Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Dec 2019

Year - 25 Issue-6
 Cover Page

The cover page of the Dec 2019 issue of Vedanta Sandesh is yet
another very beautiful & lively bird of India - the Green Bee-eater (Merops
orientalis). A beautiful and natural insecticide.
The green bee-eater (Merops orientalis) is a resident but prone to
seasonal movements and is seen in plenty after monsoons when there are
ample of insects flying around. Like other bee-eaters, this species is also a
richly colored, slender bird. The entire plumage is bright green and tinged
with blue especially on the chin and throat. The crown and upper back are
tinged with golden rufous. The flight feathers are rufous washed with green
and tipped with blackish. A fine black line runs in front of and behind the
eye. The iris is crimson and the bill is black while the legs are dark grey. Both
sexes are similar.
It is a joy to see them catching insects in their sorties from an open
perch. They roost communally huddled to each other in large numbers.
This beautiful photo was clicked by our Team Ashram at Sirpur Lake,
Indore in Nov 2019. Nature is God's own creation, and all devotees need to
see it closely. This is a sadhana because it helps us see & feel the existence of
their awesome creator. Om Namah Shivaya.

Om Tat Sat
V edanta Sandes h

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 CONTENTS Vedanta Sandesh
Dec 2019

1. Shloka 5

2. Message of P. Guruji 7-8

3. Sadhana Panchakam 9-13

4. Letter 14-15

5. Gita Reflections 16-21

6. The Art of Man Making 22-27

7. Jivanmukta 28-31

8. Story Section 32-34

9. Mission / Ashram News 35-44

10. Forthcoming Progs 45

11. Links 46
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 Monthly eMagazine of the International Vedanta Mission
Dec 2019 : Year 25 / Issue 6

Published by
International Vedanta Mission
Vedanta Ashram, E/2948, Sudama Nagar,
Indore-452009 (M.P.) India
http://www.vmission.org.in / vmission@gmail.com

Editor:

Swamini
Samatananda
Saraswati
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 ;YykHkkékijks ykHkks
;Rlq[kkékija lq[ke~A
;TKkukékija Kkua
rn~czãsR;o/kkj;sr~AA
Know that to be Brahman - attaining which there is no
greater attainment; there is no greater happiness than that
happiness; and knowing which there is no greater knowledge.

Atma Bodha - 54
 Message
from
Poojya Guruji

Mandir represents Tradition

The Ayodhya verdict has brought cheers in the heart of majority of
Hindus all over the world. It was the right thing based on the truth, and
almost everyone waited for the judgment with full faith. Now the way has
been officially cleared for a grand temple at the birth place of Bhagwan Sri
Ram.
Mandir is a visible symbol of the respect which the billion people
have for their ancient Vedic tradition & its glory. It is like the flag of a coun-
try which represents its unique culture and glory. It may be a small symbol
but it is so important that every country has its flag and the corresponding
respect & importance for it. So the fight for the redemption of the symbolic
representation was justified and right. Ram Mandir will not just be a place
for the devotees to pray but its grandeur & glory will represent the respect
which we have for our Vedic culture.
Vedic culture is unique in the whole world. It says that everyone is
V edanta Sandes h

basically divine. The Atma of everyone is Brahman. Ram is that which rev-
els in all as their very Self. Everything in the world is not only basically

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 divine but is inter-connected to make the whole world a single throbbing
organic whole. Sri Ram as the Ishwar has created this intricate web of the
world and has devised systems to manage and sustain it. He has given
freedom to all to dream and act and bring about appropriate changes in
their life and the world. Every person using his power of Karma paves his
path - good or bad, and in the process makes his world a heaven or a hell.
Vedic philosophy reveals not only the intrinsic divinity of all, and empowers
everyone by telling that you alone are your redeemer and you alone are
responsible for your fall. There can be no greater empowerment of anyone.
We dont need any redeemer. We dont need to plan for a life of fulfillment
hereafter. It is all here and now. This culture brings about respect for one &
all, and the whole world is seen as one intimately connected family. In the
world which is suffering from degradation of nature, it is the Vedic culture
which alone can save the planet. Life is not about living for fulfillment, but
rather it is about living with fulfillment. That is Vedic culture, and Bhagwan
Sri Ram represents all this. We desperately need places - all over the world
which represent such saner thoughts & values. It is the right art of living -
for the well-being of all.
We hope & pray that this grand madir will exude such magnanimous
& divine fragrance help bring about true & lasting fulfillment to all, and help
create a better world.
Sarve bhavantu sukhinah! Sarve santu niramayah ! Sarve bhadrani
pashyantu. Ma kaschit dukhbhak bhavet!

