Monthly eMagazine of Vedanta Mission

Vedanta Sandesh
Feb 2020

Year - 25 Issue-8
 Cover Page

The cover page of the Feb 2020 issue of Vedanta Sandesh is yet
another beautiful bird of India - the Common Kngfisher (Alcedo atthis). The
common kingfisher is widely distributed over Europe, Asia, and North Africa.
Common Kingfisher is also known as the Eurasian kingfisher, River
Kingfisher and also Small Blue Kingfisher. This sparrow-sized bird has the
typical short-tailed, large-head, blue upperparts, orange underparts and a
long bill. It feeds mainly on fish, caught by diving, and has special visual
adaptations to enable it to see prey under water. The female is identical in
appearance to the male except that her lower mandible is orange-red with a
black tip. It is easily detected once its high, shrill whistled call is learned, even
if the bird itself is hidden.
Like all kingfishers, the common kingfisher is highly territorial;
since it must eat around 60% of its body weight each day, it is essential to
have control of a suitable stretch of river. It is solitary for most of the year,
roosting alone in heavy cover. If another kingfisher enters its territory, both
birds display from perches, and fights may occur, in which a bird will grab the
other's beak and try to hold it under water.
This beautiful cover page pic was clicked by Poojya Guruji Swami
Atmanandaji at a water body near Jayanti Mata Mandir, Barwah (MP).
Om Namah Shivaya.
V edanta Sandes h

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 CONTENTS Vedanta Sandesh
Feb 2020

1. Shloka 5

2. Message of P. Guruji 7-8

3. Sadhana Panchakam 9-12

4. Letter 13-14

5. Gita Reflections 15-20

6. The Art of Man Making 21-25

7. Jivanmukta 26-28

8. Story Section 29-30

9. Mission / Ashram News 31-42

10. Forthcoming Progs 43

11. Links 44
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 Monthly eMagazine of Vedanta Mission
Feb 2020 : Year 25 / Issue 8

Published by
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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 fr;Zxw/oZe/k% iw.kZa
lfPpnkuUne};e~A
vuUra fuR;esda ;r~
rn~czãsR;o/kkj;sr~AA
Know that to be Brahman - Which is all over - up, down,
and on the surface; it is of the nature of blissful, self-efful-
gent existence. It is infinite, eternal, and one non-dual truth.

Atma Bodha - 56 (Feb 20)

 Message
from
Poojya Guruji

Art of Seeing is a Sadhana

To see properly is an art, it is a sadhana. One who can see properly, defi-
nitely see divinity & beauty all over. The journey to directly ‘see’ that beauty, which
transcends all words, starts not by clossing our eyes, but rather by fully opening
our eyes and all the associated faculties.
What do we see when we look at the world? Initially we all are so inflicted
with wants that when we look at something, we innocently respond by saying
that ‘I like this’, or, ‘I dont like this’. Let us pause for a while and think what does
this mean. One, it reveals that our want is dominating our perception. That is
our basic concern. Two, we are already conditioned with the notions as to what
is it which will bring joy & fulfillment to us. As per our conclusions we say that I
like this or not. What we are really seeing is our notions of good or bad, and our
deep-rooted insufficiencies & insecurities. We are basically seeing just our selves
& notions. We are not really seeing anything outside. Our eyes may be open but
that which we are conscious of is just our wants and notions. So even when we
V edanta Sandes h

see world and its objects and people we do not really see them. Ignorance and
the subsequent notions make us terribily self-centered and self-obsessed. When

