Vedanta Sandesh - Dec 2010

8/8/2019 Vedanta Sandesh - Dec 2010

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Efd!3121

Year 16 Issue 6Monthly eMagazine of the International Vedanta Mission

Hjub!Kbzbouj!Hsffujoht


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In This Issue

1. Vedanta Section: Atma Bodha - Shloka-25

2. Letter Section: Om Tat Sat

3. Festival Section: Gita Jayanti

4. Story Section: Sage Ashtavakra

5. VM Programs: Mission / Ashram Progs


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From Poojya Guru

Vedanta SandeshSpreading Love & Light

Monthly eMagazine of theInternational Vedanta Mission

Sharing the message of Vedanta and Sanatan Dharma

Dec 2010

On the Net since 1995

Started by:

oojya 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:

[email protected]

Hari om!

Bhagwad Gita is an amazing text. Even though it is a complete text, revethe complete spiritual journey from a grieving-mind level to the enlightstate of existence, nevertheless the usp of this divine scripture lies in theof revealing the art of dynamic & holistic living which prepares the mind fgreat journey ahead.

Gita tells us that when the painful realization of the fact dawns that basic

is our existing knowledge of the world and ourselves which is erroneouwe need to have a re-look at the whole issue, that we truly become the seof truth. The implication of this realization is that we see the fact that thefoundation of our various desires & dreams is erroneous. Till now we belthat we do have a real lack within, and this lack is to be filled up by thinpeople of the world, and thus the spree of aggrandisements & so called ements. The general response to such a realization is that we tend to to giall our worldly activities. Gita tells us that even when we clearly see thithat the real source of fulfillment is within, and the world outside has as value & capacity as we wish to give to it, yet one should not leave the fiactions & activities, beause it is only in the midst of responsibilities andlenges that we truly come to know our deep-rooted conditionings - fears,

curities & passions etc. Every response reveals our perceptions, and therwe need all the possible ups & downs - to know our conditionings & cotions. Earlier the objective of actions was acquisition and enjoyment of toutside, but now the world is basically seen as a mirror for knowing our better and also to truly express our faith in the fullness & divinity of ourAction is just a medium to express our convictions, so if our convictions ourselves is of a petty & lacking fellow, so that is what the actions will rewhile if our faith & conviction about ourself is that of Brahman then actionbe entirely different. So instead of giving up actions, what is really requiequally dynamic living which reveals deep convictions of our nobler self

Bhagwan Sri Krishna says Sraddhavan Labhate Gyanam - you will seyou really believe it. Let your actions reveal your belief. Not by words, wmany a times you also dont really believe in, yet want others to falsely beDrop all that, and silently live a truly magnanimous life of noble values tions, living your belief of a divine & magnanimous self - as intensely aslived the life of pettiness. Like Arjuna make Bhagwan Krishna your sarathGita Jayanti Greetings and Jai Sri Krishna.

Love & om,

Swami Atmananda


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Vedanta Section

Atma Bodha - Shloka 25

Atmanah sachidanshashcha:The Atman is of the nature of Sat and Chit.

Sat is that which is pure existence, that which isthere at all times and Chit is pure consciousness. Itis of the nature of kowledge, of light. The Acharyareveals the fact that it is of the fraction of the satand chit aspect of the Atman that the intellect is ableto know the objects of the world outside. The intel-

lect by itself is inert. Without the light of Conscious-ness the intellect cannot bring about the awarenessof anything. A portion of the immaculate Supremewith its nature of existence and Consciousness isreflected in the indiviual Self. It is with this reflectedconsciousness that the intellect is able to bring aboutthe knowledge of the objective world and its experi-ences. Even though it is the light of the Atman, theconsciousness which is the source of light but dueto ignorance and indiscrimination this is mixed withthe function of the intellect and I say I know, I un-

danta Sandesh - Dec 2010

Manifestation of Doership

Atmanah sachidanshashcha buddhervrittiritidvayamSanyojya chaaviveken janamiti pravartate

Atmanah: Of the Atman; sachidanshashcha: a porton of sat and chit; budhervrittih: the func-tion of the intellect; itidvayam: thus two; sanyojya: mixing; cha aviveken: by indiscrimination;sjanami iti: the notion I know; pravartate: arises.

