Monthly eMagazine of Vedanta Mission

Vedanta Sandesh June 2020

Year - 25 Issue-12
 Cover Page

The cover page of the June 2020 issue of Vedanta Sandesh is yet
another beautiful bird - the Rufous Sebia.
The Rufous Sibia (Heterophasia capistrata) is an attractive, sweet-
singing, orange-colored arboreal bird found in the temperate forests of the
Lower to Middle Himalayas. Its rufous-dominated color is combined with a
black head, and is often seen with its crest raised. Sibias are social birds, and
are seen foraging in groups both with its own species and with others.
This picture was taken by Poojya Guruji Swami Atmanandaji at Sattal
in Uttarakhand, India in Feb 2020. Glory be to God who has created this
amazing colorful & beautiful creation. Om Namah Shivaya.

Om Tat Sat
V edanta Sandes h

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 CONTENTS Vedanta Sandesh
June 2020
1. Shloka 5

2. Message of P. Guruji 7-8

3. Sadhana Panchakam 9-12

4. Letter 13-14

5. Gita Reflections 15-19

6. The Art of Man Making 20-25

7. Jivanmukta 26-28

8. Story Section 29-33

9. Mission / Ashram News 34-38

10. Internet News 39-40

11. Forthcoming Progs 41

12. Links 42
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 Monthly eMagazine of Vedanta Mission
June 2020 : Year 25 / Issue 12

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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 ;n~Hkklk HkkL;rs·dkZfn
HkkL;S;ZÙkq u HkkL;rsA
;su loZfena Hkkfr
rn~czãsR;o/kkj;sr~AA
Know that to be Brahman - which is all-pervasive and
is of the nature of effulgence; by whose light alone the lumi-
nous orbs like Sun etc can shine. While these luminous bod-
ies can reveal everything in the world, but they cannot ever
reveal that cause because of which they can be effulgent.

Atma Bodha - 61
 Message
from
Poojya Guruji

Japa is a Yagna
Japa is a great sadhana. Bhagwan Krishna says that of all the Yagnas,
Japa-Yagna is my Vibhooti. I am the Japa-Yagna itself.
Japa implies repeating one mantra - some name of God, which has been
preferably given to us by some Guru. Repeating the mantra implies retaining one
thought of our beloved God. Once we have the necessary dedication and enthu-
siasm to focus our attention on the name, then thereafter starts a long journey - to
first use this excercise to learn to focus our attention, and learn to invoke heartfelt
reverence, gratitude & devotion unto God. Japa fills the mind with gratitude and
peace. It is truly feeling the blessings of God and appreciating his presence right
here & now. The feelings of blessedness, profound sense of security and peace
is what a Sattwic mind is all about. Sattwic mind is the natural state of mind. This
should be an effortless state for one & all. Due to our misconceptions about life
we start taking ourselves as a petty & small fellow. Taking oneself as small is
not the real issue, but we take ourselves as alone, with all the burden of life on
ourselves. If there is Jiva, then there is also the Ishwar. We live in one big world
which has been so beautifully created and is also equally beautifully managed.
Our self-obsessions make us blind, otherwise the existence of world and even
V edanta Sandes h

our body & mind, all are living proof of the existence of a supreme omnipotent &

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 omnicient intelligence called God. Ideally our lives should always be endowed
with the awareness of God. Our lives is his blessings, all our near & dear ones are
his blessings, all what we have achieved in life is all because of the unseen hand
of God - facilitating all our actions, thoughts and external situations. This being
so, a sensible and obvious way of living has to be one which is endowed with his
reverential awareness. This is what Japa does.
The mantra also has its power, but obviously a japa without any reverential
awareness of the presence of God is more of a mechanical repitition which shall
make the mind more dull. The real power of a mantra is the inherent knowledge
and devotional attitude it invokes & induces. Every sitting of Japa needs to make
the mind more sattwic - peaceful, awareful and awakened. It is interesting to
appreciate that Bhagwan Sri Krishna calls Japa as a Yagna. Yagna is basically
not a particular karma but rather a unique attitude while performing a karma. It
is only when any karma is incorporated with Yagna-spirit, that the karma itself
becomes a Yagna. Yagna-spirit is the best way to purify our mind. In a Yagna we
have some divine diety in front of us and the person doing the yagna, keeps aside
all his / her likes & dislikes and just does all what the diety likes. Yagna-spirit of
karma is all about selfless action, and that also out of blessedness and gratitude.
So it is the best way to bring about a sattwic mind.
Japa provides us a great faculty and also a focus of attention on God.
This is not all. Once this much is attained thereafter starts the next phase of our
meditation. Till now we just focussed on the awareness of the presence of God,
now starts the deeper journey about knowing God closely - to the extent that we
realize that is God pervades all, then he also pervades me. He is appreciated as
our very being. This is when we enter the portals of Vedanta. So Japa takes us to
its door itself.

