vedanta sandesh - oct 2010

8/8/2019 Vedanta Sandesh - Oct 2010

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Jai Durga Mata

Greetings for auspicious Navratras

Year 16 Issue 4Monthly eMagazine of the International Vedanta Mission


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In This Issue

1. Vedanta Section: Atma Bodha - Shloka-23

2. Letter Section: Steps for Meditation

3. Festival Section: Navratras

4. Story Section: Shakti - the Power of Gods

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

Oct 2010

On the Net since 1995

Started by:

oojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta AshramE/2948-50, Sudama Nagar

Indore-452 009, India

Web:

www.vmission.org.in

Email:

[email protected]

Hari om!

The long awaited Ayodhya land title dispute judgement has come fromHigh Court. The judges rightly accepted the findings of Archaeological Sof India that there was indeed a Temple at that site earlier, and a mosqueconstructed there on the orders of Babar, in an un-islamic way and therewas wrong. This settles the title ownership issue of the land, and pavepath of the construction of a grand temple of Bhagwan Sri Ram on theHowever, the judges proposed division of the land into three portions an

ing a third portion even to the muslims. This is strange. Once it is estabthat this is indeed the birth place of Bhagwan Sri Ram, and it was wronly pied then why give even a portion of land to wrongdoers. Was this a stoarrangement of appeasing the Muslims and thus assuring peace in the try. Such steps are like keeping the thorn inside, and the problem will inevcontinue. Such moments require bolder decisions. The scene will beVaranasi and Mathura where a mosque exists just adjacent to the impoHindu shrines, and create obstacles in doing the worship properly. Wehear the chanting of Quran where there should be just the chants of VedRamayan. Such steps anger the thronging devotees all the time, andimplant seends of animosity rather than brotherhood. The issue has handled like the partition of India - divide the land. We all are sufferin

consequences of that historical blunder even today.

We are sure that the litigations will go on, by all the concerned parties, antime of construction of the temple is still far, however, an important issucertainly been settled - that of the exact place of Sri Ram Janmabhoowould be a great gesture if Muslims came forward and leave even thisthird of land and have their mosque elsewhere in Ayodhya. Hindus will be flby this gesture, and will cooperate in their project too whole-heartedly. Ait has been established beyond doubt that the place is indeed the birth plaBhagwan Ram. Now is the time for them to act, and show to the world thathe communities indeed respect each others sentiments, and can live in berhood. Someone rightly but humorously twittered that When Hindus saidwanted peace the judges mistook it for a piece. Peace got by submitting wrong-doers is no peace, it is weakness, and weak people are danger noto the security of the society at large, but even to the very modesty, dignitsecurity of their own families. So Hindus, the majority community, must on their fight, legally, and get their due constitutional right of worship andliving with due self-respect in their own country.

Love & om,

Swami Atmananda


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Vedanta Section

Atma Bodha - Shloka 23

Raageccha sukhadukhaadi:Raag(Attachment), iccha(desire), sukh

(pleasure), dukh(pain) etc are the various emo-tions of the mind which one experiences in thestate of ignorance and misunderstanding of theSelf as a limited being. Once a person comes to

see himself as a limited Self, he automaticallybegins a ride of seeking something or the otherto bring about contentment. This seeking couldbe a vast unending network like money, success,fame, relationships, etc. This sense ofseekership is the mother of desires. Fulfillmentof one desire does not satiate this thirst, infact itis like one seed which gives birth to thousandsof fruits and those in turn give birth to thousandsmore and the search for satisfaction goes on

endlessly. Fulfillment of desires then bring aboutdanta Sandesh - Sept 2010

Impurities are products of Mind

Raageccha sukhadukhaadi buddhau satyam pravartateSushuptau naasti tannashe tasmaat buddhestu naatmanah

Raageccha sukhadukhaadi: Attachment, desire, pleasure, pain, etc; buddhau satyam: whenthe intellect is present; pravartate: play their part; Sushuptau: in deep sleep; naasti: do notexist; tannashe: in its absence; tasmaat: hence; buddhestu: it is of the intellect; naatmanah:not of the Atman.

