is the guarantee of success of a treatment so also right

understanding of our problem is the assurance of our fulfillment & happiness in life.

Getting rich and having all the various objects of gratification is not our real priority, but

just expansion of our consciousness which alone matters. If at the end of a terrible

experience we have a better & deeper understanding of life, then we have truly got a

wealth which really matters. Moreso, it is the awareness about the truth of ourself

which will put us on the evolution ladder. Let us redeem our human-ness and focus on

our self-consciousness and work to live a truly free, fulfilled and a loving life, rather

than be an eternal, desperate seeker, dependent of so many things for our fulfillment

and security. This alone is real hell.

Love & om,

Swami Atmananda

Vedanta Section

Atma Bodha - Shloka 36

Nitya shuddha vimukta ekam:

Nitya: The Self is the eternal factor that ex-

ists at all times. In the ocean the waves are born

and they die away but the main substratum of the

waves i.e. the water does not go through any modi-

fications nor does it die. Similarly it is the body, mind

and intellect which go through various modifications

but in and through all the modifications is an eternal

and changeless factor which remains constant

inspite of all coming and going.

Shuddha: The Self is immaculate. It is free

of the impurity of ignorance and its effects. Although

in the state of ignorance when one identifies with

the unreal self one sees the Self as limited, con-

taminated by impuritie of the mind like likes, dis-

likes, anger, jealousy, greed, and the biggest impu-

Vedanta Sandesh - Nov 2011

I am Satyam, Gyanam, Anantam

rity being ignorance itself. One is so strongly identi-

fied with the limited Elf and its shortcomings that

even when the scripture and Masters reveal to us

our basic divine nature as Brahman, as Self-

effulgent, ever pure, it is hard to believe that I am

divine and pure by nature. Here too the Acharya

says I am immaculate. Ignorance is basically not

knowling the true nature of the Self and then being

led by wrong notions about the Self. Once authen-

tic knowledge of the Self is gained by negating the

false understanding of the Self that alone is libera-

tion and awakening into the divinity of one’s self.

Vimuktah: We are basically liberated by na-

ture. I do not have to attain liberation. Bondage is

only a reflection of our ignorance and mis under-

standing of the Self. It has o real existence. Bond-

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

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

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

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

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

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

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

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

himself. In the next sloka the Acharya is again restating the nature of the Self as that of Brahma..

Nitya shuddha vimuktaikam akhandanandam advaiyamSatyam gyanam anantam yat param brahmaahameva tat

Nitya: eternal; shuddha: immaculate; vimukta: free; ekam: the only one; akhandanandam:Bliss complete; advaiyam: non-dual; Satyam: imperishable; gyanam: knowledge; anantam: end-

less; yat: which; param brahma: supreme brahma; aham eva: verily myself; tat: that.

I am indeed that Supreme Brahman which is eternal, immaculate and pure. I am of the

nature of knowledge which is complete, non-dual, imperishable and endless.

36

Page # 5

age exists like an imagination of a snake on the

rope. Once we imagine the rope to be asnake then

all sorts of fears etc are born. Once this delusion is

dropped and one sees the rope a s a rope then all

sense of bondage is negated and we awaken into

our own divine nature which is ever liberated.

Ekam: Brahman, the Self is one without a

second. There is only reality that exits, no pluraility.

All sense of distinction and differentiation is born of

ignorance and misapprehension about the Self and

the world. We arenot able to see the one underly-

ing unity i.e. the substratum of everything mani-

fested. At the level of manifestation names, forms,

pottentials, may vary but we are all made of the same

mud, just like the mud pot, the vase, mud toys etc.

In the beging there was the mud, when taken a form

there is mud and everything is dissolved in the mud

too. Infact the very imagination of Jiva is also not

distinct from the one reality, this imagination too

exists in Brahman alone. Iswara the creator

sustainer and destroyer is also the manifested or

sagun form of Brahman.

Akhandanandam advaiyam:Akhandanandam: I alone am of the nature

of complete bliss. Bliss outside is a reflection of my

own bliss within. If bliss was in the external world of

objects and their experiences then all objects should

give me pleasure and at all time, but we see some-

thing gives me pleasure when i am basically happy

within my self. Infact my love for anything outside is

a reflection of my love for my own self. I love some-

thing because I love myself and because something

is favourable to my happiness and peace. The most

important thing to be noted here is that it is basi-

cally because I am of the nature of infinite bliss and

because I am not aware of it I wish to experience

bliss from the outside world and a bliss that stays at

all times. This is because everything traces back

to its own nature. I too wish to revel in bliss eter-

nally. The only thing one needs to realise that bliss

can never be attained a s a seeker but it has to be

discovered as one’s very own nature.

