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Monthly eMagazine of the International Vedanta Mission

Year 16
Kvof!3122 Issue 12
In This Issue

1. Vedanta Section: Atma Bodha - Shloka-31

2. Letter Section: Thoughts & Knowledge

3. Devata Section: Trinity

4. Katha Section: Tenth Missing Boy

5. VM Programs: Mission / Ashram Progs

From Poojya Guruji

Vedanta Sandesh Hari om!

Spreading Love & Light

More important than the question of ‘How to be liberated’, is the appreciation of

‘What is bondage?’. Most often various sincere spiritual seekers take their
Monthly eMagazine of the bondage to be granted and jump on to the bandwagon of some sadhana. Such
International Vedanta Mission simpletons do experience a sense of lack & insufficiency and decide that they
Sharing the message of Vedanta and Sanatan Dharma
need to do something to go beyond this choking experience. The bondage is
taken as real, at its face value, without any deeper deliberations, and thereaf-
ter the focus is on its effacement & trancendence. They logically conclude that
June 2011 if change is there, then there has to be a changeless one, if pain is there, then
On the Net since 1995 there has to be a realm of existence which is devoid of all pain & suffering.
Their inferences are backed up by some thinkers & books too, and thus vali-
dated by these so called authorities they sincerely take up this so called spiri-
tual journey. But alas such a journey too appears to be as endless as their
seeking in the world outside. This is all a mind-game, and they continue to live
Started by: in the limits & boundaries of their mind inspite of all the so called occasional
Poojya Guruji Sri Swami Atmanandaji divine experiences & progress. The ego continues to reign supreme.
Our spiritual endeavors can become an endless mind-game if our goals
are projections based the opposite of ‘what is’. Such goals are basically a
Editor: reaction to the present sufferings, because in the first place itself their present
Swamini Samatananda bondage & sufferings are basically a product of ignorance, and thus not really
there. So ignorance sustains bondage, and bondage projects a utopian goal,
and then such people start their sadhanas. Most often these goals are already
‘known’ and their achivements are basically recognition of something already
known. Such people continue to live within the domain of thoughts & mind, and
Published from: not only the seeker but his achievements too continue. They can & do experi-
Vedanta Ashram ence various things, and thus the experiencer as such continues to exist, and
E/2948-50, Sudama Nagar so does their samsara. Vedanta thunders that bondage is basically ‘ignorance’
Indore-452 009, India of the truth, and thus we just need deep & clear knowledge of ‘how the seeker’
has come about. No karma ever helps us attain Moksha, rather there has to be
a deep realization of the limitation of karma, and the subsequent dropping of
all such efforts. There has to be value of knowledge of the Self. Rather than
Web: taking any limitations to be real, we need to appreciate them first-hand, directly & deeply. There is no sadhan & sadhya here on the so called path of Self-
Realization. It is just deep understanding of the thinker & his conditionings.
When the unreal is seen as unreal, then it just drops, that alone is real nega-
tion. When all the adhyaropa on Atma drops, then we are no more any karta or bhokta; and when the very Jiva is not there, there is no separate Brahman to
be attained. There is egoless, effortless silence; a state which is truely natural,
yet was hirtherto unknown, something new, without any limits. That alone is
the uncreated, timeless one - nameless, limitless, unfragmented. That the
Upanishad reveal as Brahman, and we all are that alone.

Love & om,

Swami Atmananda
Atma Bodha - Shloka 31
Vedanta Section
Atma is unlike any ‘seen’ thing
In the previous sloka the Acharya unfolded that Jiva and Ishwara are basically one. The difference
perceived is only at the level of the manifestation. Basically Jiva and Ishwara are both the one Reality,
Brahman, which is of the nature of Satchitananda. The realisation of the Self as Brahman is a very tricky
path as the Self is not objectifiable. Yet it is the beauty of the scriptures that the right knowledge of the Self
is brought about. The previous sloka revealed that this knowledge of the Self or the unity between the jiva
and Ishwara can be realised by the process of negation prescribed in the Great Statements or the
Mahavakyas given by the scriptures. Now the following sloka reveals how one can go about this process
of negation by seeing the Self as seperate from all that is objectifiable.