Attachment, desire, pleasure, pain, etc., are perceived to exist so long as Buddhi or mindfunctions. They are not perceived in deep sleep when the mind ceases to exist. Therefore theybelong to the mind alone and not to the Atman.

23

In the previous sloka it was discussed that due to ignorance the agency of action, of enjoyment and of other limitations are superimposed as the nature of the Self (Atman) which really is thnature of the mind. In the following sloka the Revered Acharya goes on to further explain that thattributes like pleasure, pain, desires etc all also belong to the mind and not to the Atman. It is thbeauty of our scriptures that all principles are explained clearly and authentically on the basis ologic, experience, and the scriptures. Here too, as we will see, the sloka is explained logically anby relating to our experiences as well.

personal likes and dislikes which the Acharycalls as raag attachments. Further, the mingets conditioned that when situations are coducive to us as per our personal likes, it bringabout sukha i.e. pleasure and when situationare against our preferances they bring abo

dukha (pain). And like wise a number of emtions like anger, greed, anxiety all make the famtree of desires. In such a state the root of asufferings and ups and downs is the belief thaam a limited being. The Seers of truth revethat whatever storm these various thoughts the mind may bring about the truth is that theare only a play of the mind and are not the reaity of the Self, the Atman. Therefore basicaone is free of any such bondages. The Achary

says:


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Buddhau satyam pravartateAttachment, desires, pleasure, pain and

the like are experienced in the intellect and themind alone. This is proved very clearly withoutany doubt as we experience these thoughts andemotions only in the waking state, when the mindis fully awake and dream state when the mind is

partially awake. In deep sleep state when themind has also dissolved and is not available,one does not experience any such emotions andthoughts. Neither does one feel any happinessor sorrow, nor is the mind available to think ormake any decisions. It is only due to this reasonthat we often hear of the phrase Sleeping overa probem. Whenever a mind is boggled withanxiety, stress and pain, then often the easiestthing a person does is to mentally escape from

that situation. One uses various means to doso. Sleep, drugs, alcohol, all these are differentmeans to make the mind inactive and escapefrom all problems of the mind. It is thus also saidthat if the state of mind is healthy then life ishealthy and happy. Ignorance and knowledgeare all play of the mind.

Sushuptau naasti tannashe:To understand the reality of these thoughts

it is important to understand the three states,the awakened state, the dream state and thedeep sleep state. On contemplating on thesestates one comes to see that the illusionary ex-perience of these various thoughts exists onlyin the awakened state and the dream state, whenthe individual comes to identify with the BMI asI. In deep sleep state the mind ceases to existand hence the awareness of such thoughts and

identification with them is also dropped. Hencenone of these mental and intellectual attributesare experienced during deep sleep state. What-ever is the state of mind when in waking state,nothing exists once a person has glided intodeep sleep. All the goodnes of the mind, all itsnegativities, all pain and pleasure, all ego-cen-tric existence, everything is dissolved in deepsleep. Total identification with the worldly Self isdropped. All that remains is the silent witness,

the Atman which exists irrespective of the disolution of the mind. In this analyses one cometo see that the different states may come ango. When one is in the awakened state then thstate replaces the dream state and when one in the deep sleep state then that replaces thawakened state. With the rise and set of th

various states there is one common factor whicis there at all times, it is that substratum whicsupports the existence of all the states and thBMI. This common factor is the Pure Self, thAtman. The Atman does not undergo any changor end. With this logical explanation and direexperience one can clearly see what the scritures are pointing at.

Tasmaat buddhestu naatmanah:

Hence all the thoughts and emotions amodifications of the mind and not the nature the Atman. Infact the entire spiritual journey esentially involves curing the mind. It is the minwhich is ignorant and therefore knowledge tohas to be brought about in the mind. The ReSelf is always exisiting in its glory, even whethe mind is ignorant of the reality of the true nture of the Self. The Atman is unaffected by thchanges, modifications, impurities or divinqualities too for that matter. It stands as a lamthat illumines the entire show on stage. A lamwhich was there before the play began, it is thewhen the show goes on with various emotionand changing situations, and it still remains whethe play is over. If thoughts, changes, and dferent states would have been the nature of thAtman then the Atman would also become limited, changing and ephimeral. In such a cas

liberation would never be possible. Infact thewould be no difference between a worldly indvidual and the Real Self.

