Monthly eMagazine of Vedanta Mission

Vedanta Sandesh
Mar 2020

Year - 25 Issue-9
 Cover Page

The cover page of the Mar 2020 issue of Vedanta Sandesh is yet
another beautiful creation of God - the Pied Kingfisher - Ceryle rudis. Male
birds are identified with a double band across their breast, while females (in
the pic above) have a single breast band that is often broken in the middle.
Male also have a black crest and crown. Both of them have a white stripe
above the eye, black larger stripe across the eye extending on nape, and white
throat and collar. Bill is black, long and similar to a dagger. Eyes are dark
brown. Legs and feet are blackish.
The Pied Kingfisher is estimated to be the world's third commonest
kingfisher. It is a specialist fish-eater. It has evolved two unique strategies.
It hunts by hovering stationarily over the water and then dives down bill
first directly below to catch fish. The Pied Kingfisher can also deal with prey
without returning to a perch, and can catch a second fish, or eat small prey in
flight. These adaptations mean that this kingfisher can hunt over the sea or in
estuaries that lack the perches required by other kingfishers.
This picture was taken by Poojya Guruji Swami Atmanandaji at
Keoladeo National Park, Bharatpur in Jan 2020. Glory be to God who has
created this amazing creation. Om Namah Shivaya.

Om Tat Sat
V edanta Sandes h

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 CONTENTS Vedanta Sandesh
Mar 2020

1. Shloka 5

2. Message of P. Guruji 7-8

3. Sadhana Panchakam 9-13

4. Letter 14-15

5. Gita Reflections 16-20

6. The Art of Man Making 21-26

7. Jivanmukta 27-29

8. Story Section 30-31

9. Mission / Ashram News 32-46

10. Forthcoming Progs 47

11. Links 48
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 Monthly eMagazine of Vedanta Mission
Mar 2020 : Year 25 / Issue 9

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

Editor:

Swamini
Samatananda
Saraswati
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 v[k.MkuUn:iL;
rL;kuUnyokfJrk%A
czãk|kLrkjrE;su
HkoUR;kufUnuks·f[kyk%AA
Deities like Brahma and others taste only a particle, of the
unlimited Bliss of Brahman and enjoy in proportion their
share of that particle.

Atma Bodha - 58
 Message
from
Poojya Guruji

Isavasyam Idam Sarvam

Isavasyopanishad opens with an awesome statement that everything is
pervaded by Ishwara, everything, without any exception, is potentially divine. He
alone is. God has a divine power by which he can manifest as just anything. He is
the abhinna-nimitta upadana karana - one who is both the material as well as the
intelligent cause. Generally, in our day to day world, we see that an intelliegent
creator is different from the material which he uses to create the creation. But
this format can not be replicated in the case of the creation of the world, which
all started with the existence of one non-dual divinity. Subsequent creation was
his idea, his dream, and the material is his creative power alone. It all boils down
to the fact that he is basically both the intelligent cause as well as the materi-
al cause. This is something profound. This makes everything Ishwara himself.
What an awesome statement of the Upanishads. I, you and everything - living or
non-living - everything is potentially divine. It is God himself.
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This philosophy of life changes all the paradigms of our existing social
systems. It changes our self-identity, it changes our perceptions of the world, it

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 changes our relationships, it changes our goals, and also changes our under-
standing of God. If we all are basically one infinite divinity, then the real goal of
life is not some extraneous achivement but a subjective awakening. There is no
question of any likes or dislikes, because everything is basically one divinity. Yes,
the manifestations differ, and every manifestation is unique and specific. One has
to use his or her discretion to use what one needs to, but there is always an awe
that it is one divinity which has manifested as various names & forms to facilitate
our vyavahara.

Isavasyopanishad further says that if you realize this to be a fact, then

never let the disctinctions in names & forms obstruct your basic vision and thus
make the best of your life. Om Tat Sat.

Sarve Bhadrani Pashyantu.

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 Sadhana
Panchakam

- : 9: -
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Swamini Samatananda
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 Sadhana Panchakam
T he first sloka of Sadhana Panchakam speaks of
the fundamental preparation a sadhaka must do in order to be
ready to enter the portals of self-knowledge. The journey of
Self-Realization is a very subtle journey and requires a mind
which is very sharp and sensitive. As we saw, the initial steps
discussed in the first sloka pertained to getting introduced to
the Vedas and living a holistic life by practising karma and
upasana. Having lived a holistic life, having seen the world and
it’s experiences very closely, one discovers the insignificance
and ephimeral nature of the objective world, thus bringing
about an intense desire to know the real nature of the Self.
Thus the Acharya then says, once a strong desire to know the
Self has risen then one should leave the home seeing it insig-
nificant like a blade of grass.

futx`gkÙkw.kZa fofuxZE;rke~%

Give up attachment to the house like a blade of

glass.