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 we do not even see the world, how can we ever see the inherent beauty & divinity
in all. So the first step has to be to learn to properly see.
One should take up ‘seeing’ as a sadhana. Aim to first see the world as
it is, not how each one of us like etc. The entire world is one complex whole.
Everything has an extremely important role to play in the existence of the crea-
tion. Nothing, howsoever small or petty it may seem, has an important place in
the whole scheme of things. No wonder God has taken time to create it. We need
not bother what all role a particular thing plays. It is sufficient to believe that the
very fact the creator has created it shows its importance. If at all we can appreci-
ate the exact role a thing plays, then it is a blessing. However, we may become
aware of one small aspect, but it may have many other roles to play. So start with
the humility of ignorance and learn to see everything as innocently and fully as a
child. Look how intensely a child looks at the world - wide-eyed. Then alone he or
she learns.
So we begin by sitting down quietly, free from our wants, likes & dislikes
and then just look at the world - as it is. What do we see? We see different things
& people. Everyone is unique, and everyone has an important place in the whole
scheme of things. Everything is so interconnected that without anyone something
goes missing. As the human colonies grow, we cut trees, and as we keep on cre-
ating the cement jungles, we realize the importance of clean air and the lively &
chirpy ambiance created by trees. What one tree can do no human creation can
ever do. So also the streams, the birds, the animals etc. All these may be beauti-
ful by themselves but we slowly see something more. They all are facilitating our
very existence. They all are so self-sustaining and blessed that it is not an under-
statement to say that verily God himself has manifested as them. This is true for
everything. Gita tells us to learn to see holistically - kayen, manasa buddhya ...
learn to see not merely with your eyes, but also with your heart & intellect. Once
we learn to see, then alone we shall get appropriate lessons. God is here & now,
as everything. We just need the art of seeing everything properly.
V edanta Sandes h

Om Tat Sat.

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 Sadhana
Panchakam

- : 5: -
V edanta Sandes h

Swamini Samatananda
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 Sadhana Panchakam
vkResPNk O;olh;rke~%
Have a strong desire to know the ‘Self ’

I n this sopana of the first verse of Sadha-

na Panchakam the Acharya goes on to say that one must have a
strong desire to know the Self.

As we look into this step of sadhana, we need to understand that

the desire to know the Self is a blessing, a prasad of the sadhanas
practised in the sequence mentioned right from step 1 i.e. study-
ing the Vedas, performing actions as mentioned in the Vedas etc.
All these, until a sadhaka comes to practise the sadhana which
is -Bhava sukhe doshah anusandheeyataam... which means ‘Re-
flect upon the inherent limitations of worldly pleasures’. This is
a very important practise as it teaches us to analyse and question
our own experiences of worldly pleasures. As much as we try to
attain long lasting satisfaction and joy out of our worldly expe-
riences the fact is that how ever unique and out of the world our
experience may be, yet the joy derived from it is as transitory as
a bubble in water. Even if we get heavenly pleasures they too are
momentary and make us a seeker once again. All these experienc-
es ultimately lead a sensitive person to question his own under-
standing of the world and the Self. A sensitive person soon real-
izes that I have been living a life as a blind follower of the world.
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 Sadhana Panchakam
And with this realization one also comes to realize his own igno-
rance about the truth of life. Realization of one’s own ignorance
is always the greatest blessing and a turning point in any person’s
life. Realization of ignorance alone brings about the desire to get
the right knowledge. The scriptures are constantly revealing to
us that not only is a mortal human being ignorant of one’s true
nature but there is a serious misunderstanding too. Just like that
of seeing a snake in a rope. Once a person imagines a snake then
further imaginary fears are bound to arise. Realization of one’s
ignorance frees us from arrogance and brings about a humble de-
sire to learn. Having this realization the Acharya goes on to say-
Aatmeccha vyavaseeyataam-Have the desire to know thy self.
Solve the riddle-Who am I? Where have I come from, where will
I go? What is the true nature of myself ? Ironically I is the most
used and yet the most abused word. What ever we do everything
revolves around the I. All that I do, all that I attain, it is for
this I but do I really know who am I? Thus Aatmeccha Vyava-
seeyataam-Have a strong desire, a strong resolve, to know the
true nature of the Self. May this desire be as strong as your pas-
sions towards worldly pleasures.