Om Tat Sat.
V edanta Sandes h

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 Sadhana
Panchakam

- : 11: -
V edanta Sandes h

Swamini Samatananda
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 Sadhana Panchakam
I n the previous sopana the Acharya suggested to
invoke and be established in firm devotion to the Lord. As we
saw devotion to the Lord is our unconditional love and rever-
ance towards him as we have come to recognize the glories of
Ishvara as the creator, sustainer and dissolver of the world.
Now in the following step of Sadhana Panchakam the Acharya
reveals how our sincere and intense practise of devotion bless-
es us with qualities and virtues that will then prepare us for
Self-knowledge.

'kkURkfn ifjph;rke~%
Cultivate the virtues called Shat sampatti
A devotee who has practised and discovered true love for his
beloved Ishvara soon feels the pangs of wanting to know more
and more about God, his relationship with him and how he can
become one with Ishvara. Discovering the reality of Ishvara is
discovering oneness with Ishvara and discovering oneness with
Ishvara is discovering the reality of of one’s own self. Because,
Ultimately Jiva and Ishvara are one. Awakening into this reali-
ty of the Self alone is the goal of life. In this entire journey as
a Sadhaka who aims to realize this goal of life a sadhaka has to
go through a journey of transition from a samsari to a sadha-
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 Sadhana Panchakam
ka and awakening to a state of a self-realization. The state of
self-realization is attained only through the knowledge of Ve-
danta. But to acquire knowledge of Vedanta, one has to have a
mind which is pure, subtle, enquiring and a focused mind. The
role of all the various sadhanas of karma yoga and bhakti yoga
are all sadhanas to bring about such a mind. Thus in this text
too we see that the Acharya is taking us on a similar journey
by taking us through these forty steps. We can now under-
stand that the Acharya is slowly preparing us for the knowl-
edge of the Self. Thus having discussed about karma and bhak-
ti in the previous sloka, in this sopana the Acharya speaks of
the qualities which will open the gateway to the knowledge of
the Upanishads. Great masters have revealed that awakening in
knowledge will come as a duck takes to water when the mind is
fully prepared for it.

Thus here in this part of the sloka the Acharya says cultivate
the six-fold virtues called the ‘shat sampatti’. Shat sampattis or
the six-fold virtues are a part of the four-fold qualities of an
uttama adhikari called as sadhan chatushtaya sampatti which
are Vivek, Vairagya, Sham adi shatka sampatti and mumuk-
shutvam. Let us take a look into the six-fold virtues mentioned
in this sloka-

1-Shanti: It is also called as ‘Shama’ which means the

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 Sadhana Panchakam
ability to quiten the mind.
2-Damah: The capacity to control our sense-organs like
the eyes etc.
3-Uparamah: It is a capacity to fully apply oneself in
doing his or her duties.
4-Shraddhaa: Faith in the words of the Teacher and the
Scriptures.
5-Titikshaa: The capacity to go through various ups and
downs.
6-Samaadhaanam: The capacity to apply our faculties in
anything in an integrated manner.

All these virutes are called as ‘sampatti’, which means wealth.