Om Tat Sat.
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 Sadhana
Panchakam

- : 5: -
V edanta Sandes h

Swamini Samatananda
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 Sadhana Panchakam
S angati : Sadhana Panchakam a spiritual
journey capsulated in five slokas is a beautiful text by Sri Adi
Shankaracharyaji. In the forty steps given in the five slokas the
Acharya guides us through the various sadhanas leading to our
spiritual evolution as our mind gets purified and becomes more
and more subtle in order to fascilitate self-realization. In the pre-
vious editions the Acharya explained how we should begin our
journey by chanting the Vedas, getting introduced to them and
performing all our actions as prescribed in the Vedas with an at-
titude of making every action an offering to Ishvara thus pav-
ing the path of giving up self-centric desires. As the Acharya
said Kaamye matistyajyataam. Further in this sloka we will now
try and understand the next sutra which is ‘Paapaughah parid-
hooyataam’ which means Wash off all accumulated ‘Sins’.

ikikS?k% ifj/kw;rke~%
Cleanse yourself completely of all sins.

Let us first understand what is a ‘Sin’? A Sin is an action

born out of self-centric desires. Sinful action is an indication
of self-concern. It expresses itself in various ways as violence,
hurting others, disrespecting others, theft, insensitivity and all
such vices which bring about misery ad suffering for one’s own
self and everyone around. Wherevere there is ‘paap’ or in other
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 Sadhana Panchakam
words adharma then the person himself is never happy and nor
are others around him. The person himself, society, country and
the world at large pays the price for such sinful actions. A sinful
person is always lonely, insecure, and fearful. Such people are not
reliable and trustworthy. All this is only a product of self-con-
cern.

In the third chapter of the Geeta Arjuna asks Bhagwan Sri Kr-
ishna what is that cause that forcefully compells a person to do
sinful actions even though somewhere in his mind he is aware
that he should not be doing so. Bhagwan says it is simply a desire
born of Rajoguna which translates itself as all kinds of vices
which are harmful for one and all. If Kaamna or desire is not
handled at the right time with right knowledge it can be so over-
powering that it can make a demon out of a man who has no love,
respect or compassion for anyone except the fulfillment of his
ego-centric desires. Thus it is extremely important to understand
the biography of ‘kaamna’ or ‘desire’ and to handle it as per the
guidance of the scriptures.

One needs to understand that ‘desire’ per se is not bad by itself. It

is the motivation behind a desire that can make it either a paap or
punya. A kaamna which is backed by the will of God and which is
selfless can be a boon for the person himself and everyone around
him. Having faith in God, performing actions as per the will of
God, having an attitude of Ishvar arpan buddhi in all actions and
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 Sadhana Panchakam
detachment towards the results of actions are all various dimen-
sions that make a person walk on the path of ‘shreyas’, a path of
holistic living. On the other hand lack of faith in God, perform-
ing actions born of individual-centric desires, attachment to the
fruits of action, attachment to a particular person, situation and
objects, having strong likes and dislikes, a strong sense of doer-
ship, all strengthen the path of ‘preyas’ which is totally individu-
alistic and the consequences of which are paap karmas.

One must understand that paap karmas or sinful actions are not
associated with some yuga like kalyug or some grah-nakshatras
but self-centric desire alone is the root of all sinful actions.

Thus the Bhagwad Geeta is constantly inspiring us to walk on

the path ‘Karmyoga’ which is living a God-centric life. Surren-
dering at the feet of God and making every action divine. Be a
devotee of God and make God’s desire as your own desire. If one
lives as per the will of God it automatically negates self-centric
desires. My field of action, my service, my actions reflect an atti-
tude of being an instrument in the hands of God. Dharma is that
which reflects as sensitivity to all human beings, animals, birds
and mother earth. A person feels grateful, and privileged in being
a humble sewak of Ishvara.