Advaiyam: I am one without a second. I am

all pervading, including the Sareera thrayam and the

world. I am the cause of every thing. Everything is

merely my reflection and is Mithya. I am therefore

the only one without a second.

Satyam gyanam anantam:

Satyam: I am that truth which exists without

any changes at all times. Inspite of all the changes at

the level of the body, mind, intellect and the objective

world, I am the changeless one. An untouched and

uninvolved witness of all changes. I am free of the

cycle of birth, death, and any kind of physical & men-

tal changes.

Gyanam: I am changeless and that effulgence

which enlightens and enlivens all modifications. I am

the one who enlightens everything but I do not need

any other source of light to enlighten me. I am Self

effulgent. The objective world outsides needs me to

bring about its exitence but I do not need another

person to tell me if exist or not. I am aware of my own

exitence.

Anantam: I am the limitless one. I am not

bound by the boundaries of time, space and objectiv-

ity. I am all pervading.

Yat param brahma ahameva tat:The one with these lakshanas is param brahma

(Supreme Brahman). and I am that infinite Brahman-

ahameva tat. ‘Param’ means ‘desh kaal vastu

pariccheda shoonyam’ that which is free of any limi-

tations of time space and objectivity. I am that.

In this manner the scriptures reveal to us an

identity of the Self which is infinite, divine, blissful and

self effulgent, but unfortunately due to ignorance and

misapprehehension I come to see my self as a lim-

ited entity, a seeker, devoid of bliss within. The scrip-

tures and our Masters continuously inspire us to arise

and awake in that sate of Brahman which has been

revealed so far.

Birthday of Poojya Sw Samatanandaji - 15th Nov

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

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

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

Vedanta Sandesh - Nov 2011

Let me tell you a little story of a rich Goan landlord

who once asked his parish priest— ‘Why does

everybody call me stingy when everyone knows that

when I die I will leave everything I have to this church?’

The priest said; ‘There once was a pig and a cow

in this village. The pig was unpopular and the cow was

loved by all in the village. This puzzled the pig. The pig

said to the cow, ‘people speak warmly of your good

nature and your helpful attitude.They think you are very

generous because each day you give them milk, butter

and cheese. But what about me?I give them everything

I have. I give them the famous Goa sausages, bacon

and ham. I also provide ingredients for mouth-watering

sorpotel. Yet no one likes me.Why is that?’

The priest continued:’ Do you know what the cow

answered? ‘

The Cow said, ‘ Perhaps it’s because I givewhile I am still living.’

Give while you Live

Page # 7

Hari om R..,

Well, lets take one thing at a time. The interview which I shared clearly

handles the question about fate & free-will. It tells you that you are the

creator of your 'fate' which are just the earlier karmas which are yet to

give their results, and they shall inevitably sprout shortly - thus they

can be rightly classified as ordained; and if you can create fate, you

can very well create whatever you wish. You are indeed the master of

your destiny. The capacity to handle all this alone is your freedom. In

simple terms, do you have the capacity to eat or not to eat, to speak or

not to speak. This alone shows you are free to choose, and also you

alone are responsible for any consequences of the choice exercised

by you. Our freedom, in action, is thus not questionable, whatever

anyone is saying, in whatever context it may be. Your freedom is not a

matter of logic, but a matter of fact, based on your day to day responses

& experience.

While freedom of response is freedom alright, not this is not the real

freedom which Upanishads are finally talking about. Real freedom is to

indeed awaken to our timeless truth, one which is free from all the

limitations of time & space. At this level & context, bondage is to

erroneously take ourselves to be limited beings - the body & mind

complex. This being an erroneous conclusion can be easily handled

by right knowledge, and this is what Self-Knowledge is all about. In

Moksha we don’t really try to change anything, but just know the real

as real and the unreal as unreal. If we are free to bring about erroneous

conclusion then where is the doubt that we can correct that baseless

conclusion :)

Love & om,

Guruji

Knowledge is all

about being aware

of the truth of what

is, while Yoga and

Bhakti aim to

change the mind for

the better, so

technically they fall

in the category of

karma, working to

change something.