Thus a true devotee of the Lord should pray for these qualities
so that he may grow spiritually and see the limitations of pray-
ing for the fulfillment of worldly desires. This alone is quality
of a true devotee and this alone is the prasad of true devotion.
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 Mail from
Poojya Guruji

Gruhasta and Brahma-Gyana

Hari om !

Regarding your question whether a Gruhasta who has so many du-

ties, and cannot give up karma, can ever ‘be’ in the state of Sama-

dhi, well the answer is both yes & no.

The fundamental rule is indeed to give up all karma and then alone

the abidance in self is possible. That is why there is importance &

necessity of sanyas ashram. To be a karta is to accept the duality

of subject & object as real, and in samadhi you transcend this, so

logically you need to choose either of the two. There is no samuc-

chaya possible. When you have accepted the independent exist-

ence of anything apart from you then obviously you require to be

conscious, calculative & deliberate in all your karmas, and all kinds

of planning etc. is required - customized for different kinds of

work, situations & the people in your life. Sanyasi’s can afford to

keep everything aside and flow with the wind thus reserving their

entire attention for directly seeing the truth of all that they have

come to intellectually appreciate.

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 However, Bhagwad Gita reveals that the essence of sanyas can

also be accrued by a person who has appreciated the secret of

Karma Yoga. Karma Yoga is a very unique & dynamic Art of Living

wherein one learns to give out ones best in every situation, yet the

agenda is two fold. Apart from excellence in the work outside, one

simultaneously prays to realize & actualize the art & capacity of

seeing ‘Inaction in Action’ – Karmani akarma yah pashyet.... This art

is worthy of deep exploration & clear appreciation, and once you

get the hang of this, then you get blessed with the ‘Sanyas state

of mind’ even in your field of karma, and thereafter being yourself,

even while the guna’s do their job, is cake-walk.

Think.

Swami Atmananda
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 Gita Reflections

lea losZ"kq Hkwrs"kq

fr"BUra ijes’oje~A
fou’;URofou’;Ura
;% i’;fr l i’;frAA
V edanta Sandes h

(Gita 13/27)
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 Seeing the Imperishable
Swamini Samatananda

He who sees the supreme Lord who dwells alike in all beings and who
is imperishable, (alone really) sees.
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 Gita Reflections
S angati: A Man of wisdom has gained
the knowledge of the body and the knower of the body. He is
able to discriminate and dissociate the atma from the anatma,
that which is the Self and the Non-Self. He has discovered the
truth that the Atma is the eternal life principle which enlivens
all bodies without which they would have been inert and life-
less. Having awakened in the natural state of self effullgence,
what is the vision of such an enlightened soul. This is revealed
in the following sloka.

Sri Krishna says the one who ‘sees’ this truth alone ‘sees’. In
other words one who has seen the truth alone is the true ‘seer’.
And what is the truth that a wise man has seen. The truth is that
the Atma which is one without a second pervades everything
that exists. Be it living or non-living, every existence is per-
vaded by a common substratum. This, the enlightened one sees
through his eyes of knowledge, his gyan chakshu.

The entire creation, everything that exists is a beautiful paint-

ing created by God. It is an expression of infinite names and
forms, varied colours and an intricate play of the three gunas.
Every thing is unique in its own way, every form has an input in
the creation, every thing has a purpose of existence. The beau-
ty of the entire creation is that inspite of the vast diversity of
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 Gita Reflections
forms and roles there is one common thread which is pervading
in and through all the diversity. The entire creation is like a
beautiful necklace which is made of a variety of colourful gems
and stones and yet what holds the entire necklace is one com-
mon thread. Here Sri Krishna says that the one who sees this
common thread which is pervading in and through everything
,He alone ‘sees’.