A person’s house is a personal heaven and therefore attachment

to one’s home is a natural phenomena for all human beings. A
home is not just the security of four walls but it is an invita-
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 Sadhana Panchakam
tion to love and security. We work all our lives to make a house
which caters to all our physical and emotional requirements,
be it the fundamental requirements or luxory and comforts or
warmth and love of the family, our house is our heaven. At the
emotional level my home is where I can be myself. It is a co-
fort zone where I feel secure, wanted and loved. It is the place
where we all get the knowledge of values of life and how we
should live. Our samskars are passed on from generation to
generation in the secure shelter of a home and family. It is the
place where our dreams are born, where we work to fulfill our
dreams, where we laugh, where we cry, we bring about good
health and good knowledge. Such are the many physical and
mental comforts of a home that often it becomes a binding fea-
ture creating a mind set of similar expectations elsewhere too
and if not available then we avoid all such places where homely
comforts are not available.

Here the Acharya says, invoke a strong desire to know the Self
and to avail this knowledge one must leave the comforts of
home and go in search of a Guru and knowledge. In this case
one needs to see what is the significance of leaving one’s fam-
ily and home in order to get self-knowledge. If having one’s
own home is so nice why should we leave it? Can we not get
Self knowledge in the comforts of our house? Why should we
leave the house? All this needs to be understood. There is no
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 Sadhana Panchakam
doubt that living at home with our family has a very important
role to play. This is the fundamental building block of our per-
sonality. The maximum part of our life is lived in our homes.
But when it comes to gaining spiritual knowledge, the nature
of the knowledge is such that ultimately not only do we have
to discover a higher truth about the Self which is beyond the
boundaries of me and my family, me and my home, but at the
same time we have to discover the whole world is my exten-
sion. The whole world is my family, the whole world is born
of me. This is the divinity and magnanimity of my real nature.
And to realize this truth surely the first step is to come out
of the cocoon of a small family and small home and break the
shell of our individual ikes and dislikes. The truth is that we all
will leave the world one day and so we all will have to leave our
homes too one day.

The purport here is that we make the best use of a home by

making a foundation of good values, of righteousness, good
physical health but then ulimately home is not the goal of life.
At the end of the day we must aim for higher spiritual knowl-
edge and for this we must be ready to leave the home when
the time comes. Having a house should not become a cause of
attachment and obstacle in our spiritual evolution. There is no
doubt that a home and family is the basic unit of society. It is the
first teacher of our life. But it is a means not the goal. There-
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 Sadhana Panchakam
fore the Acharya says after having built a good foundation of
life one must get detached from the house, leave the house and
go to a Gurukul of spiritual learning. The scriptures speak of
Brahmacharya ashram, Grihastha ashram, Vaanaprasth ashram
and then Sannyaas ashram. We must all aim for Sannyas one
day. All the ashramas are sequential phases of spiritual evolu-
tion. We must understand the significance of each ashrama and
live each one to the fullest. Then aim to leave all attachments
towards home and family and walk alone on the path of self
knowledge. The goal of life is not making some arrangements
of food, clothing, shelter, family and society. Going through
the phase of Grihastha ashrama is going through the experi-
ences of worldly life and seeing very closely the nature of the
objective world and then dedicating this human
opportunity in discovering the true nature of
the Self. This being the goal, the scriptures
suggest to leave the comforts of a home
and go in search of knowledge.
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 Mail from
Poojya Guruji