We are paying a heavy price of self ignorance as we constantly

yo yo between joys and sorrows. We have been seeking and suf-
fering since time immemorial. The fact is that there is nothing to
achieve and nothing to become. The bliss that we are seeking is
our very own nature right here and now. This is the valid truth.
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 Sadhana Panchakam
All that needs to be done is to awaken to this truth and free one’s
self of the process of becoming. Enquire upon who wants to
become something? Who is the seeker, who is the enjoyer? Know
that truth knowing which nothing else remains to be known.
Know that essence of the entire cosmos. This is what our scrip-
tures thunder. The desir to know the truth breaks all the shackles
of bondage and opens the doors to liberation.
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 Mail from
Poojya Guruji

Celebrating Mahashivratri
What do we do in Mahashivratri?

Well, to begin with devote one day for Bhagwan Shiva. Worship
him, pray to him, do the Japa of Om Namah Shivaya, and meditate
on him. Thanks him for all what hehas blessed you with. Make it is
a different kind of day. Nowadays we have days reserved for all
our near & dear ones. Reserve this day for your beloved God. If
possible take a break from your work and change food choices on
that day. Make it just natural foods. Simple, light and as less as
possible. Let your stomach also have a holiday. Abstain from sensu-
al gratification on that day. Just be yourself, filled with gratitude
& blessedness, and thank God.

Mahashivratri means the Great Night of Shiva. Night stands for

darkness. Yes, today our beloved God is beyond the veil of dark-
ness. Our ignorance is as though covering him. On this day pray to
God himself that may he reveals himself to you. Shiva exists as
the very Self of all. So we have to basically turn within and realize
him. For this we need to have a quiet & devoted mind. Everything in
the world is good but once in a while we need to turn our attention
to the very cause. If we truly wish then our truth will definitely
get revealed. Afterall we are just trying to know our truth and not
something beyond the clouds. Mandukya Upanishad says Shiva is
our Turiya Awastha - the fourth state of consciousness. So the
day is to wake up to our deepest truth.
V edanta Sandes h

On Mahasivratri day:

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 1. Get up early. Have bath and have some light exercises.
2. Take some Lime water (Nimbu-Pani) and if required some tea.
3. Sit down for Japa of three malas of ‘Om Namah Shivaya’ mantra.
Then meditate on Shivji as your very Atma, preferably using the
first shloka of Pratah Smaran Statotram.
4. Go for a walk in some clean & green place. Do some pranayama &
Surya-Namaskar there.
5. Come and take some fruits, two bananas and an Apple will be
ideal.
6. Prepare for puja by getting fresh flowers yourself, prepare
some Naivedya and then do abhishek of Shivji - an elaborate puja.
7. Chant Shic Stotras like Shiv-Panchakshar / Rudrashatakam /
Shiv Mahimna Stotra etc.
8. Do three more malas of Om Namah Shivaya mantra.
9. Afternoon take some fruits again and Nimbu-Pani. Some But-
ter-Milk should also be taken.
10. Take some rest. some sleep.
11. Get up fresh and after a cup of tea / some orange juice - chant
Kaivalya Upanishad.
12. Do three more Malas of Om Namah Shivaya mantra.
13. Evening go for darshan of Shivji to some Mandir outside.
14. Sit down with your family & friends and sing some Shiv Bhajans.
15. Have some light Phalahari dinner.
16. Do one more puja in the night and then three malas of ONS
mantra.
17. End your day with meditation on Shivji - as your very Atma.
18. Feeling blessed - call it a day, and go to sleep.

This routine will definitely help you. After puja you can pray for
the fulfillment of any desires - for yourself, your family and also
for the world at large.

Lots of love & om,

V edanta Sandes h

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 Gita Reflections

vkiw;Zek.kepyizfr"Ba
leqnzeki% izfo’kfUr ;}r~A
r}Rdkek ;a izfo’kfUr losZ
l 'kkfUrekIuksfr u dkedkehAA
V edanta Sandes h

(Gita 2/70)
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 Aapooryamaanam...
(vkiw;Zek.kepyizfr"Ba------)

Swamini Samatananda

Just as waters flow into the Ocean that is brimful and still, so too the wise
person into whom all objects enter gains peace (remains unchanged); whereas
the desirer of objects does not (gain peace).