By the indiscriminate blending of the two viz. a fraction of the sat, chit aspect of the Atman

and the function of the intellect, there arises the notion of I know.

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derstand, I experience etc.

Buddhervrittiritidvayam.The innumerable thoughts in the intellect a

like the innumerable waves in the ocean. Just athe waves of the ocean dawn into existence wthe first ray of sunrise. The sun embraces eveparticle of the wave to enlighten and enliven its pre

ence. The waves look like a huge carpet of twikling lights with the reflected light of the sun. So tothe existence of the Self dawns into awakening firwith the thought that I am with the Sat aspect the Self and the cosnsciousness aspect enlightenall the thoughts of various objects, the sense doership and enjoyership. I am so and so, I knothis and I wish to do this, all these various thoughcome into the mind. This is not done directly by thAtman. The Atman does not directly give life to ththoughts but our instrument, the intellect enlighten

In the previous sloka the Acharya described the real nature of the Atman as Existent at atimes, self-luminous in all states without the light of another and knowledge that reveals everythingIt is, Bliss without any alloy, Nitya or eternal without any modifications and always full, immaculatand totally free. Also, In the previous slokas it was discussed that the Atman is free of all sense odoership, enjoyership and is also free of any kind of attributes and modifications at any time. If thAtman is of the nature of light and there is nothing that is unknown to the this self-luminous lighhow then arises the notion of I know and the like. This truth is revealed in the following sloka.


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all our thoughts and experiences by the reflected

consciousness in the intellect.

Sanyojya chaavivekenAs the scriptures consistently reveal and here

too the Acharya has often explained that the natureof Real Self the Atman is eternal, self lumininous,blissful, that which is free of any kind of attributes

like pure, impure, love, hatred, anger, jealousy andthe like. It is also free of any kind of modificationsand changes like birth, growth, old age, death etc.At the same time the nature of the Anatman i.e. theobjective world, the gross body, the subtle body etchas been revealed as inert which is existent, enliv-ened and experienced as Joy by the Sat Chit andBlissful nature of the Atman. With this understand-ing one can clearly see that the nature of both theAtman and the Anatman, the Self and the Non-Selfare directly opposite and contradictory to each other.

The Atman is light and the Anatman is darkness,one is sentient and the other is insentient. The blend-ing of the two is never possible, yet it is the glory of

ignorance, the glory of Maya that the nature of onimposed on the other. Just like imposing a snake

the rope.

Janamiiti pravartateThe Intellect in the subtle body by itself c

not enliven any thoughts. Thoughts in the mind aremere presence of ripples which come to life by

light of consciousness. Yet with the borrowed refleclight the Jiva superimposes upon itself the sensethe knower, the experiencer and the doer and sayam the knower, I am the doer and I am the enjoyThe Real Self is free of any qualities of good abad, love and hatred, birth and death. All these tributes are a part of the subtle body, yet these superimposed on the Self and we say I am good I bad, I am born and I will die. The Acharya kindly plains that this is only a result of igorance that nature of the Atman is superimposed on the Anatm

and likewise the nature of the Anatman is imposon the Atman. This mutual superimposition creaall the baseless experiences.

VM Resources on Gita on Net

1. Online Gita Introduction Study Course.(Online Courses link on www.vmission.org.in site)

2. Chanting of all the 18 chapters by P. Guruji.(Check out for link in Downloads > Chants Section)

3. Gita Gyana Yagna discourses of Poojya Guruji onthe 2, 3, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 17 and

18th chapters. All in Hindi.(Checkout for links in Downloads >Talks Section)

4. Overview of all the Gita Chapters by P. Guruji.Checkout for link at Vedanta > Shastras > Gita)


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So there are

wo things: one is

hanging and the

ther is changeless,

amely the mind and

its witness. See the

ature of each as it is,

either trying to stop

he change of the

hanging entity, nor

ying to change the

hangeless.

- Poojya Guruji

danta Sandesh - Dec 2010

Long ago in a small, far away village, there was placeknown as the House of 1000 Mirrors. A small, happy littledog learned of this place and decided to visit.