Avidyakam shariraadi drishyam budbudavatksharam

Etadvilakshanam vidyataham brahmeti nirmalam
Avidyakam shariraadi: The body and its like upto to the causal body; drishyam: perceivable
objects; budbudavat: like bubbles; ksharam: perishable; Etad: Of these; vilakshanam:seperate;
vidyat: know; aham: I am; brahmeti: Brahman; nirmalam: Pure
The body, etc., up to the “Causal Body” which are perceivable or objectifiabe, are as perish-
able as bubbles. Realise through discrimination that I am the ‘Pure Brahman’ ever completely
separate from all these.

Avidyakam shariraadi drishyam: vated by consciousness but this consciousness

The manifestation of the individual is seen at which reflects as the Self is like a king for whom all
three levels of the body, the gross body, the subtle the sense organs and the mind seem to be serving
body and the causal body which is ignorance and to please the king through the various experiences
the cause of the gross and subtle bodies. The gross of the objective world. The Acharya goes on to ex-
body and the subtle body comprising of all the sense plain over here that the individual manifestations
organs, the organs of action, the pranas and the from the gross body to the causal body come into
mind and intellect are enlivened by the light of con- the realm of that which can be ‘seen’ or ‘objectified’.
sciousness, without which they would only be dead There are some fundamental truths of anything that
matter. All the experiences gained by the sense or- can be seen or can be objectified. Firstly it means
gans, the mind and intellect and all the responses that anything that can be objectified must be
given towards the world outside are empowered by seperate from the subject to be objectified. Secondly
this source of existence and light. Consciousness anything that can be objectified is always inert. It
reflected through these channels of the BMI, bring implies its dependancy on another source of light
into existence, an experiencer of various sensations, for its existence and enlightenment. Finally anything
of happiness and sorrow, of ignorance and knowl- that is objectified does not have any real existence.
edge. They are not only blessed with life and acti- It is like a dream world which as though appears to
Vedanta Sandesh - June 2011
be there now but did not have any existence in the by doing the discrimination between the Seer and the
past and will not be there in the future. Seen. The Seer is always seperate from the seen.
Hence our gross and subtle body and the jiva He is the witness to all that can be objectified. Let us
born of ignorance all do not have any Real exist- see how the Atman is the witness and beyond all the
ence. There is a Truth which is beyond the exist- bodies. First of all we identify with the gross body as
ence of these manifestaions. myself as the ‘I’ but the gross body can be objecti-
fied. I say this is my body, I can see my legs my hands,
Budbudavatksharam: I say my body is fat, thin tall & short. So I am the
The Acharya further goes on to establish the witness of the gross body, hence I am not this physi-
illusionary existence of the objective world and the cal body. I am also a witness to the various emotions
three bodies. Acharya Shankara says that the gross, and desires of the mind. I can see my mind is happy
subtle and causal bodies are not only constantly or sad, i can see the desires of the mind. I can objec-
changing but are ephimeral like bubbles formed in tify my eyes, ears, my pranas. Likewise the intellect
water. The life of a bubble is extremely momentary. too. I am a witness of all the knowledge and the igno-
We can see the gross body constantly changing rance of the intellect and so I am not the intellect ei-
and modifying from birth onwards and finally lead- ther. The gross body and the subtle body are born
ing to death. The subtle body i.e. the mind and in- due to ignorance which is the causal body, I am also
tellect with its emotions, mental attributes and con- aware of my ignorance of the self and therefore I aim
victions also keep on changing. What we are today to overcome this ignorance. Since ignorance can be
we may not be the same person tomorow. What I objectified and brought to an end it is also not my real
am in this birth I may not be the same kind in my self. I am a witness to it. In this manner by discrimi-
next birth. nating between the seer and the seen we negate all
Moreover if one were to analyse the mani- that is the non-self and what remains is the witness,
festation of these bodies in the waking, dream and the Self which is beyond all the bodies which can be
deep sleep states one comes to know of such an objectified and which are constantly undergoing
impermanent and changing nature of these bodies. change, decay and death. The Self the Seer is the
The gross body which is subject to various experi- one spirit which does not undergo any modifications,
ences in the waking state is displaced by the dream decay or death. It is ever present in all its glory. As
state and the dream state is displaced by the deep the Acharya further goes on to say that I am that Brah-
sleep state. The subtle body is also absent in the man which is pure and immaculate.
deep sleep state and present only in waking and
dream state and hence is also impermanent. The Ahambrahmeti nirmalam:
causal body which is but ignorance is also imper- By the process of negation and knowing the
manent and illusory. When a person awakens into true nature of the Self one comes to realise that I am
the Reality of the Self and comes to see the Self as the pure and immaculate Brahman, the one who is
a divine eternal entity, the causal body also ceases untainted by birth and death, untouched by the vari-
to exist. Hence, these are but objects of experience; ous physical, mental and intellectual modifications.
while the witness to all these experiences, which We may experience a lot of impurities and changes
can never be the experienced object, is the Self in our physical bodies, in our mind and its attitudes,
which is always distinct and eternal. our understanding of the world and the self may be
false but inspite of these things the fact is that the
Etadvilakshanam vidyat: Real Self is totally unaffected by these good or bad
The Acharya reveals know thy self-the Atman, qualities. Infact the biggest impurity i.e. the ignorance
to be distinct from all these bodies which can be of the self too does not contaminate the Atman. How-
‘seen’ as seperate from the self. As it has been dis- ever much we are entangled in ignorance and its con-
cussed in the previous slokas that the scriptures sequent samsara there is a possibility for everyone
reveal the Atman by the process of negating all that to awaken in to the divine state of the Self because it
is the Anatman(the non-self). Here too we can see is totally untouched. This is the message of the
the Atman as ‘vilakshan’ seperate from the non-self Upanishads.