This reality is thus revealed in the presesloka thereby negating the superimposition the attributes of the mind which has been brougabout only due to absence of knowledge anfalse identification with the body, mind and intelect, by itself it is pure, infinite & immaculatAtma realized thus is indeed Brahman.


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Steps for MeditationLetter of the

Month

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

Hari om,

I had promised John to send him Steps for Meditation.

Here are the steps I suggest for him. Please give a print out of this mail to h

Thanks.

Love & om,

Swami Atmananda

_______________________________________________________

Steps for Meditation:

1. Sit comfortably with straight back, keeping the neck & head in one line

(because a straight vertebral column facilitates better energy supply to the

brain). The legs should preferably be crossed, squatting on a medium soft

carpet. Hanging legs is not a very healthy posture, but if one cannot sit cros

legged comfortably then sit in any most comfortable posture, wherein the bo

& mind are nicely alert & awake. A comfortable posture is that when you can

really forget your body.

2. Do some deep breathing. Breathing & Mind are intimately connected, so

deeper the breathing, quieter will be the mind. Inhale as much as you can in

one go, then retain the breath as long as you can - comfortably, then exhale

the air completely, so that your lungs get fully emptied of all its impure air, an

then again retain the empty lungs for few seconds and then again inhale the

fresh air inside fully. Do this 3 times, and then breathe normally. After this re

for few moments, experiencing a more relaxed, and more energized mind &

body.

3. Keep aside all worries & responsibilities, and just relax and also feel bless

for all the good things you have been blessed with by the loving &compassionate God. Be an embodiment of contentment and fulfillment,

meaning you are not wishing & dreaming to become anything else or more.

Just be yourself, and drink the elixir of contentment & blessedness.

4. Remember Meditation is basically to awake to the truth of your Self, which

divine, therefore there is nothing that we really have to attain from outside,

only have to awake to an already existing fact about our self. Such an endea

is thus free from all anxieties, and has no question of any failure, and moreo

as it is all about awakening to the real truth of our self it is all a matter of gre

joy & even love.danta Sandesh - Sept 2010


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Letter of theMonth

5. Now just watch whatever thoughts are going on in the mind - like a witness

Witness is someone who is uninvolved in a situation but does see the scene

nicely. So do observe your thoughts and emotions, but as though as a third

person - without any reactions, and without even labeling them as good or b

Just observe all the thoughts clearly and objectively. Dont try to stop or conti

any thoughts, just remain a detached observer. To the extent you are really

detached, to that extent the flow will reduce and even if it is there will not bot

you, simply because you are anyway uninvolved & detached.

6. Now see this fact that there is a Seer and there is the Seen. Both these

entities are very different from each other. Mind is seen and you, its master,

its seer. The mind keeps changing, keeps having different thoughts, while yo

are standing apart from it, and are conscious of all the change, which means

you remain changeless. You are constantly there, while the mind keeps danc

as per the scene & its works. Mind is revealed, and you are its revealer. Mind

your instrument, and you are its master. Mind is made for thinking about vari

things, so it has to have different thoughts. This is natural to mind, so dont trsuppress the thoughts. Just see its play in a detached way and slowly awake

its observer, the uninvolved changeless witness, that is the real you. You are

watching the mind, you see the thoughts come & go.

7. So there are two things: one is changing and the other is changeless, nam

the mind and I, its witness. See the nature of each as it is, neither trying to s

the change of the changing entity, nor trying to change the changeless. We a

always free to turn our focus on anything we wish. Either on the changing or

the changeless. When we turn our awareness on the changeless & effulgent

witness and just remain conscious of it, then time shall stop, we are not awaof any change. You transcend the thoughts, time and all kinds of change. Th

awakening to the timeless, the divine. It is effortless quietitude. Just revel in t

peace, quietitude & bliss. This is the peace that passeth all understanding.