In this part of the sloka when the Acharya says-Paapaughah

paridhooyataam-wash of all your accumulated paap karmas-the
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 Sadhana Panchakam
Acharya is saying knowingly or unknowingly what ever samskars
you have accumulated to do sinful actions wash it off by the atti-
tude of karmayoga. Every person has the tendency to do good or
evil. Every person has the family of Kauravas and Pandavas and
ironically Kauravas are always bigger in number. But to the ex-
tent one lives as an ambasaador of Ishvara one will be free from
this samskaar of self-cenriticity. Even though all such people will
also face challenges in life, but those challenges will be seen as a
blessing. Live life with positivity, enthusiasm and intelligence.
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 Mail from
Poojya Guruji

Solipsism and Advaita

Hari om.

Regarding your question about difference Solipsism and Advaita.

Solipsism is school of thought which professes that everything is

a product of our mind and doesnt really exist. In no way it can be

compared to Advaita. Vedanta says that the truth is one non-du-

al consciousness, which even transcends the mind. The names &

forms which we see with our faculties exist irrespective of any

persons perceptions or values. All the objects of perception are

definitely changing & ephemeral, but it is an overall amazing, in-

ter-dependent creation. A complex organic whole. When we give

value to something, in good or bad way, then it certainly enters

our mind and creates all the emotional upheaval, and if we detach

then we can be free from these emotional upheavals and see the

role of everything as it is. This is called as Jiva-Shrushti and Ish-

war-Shrushti. Ishwar Shrushti has relative existence, yet it is

very much there in this transactional realm. This is unlike the pro-

fessors who say that because something is not visible to me, so it

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is not there.

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 There is a state of existence at the level of manifested conscious-

ness, and a state of existence at the level of unmanifest con-

sciousness. They are, as though, two different worlds. Upanishad

not only talk about one non-dual reality, but also about the truth

of mind and its manifestations, about the jagat, about the jiva, and

how one gets bound, what is purity of mind, and how it is achieved

etc. Vedanta is holistic, while proponents of various hypothesis are

fragmentary. So no comparison. Many masters bluntly call solip-

sism as madness and confession of ignorance.

Love & om
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 Gita Reflections

czã.;k/kk; dekZf.k
laxa R;DRok djksfr ;%A
fyI;rs u l ikisu
in~ei=feokEHklkAA
V edanta Sandes h

(Gita 5/10)
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 Dedicate all actions to the
Supreme
Swamini Samatananda

One who gives up all attachments and acts by offering all his actions unto the
Supreme is never contaminated by any impiety, just as a lotus leaf is never
touched by water.

(Gita : Ch-5 / Sh-10)

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 Gita Reflections
S angati : In this sloka from the fifth
chapter of the Bhagwad Geeta Bhagwan Sri Krishna speaks of a
‘Karma Yogi’s attitude of performing actions which leads him to
sannyasa. Karma yoga is the only potent means which opens the
doors of enlightenment and liberation from samsara. Karmayog
alone brings about sannyasa.

Brahmanyaadhaaya karmani:
Performing actions is a privilege only for a human being. He
alone is blessed to perform actions in a manner that can either
lead to his downfall or it can help him evolve spiritually. But kar-
ma can lead to spiritual evolution only when all our actions are
performed in a manner that does not bind us but helps us to free
ourself from the shackles of individuality and conditionings.
This is only possible with the beautiful art of performing actions
that Bhagwan Sri Krishna has given us in the Geeta. This art of
action is ‘Karma Yoga’.