(Gita : Ch-2 / Sh-70)

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 Gita Reflections
T his sloka from the second chapter of Srimad
Bhagwadgeeta is one of the concluding slokas of the Sthitaprag-
ya section, or the entire second chapter in general. The sthitap-
ragya section is a beautiful word painting of a Man of steady
wisdom which Bhagwan Sri Krishna creates as He satisfies the
curiosity of Arjuna who wishes to know the nature of a Man of
steady wisdom, how he lives with his own-self and amidst the
humdrum of various situations and objects. Answering Arjuna’s
questions Sri Krishna goes on to give a vivid understanding of a
wise man. This beautiful and vivid explanataion is the most in-
spiring explanations ever invoking a heart-thumping and intense
desire in the mind of a sincere spiritual seeker to awaken into a
similar state of equipoise and steady wisdom of the true nature
of the Self.

In this sloka the Geetacharya reveals the nature of a Man of wis-

dom who is fulfilled within himself and is thus free from any kind
of binding desires. This is explained by a beautiful and eternal
illustration of the Ocean which is a perfect embodiment of a ful-
filled, independent and liberated existence, unlike a man veiled
by ignorance who’s existence is incomplete and dependent on the
world outside. An ocean is characterised by two attributes that
make it an epitome of inspiration which is larger than life. Here
the Acharya says-
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 Gita Reflections
Aapooryamaanam: The ocean is completely filled with water to
the brim. It does not reqire any more water to make it full. This is
a great example of something which is fulfilled by itself and does
not depend on any other source to fulfill it. If we look at other
bodies of water, a lake, a pond or a river, they are all dependent on
some external source of water. Unlike the ocean all these water
bodies depend on the rains or pumped water to be full. Not only
this, a pond or a river overflows with water in case of heavy rains
and dry up in case there are no rains. On the other hand rivers
are constantly merging their waters into the ocean, the rains too
pour down their waters into the ocean, but the ocean never over-
flows. Neither does it dry up in case there is no rainfall or if no
rivers merge into it. This is a unique quality of an ocean. Giving
this illustration, Sri Krishna says that a Man of wisdom too rev-
els in his full glory of fulfilled and blissful existence. He does not
depend on any extraneous pleasures to fulfill it. He is contented
by himself and within himself. At the same time He is neither
elated with joy or low with sorrow in case he is experiencing
the various objects of the world. Neither does he feel any sense
of vaccum in case he is not mingling with the senses and their
objects. At all times he revels in his blissful glory of self-content-
ment. The abidance in his self-knowledge is such that even as he
interacts with the world there is neither attachment nor aversion.
The relationship with the objective world is that of a Master who
is enlightened about the truth of the world. He is truly like that
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 Gita Reflections
essential source of water in which the oceanic waves dance and
play in their glory. There may be joyful waves at times, at times
there will be a meditative silence. Sometimes the waves jump with
ecstatic joy and sometimes small waves of innocent smiles. With
all this show going on there is no effect on the water in any way
and so too in the life of an awakened man of wisdom.

In contrast to this an individual jiva who is still lost in the dark-

ness of ignorance lives with a sense of limitation. He is driven
with this sense of limitation to seek waters of various worldly
pleasures to fulfill his empty bed. It is but natural then for such
a seeker to feel elated with joy as he gets his objects of likes and
attachments and at the same time it is equally natural for him to
drown in sorrow and dejection when he loses his objects of at-
tcahments. He will naturally have an aversion towards his objects
of dislike. Thus the story of a limited, ignorant jiva is a roller
coaster ride which goes on endlessly until one sees the light of
knowledge ending the tunnel of ignorance. If a man of wisdom
can be likened to an ocean a man veiled by ignorance can be lik-
ened to small ponds and lakes which easily get filled up as the
rains come in and easily dry up too as the heat sets in. Thus Sri
Krishna says that a wise man is fulfilled whereas a kaam kaami
who desires objects as per his likes and dislikes is not fulfilled by
himself and lives with a sense of limitation.
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 - 23-
The Art Of Man Making
Man Of Perfection
Secretfulness in Self-Control

P.P. Gurudev
Swami Chinmayanandaji
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 The Art of Man Making
L ord Krishna gives us a very striking ex-
ample to bring home, in all its tragic vividness, the wasteful
self-destruction of the life of one who has no self-control.