Blessings & Best Wishes.

When we turn

ur awareness on

he changeless &

ffulgent witness

and just remain

onscious of it, then

me shall stop, we

are not aware of

any change. You

ranscend the

houghts, time and

all kinds of change.

This is awakening

o the timeless, the

ivine. It is

ffortless quietitude.

ust revel in this

eace, quietitude &

liss. This is the

eace that passeth

all understanding.


8/16danta Sandesh - April 2009 Pa

N

avratras

theNineDaysofworship

ofShakti

The word Navaratri literally means nine nights in Sanskrit, nava meaning nand ratri meaning nights. During these nine nights and ten days, nine forms of ShaDevi are worshipped.

Navaratri represents celebration of Goddess Durga, the manifestation of Din the form of Shakti [Energy or Power].The Navaratri festival or nine day festibecomes ten day festival with the addition of the last day, Vijayadashami which isculmination. On all these ten days, the various forms of Mother Mahisasura-mar(Durga) are worshipped with fervour and devotion.

Navaratri is celebrated five times a year. Of these, the Sharada Navaratri of month of Puratashi and the Vasanta Navaratri of the Vasanta kala are very import1. Vasanta Navaratri is the festival of nine days dedicated to the nine forms of Sh(Mother Goddess) in the spring season (MarchApril). It is also known as Cha

Navratri. The nine days of festival is also known as Raama Navratri as it culminteRam Navami 2. Sharada Navaratri is the most important of the Navratris. It is simcalled Maha Navratri (the Great Navratri) and is celebrated in the month of Ashvincommences on the first day (pratipada) of the bright fortnight of the lunar monthAshwin and culminates in Durga Puja and Dussehra. It is known as Sharad Navaraas it is celebrated during Sharad (beginning of winter, SeptemberOctober).

During Navratri, some devotees of Durga observe a fast and prayers arefered for the protection of health and prosperity. During this vowed religious obsvance, a pot is installed (ghatasthapana) at a sanctified place at home. A lamp is klit in the pot for nine days. The pot symbolizes the universe. The uninterrupted lit lais the medium through which we worship the effulgent Adishakti, i.e. Sree DurgadThe Devi Mahatmya and other texts invoking the Goddess who vanquished demoare recited.A period of introspection and purification, Navratri is traditionally an aucious and religious time for starting new ventures.

Navratri is divided into sets of three days to adore three different aspects of supreme goddess or goddesses.

First three days:The goddess is separated as a spiritual force called Durga also known as K

in order to destroy all our impurities.

Second three days:The Mother is adored as a giver of spiritual wealth, Lakshmi, who is conside

to have the power of bestowing on her devotees inexhaustible wealth, as she is goddess of wealth.

Final three days:The final set of three days is spent in worshipping the goddess of wisdo

Saraswati. In order to have all-round success in life, believers seek the blessings othree aspects of the divine femininity, hence the nine nights of worship.

Saraswati pooja is performed on the 8th day. Eight day is traditionally Durgashtamanta Sandesh - Sept 2010


9/16 Pa

During the eight or ninth day, Kanya Poojan, pre-pubescent girls are ceremally worshiped.

The 10th day is Ayudha Pooja when everyone gives their tools of the tradpens, machinery, books, automobiles, school work, etc. a rest and ritually worships thStudents also pay homage to their respective teachers as they are considered the tgod (Maathaa, Pitha, Guru, Daivam - Mother, Father, Teacher & God). On this tenth

of Navratri in October - the holiday of Dussehra, an effigy of Ravana is burnt to celebthe victory of good (Rama) over evil.

Nine forms of Shakti are worshipped during the Navaratris.

The mother goddess is said to appear in 9 forms, and each one is worshippeda day. These nine forms signify various traits that the goddess influences us with.