When we look at the creation every name and form has a story
to tell. Every manifestation is like a wave in the ocean, which is
born at one time, it rises, sings and dances about and then anoth-
er moment it dies away. But what is that which gives existence
to everything, what is that which brings life into everything and
which invokes joy. It is that nature of sat-chit-ananda which is
the imperishable one. When we look at the world, everything
that exists can be seen to comprise of five aspects in it, As-
ti-bhati-priyam, roopam and naama. All the naam and roopa,
all the names and forms, are pervaded by the basic substratum
of sat-chit-ananda. ‘Asti’ is the existence factor in everything.
We say the chair is; the computer is, the animal is, the man is,
in everything the ‘isness’ denotes the existence the ‘sat’ factor,
then there is a dimension which reveals everything that exists
like ‘I am’ and ‘I know I am’, I also reveal all the inert objects,
thus there is a ‘chit’ aspect, and yet another dimension being
that every one who is alive is dear to his own Self, this is the
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 Gita Reflections
anand swaroopa of an existing being. Thus all naam and roopa
comprise of all these five components revealing that atma is
the one substratum which pervades everything. The entire cre-
ation is extremely beautiful in its own way, the only irony is
that due to ignorance we are not able to see the basic substra-
tum of satchidananda in and through everything, we are fasci-
nated only by the names and forms and continue to get stuck
at the level of names and forms alone. Knowledge helps us to
realise that this one common substratum is all pervading, and
it is the non-perishable one.
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 - 27-
The Art Of Man Making
What work to do

P.P. Gurudev
Swami Chinmayanandaji
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 The Art of Man Making
N o living being can avoid work-and re-
main without activity. Even in sleep the physiological activities
must go on. Action is the expression of life in any oragnism.
But when we act in an attitude of unattachment, our efforts not
only produce more impressive results but also yield the silent
benefits of a bosom rid of its Vasanas. In such a calm mind, full
of serenity and poise the experience of the higher self comes
most effortlessly.

When all these are known Arjuna can entertain yet a serious
doubt as to what kind of work we must undertake. Are there
more conducive fields of work? Are there works if undertaken,
that may injure our spiritual sensitivity and dull our subtler
perceptions?

Anticipating such a doubt in the mind of the sceptic student,

Krishna explains, you perform all obligatory actions; for action
is any day superior to inaction. Even maintainance of your body
in a healthy state is not possible if you live a life of inactivity.

All the activities in the world have been analysed and classified
under four categories by the Rishis of the Vedas. They are-1
“Actions which are too below the dignity of man’s evolution
and so condemned in all scriptures”, called nishidha karma; 2
“Actions prompted by personal desires and lusts” called kamya
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 The Art of Man Making
karmas; 3 “Daily duties that are to be fulfilled by every indi-
vidual”, called nitya karmas; and 4 “Special duties that come to
us in special and extra ordinary situations”, called naimittika
karmas.

Of these four 1-Actions that are repugnent to the dignity of

man and therefore condemned by the scriptures -(nishiddh kar-
mas) and 2-Utterly selfish actions-(kamya karma)-are both to
be totally eschewed in a creative life of spiritual values and
dynamic self-unfoldment.

The remaining two types: the daily duties, nitya karmas, and
the special duties that rise in life as our extra duties under
unexpected and extra ordinary situations, naimittika karmas,
together become our “obligatory duties” called by the Rishis,
niyat karma. Thus niyat karma includes both our nitya karma
and naimittika karma. The “obligatory duties” in our life in-
clude our “daily duties” as wash, prayer, food, office work, etc.
and our “special duties” , such as entertaining guests, visiting
others, attending marriages, joining the army, etc.

Man must perform fully his entire “obligatory duties” in life.

We do not live alone-we are gregarious-we live in a society.
Therefore we have not only duties to ourselves, but we have a
widening field of duties: duties towards the family, relations,
community, the nation and the world. Let each man try to fulfill
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 The Art of Man Making
all his obligatory duties as best as he can in a spirit of unat-
tachmet, joy and dedication. The more we work in this attitude,
the more we are released from our inhibitions, repressions,
and other emotional entanglements. Mental hang-ups are
swept away, and the individual gets rebound into a new life of
alert vigilance, productive exertions and blissful satisfactions.
Therefore, the advice to the youth: “perform all your obligatory
actions” indeed a life of dynamic actions is any day superior to
a passive life of slothful inaction. Waste not your time. Never
run away from material or personal problems. Sometimes they
may reach in hosts and we may feel incapable and coping with
them all. Sometimes the situation may grin at us terribely with
all their monsterous trechery. Never mind. With faith in your
selves and in your ideal, act deligently. A new force, a fresh
stream of strength shall reach you as thou from above, and
you shall find at the end of the play, won or lost, that you have
grown stronger, healthier and mightier. Never fear, never hesi-
tate. Act nobely: act with a will to maintain your ideal. Dynam-
ically to face probems and act deligently is any day nobler than
to passively escape the problems and retreat into some hole of
soulless self-reproach and self-condemnation.