When he arrived, he bounced happily up the stairs tothe doorway of the house. He looked through the doorway

with his ears lifted high and his tail wagging as fast as itcould. To his great surprise, he found himself staring at 1000other happy little dogs with their tails wagging just as fast ashis. He smiled a great smile, and was answered with 1000great smiles just as warm and friendly. As he left the House,he thought to himself, "This is a wonderful place. I will comeback and visit it often."

In this same village, another little dog, who was notquite as happy as the first one, decided to visit the house.He slowly climbed the stairs and hung his head low as helooked into the door. When he saw the 1000 unfriendly look-ing dogs staring back at him, he growled at them and washorrified to see 1000 little dogs growling back at him. As heleft, he thought to himself, "That is a horrible place, and I willnever go back there again."

All the faces in the world are mirrors. What kind ofreflections do you see in the faces of the people you meet?

House of 1000 Mirrors


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Letter of theMonth

Hari om K...,

Thanks & Aashirwad.

Om Tat Sat are three words which independently & also together

reveal Brahman. It basically means 'Om Tat - That Om (Brahman/

Ishwar) is Sat - Timeless & Permanant'.

This mantra has been used at the end of 17th chapter of Gita in a

different way also. Bhagwan says that you should say this mantra

once after every karma, so as to supplement for any possible

inadvertent omissions in your attitude while performing your karma

It stands for not only Ishwar-arpan but also helps to keep aside all

possible abhiman of action & its fruits, helps retain the humility,

facilitates the learning curve, and also keeps us hooked on to god

thus in short it helps to make every karma truly Sattwic. A good &

great mantra.

Love & om

Swami Atmananda

Bhagwan says that

ou should say this

mantra once after

very karma, so as

o supplement for

any possible

nadvertent

missions in your

attitude while

erforming your

arma's.

Poojya Guruji

Om Tat Sat


8/16danta Sandesh - April 2009 Pa

GitaJayant

i

MokshadaEkadashi:17th

Dec2010

Gita Saar

1. Never Grieve:Bhagavat Gita is like our Mother. She reveals the Art of healthy, happy a

holistic living. She tells us never worry and get despondent, there is

ways a way out of grief, however enormous or choking it may appear

be.

2. Pray for Right Knowledge:

Always remember that all grief is just because of some wrong understa

ing, and is never given by God or destny etc. So whenever you come

any crossroads, just approach a wise man and request for the right kno

edge.

3. Two Points of views:

You can see life either from your personal point of view, or impersona

from Gods point of view. Individual-centric perception is of a limited a

divided world, full of endless misery; while the vision from the point of viof totality is a divine scenario-one, blissful and all embracing. How a

what we see is always our personal discretion and freedom.

4. Consequences of Egoistic Life:

The lives of self-centric people, who are aways driven by their perso

likes and dislikes , is very isolating, limiting and above all choking. Th

live a highly stressed life, with indecisiveness glaring at them at eve

crossroad. Success binds these ignorant ones as much as their failurdo, and the tragedy is that irrespective of what they achieve and expe

ence, they continue to remain condemned as a seeker.

5. Blessed Lives Of Enlightened Ones:

The wise see the world factually, they are awake to the truth of themselv

and the world which is one. They live an extremey blissful, blessed a

also an inspired life. Their cup is full, not beacuase of anything but insp

anta Sandesh - Dec 2010


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of everything. Their fulness does not manifest in the form of inactivity, b

selfless and dynamic life for the welfare of one and all. World remain

same, it is just their vision shift which made all the difference.

6. Karma Yoga is Integrated Yoga:

The motherly gita prescribes one integrated approach to prepare our mi

for enlightened living, and never suggests any different independent pat

She suggests that may all your faculties-intellect, heart and actions,

lovingly directed and dedicated to the feet of God. Art of such an inspir

integrated, holistic and selfless living is called Karma Yoga.

7. Blessings of Karma Yoga:

Karma Yogi lives an inspired dynamic life. They see themselves as insments of God. Their entire life along with their deepest motivations are

all seen as the blessing and wish of their beloved and benevolent mas

and what ever they do is always their humble offering at HIS feet. Suc

connected person always lives overwhelmed, getting infinite love and

ciprocating as best as they can.

