VedantaSandesh_July2018

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 24

July 2018

Issue 1

Cover Page

V edanta Sandes h

This month our cover page is dedicated to one of greatest teacher of Advaita Vedanta - Bhagwan Bhashyakara Bhagwatpada Sri Aadi Sankaracharya. We will be having the auspicious occasion of Guru Poornima later this month on 27th July.

Guru Poornima is also called as Vyasa Poornima, and is celebrated to commemorate the birth of Bhagwan Sri Veda Vyasa, the celebrated author of Brahma-Sutras, Mahabharata, Srimad Bhagwat Mahapurana, and more importantly the compilation of the Four Vedas. In fact all the Puranas, the unique mythological scriptures are attributed to this great saint. He was a such a spiritual giant, that many people are tempted to call him as an avatara of Bhagwan Vishnu. However, to say that our teachers are avataras, is to negate the very objective of their teachings wherein he gives Brahma Gyana to us, which implies that we all are potentially great as him. We have to excel in whatever field we are in.

On such an auspicious occasion we reverentially remember all our teachers who together worked to assure that we too are recipient of this great knowledge. In this lineage Sri Aadi Sankaracharya played an awesome role. Namo Namah.

2

Ăą

CONTENTS

V edanta Sandes h

Vedanta Sandesh July 2018

1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-13

4.

Letter 14-15

5.

Gita Reflections 16-20

6.

The Art of Man Making

7.

Jivanmukta 27-29

8.

Story Section 30-33

9.

Mission / Ashram News

7-8

21-26

34-51

10.

Forthcoming Progs 52-53

11.

Links 54 3

ñ

Monthly eMagazine of the International Vedanta Mission July 2018 : Year 24 / Issue 1

Published by

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

Editor:

V edanta Sandes h

Swamini Samatananda Saraswati

4

Ăą

vkfo|da 'kjhjkfn n`';a cqn~cqnoR{kje~A ,rf}y{k.ka fo|kn~ vga czãsfr fueZye~AA

Know that all your bodies from Karana to Gross are

‘seen’ to be as changing & ephemeral as bubbles. Know thyself as distinct from them, to be the Brahman.

Atma Bodha - 31

V edanta Sandes h

6

Ăą

Message from Poojya Guruji

Guru-Shishya

Guru is a name of a relationship, and not just any person. He or she is a special person whom to look up as a man possessing the knowledge which I aspire to have. Not only we look upon such a Mahatma as a Man of Knowledge, and capable of imparting that knowledge to us, but he too has accepted us as his shishya. Every relationship requires two consenting people.

V edanta Sandes h

While there are great teachers Guru’s of every field, and every one of them are a blessing, but Guru Poornima is celebrated more specifically as our respects towards our Adhyatmic Guru, the teacher who reveals to us the secrets of our Self and Ishwara. While other knowledges can be possibily acquired by some self-study and dedicated practices, the adhyatmic knowledge is an exclusive domain of our teachers. Our truth is unimaginable, and by our self-study we can only interpret what our intellect decodes. Whatever we can possibily imagine, that is not it. This is what is said in the famous statement of Kena Upanishad that the truth is different from everything known or even unknown. A Sat-Guru in our tradition reveals not just his experience, but rather gives us insight into the Vedanta Shastras, which alone are pramana. So it is Vedanta Shastras as explained to us by an enlightened teacher alone is the source of valid knowledge. Even though these teachers are obviously enlightened souls but the nature of tradition is that all of them initiate us into the Upanishadic lore rather than just say that this is

7

Ăą

my experience. When the very individuality is transcended & negated then there can be no stamp of individuality whatsoever. All sampradayas where some great individual has been their initiator, they are not Vedic tradition. Brahman alone manifests as an individual, but the very realization of Brahman implies negation of the snake-like individuality. So anyone sticking to their individuality is obviously not speaking what the Upanishads are revealing, and if at all they are saying that alone, then isn’t it appropriate to give due credit to where it truly belongs. It was ages back that the Upanishads revealed that the truth is one, and it is Brahman.

This itself is so awesome, that such a knowledge existed thousands of years back. We all are just receipients of that ancient knowledge, not its author. So basic courtesy demands that we all give credit to them alone.