*One whose mind implicitly follows the wandering fancies of

his senses, can have no discrimination; his intellect drifts as a
boat in the open seas lashed about by the wild winds. In our
explosive days of youthful vigour we may not independently
come to review the consequences of our excesses. Thrust by
the impatience of passions, and thesure of our baser hungers,
we may dash ahead into fields of easy joys and get emptied of
all our strength and abilities.

The Geetacharya here clearly points out the dire consequences

of a life of cheap dissipations. One who yields readily (yan-
manonuvidheeyate) and runs after the intemperate senses (in-
driyaanaam hi charataam), his intellectual powers and alertness
(pragya) are smuggled out of him (tadasya harati).

When once the power of the discriminating intellect abdicates,

the mind becomes an easy prey to the whims and fancies of
the sense-organs. They are essentially made up of gross mat-
ter, and so they seek and discover their fulfillment in the outer
world of material objects. The storms of their passion toss
the helpless mind which has now no captain to steer it clear of
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 The Art of Man Making
dangers, and give it a direction and a definite harbour to reach,
True, a rudderless ship, with its captain dead, on the open seas,
becomes a plaything to be tossed about by the whimsical winds,
to founder no self-control and dash against an useen rock. So
too the life of a man of no self-control wrecks and founders,
achieving nothing, reaching nowhere, sinking into the slimes
of a watery grave. Man, a promising young man, who would
perhaps have reached dizzy heights and climbed to shine in his
achievements, is laid low in disease and death by his own wild
passions and stormy lusts. Any young man of ambition must
guard against the inner death, by consciously living a disci-
plined life of constant seeking for purposeful goal and heroi-
cally pursuing a shining ideal. Such a life alone is worthwhile;
such indeed is the story of all men who had contributed to life,
and whose name History will never willingly let die.

*Therefore Krishna summarises **O! Mighty-armed soldier,

he is a Man of Perfection and his knowledge is steady, whose
senses are completely restrained from their objects, This is the
10th stroke in the word pictureof the Man of Perfection.

Now the intelligent sceptic may ask, what is the use of a life
that can eke out from the sense objects are denied? Would such
an empty and barren life be worth living?

The Geetacharya declares in apparent absurdity: **That which

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 The Art of Man Making
is night to all beings, to that the self-controlled man is awake;
that to which is night to all beings, to that the the self-con-
trolled man is awake; that to which all beings are awake, is night
to the man of perfection. In short, ordinary people, who live in
the excitement and perspirationof sense gratification can never
comprehend the fuller joys and ampler bliss enjoyed by aman
of self-control. It is also conversely true that a man of serious
reflection (Muni) who, as a result of his undertastanding, has
risen above the tumultous world of seething lusts and sweating
passions, does not live in our familiar world of ego and egocen-
tric desires, longings and attachments. Men of thought (Mu-
nis) do not live and suffer our level of consciousness and its
vulgar incompetence. We accept the baser state of existence,
seeking power, wealth and sensual satisfaction all utterly self-
ish and arrogantly self-centred. Such a life creates restlessness
within and tensions without. We create our own psychedellic
pains and sorrows by wrong thinking and false ways of living.
This pseudo-world of make-belief joys, of immoral successes,
transitory pains and pangs is unknown to the man of self-con-
trol. “The man of reflection sees it as night” (sa nisha pashyato
munehe). But then, is not a man of wisdom living even after at-
taining perfection in this very same world where we are? Will
not the objects around him shoot beams of temptations into
him and generate in his heart desires? Once the desire is born,
is he not thereafter as plastic a clay as we are all now? Krishna
answers all these . *As unto the brimful and still ocean flow
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 The Art of Man Making
the the waters, so is the Muni into whom desires flow-he, not a
desirer of desires, attains peace.

True, a man of reflection (Muni) also lives in the common frail

world of sensuous objects, and desires do reach his mind. But
his mind never spills over, just as the ocean, which is ever full,
recieves millions of gallons of water from all the rivers every
minute and yet never overflows and floods the continents!

It is a strange example, and indeed a mathematical curiosity.