Creating the Creation

The Question:
>
> Poojya Swamiji,
>
Hari om ! Did God created all life forms in one go? If yes, then how
did he put the various souls in different body forms? Was it a random
occurrence or was it a planned pattern? Either way, what is the
rational for the choice and whether it involved some biasness on
God’s part?
>
> With warm regards
>
~~~~~~~~~~~~~~~~~~~~~

The Reply:

Hari om !

All beings are created in one go. This is called Yugapat Shristi. God

creates the entire diversity & beings necessary to keep the entire

delicately balanced eco-system going.

There is no biasness whatsoever in creating different forms. Even

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an ant has a profound role to play. We know today that the tiny

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 little grass is so very important for soil conservation etc. So to

brand something as higher or lower is basically not very correct.

We may at times say some yoni’s are higher & some lower, but that

is only to motivate a person to help inculcate some good values.

Everything which God has created is good, required & in fact ex-

tremely essential. The hue & cry about the dwindling Tiger popu-

lation in India is in fact because of the realization of its profound

role in maintaining the delicate eco-system. So we do not look down

upon anything or anyone. Perception of bias is in fact a conditioned

response which reveals the conditioning of the perceiver rather

than some fallacy in the creation. The rational of diverse creation

can only be to sustain the creation. Basically every soul is divine, so

there is no problem on that count, and everyone has a very impor-

tant role to play, so that also discounts all fears of bias.

Love & om !

Swami Atmananda
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 Gita Reflections

bZ’oj% loZHkwrkuka
ân~ns’ks·tqZu fr"BfrA
Hkzke;u~ loZHkwrkfu
;U=k:<kfu ek;;kAA
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(Gita 18/61)
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 Ishwar Sarvabhootaanam...
(bZ'oj% loZHkwrkuka------)
Swamini Samatananda

Oh Arjuna ! The Lord resides in the heart of all beings; revolving all the
beings through Maya, (as though they are) mounted on a machine.
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 Gita Reflections
S angati : In this section of the 18th chap-
ter of the Geeta the Geetacharya suggests ‘Remember Me-The
Ishvara’ constantly. As Sri Krishna gives this suggestion as a
very important means to be connected to the Lord, a question
arises that how should we remember the Lord constantly? Should
we meditate upon him, should we chant his name continuously,
should we remember him in and through our actions or should
we remember him as intimately connected to us expressing in and
through our personality. This has been answered in the following
sloka.

In this sloka Sri Krishna gives us the most intimate address

of the Lord. Ishvara is the omnipotent, omniscient and omnipres-
ent cosmic power in whose presence the entire cosmos is creat-
ed, sustained and even destroyed. At the individual level all our
senses, our pranaas, mind and intellect function with the grace of
Ishvara and at the worldly level too, all creation and sustainance
takes place in perfect order with the grace of Ishvara. Generally
our faith directs us to temples and pilgrimages whenever we wish
to connect to God. Sri Krishna says Ishvara resides in the hearts
of all beings and so to connect to Him we just need to look in-
ward rather than look for him only in temples and rituals outside.
Although temples have a significant role in ultimately turning us
inward to see the Lord, but that is just the begining. But Ishvara
is said to reside in the heart of all beings. Wen it is said ‘in the
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 Gita Reflections
Heart’ it does not mean the physical organ but it is the core of
our personality the intellect, where consciousness manifests. The
core of the personality where existence of the ‘I’ is recognized,
where consciousness manifests. This is applicable not just to a hu-
man being but to all beings. Thus it is said ‘sarva bhootaanaam’.
This being the truth worship is not just limited to idols in the
temples, or rituals alone but respecting the presence of God in
every being, wheather it is a human being or an animal, or a tree
or a bird, wheather it is a sinner or a saint, Ishvara is present in
every being. The only difference is that it is only a saatvik man or
a wise man alone who are capable of seeing Ishvara as manifest-
ed consciousness within. A Sattvik person is one who has a pure
mind. A mind free of individualistic likes and dislikes, a mind
which is God-centric, focused and subtle. Although God resides
in the hearts of all living beings yet it is only the ones with a pure
mind who can see God as their atma. Just as the glory of a silver
ornament which has got oxidized cannot be seen. This shine can
be seen when it gets polished and the underlying beauty of the
silver is revealed. So also Ishvara resides in the hearts of one and
all as the life principle which enlivens our entire personality, but
as our mind is veiled by worldly attractions and attachments due
to which we are unable to see the underlying divinity of Ishvara.
Thus Sri Krishna says-Hey Arjuna ‘Hriddeshe tishthati’.

Residing in the heart of a living being, what does the Lord do?