For knowledge even

a sankalpa to

change anything is

an impediment,

because then our

priorities change

from knowing what

is to working for

what should be.

- Poojya Guruji

Are we really Free?Letter of the

Month

If we are free

to bring about

e r r o n e o u s

conclusion then

where is the doubt

that we can correct

that baseless

conclusion :)

- Poojya Guruji

Vedanta Sandesh - April 2009 Page # 10

Yag

na-D

aan-

Tap

as

Vedanta Sandesh - Nov 2011

Awakening into a state of freedom is the goal of human life. In this journey to

freedom yagya daan tapah are three very potent means which work like a pole valt

taking us to great heights of mental purity making us capable to enter the portals of

liberation & divinity. Since these three are such significant fetaures of our spiritual journey

let us see the nature of each one of - Yagya, Daan & Tapas.

Yagya

Yagna or Yagya is commonly understood as a ritual where one makes offerings

to the Gods of and fulfills one’s desires. But in the Gita the term ‘Yagya’ is not confined

to just the ritualistic aspect of yagya, but Bhagvan Sri Krishna explains the concept of

Yagya in a more universally appealing & deeper way, that suits the field of action in the

best manner one could ever think of. Other wise as per the common understanding of

Yagya one would have to leave all fields of action and live confined to just performing

rituals and making offering to please the Gods. Ths idea not only sounds highly impractical

but instead of making man a very dynamic being where Action is equal to life, there a

man whould become an inactive person confined to the boundary of mere rituals.

Yagya in the Gita in other words is also known as Karma Yoga. It is explained as

an attitude of Action, that attitude in action that only filfills ones desires but also purifies

the mind of the sense of individuality and personal likes & dislikes. Such is the glory of

Karma Yoga mentioned in the Gita that Bhagvan Krishna calls it the Kamdhenu of life.

Kamdhenu in Mythology is that celestial cow who could fulfill any desire of a person.

You name it and you have it. The essence of Yagya bhava is eliminating the sense of

self-centricity and dedicating one’s actions to that sustainer who is an intelligent power

running the world in a flawless manner. In this spirit of action one rises above individual

worries of the fruits of actions, self limitations and the sense of doership. One performs

actions selflessly and lovingly just as a mother looks after her child without any self

concerns. She goes beyond the realms of food, rest or any kind of personal desires. A

karma yogi too performs his actions as such an offering to God who has bestowed upon

him life and all the means of living. He discerns a goal and then dedicates himself fully

with all his heart & soul in performing the action dynamically, intelligently, creatively and

lovingly. There are no worries about the results of actions but such is his humble attitude

that having performed actions to the best of his ability he accepts the fruits of actions as

a prasad from God, having complete faith in the will of God. This is the spirit of Yagya in

the Gita also known as Karma Yoga. Sri Krishna says this attitude of action becomes a

great blessing from the point of view of worldly achievements helps awakening to the

Real nature of the Self. The Lord says that may the human beings make every action a

selfless and humble offering to the Gods and may the Gods fulfill all desires of such

human beings . In this manner the Art of Karma Yoga or the spirit of Yagya bhava lead

is a technology given by our scriptures to bring about the welfare of all.

Daan

Daan or Charity is another significant gesture prescribed by our scriptures, that

leads an individual jiva to mental purification and awakening to the state of oneness.

Daan is not merely a rich man giving something to a needy person. It implies

more finer attitudes which expand the contours of an individual being to universal

Page # 9

brotherhood. Charity is an attitude embibing which one arises above the sense of

individuality to embrace everyone with a sense of oneness. One invokes the feelings of

oneness and lovings shares with a needy person that which may be a excessive in his

own right. Charity does not mean that one pours out riches in great amounts. It means

being able to give what ever one can at his own level with a sense of bigheartedness and

the spirit of being a universal family. Infact our scriptures prescribe that whatever a man

earns he must divide hid earnings for his personal & family needs, for society, for serving

brahmins & ashramas for animals and for needy people. Just earning for the self and

looking after the self reflects a miserly person at the level of universal oneness.

Tapas

Commonly tapas is understood as esomething like extreme fasting, standing on

one feet and any kind of extreme measures to control the sense organs and the mind.

