Vedanta Sandesh - May 2019

Vedanta Sandesh Year - 24

Monthly eMagazine of the International Vedanta Mission

May 2019

Issue 11

Cover Page

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The cover pages of the May 2019 issue of Vedanta Sandesh is of a beautiful creation of God - the lovely Brown-fronted Woodpecker (Male).

Poojya Guruji clicked this awesome photo at Sattal in Uttarakhand in March 2019 during his two days visit to the lake district of North India.

The Brown-fronted Woodpecker is also called as Brown-fronted Pied Woodpecker, and its scientific name is Dendrocoptes auriceps. It is a species of bird in the family Picidae. It ranges across the northern regions of the Indian subcontinent, primarily the lower-to-middle altitudes of the Himalayas, and is thus found in the entire Himalayan range - from Afghanistan to India, Nepal, Pakistan and Bhutan.

Brown-fronted Woodpecker is a medium-sized, pied woodpecker with yellow crown. White-barred (rather than spotted) back. Its underparts, are prominent black, it has a moustache extending to breast, and has blackstreaked white underparts. The vent is deep pink. In male the forecrown is brown, which has a shiny yellow in the centre, red in the lower crown, and black in the rear neck. In female whole crown is plain yellow.

Looking at these birds one wonders how the great artist-like creator has intricately designed each and every of his awesome creation.

Om Tat Sat

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CONTENTS

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Vedanta Sandesh May 2019 1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-15

4.

Letter 16-17

5.

Gita Reflections 18-22

6.

The Art of Man Making

7.

Jivanmukta 29-31

8.

Story Section 32-34

9.

Mission / Ashram News

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23-28

35-51

10.

Forthcoming Progs 52

11.

Internat News 53

12.

Links 54 3

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Monthly eMagazine of the International Vedanta Mission May 2019 : Year 24 / Issue 11

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:

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Swamini Samatananda Saraswati

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LFkk.kkS iq#"kon~HkzkUR;k Ñrk czãf.k thorkA thoL; rkfRods :is rfLeu~ n`"Vs fuorZrsAA

Brahman appears to be a ‘Jiva’ because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the ‘Jiva’ is realized.

Atma Bodha - 45

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Message from Poojya Guruji

Get Knowledge, Live Knowledge

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Those people are indeed blessed ones who realize that there is nothing wrong with the world but just in us, which needs some correction. In us also the body with its various faculties of sense-organs, mind and intellect are also basically awesome. There is nothing wrong in any faculty and capacity. Everything is a great blessing. The only problem is our understanding, or let us say our misunderstanding about various fundamental things of life. These people alone become jignyasu - inquisitive aspirants, who wish to study shastras and thus come to realize the different or let us say the valid & right way of looking at ourselves and the world. These people dedicate themselves to study the shastras.

Vedic shastras are one of the greatest blessing of entire mankind, and its is the result of our punya karmas that we get an opportunity & inclination to study them. Majority of the people the world over do not even get this opportunity to know the alternative way of looking at ourselves and the world. A Vividisha Sanyasi keeps aside all his or her worldly responsibilities, relationships and conditionings and devotes to the study of Vedantic scriptures. In this we first need to intellectually appreciate the whole philosophy, called darshan shastras. They are called darshan shastras, because they give us a drishti of looking at the world.

This is called Sravana, and it implies the discernment of the purport of the scrip-

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tures. The message of the scriptures is that we are not basically a small & limited manifestation of life, but the life principle as such. This life principle is life per se, meaning, of the nature of Consciousness. The Upanishad thunder - Ayam Atma Brahma, meaning, the fundamental truth of everyone is one, infinite, limitless and imperishable consciousness. This is an amazing eye-opener, this is an identity which we never ever imagined, nor we were ever told anything like that. We were always told that we are an individual, a unique manifestation, a special creation of God, but nevertheless, an individual. So now all what is hereby required is to negate this worldly identity and wake up to our real truth. This alone is the nature of sadhana hereafter.

Intellectual appreciation of the purport of scriptures is a great step forward, one of the greatest blessing on earth, but obviously this is not enough. What is required next is the displacement of our earlier identity with all its notions and perceptions, with our new found wisdom. Mukti of freedom does not come with intellectual appreciation, but by living it every moment of our life. We were earlier living as a seeker, a literal pauper, now we have to live as a fulfilled one, master, in fact as someone who is the very substratum of the whole universe. It is as though Brahman has willingly taken up a human form. This alone is the door to freedom. So we first need to get knowledge, and then live that knowledge. Aim for the best, aim for biggest.