V edanta Sandes h

The greatness of teachers is that they can explain the scriptures to us properly. That is why we reverentially remember our teachers like Veda Vyasa and Sri Aadi Sankaracharya. Even my teacher just took the scriptures as the basis for all his expositions & teachings. My sat-guru is that Shrotriya & Brahma-Nishtha master whom I look upon as the Brahman who has manifested for us to realize the knowledge revealed in the scriptures; not only that, but he also has accepted me as worthy of this initiation. It is then alone a Guru-Shishya Relationship is created, and it is the most precious relationship in this whole world.

8

Ăą

TATTVA BODHA

Implied Meaning of Mahavakyas

Swamini Samatananda

Tattva Bodha S

o far we saw how Jiva and Ishvara are seem-

ingly different but essentially there is no difference between them whatsoever. The seeming differences too are at the level of the Upadhi which is born out of Maya. The Acharya had revealed the word meaning of Jiva and Ishvara earlier and then also revealed the implied meaning. Now we have a concluding statement of this section where the Acharya says, that from the point of view of pure consciousness, which is the implied meaning of both the Tvam pada (Jiva) and Tat pada (Ishvara) there is no obstruction which hinders the total and conditionless oneness between Jiva and Ishvara.

,oa p thos'oj;ks% ck/kdkHkko%A

pSrU;:is.kk·Hksns

“From the point of view of this ‘consciousness’, there is nothing whatsoever which stands in the way of identity.”

Jiva and Ishvara are the creation of Maya.

V edanta Sandes h

At the level of the Upadhi the Jiva manifests

10

ñ

Tattva Bodha as that form of Maya who is veiled by ignorance and therefore comes to be deluded with a sense of doership and enjoyership.

A Jiva is limited in knowledge, power and space. With this understanding of the self a Jiva comes to live a life of seeking and is trapped in the cycle of birth and death. Ishvara on the other hand is also an expression of Maya but a pure form of Maya. Ishvara is aware of the limitless, conscious and blissful nature of the Self. Being aware of his total nature, he has total knowledge and total power, hence Ishvara is the compassionate one out of whom the whole creation is born, in whom it is sustained and it is in Ishvara where the entire creation is dissolved. Thus the seeming differences in Jiva and Ishvara are at the level of the Upadhi trayam-the three shareeras(bodies) that is the sthool shareeram, the sookshma shareeram and the kaaran shareeram.

The differences in Jiva and Ishvara may appear stark but

apparently both are like a dream, a projection of Maya. The reality is the consciousness that is common in both the manifestations. Just as a small bulb of 5 watts is small in pottential and a 100watts bulb is bigger in pottential yet the electricity that enlivens both of them is one and the same and has no duality in it. Similarly a Jiva is limited in its means of expression

V edanta Sandes h

and Ishvara is Omnipotent. Instruments that reflect eletricity

11

Ăą

Tattva Bodha may come and go but the electricity is totally unaffected by the impermanent nature of the instruments. Like wise Jiva and Ishvara both being a projection of Maya may manifest and unmanifest,but pure consciousness remains untouched. Brahman the substratum is never distorted in any way.

Words like individual-consciousness the Jiva or God-con-

sciousness-Ishvara have a relative existence, not real existence.

As long as the imaginary entity the Jiva continues to see itself as a limited and fragmented being so long the existence of Ishvara will be there. In reality the duality is baseless. Consciousness is one,unfragmented,limitless truth. Everything is born of it, is sustained in it and goes back into it. Consciousness yet being untouched. Just as an actor remains untouched by the various roles he plays. He is well aware of the fact that he is ‘The Actor’. It is only in case the Actor gets intoxicated and loses awareness of his real self that he comes to identify himself with the role and thus limits himself. The actor does not say the role he plays becomes one with the Actor. Simply being aware that the role is an imaginary entity and does not have any real existence it is negated and that which remains is the Actor. So also the existence of Jiva and Ishvara is also imaginary. Once these are negated by the process of discrimination all that re-

V edanta Sandes h

mains is the one and only truth which is Consciousness, Self

12

ñ

Tattva Bodha effulgent Bliss. The duality was only in the mind. All that needs to be sorted out is in the mind. The mind is veiled. There is no real obstacle. First we imagined a duality and then we discovered the oneness. There is no physical duality and no physical oneness. The limited Jiva comes to discover that he was never limited, but he was the limitless even during misapprehension.

This is the nature of discovering the identity between Jiva and

V edanta Sandes h

Ishvara.

13

Ăą

Mail from Poojya Guruji Role of a Guru Q: What is the role of a Guru in Life?