The Devis worshipped depend on the tradition of the region.- Durga, the inaccessible one- Bhadrakali

- Amba or Jagadamba, Mother of the universe- Annapurna, The one who bestows grains (anna) in plenty (purna: used as

jective)- Sarvamangala, The one who gives joy (mangal) to all (sarva)- Bhairavi- Chandika or Chandi- Lalita- Bhavani- Mookambika

North India:Navaratri is celebrated in different ways throughout India. In North India, Navratris are celebrated with much fervor by fasting on all nine days and worshipthe Mother Goddess in her different forms. and the The Dussehra of Kulu in HimaPradesh is particularly famous in the North.

West Bengal:The last four days of Sharad Navratri take on a particularly dramatic form in

state of West Bengal in East India where they are celebrated as Durga Puja. This isbiggest festival of the year in this state. Exquisitely crafted and decorated life-size idols of the Goddess Durga depicting her slaying the demon Mahisasura are set u

temples and other places. These idols are then worshipped for five days and immein the river on the fifth day.

Gujarat:In Western India, particularly in the state of Gujarat, Navratri is celebrated

the famous Garba and Dandiya-Raas dance.

In South India: People set up steps and place idols on them. This is knowngolu.


10/16anta Sandesh - Sept 2010

A group of alumni, highly established in their careers, gottogether to visit their old university professor. The conversationsoon turned into complaints about stress in work and in life.Offering his guests coffee, the professor went to the kitchen andreturned with a large pot of coffee and an assortment of cups porcelain, plastic, glass, crystal, some plain looking, some

expensive, some exquisite telling them to help themselves tothe coffee.

When all the students had a cup of coffee in hand, theprofessor said:

"If you noticed, all the nice looking expensive cups weretaken up, leaving behind the plain and cheap ones. While it isnormal for you to want only the best for yourselves, that is thesource of your problems and stress.

"What all of you really wanted was coffee, not the cup, butyou consciously went for the best cups and were eyeing eachothers cups.

Life is the coffee and the jobs, money and position in societyare the cups. They are just tools to hold and contain Life, and donot change the quality of Life. Sometimes, by concentrating onlyon the cup, we fail to enjoy the coffee God has provided. So,dont let the cups drive you enjoy the coffee instead."

Focusing On Unimportant & Stress


11/16 Padanta Sandesh - April 2009

Shakti - The Power of the God

P

Onceupon

atime...

Stories from

Purana

Shakti - The Power of the GodsThe Kena Upanishad, a major text of Indian philosophy, narra

profounder story, where the gods, having defeated the demons, puffed uppride. The Highest God (Sanskrit: Brahman), that formless entity who is beany gender, realized their folly and revealed itself before their eyes, to gthem with repentance. However, blinded with the veil of egoism, the godsunable to understand the vision revealed to them.

Agni Tries to Burn the TwigThe deity of fire was then deputed by the gods to enquire who the d

person in front of their eyes was. When Agni reached the Great Being, theasked him as to what power he (fire) possessed. Pat came the reply: "I candown the whole world." The manifested Brahman then placed a blade of

between them and asked him to burn it. Using all his might, fire tried his uto set the twig ablaze, but could not do so.Unable to know the Brahman, hereturned dejected to the waiting gods.

The Wind Attempts to Blow Away the TwigNext came the god of wind. He too bragged about his ability to

along anything with his mighty power. Faced with the same miniscule twhad to retreat.

It then fell to the lot of Indra, the king of gods, to approach the GBeing. No sooner had he tried to do so, than the latter vanished, and inappeared in the sky, the beautiful goddess Uma, also known as Parvati. (

Upanishad:

The Highest Shakti (Shrimad Devi Bhagavatam, Book Twelve, Chapter The Devi Bhagavata Purana describes the physical form of this

dess:A virgin blooming with fresh youth, the luster of her body was lik

rising sun. Shining on her crown was the digit of the moon. She was holdnoose and goad in her two hands and the other two arms displayed the mof boon granting (varada) and fearlessness (abhaya) respectively.