Not only is such a vigorous life of dashing courage and grow-

ing strength good for our inner development, but an active
life is esential even for the healthy maintainance of the body.
He who does not even do a jot of work, though now-a-days
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 The Art of Man Making
such an unhealthy pot-bellied mass of painful protoplasm is
considered lucky-no sensible man will envy his miserable ex-
istence. Sunlight, hardwork, good excercise, much sweating, a
little hard breathing in the open, all bring a glow of health and
beauty into the physical body. Even maintainance of your body
in a healthy state is not possible if you live a life of inactivity.

Duties fall upon us ordered by the accident of birth. So why

not change them? One is born as a Brahmin or a Prince or as
a trader or a worker. Each of us is born at different levels in
different environments. Our duties differ; supposig I am born
into the family of a king, by training and education I am made
fit to serve the society as a king. Can I not become a trader and
take up his duties?

Such a problem may rise in the minds of the early student of

Vedanta. But environments are not thrust upon us by blind faith
without any rhyme and reason. Our inner make-up determines
and orders our environment. I am a drunkard and so drunkards
come around me- when I change to become a true devotee, I
shall find devotees of the Lord flocking all around me!

Thus we are each born into a status, as ordered by our Vasanas

and the circumstances around us are the exact situations neces-
sary for the exhaustion of those Vasanas.
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 The Art of Man Making
Therefore, whatever be the field in which we are working to-
day, it becomes the work for us to polish our inner equipment.
All work is noble, when we undertake it in the right spirit of
self-lessness and detachment.
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 Jivanmukta
Wandering In
Himalayas

88
Pashupathinath

Excerpts from the Travel Memoirs of

Param Poojya
V edanta Sandes h

Swami Tapovanji
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 Jivanmukta
O n the way I rested three or four days at Luc-
know and Gorakhpur and then coninued my journey to Raxaul, a
railway station on the Northern border of India. From there I pro-
ceeded on foot to Veerganj, a small town two miles away, situated
on the Southern boundary of Nepal. The mountainous route to
Khatmandu begins here. The distance from Veerganj to Khatmandu
is only 60 miles; yet because of the difficulties on the way, travel-
lers must make various preparations before they start. As for me,
I had no preparations to make, but a Brahmin gentleman brought
me some bread and got me a passport, a necessary document for all
foriegners who want to enter Nepal. Provided thus, I set out and
proceeded in a crowd of pilgrims for Khatmandu.

Thousands of pilrims, both men and women, sannyasins and house-

holders, were moving northward along the beautiful road leading to
the Nepaleese capital. We had to cross a terrible forest frequented
by herds of wild elephants, bears and tigers. The forest, more than
15 miles broad, forming the southern border of the Himalayas, is
known as Terai. The part of the forest that stretches along the
Nepal territory is especially famous for its denseness and beauty as
well as its terrors. But in this crowd numbering in the thousands
there was no room for fear. I enjoyed the beauty of the landscape
all along the route.
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 Jivanmukta
In the hilly region beyond Terai, pilgrims journey all day and
rest at night. When they have passed Pramanipur and Bheema-
bhedi, that is, when they have travelled 42 miles from Veerganj,
they come across two mountains called Seesagadi (2500 feet) and
Chandragiri (2000 feet) It is said that on clear mornings you can
see from the tops of these mountains the great Gourishankar and
other Himalayn peaks, about 200 miles away. Coming down the
Chandragiri mountain, pilgrims reach a broad and beautiful road
once again. The road leads to Khatmandu, six miles away.
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 STORY
Section
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 The Story of Nandi
T here was once a sage called as Shilada. Shila-
da did not have any children. of his own, but he adored children.
He wanted to adopt a child, but he did not want to adopt just any
child. He wanted a special child blessed by Lord Shiva. So he wor-
shipped Lord Shiva for many years.