Page # 5
The Precious Stone

A wise woman who was traveling in the moun-

tains found a very unique and precious stone in a small
river. The next day she met another traveller who was
hungry, and the wise woman opened her pack to share
her food. The hungry traveler saw the special stone in
the wise woman's bag, appreciated it, and asked the
wise woman to give it to him. The wise woman did so
without hesitation. The traveler left, rejoicing in his good
luck. He knew the stone was worth enough to live
peacefully for the rest of his life. But a few days later
he came back, searching for the wise woman. When
he found her, he returned the stone and said,
I have been thinking. I know how valuable this
stone is, but I give it back to you in the hope that you
can give me something much more precious. If you
can, give me what you have within you that enabled
you to give me the stone.

Vedanta Sandesh - June 2011

Letter of the Thoughts & Knowledge
Hari om A..,

Your mail is a good sample of your organized and scientific mind.

Well, for Mukti, we certainly need to appreciate Gita & Upanishads, but
Knowledge is all
technically speaking we don’t ‘feed’ the mind with new thoughts, it is
about being aware
rather their ‘knowledge’ which matters, because of which finally all
of the truth of
When bywhat
thoughts drop, and we appreciate the essence of the very thinker.
is, while
deep Yoga and
knowledge of
Thoughts do have a role, but they are basically like a spoon to feed the
Bhakti aim to
all these projections food, which is knowledge in this case, and the moment knowledge is
change the mind for
we drop all these there, thoughts have served their purpose and thus are not needed
the better, so
imaginations & any more. Thoughts are deliberate efforts to bring about or retain the
technically they fall
thoughts, then that awareness of something, while knowledge is an appreciated and
in the category of
assimilated awareness which now doesn’t need any conscious effort
karma, is
which working
not toa
to retain. Like today you don’t need the thought that ‘I am Mr AB’,
change something.
product of mind
because you already know that. So also when we first study Gita etc,
For knowledge
alone remainseven - then thoughts are there, they help to bring knowledge, then it serves its
a sankalpa to
effortlessly. We may purpose and is not required thereafter.
change anything is
start with noble
an impediment,
thoughts, but our
real Knowledge in the case of Self-Knowledge is basically one of negation.
because then
knowledge is that These pointers help us to drop various superimpositions by realizing
priorities change
the impermanence & ephemerality of all these adhyaropa's. When by
alone knowing what
helps us
the deep knowledge of all these projections we drop all these
is to working
negate for
all thoughts.
imaginations & thoughts, then that which is not a product of mind alone
what should Guruji
- Poojya be.
remains - effortlessly. We may start with noble thoughts, but real
- Poojya Guruji
knowledge is that alone which helps us negate all thoughts That is
realized directly as our real Self. No words can ever describe it. That is
the truth, the timeless. It is only then that the gates of freedom as
though open up.