A Karmayogi is one who is inspired by a divine goal to awaken

unto the truth of one’s self, Ishvara and the world around. With
this inspiration a Karma Yogi makes all his actions, his karmas an
offering to the Lord-Brahmani aadhaya karmani. Awakening to
the truth of one’s self or Self knowledge is not for the dull mind-
ed one’s who live life loosely and mechanically. Self knowledge is
a blessing for all such yogis who live life being fully alert, with
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 Gita Reflections
a firm and clear resolve, with love, creativity and an attitude of
service to Ishvara. It is always a treat to watch and be inspired by
seeing a karmayogi perform his actions. A classic example for this
is Lord Hanumana. Hanumanji is a living example of a Karma
Yogi who performs his actions with full integration of the body,
mind and intellect. Not only are His actions an example of inte-
gration but all his actions are inspired from the desire to serve
Bhagwan Sri Rama. That was his only motivation-His devotion
for Bhagwan Sri Rama. The key to success in the field of action
is performing actions with an integrated personality, where in
our physical body, our emotions and intellect all our unanimously
focused in any and every action. And all actions are inspired by
one single pointed goal of service to the Lord and awakening to
the ultimate truth of life. Living a God-centric life is the prana of
karma yoga. A karma yogi is the blessed one who breaks the walls
of his programmings and conditionings of individual likes and
dislikes. His happiness lies in the happiness of God. His will lies
in the will of God. He sees himself as an instrument of God, an
ambassador of God who has given him a specific role to play on
the stage of this world. He understands his swadharma and his
situations as a will of God and is most happy to live as an instru-
ment in the divine hands of God. This is the beauty of a karma
yogi. This is the reason why a karma yogi can afford to live a life
free of stress, attachments, ego, fear and insecurity and the most
glorious blessing a karmayogi is blessed with is living an awak-
ened and sensitive life. This attitude of karma yoga or Ishvar
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 Gita Reflections
arpana buddhi fascilitates and paves the path for self-realization.

Sangam tyaktva karoti yaha:

Thus one who performs actions with an attitude of Ishvar arpana
buddhi is free from attachments. In worldly life money, family, sta-
tus, and all such things are the biggest forms of attachment. But
as a Karma yogi, as a bhakta he sets his heart on a more higher
and divine goal, his love and attachment shifts focus from worldly
achievements to Ishvara or the Supreme reality.

Lipyate na sa paapena:
With this attitude a devotee of the Lord, a Karma yogi is un-
touched by sin. Paap or sin is that which is inspired by self-centric
desires. Selfish desires alone compell a person to cross the bound-
aries of dharma and do that which is adharma. A man obsessed
with a particular desire can get so overpowered with it that even
if he may have the knowledge of what is right and what is wrong
he may still be lured to perform a sinful action blindfolded by his
self motivated desires. ‘Desire’ per se is not a sin but any desire
that is self-centric is that which will lead us on the path of sin-
ful actvities. A Yogi is untouched by adharma or sin. Therefore
Bhagwan further gives a beautiful analogy of a lotus flower to
show the nature of detachment.

Padma patram iva ambhasa:

Thus the lord gives this beautiful example of a lotus flower. Just
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 Gita Reflections
as a lotus grows and lives in water and yet remains untouched by
it so also a karma yogi or a man of knowledge lives in this world,
amidst the same people, objects and experiences and yet are un-
touched by its negativities or attachments of conducive things.
They are awakened and alert people.

This art of performing actions purifies the mind and strengthens

the path of self realization.
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 - 21-
The Art Of Man Making
The Man of Perfection
(The Tragedy If there’s no Self Control)

P.P. Gurudev
Swami Chinmayanandaji
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 The Art of Man Making
I n this elaborate description of the Man of
Perfection,the poet to succeed in his word-painting has to see
that his canvas, which is the mind of the listener, is steady and
whole. When any serious doubt arises in a mind, that mind is
soon shaken and unsettled. Therefore when Krishna has made
out a strong case for the need for self control in man, and has
even given a technique to those who are seekers , he feels that a
negative mind may seek yet one more confirmation. Therefore
here he indicates how a man falls and decays when he has no
self control. The ladder of fall is indicated in the following two
verses. Even modern psychologists must nod their heads in ag-
greement when the verses are fully understood.

From continuous ‘thinking’ of objects, ‘attachment’ to them is

formed. From ‘attachments’ arises ‘longing’ , and from ‘long-
ing’ ‘anger’ from ‘anger’ comes ‘delusion’ and from ‘delusion’
‘loss of memory’. From loss of memory comes ‘ruin of dis-
crimination’ and from ‘ruin of discriminatin’ he ‘perishes’. A
Master psychologist cannot even now improve upon this bio-
graphical pattern of fall in a man who has no control over his
own thinking equipment.