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Sarve bhadrani pashyantu. Om Tat Sat.

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TATTVA BODHA

Jivanmukta goes beyond grief

Swamini Samatananda

Tattva Bodha

T

he last section of Tattva Bodha concluded with

understanding how a Jivanmukta transcends the different types of karmas. We saw that the identification of the Self with the ‘Doer’ alone is the cause of all actions and Self knowledge not only negates this identification of the Self with the doer but reveals the very existence of the Doer as an imaginary limited entity born of ignorance and misapprehension. Awakening to the limitless and timeless nature of the Self unravels an existence that is self-contented and thus the limited enjoyer and doer is negated. With the doer negated all the karmas too are negated lock stock and barrel. Inspite of living in this world no karmas-sanchit, prarabdha or agami karmas touch a liberated person. Thus we saw how a Jivanmukta transcends all these karmas.

In this concluding section of a Jivanmukta, the Acharya explains how a man of wisdom having attained knowledge of the Self, crosses the ocean of samsara and awakens in the blissful nature of Brahman. The acharya also gives validations from

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Shruti and Smriti grantha’s.

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Tattva Bodha rFkk p vkRefor~ lalkja rhRokZ czãkuUna bgSo izkIuksfrA ^rjfr 'kksda vkRefor~* bfr Jqrs%A “In this way, the jivanmukta blessed with self-knowledge, goes beyond all seeking and transmigration, and awakens to the state of infinite bliss.

Tatha Cha Atmavit The word ‘Atma-vit’ means a person who has the knowledge of his or her self.

Here one must understand that it is not only a man of wisdom who has knowledge of the Self. Every person has direct knowledge of his self. The Self is never completely unknown to any one. All human beings and animals have awareness of the existence of the Self. For example I know that I exist, I dont have to ask my neighbour to confirm my existence. Secondly even if I don’t have valid knowledge about who I really am,I still have some knowledge about my self, even though it may not be valid knowledge. I know that I am a human being, a man or a woman, a housewife or an officer. The self is never comV edanta Sandes h

pletely unknown. In fact first there is self-consciousness and

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Tattva Bodha then we become conscious of the world. First I am conscious of the self and then everything that is connected to the Self, our goals, our happiness, our sorrows etc. Our individual likes and dislikes vary depending upon our thoughts and desires, but the basis of all these thoughts depend on our consciousness of the Self. In this manner everyone has some self-knowledge,the only issue is what ever I understand my self to be today is not my real identity. My understanding of the self is like seeing a snake in a rope. In dim light I see something long on the ground and I imagine it to be a snake and once I have imagined it to be a snake rest everything will follow suit, fear of death, fear of seperation from the family etc. But everything is based on imaginary perception, it does not hold any truth. Very few people in the world know the real nature of the Self. The real nature of the Self is self-revealing, self-effulgent and bliss. The real nature of the self is being timeless and limitless, but due to our erroneous perceptions we end up concluding that I am this body, mind and intellect and extend this identification with our worldly roles, our relationships, our achievements and failures.

This is only a result of our ignorance and wrong understanding. Once we are convinced that this is what I am then the journey of eternal seeking begins and this is what the scriptures call as ‘Samsara’. It is only when a sensitive person realizes

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his folly of reaching no where as far as contentment is con-

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Tattva Bodha cerned and only when he realizes the limitations of all worldly experiences that he questions his own convictions and looks for an answer in the scriptures at the Feet of a Master. Going through the journey of self-discovery a spiritual aspirant negates all misapprehensions which veil his very own nature and with valid knowledge he directly comes to see for himself that he is the limitless, self-effulgent and blissful self. Such a person with direct knowledge of the Self is called here as ‘Atma-vit’.

He alone is the Jivanmukta.

Samsaram teertva: With this self-realization the Atma-vit crosses the ocean of samsara. As we have seen ‘samsara’ means ‘endless seeking’.