The oceans are full-rivers like the Nile and the Tigris, the Am-
azon and the Ganga, the Brahmaputra and Krishna-together
with all other rivers of the world bring millions of gallons
of water into the brimful ocean; yet it still keeps to its own
dimensions. So too the mind of a Muni is so vast, so deep, so
broad, that all the desires reaching it cannot make it spill over
into sensuous activity. In our case, our mind is so small and
shallow-just a cup of water -one drop more and it overflows.
Such a man of great depths alone lives in this world, in endless
peace-never one who entertains desires. Desire brings agita-
tions-then strife begins to fulfil the desire. By the time a desire
is satisfied, a dozen other desires spring up , each urgently de-
manding quick and immediate gratifications. How can such a
bosom know the cadence of peace?

Thus, the Geetacharya concludes, **He who is devoid of long-

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 The Art of Man Making
ing, giving up toally all desires, and lives without the twin self-
ish ideas of “I” and “Mine”, he indeed attains to peace.

This state of consciousness in which the man of perfection

lives is called the State of Brahman-the state of Godhood. This
is not a temporary feeling, a passing mood, a momentary state
of benumbing ecstasy-an all forgetting joy-an all consuming
Beauty. It is a State of Awakening, a new dimension of living, a
total reorientation in the vision of life. It is permanent; it is an
evolutionary leap of the mental man to the state of immortal
Godhood. There is no return from it: it is eternal permanent,
immutable. *This is the state of being in Brahman, O Partha!
None having attained to this state gets again deluded. Living
his days in enjoyment of this state at the end of his life here,
the man attains to oneness with Brahman.
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 Jivanmukta
Wandering In
Himalayas

84
Pashupathinath

Excerpts from the Travel Memoirs of

Param Poojya
V edanta Sandes h

Swami Tapovanji
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 Jivanmukta
Jnana
“O h men, lying immersed in the sleep of igno-
rance from time without beginning, arise, awake from this sleep
of illusion. Seek and find noble teachers and learn directly from
them the truth about the Soul.” Like a loving mother, the Shruti
admonishes us tenderly to wake up from the terrible sleep of ig-
norance which is the sources of all sorrows and calamities, that
is to eradicate ignorance completely. The Shruti also ensures us
that the only means of destroying ignorance is the attainment
of the knowledge of the Self. So it is clear, that there is no other
road to salvation. To the mansion of liberation there is no en-
trance except through jnana. Bhakti and yoga lead man to the
door of jnana, and not directly to the Home of Salvation. The
darkness of ignorance lifts only upon the rising sun, jnana, not
on the appearance of the stars like Bhakti.

It is the view of all the Shrutis that there is no vessel to ferry

man across the ocean of worldliness except jnana. Jnana is the
full realization of the Self-a realization beyond all doubt, change,
contradiction. Neither the control of breath or mind, nor the per-
formance of selfless work, neither devotion to the Gods, nor the
performance of penances like Kricchra and chandrayana, nor yet
pilgrimaging is jnana; it is all ajnana (ignorance). Whatever is
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 Jivanmukta
related to egoism is ajnana; when the I -consciousness ends, it
is jnana.

How does this jnana originate? How does a man who identifies
himself with the body and thinks, “I am rich, I am happy” or, “
I am poor, I am unhappy” turn away from this immoral world-
ly life and enter that life of the Soul with the thought, “I am
Brahman, the bodyless, ageless, deathless Bliss”? Inquiry into
Truth, carried on with the help of holy men, is the chief means
of attaining true knowledge. All the great teachers of the past
unanimously hold sannyasa, which means the renunciation of
all action, to be an essential element of spritual contemplation.