Her body, decked with various ornaments, looked auspicious anceedingly lovely. She was like the wish-fulfilling tree (Kalpa Vriksa). Three-

her face was endowed with the beauty of ten million cupids (Kamadeva).Her clothing was red and her body was covered with sandal paste. She waCause of all causes, and the embodiment of compassion (karuna-murti).

Seeing her, the hairs on Indra's body stood on ends with ecstasyeyes were filled with tears of love and deep devotion and he immediateprostrate at the feet of the goddess, singing hymns in her praise. (Devi BhagPurana: 12.8.52-60)

The goddess then instructed Indra regarding the essence of the SupReality, stressing that it was the power of Brahman (manifested as hewhich was responsible for victory over the demons, and the gods were bstruments in the grander design.


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Sri Krishna Janmashtami Celebration, Indore:

Sri Krishna Janmashtami was celebrated at Vedanta Ashram, Ind

with great enthusiasm and devotion on 4th Sept 2010. The preparat

started a day earlier on 3rd itself, specially for the making of the alta

Bhagwan. Various devotees worked for several hours under the guidanc

P. Swamini Amitanandaji to create the altar.

On the morning of 4th the day started with the chanting of e

Bhagwad Gita. Later in the evening various Balvihar children came and

sented bhajans and dances alongwith chanting of shlokas. SOme dres

like Bhagwan Krishna and others as Radha & Gopis. Later other devo

too sang and danced. This went on till 12 in the night, when the birt

Bhagwan was celebrated, and was followed by Maha-Aarti and chan

Devotees partook the prasad before leaving after mid-night.

Sept10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

anta Sandesh - Sept 2010

Janmashtami and Satsang at Reading, UK:Poojya Guruji and P. Swamini Samatanandaji were in UK during

festival. Both of them were invited at the special celebrations at the Hin

Temple at Wellingborough, which was thronging with devotees. Both

Mahatmas briefly spke on the occasion and conveyed their blessings &

licitation to all.

On 7th Sept Poojya Guruji and P. Swamini Samatanandaji drove

the city of Reading. They were taken by Avnish Thakrar through beau

countryside roads. The took a short break at the residence of one of

Mandir Trustee and then later gave a Satsang to the temple devotees. Bthe Mahatmas spoke on Bhagwad Gita. Dr Ashok Khare and Pt Anilji than

the visited Swamis. They later had dinner with Bhupendrabhai & Nira

Sodha and then came back to Welling at night only.

Gita Gyana Yagna, Wellingborough, UK:

A week-long Gita Gyana Yagna by Poojya Guruji was organized

Hindu Temple Wellingborough from 11th to 18th of Sept. In the evening

discourses were on the 3rd chapter of Gita, while the subject matter of

morning session was Upadesha Saram of Ramana Maharshi. Both the courses were in English.

In the Gita discourses Poojya Guruji revealed the place & importa

of Karma with reference to ones Self-Knowledge goal. It is a fact the kno

edge of Self requires toal vairagya, yet Gita reveals that the Nishkama Ka

alone truly makes the mind ready for this liberating knowledge of Brahm

In Upadesha Saram the gist of the discourse given by Bhagwan Shiva

some ascetics was given. This is a very comprehensive discourse and

only covers but also connects all the various sadhanas for Self-Knowled

ave a short speech


13/16

Check out the detailed Photo Albums of the various functions on

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

Sept10 VM / VA Programs

Ved

antaMissio

n/Ashram

Programs

Interview with Paula Marvelly, UK:

On 18th Sept, Paula Marvelly of advaita.org.uk drove all the w

from Sussex to meet and interview Poojya Guruji. They represent a Ch

table Trust which has taken up a big and noble project of creating an on

database of the traditional teachers of Advaita Vedanta, alongwith all t

resources of audio or video discourses and books.

After having lunch with Poojya Guruji she talked for an hour cove

various topics which are unique to the ancient tradition of Advaita Veda

She took she own example and discussed various aspects of sadhan

knowledge intimately. She recorded the entire interview and shall pub

the same of their new website.