Authetically as per the scriptures Tapas no where means deliberate deprivation or

suppression of any kind at the level of the body and the mind. The scriptures expalin

Tapas as a deiberate consentious effort to overcome habitual tendencies that are born

of a conditioned mind preparing the mind and the body for a higher and more divine goal

in life. In ignorance generally a person flows helplessly and thoughtlessly with his past

samskars or conditioning of likes and dislikes, of habits and addictions. These habitual

tendencies can be at any level of sleeping, eating, judging people with a conditioned

mind any action which is only a reaction of a pre-conditioned mind. The Shastras explian

Tapas as a means to overcome such a weak mind. In such a tapas very deliberrate

efforts are made to give right direction to the body, the sense organs, the mind and the

intellect to act as per what is right in view of our ultimate goal in life i.e. to attain Freedom

from the bondage of ignorance and thoughtless living. In ishavasya Upanishad the

significance of freedom from a conditioned life is shown by saying that any person who

lives life bound by the clutches of earlier samskars, personal likes and dislikes and such

conditionings is as a good as the presence of death in such a person, because there is

no freedom in action and thoughts. Infact knowing such a person’s weaknessess such a

person can easily become a puppet in other people’s hands. Anyone can make him go

through a rollercoaster of happiness and sorrow. Such a person’s responses, decision

making and thinking is easily predictable.

Tapas thus is a very potent sadhana for a seeker of liberation to prepare himself

for Self knowledge. Such a person alone can make himself an instrument of God,

surrender at the Holy Feet of his Guru, work for the society and family and ultimately

such a condition free mind alone can rise and embibe the knowledge of himself, God

and the world around.

In the Gita Bhagwan Krishna says ‘Yagya daan tapah karma na tyajyam’. A

devotee,a person walking on the path of righteousness, a student of knowledge should

never give up on these three types of actions. Infact one should take up these actions

extremely deliberately as something that necessarily should be done. It is these actions

alone that will purify the mind of all impurities born out of the sense of individuality.

Mental impurities alone are the only obstacle in gaining knowledge and being able to live

up to it. A purified mind is like a shining mirror surface where one then has to make no

efforts in being able to see himself in the mirror. He effortlesslt sees that which he truly is.

Self effulgent, blissfull, conscious entity.

Most importantly one should remember it is the human birth alone where one has

the freedom to change and purify the mind and gain the knowledge of the Self. No other

embodiment has the freedom to act and gain knowledge, not even the devatas.

Vedanta Sandesh - Nov 2011

On the other side of darkness, far away there

shines a light,

A light to end all sorrow,

A light to be ever free,

A light for a new tomorrow

A light for you and me

On the other side of darkness, far away there

shines a light,

A light which gives out joy,

A light which is made of love,

A light which minds employ,

That light in heaven above

On the other side of darkness, far away there

shines a light

A light which bathes mans mind

in the wisdom of eternal flame

That which will redeem mankind

And make the highest truths plain

-Raja Sivaji

A Step

Page # 13Vedanta Sandesh - April 2009 Page # 11

Once upon

a time ...

Stories bySages Quarrel Amongst the Senses

Once upon a time the senses quarrelled among themselves as to who was

superior, each saying: “I am superior, I am superior.”

They went to Prajapati, their father, and said: “Sir, who is the best of us?”

He replied: “He by whose departure the body looks the worst – he is the best ofyou.”

Speech then departed and, having stayed away for a year, returned and said:

“How have you been able to live without me?”

They replied: “Like the dumb -not speaking, but breathing with the breath,seeing with the eye, hearing with the ear, and thinking with the mind. Thus we

lived.” Then speech entered in.

The eye then departed and having stayed away for a year, returned and said:

“How have you been able to live without me?” They replied: “Like the blind –

not seeing, but breathing with the breath, speaking with the tongue, hearingwith the ear and thinking with the mind. Thus we lived.” Then the eye entered

in.

The ear then departed, and having stayed away for a year, returned and said:

“How have you been able to live without me?” They replied: “Like the deaf –

not hearing, but breathing with the breath, speaking with the tongue, seeingwith the eye and thinking with the mind. Thus we lived.” Then the ear entered.

The mind then departed and having stayed away for a year, returned and said:

“How have you been able to live without me?” They replied: “Like children –

not thinking, but breathing with the breath, speaking with the tongue, seeing

with the eye and hearing with the ear. Thus we lived.” Then the mind enteredin.