Nevertheless, indifference to worldly pleasures, control of body

and mind, eagerness to attain salvation, places and time with-
out distractions and other factors are necessary for an intensive
search after Truth. Without these, the mind can hardly become
calm and single-pointed enough to attain Truth. If a man en-
ters upon a life of thought with all these necessary equipments,
he will certainly reach the state of jnana before long. Jnana is
the result of contemplation; it annihilates all ajnana. Until one
reaches the climax of jnana, one cannot be said to have attained
true firmness of mind or fulfilled one’s purpose of life.
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 STORY
Section
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 Rameshwaram
S ignifying the celebrartion of victory
following the devastation of Demon Ravana and his clan, Lord
Rama performed the installation of Shiva Linga in gratitude
and dutiful homage to Maha Deva. Having crossed the ‘Setu
bandhana’ or the bridge across the Sea, Rama decided to install
the Linga after prayers at Varanasi and asked Hanumana to
worship Lord Vishwesvara and bring a fascimile of the Kashi
Linga for installation but since Hanumana could not return by
the Muhurta or the Exact Time of Auspiciousness, Devi Sita
improvised a Linga Swarupa out of Sea-shore Sand and it was
consecrated formally amid the chanting of Veda Mantras. On
return, Hanuman was disturbed that he could not bring the
Kashi Linga and tried to remove the ‘temporary’ Shiva Lin-
ga and tried his best to replace it with what he brought from
Kashi but could not; instead a seperate Linga was installed in
the vicinity of the Sand Linga. There are thirty six Tirthas
or Water-wells around the Temple-twenty within the Temple
Complex itself and all of these are stated to possess medicinal
properties. It is customary that several devotees take bath from
the water-wells and walk with wet clothes into the nearness of
the Jyotirlinga for ‘Darshan’ worship it.
V edanta Sandes h

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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
Gita Gyana Yagna, Vadodra

by Poojya Swamini Amitanandaji

Gita Ch-10 / Kathopanishad 2-3

V edanta Sandes h

6th-12th Jan2020
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 Mission News
Gita Gyana Yagna, Vadodra

by Poojya Swamini Amitanandaji

Addressing Yoga Students

V edanta Sandes h

7th Jan2020
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 Mission News
Gita Gyana Yagna, Lucknow

by Poojya Swamini Samatanandaji

Geeta Ch 5-Karma Sannyas Yoga

V edanta Sandes h

6th-12th Jan2020
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 Mission News
Gita Gyana Yagna, Lucknow

by Poojya Swamini Samatanandaji

Drig Drishya Viveka

V edanta Sandes h

6th-12th Jan2020
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 Mission News
Visit to Gaushala in Atmajyoti Ashram

Poojya Swamini Amitanandaji

Poojya Swaminiji lovingly meeting the cows

V edanta Sandes h

7th Jan2020
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 Ashram News
Sundarkand Path

Vedanta Ashram-Indore

by Das Bageechi Ramayan Mandali

V edanta Sandes h

19th Jan 2020

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 Ashram News
Sundarkand Path

Path followed by Arti

Concluded with Prasad

V edanta Sandes h

19th Jan 2020

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 Ashram News
Birthday of Yogi

our dearest pet Yogi

Yogi is now one of the senior members

V edanta Sandes h

1st Jan 2020

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 Ashram News
Birthday Celebrations

Yogi having his favourite food-Papaya

Everyone prayed for his well being

V edanta Sandes h

1st Jan 2020

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 Ashram News
Abhisheka on Wedding anniversary

Rekha & Pradeep Sharma

At Gangeshwar Mahadev-Vedanta Ashram

V edanta Sandes h

26th Jan 2020

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 Ashram News
Republic day Celebrations

Vedanta Ashram-Indore

Flag hoisting by Suresh Rohraji

V edanta Sandes h

26th Jan 2020

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 Forthcoming VM Programs
16 th - 21th Feb 2020

VEDANTA CAMP @ Indore

P. Guruji / Ashram Mahatmas

23rd Feb 2020

SUNDARKAND PRAVACHAN

@ Vedanta Ashram, Indore

P. Guruji Swami Atmanandaji

2nd - 8th Mar 2020

GITA GYANA YAGNA @ Lucknow

Gita Chap 11 / Mundaka Upa 3-1

P. Guruji Swami Atmanandaji

1st to 7th April 2020

GITA GYANA YAGNA @ Jalgaon

Gita Chap 14 / Mundaka Upa 1-2

V edanta Sandes h

P. Swamini Poornanandaji

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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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