Sri Krishna says,”Bhraamayan sarva bhootaani”...Ishvara enliv-
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 Gita Reflections
ens all living beings. He is the life principle with whose bless-
ings all inert things made of Maya come alive. The physical
body, the sense organs, the pranas, the mind and intellect every
faculty comes alive with the borrowed consciousness. The one
who lends this consciousness is the Atma. The Lord activates
everything like yantraroodhaani maayayaa....like the fan, the bulb,
the air-conditioner all have been activated by electricity. Here one
must understand that Ishvara is only blessing all beings with the
life principle, Ishvara does not decide what type of actions we
must perform and how we must perform. That is totaly the free
will of all human beings. Just like the electricity acivates various
instruments but the electricity does not determine how and when
to use electricity. Likewise Bhagwan does not make a puppet of
the world, but we as human beings have been given the freedom
to use our discretion about right and wrong while performing
actions. Similarly the fruits of actions are also decided as per the
law of karma. Ishvara has inbuilt the law of karma in the uni-
verse and then everything gets rolling.

In this manner life factor in each one of us at the individual level

is the Lord of all our sankalpas and our activities. This at the
cosmic level, the Supreme functioning as the cause of all the total
bodies is called Ishvara.
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 - 24-
The Art Of Man Making
Meet Chapter Three

P.P. Gurudev
Swami Chinmayanandaji
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 The Art of Man Making
T he despondent Arjuna, after suffering for
a while in the suffocating depths of neurotic- anxiety condi-
tion, came to be for a time in the tenacious grips of hysteria.
He even touched the outer margins of hysterical coma. Lord
Krishna, through a slow but steady process of re-education of
the patient in mystic truths, revived the Pandava Prince suffi-
ciently, that Arjuna could make a very valid and pertinent ques-
tion as to what is the nature of this ultimate perfection state.
What is the nature of this man of Perfection? We had an elab-
orate, acccurate and living picture of the man of perfection-or
Man of God-as he dynamically lives in the down-town world
of contentions and competitions.

Freedom from the world within and from the world without is
achieved because of the individual’s lack of desire and attach-
ment. But we all have them; we are very much under their con-
stant tyranny. How can we get rid of them-how are we to win a
subjective retreat over our sizzling passions? If we can do this,
of course, we too can gain this covetable state of equipoise and
continuous bliss of inspired living. But how?

In Chapter two we also learnt that the sense-organs of a true

Muni are totally under his control because his mind entertains
no desire to enjoy the objects. These desires are the expressions
of the Vasanas-the impatience stood away in our unconscious
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 The Art of Man Making
and our sub conscious mind. When Vasanas are good noble,
desires tickle us to noble activity; and Vasanas are bad ignoble
desires push us over into criminal activity. Where Vasanas are
eliminated there shall be neither good nor evil; neither noble
nor ignoble actions spill from our selfishness, our vainful ego.
Actions that spring forth into expressions in such men are very
divinely-inspired actions and invariably God-prompted-pure
loka-seva: service of him thrugh service of his creation around
us.

Such divine actions of service to the society becomes sullied in

us due to our selfihness, when passion discolours our actions
and disfigures their final results. These selfish passions arise
from the subconscious and the unconscious urges in each one
of us, gathered by us through our past thoughts and actions.
And there is none who has no Vasanas-and, therefore, none can
remain without participating in actions, both good and bad.

Vasana exhaustion, therefore, becomes the main scheme in

self-improvement. How can we eliminate them? Before elimi-
nation how are we to purify them? Even purified Vasanas will
produce noble actions....leaving their own noble vasanas nad
crustations. We are in chains wheather the links are of rust-
ed iron or polished gold. In the third chapter of the Bhagwad
Geeta, we have the secret psychological method of eliminating
vasanas, while expressing the most powerful ones in us now
present.
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 The Art of Man Making
The theory is simple-so simple that it generally escapes our
recognition. In the din of roaring activities, while we are in the
work-a-day world, the onslaught of our immediate demands
is so powerful, incessant and overwhelming that we have no
chance to see the obvious law in action in us.

When any action is undertaken with ego and ego-centric de-

sires-”I” and “I want” attitudes-that action leaves its impres-
sions as a vasana in us, prompting a repitition of the same ac-
tion. Thus, one drinks with an attitude of “I am enjoying”, “I
like it”, “I want to have it”. Then you find him growing in his
habit of drinking. An innocent village-woman in hospital takes
an ounce of brandy daily for six weeks and yet she does not
develop the habit because she was taking it daily only for im-
proving her health-as a medicine.