Lord Shiva finally appeared before Shilada, “What boon do you

seek, Shilada?” “A child. I wish to have a child, Lord Shiva.” Shila-
da said bowing before Lord Shiva. Shiva smiled. “You shall have it
soon” He said and vanished. Shilada returned home a happy man,
knowing that the Lord would bless him with a very good child.
The next day he went to the farm to begin his ploughing, when
he found a beautiful baby in the field before his plough. The ba-
by’s skin glowed with a beautiful white light. Shilada stared at the
baby transfixed, when he heard a voice from the heaven, “SHILA-
DA, TAKE THE CHILD. BRING HIM UP WELL!”

Shilada was overjoyed as he took the boy home. He named the

boy Nandi. Right from his childhood, Nandi was devoted to Lord
Shiva. Shilada brought up the child with love and care. Shilada
taught the child the Vedas and gave the child a good education.
Nandi was a brilliant boy and learnt everything very fast. Shilada
felt very proud of the child.

Some years later, two sages – Mitra and Varuna came to Shilada’s
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 The Story of Nandi
home. “Welcome great sages!” Shilada gave the rishis some re-
freshments, “Please sit and make yourself comfortable.”
“Nandi!” Shilada called his son. Nandi came from inside the house.
“Nandi please make sure these sages are well looked after.”
Nandi smiled and nodded his head. “Yes father!”
Nandi looked after the two sages well and after enjoying the stay,
the sages said that it was time they left. Before they were about to
live, Shilada and Nandi both prostrated before the two sages. Mi-
tra and Varuna first blessed Shilada, “Have a long and happy life,
Shilada. You have made us very happy!” When Nandi fell at the
feet, the two sages looked slightly sad. Slowly they said, “Be well
son! Be good to your parents and your teachers!” And they walked
off, outside the house However Shilada noticed the change in the
expression of the sages. He ran outside the house, “Great rishis!”
He said breathlessly. He turned around and made sure that Nan-
di was inside the house and could not hear him, and talked to
the sages, “You looked sad while blessing my son!” Shilada said
feeling terrified, as he was thinking of unpleasant things...”Is...is
something wrong?” Mitra looked at Shilada with pity, “I cannot
wish your son a long life....” Mitra said softly.
Shilada looked in absolute panic. “What is going to happen to my
son?” He whispered.
“Your son, does not...” Varuna cleared his throat, “...does not have
long to live, Shilada. I am sorry...” He said lamely, looking at the
horrified expression on Shilada”a face. Shilada stood there trans-
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 The Story of Nandi
fixed for a long time. After a long time, he slowly walked back
home with stooping shoulders and a broken heart.

Nandi immediately guessed something was wrong, “What is it fa-

ther? What happened? What...” Nandi asked, vigorously shaking
his father. Slowly and painfully, Shilada narrated his conversation
with the two sages. He expected Nandi to be scared or even that
Nandi would even start crying. However Shilada was surprised
when he heard Nandi’s laugh. “You were scared of what the sages
said!” He said still laughing.