Guru word basically means ‘One who imparts Knowledge’. The student

is thereby equipped with better & valid insight into the ways of the world & the truth of our Self. Such a student thereafter lives his or her life and gets blessed. The role of a Guru is not to bring about results, which is the domain of Karma. What most of the people want is some special Karma-Phala - some special results & achievements. They are desperate for that, and whosoever assures results they will tend to follow them. Result oriented endeavors are not the real domain of a real teacher, even though our Guru’s reveal to us all the aspects of Karma, its Karta, and its good or bad consequences, however the focus is more on the whole science rather than its execution & its subsequent results.

We are aware of Science & Technology. Science is the study of the se-

crets of a particular aspect of life. Scientists are very objective & analytical and the truth is that real scientists do not bother too much about the technology to use the facts discovered by them. In fact I have met people who consider it a distraction in their objective studies & analysis. They say that first let us just study and know the truth, then we shall think of anything else. So also is Gyana & Karma. Gyana is very detached & objective, such masters have themselves dissociated themselves from all created achivements, and focus exclusively on the uncreated truths of life. That is why Vairagya V edanta Sandes h

is so important a quality. First things first. keep aside all goals except to know the truth. For this a different mind-set is required, once the truth is realized, then comes the technology - which is all about the implementation

14

ñ

of a discovery to make the lives of people better. Technocrats require a different mind-set all-together. Whoever appreciates the importance of these two things, shall know the exact role of a teacher in life. This is very rare and precious, when we get an opportunity to explore the truth of life completely objectively. Detachment implies unconditioned approach. Then alone the truth is known.

So when I hear of people praising their Guru’s for some miracle then I

can just feel sorry for them. Their teachers are obviously not detached from the results, and are obviously of the tech-category. Such people do not know the truth first-hand and are more bothered for using heresay information to somehow help people get some cherished results. Both such people are ignorant. Go to a teacher just to know the truth, thereafter plan what you need to plan, and then work hard to get whatever result you cherish. The validity of knowledge is the domain of a teacher, its implementation is a different story all together. So let us wake up and realize the role of a teacher in life.

Love & om,

V edanta Sandes h

Swami Atmananda

15

Ăą

Gita Reflections

V edanta Sandes h

f=fo/ke~ ujdL;sna

}kja uk’kuekReu%A dkea dzks/ka rFkk yksHka

rLeknsrn~ =;a R;tsr~AA (Gita 16/21) 16

ñ 16

Gateway to Hell (f=fo/ke~

ujdL;sna----)

Swamini Samatananda

There are three Gates to Hell, which are responsible for one’s own destruction. They are (self-centered)

V edanta Sandes h

Desires, Anger and Greed. Therefore one should give up these. - Gita 16/21 17

Ăą 17

Gita Reflections

B

hagwanSriKrishnawarnswehumanbeingsre-

garding the handling of three very fundamental problems which if not handled intelligently are sureshot gateways to making our lives a Hell. Earlier in a stanza, in the very same chapter, Bhagwan described that Heaven and Hell are conditions created by the mind and are a subjective experiences. It is totaly upon one’s mind. A person can make a simple situation as bad as Hell or a person can convert a situation into Heaven, It is totally dependent on our mind sets. The three fold problems are severe enemies of Man. Thay are self destructive. They not only destroy the worldly life of a person but surely close all doors of any spiritual evolution. The three demonic attributes are Kama (Desire), Krodha(Anger) & and Lobha(Greed).

Kama in all our scriptures is often spoken of as one of

the biggest reasons for a person’s downfall. Various stories in the Puranas are an example to this. But one needs to understand the subtle nature of Kama or Desire. ‘Desire’ per se cannot be labelled as good or bad in a categorical manner. Desire is harmful or harmless depending upon the self-centric or selfless nature of desire. Based upon the intention and attitude Desire can either bring about a downfall or it can bring about the welfare of someone. In the 7th chapter of the Gita Bhagwan says ‘Dharmaviruddho bhuteshu kaamosmi Bharatarshabha’- ‘I V edanta Sandes h

am that Kama or Desire which is not against righteousness’.

18

ñ 18

Gita Reflections In other words any desire which is selfless in nature is a great blessing for the desirer and others around him. It is only when a desire is individualistic and selfish it brings about a downfall of the self and becomes a curse for others too. Ravana’s desire is a classic example of self-centricity and fulfillment of the ego.

