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Opw!3122
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:
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
ta M
issi
on /
Ash
ram
Pro
gram
s
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.
Check o
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logspot.com
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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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