Shilada wondered what could be so funny and looked at his son

without any expression.
“Father, you have told me that you have seen Lord Shiva...” Nandi
said with great devotion in his eyes. “Anybody who has seen Lord
Shiva cannot be afraid of what the sages just said.”
Shilada still looked dumbly at his son, not understanding. “Father,
it is my fate to die, then Lord Shiva can reverse my fate! He is the
most powerful God and can do anything. Do you think he would
let anything happen to us, when we worship him?” Nandi looked
at his father challengingly. “I don’t think so., father..” Nandi said
softly.
Shilada looked at his son as if looking at him for the first time.
Slowly Shilada nodded his head and smiled.
Nandi bowed to his father. “Bless me father!” Shilada blessed his
son, “Be victorious my son!”
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 The Story of Nandi
Nandi then went near the River Bhuvana. He entered the river and
began his penance. His devotion was so great and his concentra-
tion was so high, that Lord Shiva appeared almost instantaneously.
“Nandi, open you eyes!” said the three eyed God tenderly, looking
at Nandi.
Nandi opened his eyes and before his eyes stood the most beauti-
ful person he had seen in his whole life. Nandi looked at the God
wanting to savour his image. He felt that he had nothing more left
to ask. If only I could stay with the Lord always...
Shiva looked at Nandi with lots of love, “Nandi, you penance was
so powerful that it dragged me here immediately! Ask me any-
thing I will grant it to you!” Shiva said.
“Lord I wish to be with you always.” The words were out of Nan-
di’s mouth before he could stop them.
Shiva smiled. “Nandi I have just lost my bull, on which I used
to travel. Henceforth Nandi, you shall have a face of a bull. You
shall stay in my home at Kailash. You shall be the head of all my
Ganas...You will be my companion, my vehicle and my friend, al-
ways!”
Nandi closed his eyes as tears flowed through them. The Lord
had granted him his wish and a lot more...
Since then Nandi became Shiva’s vehicle, doorman, his compan-
ion and the head of all of Shiva’s attendants – the Ganas. Thus
by sheer devotion Nandi was not only able to overcome his fate,
he also rewrote 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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 Ashram News
Mundaka Upanishad Pravachans

With Shankar Bhshya - For Ashram Inmates

by Pujya Guruji Swami Atmanandaji

V edanta Sandes h

Regular Ongoing Class

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 Ashram News
Hanuman Chalisa Pravachans

On YouTube - ‘Vedanta Ashram Channel’

by Pujya Guruji Swami Atmanandaji

V edanta Sandes h

Started on 1st May - Still on...

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 Ashram News
Birthday Puja - by Br. Bharat

Abhisheka of Gangeshwar Mahadev

Taking blessings of Param Pujya Guruji

V edanta Sandes h

21st May 2020

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 Ashram News
Avian Vibhooti’s

Clicked during trip to Himalayas

Clicked mostly at Sattal, one at Indore

V edanta Sandes h

2020
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 Internet News
Talks on (by P. Guruji) :

Video Pravachans on YouTube Channel

- Bhaja Govindam

- Hanuman Chalisa

- Dhyan on Vishnu Sahasranaam

Audio Pravachans

- Bhaja Govindam

- Hanuman Chalisa

Vedanta & Dharma Shastra Group on FaceBook

Monthly eZines

Vedanta Sandesh - May ‘20

Vedanta Piyush - May ‘20

Vedanta Sandesh - April ‘20

Vedanta Piyush - April ‘20

V edanta Sandes h

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 A Vedanta & Dharma Shastra (VDS) Group has been
started by us on Facebook to freely share the vast resources of
the knowledge imparted by Mahatmas & Acharyas of Vedanta
Ashram, Indore with the knowledge-seekers of the world.

URL of the VDS Group:

https://www.facebook.com/groups/vedanta.dharma.shastra/

Please do visit the Group Page and check out all the varied
and helpful resources, and also join the Group to receive
the notifications of all postings pertaining to - Pravachans,
Chantings, Meditation, Bhajans, Quotes, Vishnu
Sahasranama etc.

Om Tat Sat
V edanta Sandes h

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 Ashram / Mission Programs
2nd May 2020 onwards - Still continuing

HANUMAN CHALISA SATSANG

Daily online releases on You Tube

Online Satsang on Hanuman Chalisa

P. Guruji Swami Atmanandaji

Ongoing: Five days a week - Tue to Sat

MUNDAKOPANISHAD 3-1 - With Shankar Bhashya

@ Vedanta Ashram, Indore

P. Guruji Swami Atmanandaji

Weekly Meditation Session - every Monday

On one name of Vishnu Sahasranama

@ Vedanta Ashram, Indore

P. Guruji Swami Atmanandaji

BHAJA GOVINDAM PRAVACHAN

Daily online releases on You Tube

In Gujarati / Marathi & English

V edanta Sandes h

Recorded for Online Release

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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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