Lots of love & om

Swami Atmananda
Page # 7
Brahma Vishnu & Mahesh are the three Deities in Hinduism known as the
Great Trinity. The ‘Trimurti’ is a concept in Hinduism in which the cosmic functions
of creation, maintainence and destruction are personified by the forms of Brahma,
Vishnu & Mahesh. Actually the Trinity are essentially three different role names of
one God. Just as one man is a father for his son, a husband for his wife and a
Brahma, Vishnu & Mahesh

boss at his office, so too as per the roles of creation, maintainence and destruc-
tion the One Ishwara is know with these three names.
If one were to look into these three aspects more deeply one comes to see
that all these three works creation, sustainance and destruction are all intercon-
nected. The apparent destruction is only a forerunner to all constructions. De-
struction of a seed will create a sappling, a sapling dies to give birth to a plant, a
plant dies to give birth to a tree and so on. Destruction and creation go hand in
hand and all the three aspects are basically the one and the same principle of


Brahma, the creator, is the first god represented in the Hindu Holy Trinity.
The manifested world of plurality has emerged from the unmanifest Reality. To
indicate this Brahma, the creator, is described as being born from the navel (nabhi)
of Lord Vishnu(who represents the Eternal reality).
Depicted with four heads, four arms and bearded
faces Brahmaji’s hands hold a Kammandalu, a bow or
a rosary, sacrificial ladle and the Vedas. The four Vedas
are said to have merged from his head. He wears the
hide of a black antelope and his vehicle is the Swan.
The creator must necessarily possess the knowl-
edge to create. Without knowledge no creation is pos-
sible. Hence Brahma is said to be wedded to the god-
dess of knowledge, Saraswati.
The four casts of the Hindu dharma are also believed to have originated
from Him - the Brahmins from his head, the Kshatriyas from his arms, the Vaishyas
from his thighs, and the Shudras from his feet. All the living beings are said to
have evolved from him.
Brahmaji seated on the lotus indicates that he is ever rooted to the infinite
Reality. A lotus represents the Reality which is the foundation upon which his
personality exists.

Vedanta Sandesh- -June
2009 Page # 10
Vishnu, the pre- server of creation, is the sec-
ond God in the Hindu Holy Trinity. He preserves and main-
tains the cosmic order.
Traditionally he is described as blue in colour ,
clothed in yellow, wearing a crown and standing upon the
Lotus divine. He has four hands and he hold in them the
conch (Shankha), the dis- cus (chakra), the Mace(gada),
and the Lotus (Padma). Everyone of these represents a significant symbolism to
indicate that Lord Vishnu is none other than the Divine imperishable essence in
the midst of all the perishable finite things.
It is Bhagwan Vishnu who manifests himself as an incarnation in the world
among mankind at appropriate eras to rid life of its unrighteous elements and es-
tablish righteousness. Lord Rama, Lord Krishna, Vaman, Varah etc are the various
forms of incarnation Bhagwan Vishnu has taken for the welfare of mankind.