Now, when the breath was about to depart, tearing up the other senses, as a

strong horse about to depart might tear up the pegs to which he is tethered,

they gathered round him and said: “Sir, remain. You are the best of us, do not

depart.”

Then speech said to him: “If I am the most prosperous, so are you the most

prosperous.” The eye said to him: “If I am the firm basis, so are you the firm

basis.” The ear said to him: “If I am success, so are you the success.” The

mind said to him; “If I am the abode, so are you the abode.”

Hence these are not termed organs of speech or eyes or ears or minds. They

are termed signs of life. For life itself becomes all these.

Vedan

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Ash

ram

Pro

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Vedanta Sandesh - Nov 2011

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Oct’11 VM / VA Programs

Vedanta Ashram completed sixteen years of its existence. It was established on the

Dasshera day in1995. All these years have been very active, busy and also satisfactory. Apart

from successfully completing a full time Vedanta Course, whose students are full time Ashram

Mahatmas, there have been good work to take the message of Vedanta to the different seg-

ments of society. There have been regular Sadhana Camps, Vedanta Gyana Yagnas, Youth

Programs and Children packages. There are regular Vedanta Discourses at the Ashram apart

from regular devotional activities.

The infra structure of Vedanta Ashram too has undergone a sea-change. Initially it was

a two room cottage, and is now a well-equipped institution which can comfortably accomodate

30 sadhakas for a week long stay. With the new ongoing project of Project Lift the facilities on

upper flooors will be acccessible to our senior & handicapped devotees.

Project Lift is going on in good speed, and God-willing the project will be complete before

the forthcoming Sadhana Camp in Jan 2012.

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Page # 13

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Oct’11 VM / VA Programs

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Vedanta Sandesh - Nov 2011

1. Dare to dream.

2. Define what you stand for.

3. Never lose your zest and curiosity.

4. Always strive for excellence.

5. Build Self-confidence.

6. Learn to work in teams.

7. Take care of yourself.

8. Persevere.

9. Have a broader social vision.

10. Never let success go to your head.

- Wipro Chairman Azim H. Premji

10-point Recipe for Success

Forthcoming Programs

Page # 15

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

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

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

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

conclusion on 25th evening.

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

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

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

4th Oct,

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

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

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

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

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

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

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

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

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

and Gita Chapter 15.

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

International Vedanta Mission News Blog:

http://vmissionews.blogspot.com/

This is a Net Publication of the

International Vedanta Mission

Om Tat Sat

Appeal for Funds: Project Lift at Vedanta Ashram

Old age is a bane. The age of our parents & grandparents. Restricted movement is inevitable. Thus in

places where all such people go for spiritual solace & knowledge, some basic amenities become a great

necessity. That is what we have been experiencing at Vedanta Ashram. Many of our disciples, devotees,

and visitors cannot avail the facilities on top floors, so it was decided by the Ashram authorities to install

an elevator at the earliest. The Project Lift was finally taken up after all the study & evaluations, and the

work was formally started during the Ganesh Parva - in Sept.

It has been decided to appeal to all the people who care for such matters to contribute their vee-bit to

make this project possible. Help in such matter is the least we can do for those who lovingly picked us up

in our childhood to help us climb to places where we could not. Ashram is a public place for all such

people, young or old. The project will cost around a minimum of Rs.15 lakhs (Around 30K USD). We

need urgent help to complete such a public utility project run by a NGO. Please donate liberally, for all

such handicapped people, or maybe in the loving memory of your parents etc, for the benefit of all such

disabled people. Remember you also will become disabled & handicapped one day. The scriptures too

prompts us to do daan, charity - regularly & liberally. It is a sin just to live for oneself.

Vedanta Parmarthic Sewa Trust is a registered charitable Public Trust. Donations to Trust are exempt

under section 80-G of IT Act of India. Please contact us at the earliest. We have already jumped into the

project, with the belief that there will be enough people to get us through. You can donate by using your

credit / debit cards, paypal, cash, cheques or even online transfers directly in our Bank Account. Please

contact us with whatever you can & wish to donate for such a social & cultural cause. Just drop us a mail

and we will immediately revert back. Every drop counts.

Blessings & Best Wishes,

Swami Atmananda

Managing Trustee, Vedanta Parmarthic Sewa Trust (vmission-at-gmail.com)

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Urgent

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