This is what Sri Krishna also reveals in the 3rd chapter of the Gita as He says-Kaam eshah krodha eshah rajoguna samudbhavah-Desire in an ignorant and deluded man is usually born out of Rajo guna and it results in krodha. Not only this but a desire that is extraneous and self centric is never satiated but it brings about the greed for more and more, thus leading to sinful actions too.

Thus here in this sloka the implication is that any desire

born out of selfishness is a door to Hell. And for that matter Krodha (anger) and Lobha(greed) are a direct consequence of selfish desires.

When a person is striving to fulfill an overwhelming de-

sire and if it is faced by an obstacle that makes us helpless and unable to find a way to handle it, it only brings about anger, anxiety and tension. What more can we think of as Hell. This alone is hell. On the other hand if some desire is fulfilled and the mind is not satiated and craves for more and more, then that attribute of the mind is called Greed (Lobha). Lobha too does not end there, it steals away one’s values and righteous-

V edanta Sandes h

ness in terms of honesty, hardwork, and belief in God. A per-

19

Ăą 19

Gita Reflections son can stoop down to any level to satiate such unrighteous desires. Thus is formed the chain of Kama, Anger and Greed. Sri Krishna aims to free man from the bondage of such a chain of Kama, Krodha and Lobha, which binds man in an endless cycle of sense gratification.

The Acharya here indicates that instead of being bound

by these three chains, let love alone be the motivator of all our actions. A self-centric desire too whips up a person but it shows that one is not enjoying his actions but some selfishness and greed is the pushing factor. This will only bring about great suffering. Fulfillment of a desire will bring about an attitude of ego and failure will bring about demotivation. On the other hand an action performed out of love frees one of all tension and anxiety. Infact such a person does not complain of any fatigue too. This is the glory of love. Self-centric Desire is a sign of a sense of limitation and hunger, and an attitude of selfless-

V edanta Sandes h

ness is an expression of devotion towards God.

20

Ăą 20

-4-

The Art of Man Making Swami Chinmayananda

-4-

The Art Of Man Making

V edanta Sandes h

The Discovery of Life

P.P. Gurudev Swami Chinmayanandaji 22

Ăą

The Art of Man Making

F

rom what we have said in the last three

talks it must be now clear to you all, how the Bhagavad Gita is a practical philosophy, of life essentially addressed to the wavering and indecisive youth of the world. Their ideas and confusions, ideals and despairs, strengths and weaknesses, love of peace and inexplicable sense to revolt,

there high self confidence and

equally deep rooted doubts, their courageous daring and cowardly fear- all these are in their entire kaleidoscopic variety fully brought out in the character of the Pandava Prince, Arjuna.

Such a highly confused and fully shattered personality is

brought out to face a national calamity, the great Bharat civil war of those days. In the Mahabharata war, Arjuna is not a mere spectator, but a spirited and accredited leader, fully and entirely involved in it. Due to the terrible crack-up within himself, he suddenly realises that, in spite of all his proficiency at war he has no efficiency to take up his bow and arrow, and act diligently.

He knows that his duty is to lead and to champion the

righteous cause of the Pandavas, but he dares not.

He realises that he must annihilate totally the unmitigated

philosophy of materialism of the Kauravas, which is extremely dangerous and a pernicious philosophy for world peace-but.....he feels benumbed by his own emotional involvement with the personalities who run the Kaurava Government.

V edanta Sandes h

He looks at the low and nation-killing actions of his cous-

ins. And yet, he sees not the basic immoralities and the lurid vul-

23

Ăą

The Art of Man Making garities in them.

He is determined to strike-but he dares not start a war

against his own kith and kin.

Thus torn between powerful opposing urges in himself,

he stands too paralyzed to act, and to a man of action to vacillate and to hesitate in his own field of activity is worse than death itself. Held thus between the horns of a deep sense of inner dillema, stretched between two opposite ideals, crushed with despondency, Arjuna’s inner personality gets continuously tossed up and down by his own indecisiveness and hesitation.

As a professional psychiatrist would do, Lord Krishna en-

couragingly allows his patient to talk himself out to sheer exhaustion. Though the Pandava Prince quotes scriptures, talks the language of a non-violent saint, and freely uses the vocabulary of a confirmed pacifist, it is fully evident to us that the patient is suffering from his own mental halucinations under his self-created intellectual conditioning. He is suffering from his own inner hang-ups.