Mahesh or Shiv is the third and final God in the Hindu Holy Trinity. He is the
God of destruction. New creation can only come about when the old is rung out. In
this sense death by itself is a blessing. Seeing the different facets of creation and
destruction in life one gets inspired to look for that which is impersihable.
Lord Shiva is not only the destroyer of the objective world but he is also the
destroyer of ignorance. Shiva is depicted with a third eye, which is the eye of
wisdom. Lord Shiva revels in his state of knowledge. Not only does he revel but he
is also the bestower of knowledge as the Adi Guru i.e. the first Guru in the creation
as Lord Dakshinamurty. He carries the Gyan ganga in the locks of his hair and lets
this Ganges of knowledge flow down on the earth to bless and liberate all man-
Lord Shiva is a role model for all spiritual seek-
ers of liberation. Lord Shiva’s appearance, his at-
tire etc compels us to re- think on our notions of that
which is valuable, beautiful and attractive. According to
worldy understanding a per- son who is physically beauti-
ful, well dressed, well man- nered, rich famous etc is a
successful and good per- son. Lord Shiva’s form
makes us see this fact that more than often our convic-
tions and understandings of life, of the self and of the
world are superficial and baseless. One needs to think more deeply about that
which is truly valuable and beautiful. Questiong of one’s wrong notions opens the
doors to the truth of everything and liberates one from constant suffering in the
The destruction of ignorance is truly more sugnificant than physical destruc-
tion of the world. Physical destruction will come about in its natural cycle, but it is
the destruction of evil and ignorance which becomes a true blessing.
In this manner the three gods represent the three fundamental powers of
nature which are manifest in the world viz. creation, destruction and maintenance.
All three powers are manifest at all times. They are inseparable. Creation and
destruction are like two sides of a coin. And maintenance is an integral part of the
processes of creation and destruction.
Page # 9
Giving is big-heartedness

A 10 year old boy went to an ice-cream shop and asked

the waiter how much a cone costs??

Waiter said: 50 cents

The boy started counting how much he had in his purse

and then he asked how much a small cup costs?

Waiter said: 40 cents

The boy asked for a small cup. He had it, paid bill and

When the waiter came to pick the empty cup, he was

slightly touched as the boy had left 10 cents as tip for

Try giving something to everyone out of whatever little

you have.

Vedanta Sandesh - June 2011

Stories by
Sages The Tenth Missing Boy
Ten students studied together and one day all of them had gone to
attend a function in the neighbourhood village. They crossed the river by
foot when they went, but when they were returning there were flash floods

and with great difficulty they managed to reach the shore.

e up After relaxing on the riverbed for a few moments the leader of the

Onc me ... group decided to check if all of them had reached safely and no one was

a ti
washed away. He began to count, but while counting the others he left
himself out. “I see only nine; sure enough we have lost one. Who can it be?”
he said
“Did you count correctly?” asked another, and did the counting him-
self. But he too counted only nine. One after the other each of the ten counted
only nine, missing himself. “We are only nine” they all agreed, “but who is
the missing one?”, they asked themselves. Every effort they made to dis-
cover the ‘missing’ individual failed. “Whoever he be that is drowned” said
they sentimentally, “we have lost him”. So saying he burst into tears, and the
rest of the nine followed suit.
Seeing them weeping on the river bank, a wiseman who was passing
by, enquired for the cause. They related what had happened and said that
even after counting themselves several times they could find no more than
nine. On hearing the story, but seeing all the ten before him, the wise person
guessed what had happened. In order to make them know for themselves
that they were really ten, that all of them had come safe from the crossing,
he told them, “Let each of you count for himself but one after the other
serially, one, two, three and so on, while I shall give you each a blow so that
all of you may be sure of having been included in the count, and included
only once. The tenth ‘missing’ man will then be found.”
Hearing this they rejoiced at the prospect of finding their ‘lost’ com-
rade and accepted the method suggested by the wayfarer.
While the kind man gave a blow to each of the ten in turn, he that got
the blow counted himself aloud. “Ten” said the last man as he got the last
blow in his turn. Bewildered they looked at one another, “We are ten” they
said with one voice and thanked the wise man for having removed their
From where was the tenth man brought in? Was he ever lost? By
knowing that he had been there all the while, did they learn anything new?
The cause of their grief was not the real loss of any one of the ten, it was
their own ignorance, rather their mere supposition that one of them was lost
– though they could not find who he was – because they counted only nine.