A criminal mind becomes a proffessional murderer with each

added man slaughter, while an army officer, though he has
killed many never becomes a murderer! He, in the battle, killed
not for his own ego and ego satisfaction, but in the defence of
his country.

Examples can be multiplied. It is a fact that an act in itself can-

not leave any impressions upon us-but selfish acts, prompted
by personal desire-gratifications do generate vasana-encrustra-
tions.
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 The Art of Man Making
The third chapter of the Geeta very subtley indicates this
truth and suggests how best man can immediately grow in
peace nad tranquility by acting in a spirt of ego surrendered,
selfless enthusiasm born of dedication to a higher ideal. Just
as the rustic lady-patient took her “medicine” dedicated to her
quick recovery and just as the army officer shot dead many an
enemy, dedicated at the alter of his country, If man has a high-
er ideal, surrendering to which he can act, no action can bring
new Vasanas-nay, the existing Vasanas they then explode away
into their actions.

This secret of Vasana-exhaustion is called in the Hindu Shas-

tras as karma yoga. If we fix our vision high and act in a spirit
of surrender and dedication, the mind gets purified, and the
Vasanas get automatically exhasuted. These Vasanas, the store-
house of our repressions and suppressions, once exploded out
into noble activities, thereafter the bosom becomes calm, and
the resultant quite mind is the field of intense thoughts and
inspirations.

Such a peaceful mind discovers in itself automatically its med-

itation-poise. This “alert mind” is the theatre for all intution-
al discoveries-a new light of clear perceptions comes to such
a mind-the deeper Reality stands vividly revealed. A mind at
poise is the sure instrument for material success, the smooth
and straight run-way for spiritual take-off.
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 The Art of Man Making
Arjuna has been born with active and dynamic Vasanas as a
Kshatriya, and has to exhaust them in tireless exertions in he-
roic wars and doing exploits in the service of the nation and
its culture. He must act, and not run away from the immediae
problem facing him. How ever painful and hopeless they maybe.

Such problems are the meat of the youth. By facing them in-
dustriously, with calm courage and cool judgements alone can
the young ones grow up in their inner personality-strength.

The path of action called Karma Yoga-is a highly scientific way

of life which all of us can easily adapt, when once we have un-
derstood it’s total implications. The world of objects and be-
ings remaining the same, everyone of us in what ever condition
we may be at present can learn and slowly grow to unbelievable
heights, gathering to ourselves a new stature undreamt of by
anyone around at any time.
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 Jivanmukta
Wandering In
Himalayas

85
Pashupathinath

Excerpts from the Travel Memoirs of

Param Poojya
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Swami Tapovanji
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 Jivanmukta
T he extinction of worldly desires and the enjoy-
ment of spiritual peace are the result of one’s devotion to Gyana.
A Gyani enjoys Brahmanand (Supreme Bliss) without interup-
tion, not after death but in this life itself. It is beyond word to
define Brahmananda, but it can be experienced by the knowers
of Brahman. By tasting a particle of salt, one can infer the taste
of a mountain of salt. Similarly from the enjoyment of worldly
pleasures, which are but the infinite simal part of Brahmanan-
da, common people can guess at the greatness of Brahmananda
itself. The mind that gets agitated on accout of the desires to
enjoy worldly pleasures gets calm and sattvik, as a result of such
enjoyment, and in that sattvik state of mind Brahmananda is ex-
perienced in how so ever small a measure. Thus what is called
worldly pleasure also is Brahmananda.

Vyasa and other learned men hold that there is no pleasure esx-
cept Brahmananda. Even as we speak variously of pot-space or
house-space the same joy is spoken of differently according to
differences of touch, hearing, or other condonings. Worldlyness
transforms the unlimited inseperable eternal Brahmananda into
something limited, seperable-destructable. How can those great
one’s who enjoy uninterrupted Brahmananda and are ever content
hanker after the fleeting pleasures of the world? Brahmananda
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is unrelated to worldly things. It becomes self-realization. So it

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 Jivanmukta
is in no way affected by the pains of acusations and the like. If
anybody still argues that there can be no joy except through
the experience of earthy pleasures, He should be classed with
the owl that avers there is light only in the night and not in the
day time.

The state of knowledge which is the sole source of ever-last-

ing peace can be attained only by right thinking and not be
merely by meditation(dhyana) or samadhi. Some are under the
impression that the practise of meditation is the be-all and end-
all of existence. And that a man who practises it for half an
hour or hour daily has completed his spiritual duty. They are
labouring under the mistake that the person who reaches the
state of Nirvikalpa samadhi for a min or two has attained salva-