Arjuna’s judgement of the situation around him goes

wrong and wild, as his intellect gets more and more agitated and disorganised, due to his preoccupations with his own sense of ego and individuality. As a limited egocentric personality, he comes to judge the situation from his own standards and looks at the world around him through a web of his own private and personal relationships.

V edanta Sandes h

No judgement of the world outside can be enduringly true

24

Ăą

The Art of Man Making unless we eliminate from our bosom our selfish ego. By rising above our own ego alone can we correctly discriminate the world of happenings around us from universal standard of values and from righteous ideals of an equally universal norms of vision.

This true judgement through right vision is always impossible without surrendering our ego, and positively rising above its enslaving shackles.

Let us take an example. Very often we hear a father at

home, or an officer in his department, or even a minister in his government seat say that they are compelled to act compromising what they know to be right, due to pressure brought to bear upon them. This is a ready-made statement used as an excuse by many mouths, decently concealing some of its really ugly, extremely stinking, seriously ulcerated implications. Man compromises with his ideals only under the pressure of his own selfish desires, and passion for possessing more, for gaining more and for grabbing more. If one is dedicated to one’s duty and determined to sacrifice everything in order to uphold what he believes in, no amount of outside pressure can ever affetct such a noble one.

Arjuna on the Kurukshetra battlefield evaluates the situ-

ation from his own personal-ego level. He then recognises his cousins, uncles, his Guru Drona, and his grandsire Bheeshma-all up in arms and arrayed against him in the Kaurava lines. To destroy them all is, according to Arjuna, a spree of murder of the best in the nation. Such a daring conclusion, self-defeating and V edanta Sandes h

suicidal, is fabricated by his own ego to delude him.

25

Ăą

The Art of Man Making

In a war it is not the individual that comes to lift his arms

against the individual persons in the opposite camp. War is the clash of ideals-not of persons. In a war armies win or lose; ideas live or die; some unacceptable ideals get maimed and some false values get reshaped. Never do individual soldiers ever commit any murder in the clash of armies. In life also we find today, our youth around the world is miserably failing to rise above their own individuality, to merge with the universal, and to discover their total identity with their ideal. They are too self-centred and preoccupied with their own opinions , that they are not able to evaluate all the happenings around them, and thus judge the world play that is going on about them. At best their valuations and judgements are mere whisperings of their own ego-dangerous murmurings of their own passions and prejudices. This maladjustment within brings about the nerve-wrecking despairs, all destroying inefficiencies and unnecessary impotent dejections, meaningless angers, and self-deluding disillusionments. They do certainly colour our judgement, distort our vision, belie our discrimination. True. But how to lift ourselves above our own ego, and from those selfless heights, bathed in the revealing light of pure knowledge, how can we come to judge rightly and recognize clearly the world around us?

The strategy of invoking the Higher Being of Intelligence

that lurks in each one of us, and of defeating the dark forces of the ego and its dangerous henchmen in the “Discovery of Life�

V edanta Sandes h

chalked out in the Bhagwad Geeta.

26

Ăą

Jivanmukta Wandering In Himalayas

67 Lake Reewal (contd) Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta T

here stretched before us was the holy lake of

Reewal, circular in shape and a mile in circumference, sorrounded on all sides by magnificent mountains, filled with clear, cold. deep-blue waters, with the red lotus other beautiful flowers, and resounding with the cries of a species of black bird. We saw two or three small islands floating on the surface of the lake. Each of these islands was six or seven feet high, covered with thick grass and topped with one or two small trees. These islands are looked upon as manifestations of Shiva are worshipped by pilgrims. The lake is mentioned in the Puranas because of the floating Islands.

In the Skanda Purana, it is called Neela Hrida, and the area surrounding it is referred to as Hridalaya. The story given in the Purana is briefly this:

Once the great Rishi Lomasa was engaged in the perfor-

mance of penance on the southern side of the Himalayas.

The Rishi who was steeped in perspiration from having

ascended Mt. Brahma caught sight of a lake and was filled with joy. The lake was charmed with the songs of swans, sarasas, and chakravakas, lively with bands of apsarases sporting in water, resounding with the songs of kinnaras ( the two are types of divine angels who live in different planes of higher consciousness), Thicky shaded by encircling trees, sparkling with crystal-clear V edanta Sandes h

water, decked with lovely lotuses and ulpalas, fragrant with the

28

Ăą 28

Jivanmukta scent of the Lotus posted by General reserves, and shuts off on all sides by the overhanging branches of trees.