Vedanta Sandesh - April 2009 Page

May’11 VM / VA Programs
Gita Gyana Yagna, Dehradun:
A Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized
at Dehradun at the residence of Dr PL Bhatia from 7th to 11th May. The
subject matters of this five days Hindi language Gyana Yagna were Gita
Chapter 2, and Kathopanishad 1-2.
Vedanta Mission / Ashram Programs

A study group is usually conducted at this place by Dr Bhatiaji himself,

based on the Gita Home Study material of Poojya Swami Dayanandaji, and
a dedicated & sincere group of senior citizens enthusiastically looks forward
to such personal expositions & interactions. Poojya Swaminiji is now visiting
this place from last 3-4 years and a nice rapport has been formed. This time
she was hosted by Mehra’s of ONGC, who are also active in various social
projects. Both the morning & evening sessions were very enlightening and at
times eye-openers too for most of the people.

Gita Gyana Yagna, Mumbai:

A Gita Gyana Yagna was organized at BHA A/C Hall at Bandra,
Mumbai from 7th to 13th May by Poojya Guruji Sri Swami Atmanandaji. The
subject matter of the twin discourse series were: Gita Chapter 4, and
Kathopanishad 1-3.
The fourth chapter of Bhagwadgita starts with the glorification of the
Yoga revealed by Bhagwan Krishna in the earlier chapter. He says that not
only this Yoga is the secret of success of various Rajrishis earlier, but he
also gives his own example, and tells that whoever learnt the secret of his
karma & janma, and woke to the truth of life and lived a truly blessed life. In
this chapter Bhagwan explains the Yagna bhava further and motivates him
to apply this in every action. Kathopanishad 1-3 reveals life as a journey,
with the famous example of the chariot.

Sri Adi Sankaracharya Jayanti Celebrations, Indore:

This year the Adi Sankaracharya Jayanti was on 8th May. On Vaisakh
Shukla paksha panchami one of the brighest star of Knowledge was born in
Kerala - who later came to be known as Bhagwatpada Sankaracharya. He
was one of the finest proponent, writer and teacher of Advaita Vedaanta.
He is also referred to as Bhagwan Bhashyakar by students of Advaita
Vedanta. Vedanta Ashram has not only an idol of Bhagwan Bhashyakar
consecrated in their Study Hall, but an idol has also been installed on one of
entrance gates of Sudama Nagar E-Sector in his memory, which has been
aptly named after him. Sankaracharya Gate is now a landmark, as is the
Vedanta Ashram too. Every year on this day the Mahatmas & devotees of
Vedanta Ashram congregate and a procession visits the gate and offers
prayers there. At the Ashram also prayers were offered, there was chanting
of stotras, aarti and finally distribution of prasad.

Vedanta Sandesh - June 2011

May’11 VM / VA Programs
Sankaracharya Jayanti, Mumbai:
This year on 8th May there were Jayanti’s of two great Mahatmas.
Bhagwan Sri Adi Sankara, and Brahmaleen Poojya Gurudev Sri Swami
Chinmayanandaji. Both of them are highly revered by Poojya Guruji, as
such during the Gita Gyana Yagna at Mumbai, a puja was organized at the
residence of one of old associate & devotee of Poojya Gurudev, Shashi &
Vedanta Mission / Ashram Programs

Veer Madnani of Hongkong,

Poojya Guruji decided to conduct a Paduka Pooja of the original
Padukas of his revered teacher himself and the devoted Madnani couple
got the privelege of doing the pooja. An elaborate Shodashopachara puja
was done with Archana, chanting and bhajans. Various devotees attended
the puja program. Before the puja, Madnanis offered light refreshments to
all devotees. Poojya Guruji offered respects to both the teachers at the
Gyana Yagna also.