tion. Only when we examine wheather this man of nirvikalpa
samadhi has achieved an unwavering state of spiritual devotion
can we evaluate the reality of his liberation. Meditation and
samadhi may be regarded as co-operative factors contributing
to the perfection of Gyana; But they are neither Gyan nor the
cause of Gyana. One may attain that exalted state of Gyan,
when one finds one’s self in everything and everything in one’s
self-only through cultivating detachment and vedantic think-
ing. Neither hatha samadhi, nor jada samadhi can take him to
that goal where one experiences eternal contentment.
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 STORY
Section
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 Ghrishneshwara:
T here was a pious Brahmana Sudharma who
had no progeny as his wife Sudeha was barren. She proposed
that her younger sister Ghusma/Kusuma- a staunch devotee of
Shiva - to wed her husband and made them agree. Eventually,
Kusuma gave birth to a boy. But the elder sister became jealous
and one day threw the child in a nearby pond; but a Shiva Linga
was immersed in the pond too. Kusuma wept at the loss of the
child and intensified her faith to Maha Deva. A few days hence,
the dead body of the child floated and there was commotion all
over in the village. Maha Deva granted his vision to Kusuma
and conveyed that he would punish Sudeha but Kusuma request-
ed Shiva to pardon her sister. The ever merciful Shiva brought
life to the dead son and the entire village realised the miracle of
the dead boy coming back alive . Kusuma prayed to Shiva that
he should stay in the pond for ever and that was the origin of
Ghrushneshwara or Kusmeshwara Jyotirlinga,which is some
thirty km away from Aurangabad in the village of Verul or
Yelur where River Yela flows. The Jyotirlinga of Ghrishnash-
wara as also accompanied by Devi Parvati as Grishneshwari.
It is stated that the Patel of the Village secured a treasure in
a snake-pit and enabled the construction of a Temple to house
the Jyotirlinga.
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 Mission & Ashram News

Bringing Love & Light

in the lives of all with the
Knowledge of Self
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 Ashram News
Vedanta Camp, Indore

Ishavasya Upanishad

by Pujya Guruji Swami Atmanandaji

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16th-21st Feb2020
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 Ashram News
Vedanta Camp, Indore

Gita Ch-7-Gyan Vigyan Yoga

by Pujya Swamini Amitanandaji

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16th-21st Feb2020
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 Ashram News
Vedanta Camp, Indore

Meditation and Chanting

by Pujya Swamini Samatanandaji

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16th-21st Feb2020
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 Ashram News
Vedanta Camp, Indore

Sri Gangeshwar Mahadev Abhisheka

Pooja by Pujya Sw. Poornanandaji

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16th-21st Feb2020
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 Ashram News
Vedanta Camp, Indore

Various activities featured the camp

enjoying the Bhojan prasad amidst slokas

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16th-21st Feb2020
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 Ashram News
Vedanta Camp, Indore

Concluding session of the Camp

Guru Dakshina and feedback program

V edanta Sandes h

16th-21st Feb2020
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 Ashram News
Vedanta Camp, Indore

Concluding session of the Camp

Expression of joy and gratitude

V edanta Sandes h

16th-21st Feb2020
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 Ashram News
Sannyas Diksha Day Puja

1st Puja on Mahashivratri Day

P. Sw. Amitanandaji & P. Sw. Poornanandaji

V edanta Sandes h

21st Feb 2020

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 Ashram News
MahaShivaratri Celebrations

Abhisheka & Bhajans

Devotees came from Mumbai, Lucknow & Indore

V edanta Sandes h

21st Feb 2020

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 Ashram News
MahaShivaratri Celebrations

The final abhisheka of Maha Shiva Ratri

Performed by various Bhaktas

V edanta Sandes h

21st Feb 2020

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 Ashram News
MahaShivaratri Celebrations

A beautiful Jhanki of Sri Gangeshwar Mahadeva

Celebrated with great enthusiasm by one & all

V edanta Sandes h

21st Feb 2020

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 Ashram News
MahaShivaratri Celebrations

Evening Abhisheka

followed by Bhajans, kirtan and grand Arti

V edanta Sandes h

21st Feb 2020

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 Ashram News
Maasik Sundarkand Satsang

The first pravachan began...

by Pujya Guruji-Swami Atmanandaji

V edanta Sandes h

23rd Feb 2020

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 Ashram News
Maasik Sundarkand Satsang

by Pujya Guruji-Swami Atmanandaji

Arati & Prasad

V edanta Sandes h

23rd Feb 2020

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 Forthcoming VM Programs
2nd - 8th Mar 2020

GITA GYANA YAGNA @ Lucknow

Gita Chap 11 / Mundaka Upa 3-1

P. Guruji Swami Atmanandaji

20 th - 28th Mar 2020

DDV Gyana Yagna @ Dubai

P. Swamini Samatanandaji

29th Mar 2020

SUNDARKAND PRAVACHAN

@ Vedanta Ashram, Indore

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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