Thoughts have a knack of constantly repeating themselves in

the mind where they have stemmed forth. A sensuous thought,
running out to embrace an object, soon multiplies itself, and
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 The Art of Man Making
the thin rivulet of ‘similar thoughts’ runs through the mind -
which is indicated here as Dhyan. ‘continuous thoughts of the
same species’ (sajaatiya vritti pravah).

When the thought-flow towards a given object or being be-

comes continuous, it becomes ‘attachment’ (sanga). All our at-
tachments to the world are forged with our own continuous
thoughts. When this ‘attachment’ increases, in its force of flow,
it begets the feeling of longing (desire) to possess the object of
attachment.

This ‘desire’ (longing) for objects is common in all hearts, and

as desirable objects are few and the desirers are many, it is but
certain that 99 percent of them must get disappointed. Only
one can get the object desired; many cannot.

When desire which is ‘attachment’ (sanga), which in its turn

is nothing but thoughts flowing powerfully towards an object
of enjoyment (dhyana), when that desire is thwarted, the very
desire-thought putrifies, to give out the fowl stink of ‘anger’
(krodha).

This ‘anger’ gathers in dark chunks which roll themselves into

a dreary shroud, and the reason shrouded thus enters into a
sheer ‘delusion’(moha), seeing things that are not; hearing
things which have no existence. When you get really angry
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 The Art of Man Making
with me you start seeing me as a horned devil, morally ab-
horrent, ethically fallen, devilishly plotting your destruction.
The angry man has his own hallucinations and self delluding
dreams, he cannot see things as they are in his upset mind, his
perceptions become false, his estimates vague, his judgements
wrong and naturally his actions wild and uncontrolled.

From this delusion of mind (moha) froths out ‘loss of mem-

ory’(smriti bhramshah). We may carefully study this term as
used in Hindu philosophy. Every experience, subjective and ob-
jective, leaves its record in us as memory. The total memory
of our direct and indirect experiences together is our present
wisdom. One is a great doctor, a mighty scientist, a brilliant
scholar. But all these are but the memories of the individual.
Thus ‘memory’ here means ‘the knowledge and wisdom the in-
dividual has gained from his direct experiences in life’.

When you get really angry, thereafter your actions are not
guided by your knowledge. Even against your own father or
teacher you would readily lift your hand. Wisdom, the total
accumulated experiences in us, preserved as memories gets lost
(smriti bhramshah).

When this wisdom is lost with the ‘loss of memory’ (smritibh-

ramshah) the individuals ‘power of discrimination’ (buddhi) is
also lost. Intellect is the instrument by which rational beings
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 The Art of Man Making
discriminate right from wrong, good from bad, etc. This dis-
crimination is possible only with reference to the wisdom we
have already in us. For example, we discriminate and judge a
cup of coffee as good or bad only with reference to an ideal cup
of coffee that we have had before and have preserved as a our
memory. Only with reference to that past memory can we judge
the present experience. When there is ‘loss of memory’ the
standard of reference is lost, so the function of discrimination,
called buddhi is also lost.

Man is great only because of his faculty of discrimination. In

all other matters he is just an animal. His evolution and there-
fore his superiority over animals is because of his discrimina-
tive power, his buddhi. When this is not functioning such a man
is fallen low-he persihes. He ‘perishes’ (pranashyati). For a man
minus his intellect he is worst than an animal. An animal can
survive; it has his physical resistance and mental impulse to
guide it. The poor man has nothing in him for survival if he
does not have his intellect to guide him, to fulfill his dreams and
to attain his visions.

Thus what started as a simple stream of idle sensuous thoughts

(dhyanam), became ‘attachment’ (sanga) to the object. This at-
tachment grew to be ‘desire’ (kaama), which when thwarted
became ‘anger’ (krodhah). This anger mounts up to bring ‘delu-
sions’ (moha), which destroys all ‘memory’ (smriti bhramshah).
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 The Art of Man Making
This knocks out from us our wisdom and makes us incompe-
tent to discriminate. When this rare ‘power of discrimination’
is lost, man has lost everything-he perishes (pranashyati).