8. Yoga is the door for Brahma Gyana:

Gita tells that Yoga, the art of blessed and positive living, prepares ussomething more profound and sublime, the Brahma Gyana, the direct kno

edge of the absolute. The journey ahead does not lie in doing or not do

anything whatsoever, but in just opening our eyes, fully. For this we nee

humbly approach a knowledgeable and enlightenend guru. The proces

subsequent enquiry alone is true meditation.

9. Brahma Gyana is Enlightenment:

Brahma Gyana is like fire, it burns off ignorance and all its products.

thoughts and also the very ego drops, and then the timeless and transc

dental divinity stands unveiled as our very self. Brahma Gyani is the enlig

ened one, the free one. He sees himself pervading the whole world, as

very self of all. He is divinity incarnate. He is a blessing for one and all. L

for all is as natural to him as light is to sun, and they never grieve. T

motherly Gita coaxes and guides all the portals of such an awakened, m

nanimous and enlightened living.


10/16anta Sandesh - Dec 2010

A man went to a barber shop to have his hair and hisbeard cut as always. He started to have a good conversationwith the barber who attended him. They talked about so manythings and various subjects. Suddenly, they touched the subjectof God. The barber said:

"Look man, I don't believe that God exists as you say so.""Why do you say that?" asked the client. "Well, it's so easy,

you just have to go out in the street to realize that God does notexist. Tell me, if God exists, would there be so many sick people?Would there be abandoned children? If God exists, there wouldbe no suffering nor pain. I can't think of a God who permits all ofthese things."

The client stopped for a moment thinking but he didn'twant to respond so as to prevent an argument. The barber finishedhis job and the client went out of the shop. Just after he left thebarber shop he saw a man in the street with a long hair andbeard (it seems that it had been a long time since he had his haircut and he looked so untidy).

Then the client again entered the barber shop and he saidto the barber: "know what? Barbers do not exist."

"How come they don't exist?"-asked the barber. "Well Iam here and I am a barber."

"No!" the client exclaimed. "They don't exist because ifthey did there would be no people with long hair and beards likethat man who walks in the street."

"Ah, barbers do exist, what happens is that people do notcome to us."

"Exactly!"- affirmed the client. "That's the point. God doesexist, what happens is people don't go to Him and do not look for

Him that's why there's so much pain and suffering in the world."

The Barber Who Didn't Believe


11/16 Padanta Sandesh - April 2009

Sage Ashtavakra

P

Onceupon

atime...

Stories from

Puranas

Ashtavakra was a sage in ancient India. Ashtavakra, also spelt as Ashtaava

Sanskrit: means "eight bends". Ashta means eight. Vakra means bend or deformity.

In ancient India, the sage Ashtavakra was known to be a very intelligent and s

ally well advanced rishi who realized self or Atman. More information about his birth ancomes from the Indian epic Ramayana. Sage Uddalaka ran a school (Ashram) tea

Vedic knowledge. Kahoda was one of his best disciples. Uddalaka was so pleased witthat he had his daughter Sujata married to him. Sujata, eventually got pregnant and natural desire of wanting her child to imbibe spirituality and intelligence, began to sit

classes taught by Uddalaka and Kahoda, listening to their chanting of mantras.

In India, there is a belief that when expectant mothers expose themselves totual teachings, the child in the womb hears it and gathers that knowledge and beco

genius in that spiritual area after its birth. It was one day, as Kahoda recited the Vedas

within hearing distance of the child growing in the womb, that it heard the recitation but,it was already aware of the correct pronunciation of every syllable since its mother us

attend classes with rapt attention, whenever Kahoda pronounced a syllable wrong, thein the womb squirmed in distress. Sujata informed Kahoda that he had pronounce

syllable wrongly as indicated by the child in the womb. This happened on eight occasKahoda perceived this as arrogance on the part of something, yet to manifest itself i

world, and he cursed the foetus with eight deformities. So, when the baby was born, eight bends, was crooked in eight places. Naturally, he was named Ashtavakra (Eight Be