Sunderkand Chanting, Indore:

On 22nd May, an Akhand Sunderkand Chanting program was orga-
nized at Vedanta Ashram from 4.00 PM onwards till the evening Aarti at the
Ashram Temple at 7.00 PM.
This group keeps offering their sewa of this Akhand Chanting at the
Ashram regularly. One of the group leaders, Sh Gulabchand Vyas is a dis-
ciple of Poojya Guruji. The beauty of this group is that they come fully pre-
pared for the program, with all the flowers, prasad & books. Everyone is
there right on time, and the chanting too is very focussed, unlike various
Sunderkand groups who include lot of film sings with orchestra, which all
becomes more of a distraction. The chanting by this group is good & inspir-
ing, and many devotees look forward to their program. They always carry a
statue of Hanumanji given to them by Poojya Guruji.

Gita Gyana Yagna, Mumbai:

Poojya Swamini Samatanandaji had to visit Mumbai in a hurry be-
cause of her sudden interview at US Consulate for Visa purposes. The VM
devotees at Mumbai planned to take advantage of her visit & presence there
and a Gita Gyana Yagna was organized at the Confrence Hall of Elite Build-
ers at Khar from 26th to 31st May, in which Poojya Swaminiji decided to
discuss the 20 Values as revealed by Bhagwan Krishna in the 13th Chapter
(Shlokas 7-11) of Gita. These values start with Amanitvam.
The discourse is conducted from 6.30 to 8.00 PM every evening in
the comfortable A/C Confrence Hall. The weekly Study Group of Vedanta
Mission is also organized here only. After the proposed interview on 31st
May, Poojya Swaminiji will return to Indore on 1st June.

Check out the detailed Photo Albums of the various functions on

VM News Blog at :
Page # 13

Animals are such agreeable friends - they ask no questions; they

pass no criticisms.-George Eliot

If a dog will not come to you after having looked you in the face,
you should go home and examine your conscience.
-Woodrow Wilson

Many who have spent a lifetime in it can tell us less of love than
the child that lost a dog yesterday.
-Thornton Wilder

Money can buy you a fine dog, but only love can make him wag
his tail.
-Kinky Friedman

The average dog is a nicer person than the average person.

-Andy Rooney

There is no psychiatrist in the world like a puppy licking your face.

-Bern Williams

There's a saying. If you want someone to love you forever, buy a

dog, feed it and keep it around.
-Dick Dale

What a dog I got, his favorite bone is in my arm.

-Rodney Dangerfield

Women and cats will do as they please, and men and dogs
should relax and get used to the idea.
-Robert A. Heinlein

Vedanta Sandesh - June 2011

Forthcoming Programs

Sadhana Camp, Rishikesh:

A Sadhana Camp will be organized at Arsha Vidya Peetha, Rishikesh from 6th to 11th
June 2011 by Poojya Guruji. The subject matters of the discourse series will be Isavasya
Upanishad and Chapter 12 of Bhagwad Gita.

Guru Poornima, Indore:

Guru Poornima will be celebrated at Vedanta Ashram on the 15th of July. As earlier,
first there will be a pujan of Bhagwan Sri Sankaracharya and Poojya Gurudev by Poojya
Guruji. There after a Pada Pooja of Poojya Guruji will be done. Later there will be a Bhandara.

Gita Gyana Yagna, Wellingborough:

A Gita Gyana Yagna will be organized at the Hindu Temple at Wellingborough from
23rd July by Poojya Swamini Samatanandaji. The subject matters of the English language
discourse series will be Gita Chapter 2 and Tattva Bodha.

Gita Talks, Reading Hindu Temple, UK:

A three days talk series of Poojya Swamini Samatanandaji is being planned at Hindu
Temple at Reading from 2nd to 4th Aug.This is the first time when a three days talk series is
being planned there. The temple is still undergoing a major renovation.

Satsang, Laxminarayan Mandir, Bradford:

Laxminarayan Mandir at Bradford is one of the temples in UK which is not only very
nicely made, but even the pujas are offered very nicely. They always make their premises
available for the satsang of VM Mahatmas. A satsang of Poojya Swamini Samatanandaji is
being organized there on 7th & 8th Aug.

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