Remember, the fall down, the ladder of devolution to utter dis-

aster is caused by a slip in self-control. When wrong thoughts
were buzzing through us we were not alert enough to control
their traffic. They slowly broadened out into an irresistible
flood, sweeping life’s entire beauty and strength, meaning and
purpose in its mighty march to devastation. Self control is the
secret by which a young man can avoid such a suicidal annihi-
lation of his entire future and life’s glory.
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 Jivanmukta
Wandering In
Himalayas

84
Trilokinath

Excerpts from the Travel Memoirs of

Param Poojya
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Swami Tapovanji
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 Jivanmukta
I n spite of the entreaties of my host and of the
friendly villagers to stay on, I decided to push forward without fur-
ther delay. I rested that night eight miles away at a place called Hat-
tukota, famous for a Devi temple. Now my path lay through solitary
forests along the sides of mountains for a distance of twenty-four
miles. Thus travelling, I arrived at a village called Anoli. Here too
is a temple on the bank of a river. I passed one night at the place.

Next I had to pass through a terrible forest haunted by wolf and

other fierce wild beasts. The forest spread for fifteen miles up a
high mountain, I bad been told that to enter the forest all alone was
highly risky, but I had no alternative. Early next morning I there-
fore resumed the journey by myself. Who can be frequenting such
remote regions every day? Naturally, without expecting assistance
from any body I wended my solitary way. Before I had proceeded
far, I realized that I had missed my way and had gone two or three
miles in the wrong direction. The landmarks which I had expected
to find, were missing. The absence of such signs aroused ray sus-
picion and I turned back. Who is there in the forest to save us from
dangers? What is there to shield us from perils except our own
discretion and God’s mercy ? I was soon absorbed in the grandeur
of the forest and the beauty of the landscape. I forgot myself and
proceeded all alone through the dense, dark forest. When I had
covered a considerable distance I was joined by a body of sawyers.
For some miles they accompanied me. By 2 o’clock we reached the
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valley on the other side of the mountain.

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 Jivanmukta
I had tasted no food that day. Nor had I provided myself with food,
as I had been expecting to reach some village or other in time for
the next meal. Being hungry I was eager to push forward, but as
my companions, the sawyers, had aheady started cooking, I had to
give up my idea. Consequently, 1 whiled away time sitting under
the shade of a tree.

Just then one of those workmen came to me and said “Babaji, I

belong to a low caste. It is not right that you should eat my bread.
But I have placed wheat flour, fire, fuel, etc., there. As we have
not much time to lose, please bake some bread quickly and eat it
before we start again.”

I baked two or three rotis and appeased my hunger I slaked my

thirst drinking the clean, clear water which tasted even sweeter
than nectar.

Then I continued my journey In a short time I arrived at a vil-

lage not far away That part of the country was called Ramaserai
It differed from the regions I had so long passed through, in so
far as it contained several villages scattered about here and there
and extensive fields where paddy was cultivated The Himalayan
region to the east of Ramaserai is known as Tehri Garwal The
Jumna is only six miles away.

On the way I sat down near a dwelling house to rest. Some one
then came out of the house and on seeing me greeted me with the
salutation, “ Jai Narayana “ (Victory to Narayana).
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 Jivanmukta
After a few minutes he told me : “ Babaji, if you have no objection
to taking a meal prepared by us, I shall have it immediately pre-
pared.”

It was not meal-time, but as the next village was rather distant
and it was past ten, I replied, “No, I have no objection.”

Immediately another man began to busy himself with preparing

my food, in a neat, vacant building at some distance. I had my bath
and then my meal. While I was eating, the man who had cooked
the food for me, entered into conversation with me and casually
told me that he was a Kshatriya while his master, my host, was a
Mussalman who had settled down there with his Hindu wife who
belonged to some mountain tribe.
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 STORY
Section
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 Vaidyanath
R avanasura performed a relentless pen-
ance for several years but Shiva remained unresponsive. He dug
up a pit and worshipped Shiva Linga and sacrificed his hands
one by one and finally Shiva appeared and gave the boon of
invincibility of Devas, ignoring however human and other Be-
ings on Earth. He also secured the boon of carrying Shiva to
Lanka for adoration in his Puja Griha; Shiva gave a Linga but
cautioned that it should not be kept on ground, lest it would
not be pulled out again. Devas were concerned that Shiva’s ab-
sence from Kailasha might adversely affect Dharma and thus
prayed to Parvati and Ganesha to ensure that the Shiva Linga
would not reach Lanka. Parvati with Varuna creatred an illu-
sion of sweet water and Ravana was tempted and got his stom-
ach bloated; he asked a passer- by boy (Ganesha) to hold the
Linga for an ablution and the boy kept the Sacred Linga on
the ground and got stuck: that was the famed Jyotir Linga of
Vaidyanath.