Satsang at Bradford / Talk at TS Lodge, Leeds, UK:

Poojya Guruji and Poojya Swamini Samatanandaji visited the no

ern twin cities of Bradford and Leeds on the 19th Sept (Sunday). They w

taken there by Robert Tree of Leeds, who had come over all the wa

recieve the visiting Mahatmas.

First they visited the Theosophical Society Lodge at Leeds, whPoojya Guruji gave a very enlightening talk on the topic of Cognitio

Effulgent. This topic was abit technical and dealt with the uniquenes

Akhandakar Vritti as compared to other thoughts. Very nice Q&A ses

followed the talk.

Later they visited the Laxmi Narayan Mandir at Bradford and hav

inspiring talk on Yagna Bhava. They had dinner there only and then left

Vishnu Sahasranama Archana / Q&A Session, UK:

On the morning of 18th Sept (Sat) a grand Vishnu SahasranaArchana was organized and conducted by the two visiting Mahatmas

Hindu Temple, Wellingborough. More than two dozen devotees participa

in the two hour long Archana in which flowery offerings with the thousa

names of Bhagwan Vishnu were made.

On 21st Sept evening there was a weekly class of Gita Study

which various devotees do some prayers, and then the chanting and stu

of Bhagwad Gita. Poojya Guruji was invited to this class for answering v

ous questions which had gathered in the course of their studies. The qu

tions were properly written down and asked by Kirtiben Thakrar on beha

the participants. The question & answer session lasted for 90 minutes a

everyone was very happy and satisfied with the answers provided.


14/16danta Sandesh - Sept 2010

Quotes

The beautiful rainbow needs both the rain and the sunshine. It can-

not happen with only one of them. - Anony

We are not human beings having a spiritual experience. We are

spiritual beings having a human experience. - Anony

We make a living by what we get, we make a life by what we give.- Anony

In life we cannot change the direction in which the wind blows.

However, we can adjust the direction of our sails to take advantage

of the wind. - Anony

The road travelled always turns out to be more beautiful than the

destination reached. Enjoy the path you take to reach yur goal.- Anony

Spend your time in pushing yourself up, not in pulling others down.

- Anony

Life is like an echo. We get from it what we put in it and just like an

echo, it often gives us much more. - Anony

Hospitality is an expression of divine worship. - Anony


15/16

Forthcoming Programs

Page # 17

Sanyas Deeksha of Poojya Guruji:Sanyas Deeksha Day of Poojya Guruji will be celebrated with special puja and bhajans

at Vedanta Ashram on 10th Oct (Sunday).

Talk at Rotary Club, Amernath:Poojya Guruji will give a Talk on the Values & Ethics in Life at the Rotary Club, Amernath.

Members of Rotary Clubs of Ulhasnagar, Dombivili and Kalyan will also attend the function.He will visit Mumbai for a day on 31st of Oct.

Gita Gyana Yagna, Mumbai:Poojya Guruji will conduct a week-long Gita Gyana Yagna at BHA, Bandra, Mumbai

from 3rd to 9th Dec 2010. The texts of the morning and evening discourses will be GitaChapter 3 and the Kathopanishad - 2nd Valli of the 1st Chapter.

Talk at Rotary Club, at Bandra, Mumbai:Poojya Guruji will give a Talk on the topic of Values and Ethics in Life at the Manik

Sabhagriha, Vishwakarma, M.D. Lotlikar Vidya Sankul, Opp. Lilavati Hospital, BandraReclamation, Mumbai on 2nd December 2010 from 7.00 to 8.30 PM.

Gita Jayanti Celebrations, Indore:This year Gita Jayanti is on the 17th of Dec, as such special programs are organized at

Indore on the occasion. Poojya Guruji will inaugurate the Mega program at Agrasen Dham(Footi Kothi) on that day.

Gita Chanting program will also be organized at the Vedanta Ashram on that day - in themorning, while the evening discourse will be there at Agrasen Dham.


16/16

Hari om !

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Om Tat Sat

vedanta sandesh - oct 2010

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