Around the time Ashtavakra was born, his father was invited to argue with the philosopher, Bandi. In those days, philosophical arguments were commonplace and the

were invited to argue in the presence of the monarch Janaka. Bandi was supposedly thof Varuna - the Lord of all water bodies - and was sent incognito to land to get rishe

sages, to conduct a ritual that his father wanted to perform. Bandi was well knownphilosopher and easily defeated Kahoda. As per the rules of the contest, Bandi's victimto 'drown' themselves in the river nearby (Ganges?). Nobody knew of Bandi's real iden

his intention in demanding that his victims should submerge in the river. Kahoda, too, loargument and had to submerge himself in the river. Ashtavakra was therefore raise

Uddalaka and his disciples and within a short time mastered everything that was expeca 'Brahmin'. Uddalaka and his disciples took pains to see that Ashtavakra was always k

the dark about the fate of his father. However, Ashtavakra came to know the truth wheyoung uncle, Shwetaketu advertently, blurted out that the person who Ashtavakra thwas his father, was, in fact, not his father. Ashtavakra then demanded the truth fro

mother and decided to confront Bandi and defeat him in an argument.

Ashtavakra then made his way to the King's palace and presented himselfchallenger. The kind-hearted King could not bear the thought of someone so young los

Bandi and meeting the same fate as countless other Brahmins and tried to dissuadyoung boy. Ashtavakra, was, however adamant, and after an initial test, Janaka decidlet him face Bandi. Ashtavakra won the argument and demanded that Bandi restore to

the sages and Brahmins he had forced to be drowned. One of the conditions of the cowas that if Bandi loses he would grant any wish of his vanquisher. By this time, Varuna's

was also complete and he had rewarded all the sages and Brahmins and so when Banddefeated, he revealed his true identity and the reason behind the 'drowning' of his victim

Bandi's request, Varuna bade the sages and Brahmins farewell and brought them to suKahoda was extremely pleased with his son's intelligence and knowledge.


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Birthday of Sw. Samatanandaji, Indore:

Birthdaay of Poojya Swamini Samatanandaji was celebrate

Vedanta Ashram, Indore with love & enthusiasm on 15th Nov.

Earlier in the day Swaminiji performed the Rudrabhisheka of Bhag

Gangeshwar Mahadev, and in the evening the place was lovingly decor

by devotees, and after the evening Aarti everyone alongwith the Balv

children, devotees from UK and local devoteees gatherd for a nice eve

program of bhajans & feast. There were prayers, chanting and bhaja

Swamini Amitanandaji played few numbers on her Casio, children cha

Bhaja Govindam. Later Poojya Swaminiji cut the cake. She was accom

nied by Smt Swarna Dass, a devotee from Mhow, whose birthday was

on the same day. Everyone later enjoyed the lovely dishes made lovingl

various devotees.

Nov10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

anta Sandesh - Dec 2010

Talk on Ethics & Values at Mumbai:The Ethics Committee of Rotary Club Mumbai, alongwith 31 o

Rotary Clubs organized a Public Discourse on the topic of Ethics in P

sonal & Business Life by Poojya Guruji Sri Atmaanandaji on 2nd Dec

Manik Sabha Gruh at Bandra, Mumbai. The program was nicely organi

and attended.

After all the initial formalities of Rotary Club, which included chan

of National Anthem, welcome address by officials, and Rotary Govern

address, Poojya Guruji Sri Swami Atmanandaji was invited to address

gathering on the important subject of Ethics. The one hour talk was higinspiring and everyone listened with awe & silence. Nice question &

swers followed. Khichdi from Hare Krishna Mandir was later offered as pra

to all.

Gita Gyana Yagna, Bandra, Mumbai:

A Gita Gyana Yagna by Poojya Guruji Sri Swami Atmanandaji w

organized at Bandra Hindu Association, Mumbai from 3rd to 9th Dec 20

The topic of morning & evening discourses were Gita Chapter 3,

Kathopanishad 1-2.The whole discourse series was very nicely attended with 90 minu

sessions both in the morning & evenings. In the 3rd chapter of Bhagw

Gita Poojya Guruji revealed as to why it is important to first learn to

properly. Self-Knowledge requires a very subtle, sharp, focussed mind wh

is integrated and capable of fully living in present. Karma Yoga is that kin

Art of Action which helps to bring about such a mind. Such a mind a

excels in ones respective field of action too, so it is a benefit from all sid

and worhty to be learnt & lived.