Vaidyanath is also considered to be one of the 52 Shakti Pitha

shrines of Sati. It is believed that the heart of Sati fell here,
when her half burnt body being carried by Shiva at the end of
Daksha’s yagna, was chopped to pieces by Vishnu’s discus.
V edanta Sandes h

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 Vaidyanath
The temple: The temple is situated in a spacious courtyard
bounded by stone walls. In the temple complex are twenty two
other temples. The Baijnath or Vaidyanath temple faces east.
The top of the Shiva Lingam is slightly broken, keeping with
the legend that it chipped away when Ravana tried to uproot it.
Near the temple is the Sivaganga lake. The Chandrakoopa well,
near the main entrance is said to have been built and consecrat-
ed with water from several tirthas by Ravana.
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 Mission & Ashram News

Bringing Love & Light

in the lives of all with the
Knowledge of Self
V edanta Sandes h

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 Mission News
Geeta Gyan Yagya-Ahmedabad

By Pujya Swamini Amitanandaji

Geeta Ch 15 / Natakdeep Prakaran

V edanta Sandes h

16th-23rd Nov 2019

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 Mission News
Geeta Gyan Yagna - Ahmedabad

By Pujya Swamini Amitanandaji

At Ram Krishna Kendra-Maninagar

V edanta Sandes h

16th-23rd Nov 2019

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 Ashram News
Hanuman Chalisa Satsang: Nov19

Pravachan by Poojya Swami Atmanandaji

Pravachan on Chaupai-37-38
V edanta Sandes h

17th Nov 2019

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 Ashram News
Hanuman Chalisa Satsang: Nov19

Enchanting bhajans by devotees

Satsang Conclusion with Hanumanji’s Arti

V edanta Sandes h

17th Nov 2019

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 Mission News
Satsang at Bhavnagar: 24th Nov19

Bhajans / Dance and Pravachan

Place: Residence of Dasadia Family

V edanta Sandes h

Importance of Yagna, Daan & Tapas.

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 Mission News
Satsang at Bhavnagar: 24th Nov19

Ketanbhai did Vyasa Peeth Puja

Keyurbhai welcomed everyone

V edanta Sandes h

Friends & Relatives were invited

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 Ashram News
Birthday Puja: Sw Samatanandaji

Abhisheka & Arti of Gangeshwar Mahadev

Expressing Gratitude to God & Guru

V edanta Sandes h

15th Nov 2019

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 Ashram News
Shiv-Puja by Guests

Jaishree Misra & Namrata Awasthi

From Lucknow & Dubai

V edanta Sandes h

4th Nov 2019

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 Yatra News
Trip to the Statue of Unity

The Tallest in the whole World

It stands for National Integration

V edanta Sandes h

Made very lovingly & intricately

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 Forthcoming VM Programs
15th Dec 2019

HANUMAN CHALISA @ Vedanta Ashram

Monthly Satsang

P. Guruji Swami Atmanandaji

22 th - 28th Dec 2019

GITA GYANA YAGNA @ Mumbai

Gita Chap 2 / Mandukya Upanishad 2

P. Guruji Swami Atmanandaji

6th - 12th Jan 2020

GITA GYANA YAGNA @ Vadodara

Gita Chap 10 / Kathopanishad 2-3

P. Swamini Amitanandaji

6th - 12th Jan 2020

GITA GYANA YAGNA @ Lucknow

Gita Chap 5 /Drig Drishya Viveka

P. Swamini Samatanandaji
V edanta Sandes h

16 th - 21th Feb 2020

VEDANTA CAMP @ Indore

P. Guruji / Ashram Mahatmas

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 Visit us online :
International Vedanta Mission

Check out earlier issues of :

Vedanta Sandesh

Visit the IVM Blog at :

Vedanta Mission Blog

Published by:
International Vedanta Mission

Editor:
Swamini Samatananda Saraswati
V edanta Sandes h

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