Later, while the great Rishi was practising austerities on

the Western shore of the lake to propitiate God Shiva, Shiva, pleased with his devotion, decided to give him Darshan. He assumed the shape of a mountain peak, over spread with grass and trees, and floated on the water of the lake. The great Rishi got up and looked into the lake.

In extreme wonder he beheld the mountain spinning in

water. He wondered whether it was the work of the Gods or of the Demons. As he stood there puzzled, he saw Sambhu (a name of Shiva). In fear he started and greeted Him, offering Him arghya (an offering given with deep devotion to anyone divinely great).

With great devotion Lomasa began to sing hymns of

praise, and Shiva, pleased with his earnestness, granted him

V edanta Sandes h

several boons.

29

Ăą 29

V edanta Sandes h

STORY Section 30

ñ 30

Dharma & Geeta

T

AftertheMahabharatawarYudhishthirawaswell

established on the throne, but he was deeply touched by the suffering and the blood-bath the war had caused. He grew world weary. He thought of giving up his kingship and become a sannyasi and live in the forest.

Ved Vyasji comes to know of it and called at Yudhishthira’s palace. Vyasji speaks to Yudhishthira - ’Yes, I know, you are very much disturbed and you mean to cast away everything and go to the woods? Tell me” Yudhishthira spoke in a low voice and confessed that he was so inclined. Vyasji says - ”You all are brave men and have fought like great heros on the battlefield. You are Kshatriyas and therefore you ought to know your duty. You cannot be a mental coward, but you need to fulfill your dharma as a Kshatriya. Haven’t you heard the story of Shankha and Likhita?” Please listen to it.

Once upon a time there two brothers called Shankha and Likhita. They were Rishis. They were learned in the scriptures and knew the secrets of Dharma. They were held in great regard.

They lived in a cottage in the forest. One day Shankha was away from the ‘ashrama’. In his absence Likhita plucked a few fruits V edanta Sandes h

from the trees in the ashrama and ate them. When Shankha

31

ñ 31

Dharma & Geeta returned Likhita told him what he had done. Shankha was very angry. He told Likhita that he had been guilty of theft and deserved punishment. But only the king could punish him. Therefore he asked Likhita to go to the king and receive what ever punishment was given. Likhita went to the king and admitted his guilt. The king had his hands cut off. Likhita came back to the ashrama. He showed his maimed arms to his brother and said, ‘Brother, I have been punished.’ Shankha said, ‘Well, that was only right. Now go and bathe in the river and come back.’

One dip in the river and he got back his hands. And the Rishi was not angry with the king.

Vyasa explained that the king punished the ‘Rishi’ for his guilt; there was no personal hatred in it. It was not a sin if a Kshatriya punished the guilty. On the other hand the king only did his duty. Similarly the Kauravas were guilty and they deserved to be punished.

Vyasa said, “Why, do you want to give up your duty and go to the forest now, to meditate on God? Practising your dharma is your mediattaion right now, O Yudhishthira.

This story reveals to us the essential principle of the Bhagwad

V edanta Sandes h

Geeta that the first form of meditating upon God is by prac-

32

ñ 32

Dharma & Geeta tising one’s Dharma. A person’s dharma is the will of God. There is no other way of pleasing God than by persuing that which he has made us for. Having fulfilled one’s dharma as per one’s Varna and Ashram then alone one becomes a deserving aspirant of giving up all actions and enquiring the truth of the

V edanta Sandes h

Real Self.

33

ñ 33

Mission & Ashram News

V edanta Sandes h

Bringing Love & Light in the lives of all with the Knowledge of Self

Ăą 34

Mission News Gita Gyana Yagna, Mumbai

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Gita Chapter - 18 / Mandukya Upanishad-1

Vivekananda Auditorium, RK Math, Khar

Ăą 35

Mission News Gita Gyana Yagna, Mumbai

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Gita Chapter - 18 / Mandukya Upanishad-1

4th to 10th June 2018

Ăą 36

Mission News Gita Gyana Yagna, Ahmedabad

by Poojya Swamini Amitanandaji

V edanta Sandes h

Gita Chapter - 13 / Laghu Vakya Vritti

25th June to 1st July 2018

Ăą 37

Mission News Interaction at FRIGE

Foundation for Research in Genetics & Endocrinology

V edanta Sandes h

by Poojya Swamini Amitanandaji

29th June at Ahmedabad

Ăą 38

Ashram News Monthly Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Chaupayi - 27 (Sab Par Ram Tapasvi Raja)