13/16

Check out the detailed Photo Albums of the various functions on

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

Nov10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

BHA School Visit, Mumbai:

Bandra Hindu Association runs a School in its premises, and taak

advantage of the presence of Vedanta Mission Mahatmas, they requesPoojya Swamini Samatanandaji to adddress their children. The children wdivided into two sections. Seniors & Nursery children. She addresses b

the groups on two separate days.Poojya Swamini Samatanandaji who also conducts Balvihar at Ind

has a nice capacity to establish rapport with children. She explained backdrop of Bhagwad Gita story to children and thus revealed the objec& subject matter of Bhagwad Gita. She told inspiring stories to senior dents. Bhajns & shlokas were chanted too. Earlier the School Principal aother teachers welcomed Poojya Swaminiji, and later she distributed prasto all the children.

Inauguration of Gita Jayanti Celebrations, Indore:

Pooojya Guruji formally inaugurated the week-long 13th Mega

ebrations of Gita Jayanti at Agrasen Dham, Sudama Nagar, Indore on

Dec 2010 by lightening the lamp.

This annual function is nicely attended and enthusiastically loo

forward to by the local residents. In this Mahatmas & Scholars from diffeparts of the country are invited to speak on the message of Bhagwad G

Poojya Guruji explained the famous Aarti of Gita to the devoteees. He

that this aarti contains the gist of the message of Bhagwad Gita and is w

thy to be chanted daily. Later Poojya Swamini Samatanandaji also spok

the occasion, and briefly explained the famous shloka of Karma

vadhikaraste.

VM Mumbai celebrates P. Gurujis Birthday:

The President of Vedanta Mission, Mumbai Mr Avinash Dutta ahis wife Smt Ritu Dutta took initiative to take advantage of the presencePoojya Guruji in Mumbai a week before his birthday on 15th Dec. Suchoccasion becomes instrumental to express the feelings of devotees & dciples for their reverend teachers.

The birth is not of the Atma, which is timeless & eternal; but celebration is all about a manifestation, first to get blessed with divine knoedge and later bless all with the same divine knowledge. Guru Parampis an amazing tradition, and such occasions become instrumental to press their gratitude. Avinash Duttaji also put forward an idea to celebr

the 20th anniversary of Vedanta Misssion next year with a bang. VM Mumwas established in 1992, so we enter the 20th year next year. The idea wrecieved with applause.


14/16danta Sandesh - Dec 2010

QuotesNo man was ever wise by chance.

Lucius Annaeus Seneca

Patience is the companion of wisdom.Saint Augustine

Some folks are wise and some are otherwise.Tobias Smollett

The art of being wise is the art of knowing what to overlook.William James

The doors of wisdom are never shut.Benjamin Franklin

To be satisfied with a little, is the greatest wisdom; and hethat increaseth his riches, increaseth his cares; but a con-

tented mind is a hidden treasure, and trouble findeth it not.Akhenaton

To conquer fear is the beginning of wisdom.Bertrand Russell

Turn your wounds into wisdom.Oprah Winfrey

Wisdom stands at the turn in the road and calls upon us pub-licly, but we consider it false and despise its adherents.

Khalil GibranNo man was ever wise by chance.Lucius Annaeus Seneca

Patience is the companion of wisdom.Saint Augustine


15/16

Forthcoming Programs

Page # 15

Birthday Celebrations of Poojya Guruji, Indore:The birthday celebrations of Poojya Guruji will be celebrated at Vedanta Ashram on

17th Dec, alongwith the celebrations of Gita Jayanti. There will be Akhand Chanting of BhagwadGita followed by Bhandara.

Pravachan at Gita Bhavan, Indore:Poojya Guruji will give a discourse at the Akhil Bharatiya Gita Jayanti Mahotsav at GitaBhavan Indore on 19th Dec at 4.00 PM.

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

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

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

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

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


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Hari om !

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

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

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

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

This is a Net Publication of theInternational Vedanta Mission

Om Tat Sat

Vedanta Sandesh - Dec 2010

Documents

Transcript of Vedanta Sandesh - Dec 2010