24th June 2018 @ Vedanta Ashram

ñ 39

Ashram News Monthly Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Chaupayi - 27 (Sab Par Ram Tapasvi Raja)

24th June 2018 @ Vedanta Ashram

ñ 40

General News Trip to Okha Dham

P. Guruji / Sw Amitananda / Sw Samatananda

V edanta Sandes h

Mandir with Akhand Ramayana Chanting

50 Kms from Indore - in a Forest

Ăą 41

General News Trip to Okha Dham

P. Guruji / Sw Amitananda / Sw Samatananda

V edanta Sandes h

Mandir with Akhand Ramayana Chanting

50 Kms from Indore - in a Forest

Ăą 42

General News Trip to Okha Dham

P. Guruji / Sw Amitananda / Sw Samatananda

V edanta Sandes h

Mandir with Akhand Ramayana Chanting

50 Kms from Indore - in a Forest

Ăą 43

General News Trip to Kalapatha Lake

Poojya Guruji and Ashram Mahatmas

V edanta Sandes h

Mandir with Akhand Ramayana Chanting

Near Katkut Forest Range

Ăą 44

General News Trip to Kalapatha Lake

Poojya Guruji and Ashram Mahatmas

V edanta Sandes h

Mandir with Akhand Ramayana Chanting

Near Katkut Forest Range

Ăą 45

General News Trip to Das Bagichi, Indore

Poojya Guruji / Sw Samatananda

V edanta Sandes h

Old Hanuman Mandir

Mandir with Goshala & Vedic Pathshala

Ăą 46

General News Birds of Sirpur Lake, Indore

Sirpur is IBA - Important Bird Area

V edanta Sandes h

Photos by Ashram Mahatmas

Lake is just 5 Minutes drive from Ashram

Ăą 47

General News Birds of Sirpur Lake, Indore

Sirpur is IBA - Important Bird Area

V edanta Sandes h

Photos by Ashram Mahatmas

Lake is just 5 Minutes drive from Ashram

Ăą 48

General News Birds of Sirpur

Sirpur is IBA - Important Bird Area

V edanta Sandes h

Photos by Ashram Mahatmas

Lake is just 5 Minutes drive from Ashram

Ăą 49

General News Birds of Sirpur

BNHS has declared it an IBA

V edanta Sandes h

Photos by Ashram Mahatmas

Lake is just 5 Minutes drive from Ashram

Ăą 50

General News Visit to Ahmedabad Zoo

Swamini Amitanandaji & Devotees

V edanta Sandes h

During the ongoing Gyana Yagna

Zoo is just near the Kankaria Lake

Ăą 51

Forthcoming VM Programs 27th July 2018 GURU POORNIMA @ Indore Guru Pooja / Bhajans / Bhandara Poojya Guruji Swami Atmanandaji & All Mahatmas 28th July 2018 GURU POORNIMA @ Mumbai Guru Paduka Pooja / Bhajans / Pravachan Poojya Swamini Samatanandaji

13-19th Aug 2018 GITA GYANA YAGNA@ Bharuch Gita-3 & Bhaja Govindam Poojya Swamini Amitanandaji

V edanta Sandes h

28th Aug - 2nd Sept 2018 Vedanta Camp@ Indore Amrutbindu Upanishad / Vigyan Nauka Stotram All Ashram Mahatmas

ñ 52

Monthly Satsangs at Mumbai By

Poojya Swamini Samatanandaji 28th July 8.45 AM : Arrival at Mumbai 6.30 PM : Guru Poornima Celebrations Begins, at

Bandra Hindu Association Hall

Paduka Pujan / Bhajans / Pravachan 29th July

11.00 AM : Satsang at Bajrang / Aruna Sharma, Borivili 6.30 PM : Satsang @ Adv Satish Prabhu, Kandivili 9.00 PM : Leave for Khar after Dinner 30th July 7.00 AM : Meditation at Khatwari Darbar, Linking Road 10.30 AM : Chanting of Bhagwad Geeta @ Champa

V edanta Sandes h

Kandhari, Bandra 5.30 PM : Leave for Airport for Indore

Ăą 53

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