Samsara is a result of our false imposition of reality on that which is unreal, just like a thirsty man superimposes the existence of water in a mirage reflection as he goes through a dry desert area. It appears as if just a little more of walk and I will be tasting sweet water on my lips, but it becomes an endless journey of seeking. This endless journey of a Jiva is stopped the moment one comes to see the real as real and the illusory as illusory. Thus the Acharya here says that an Atma-vit with his self-realization goes beyond eternal seeking and transmigra-

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tion and revels in eternal bliss.

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Tattva Bodha Brahmanandam iha eva praapnoti: The word ‘Brahmananda’ implies the bliss of being Brahman, your true self. A Jivanmukta awakens in the state of unconditional bliss, Brahmanandam. Here bliss is not an experience with an experiencer and an object of experience, there is no seeker and sought but it implies that an Atma-vit is bliss by nature. The duality of seeker and sought is dissolved and what remains is pure limitless eternal bliss.

Tarati shokam atmavit iti shrute: The Acharya finally quotes the Vedas-the Shruti saying that a person who has realized his true nature-the Atma-vit, he goes beyond grief. The word ‘Shoka’ means grief. Grief is an extreme state of helplessness and suffocation when a person feels hopeless, depressed and despondent and is unable to take any decision to come out of this choking situation. A Jivanmukta rises above such grief although as every human being he may go through various ups and downs and so he may also feel pain and sorrow for others, but that pain and sorrow is a sign of being sensitive towards others and a desire to compassionately help someone come out of his painful situation.But he never grieves in any situation or gets shattered by any situation so as to feel hopeless and indecisive. Inspite of being sensitive he is

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untouched by adversities and goes beyond all grief.

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Tattva Bodha This statement is directly quoted from the Shruti granthas, the Upanishads. Shruti is vedic knowledge which has been passed on by word of mouth and listening from one student to another. It is the only valid means of knowledge where God is the first Guru who revealed this knowledge to a deserving Muni in the state of contemplation and meditation, who then passed on this knowledge by karna parampara from one

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knowledgable sage to another in the tradition of knowledge.

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Mail from Poojya Guruji Why always speak the Truth Hari om !

Nice and important question which concerns so many people.

The very question implies that many a times speaking untruth may bring about various worldly benefits. Tax evasion, hiding some sin, falsely aiming for respect etc. Yes, in all such cases some benefits may accrue, however, one needs to be also aware of what all detrimental consequences it braings about. Thereafter, we can weigh the pros & cons and decide on which path we need to tread - truth or false.

Speaking lies implies that we know some fact, but due to whatever reasons feel complelled to consciously present it falsely. This is what lies is all about. Now, what happens is that we create divide in our own minds.

One aspect knows one things while the other has different compulsions and presents it otherwise. So we have in effect divided our own mind.

A-mind, and the B-mind. This is called split mind. The consequence of this is that initially the the B-mind dominates and A-mind is made subV edanta Sandes h

servient & secondary. In due course of time this A-mind keeps getting subservient and becomes weak. Truth is that which the A-mind learns,

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but has become weak. The B-mind alone rules the roost. This second aspect is propelled by worldly considerations, which many a times maybe baseless, nevertheless, we keep patroning it and it becomes stronger & stronger. This mind alone represents our whims & fancies, which obviously have never been thought-out.

The consequence of this is that in such a scenario, whatever we learn, whatever we resolve to do, shall never be implemented, and we shall be doomed to suffer the consequences of a thoughtless mind. This is a sure-shot prescription to failure in life. Here is a weak person, incapable to living as per ones wisdom & resolve. It is indeed pathetic. So by resorting to lies we may appear to have become a beneficiary, but in reality a step which makes us weak and incapable of living as per our wisdom & resolve is basically the most terrible loss which we can inflict on ourselves. So please think carefully on both the pros & cons and then do what you consider to be truly beneficial.

Lots of love & om

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Gita Reflections

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u }sf"V vdq’kya deZ

dq’kys ukuqlTtrsA R;kxh lRolekfo"Vks

es/kkoh fPNéla’k;%AA (Gita 18/10) 18

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Lakshanas of being Sattwic (u

}sf"V vdq'kya deZ------)

Swamini Samatananda

A Sattwic person is one who does not have any aversion to any so-called unpalatable act; nor has any attachment to any pleasurable act. Such a tyagi, is very V edanta Sandes h

clear convictions and always lives as per that.

(Gita : Ch-18 / Sh-10) 19

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Gita Reflections

S

angati: In this sloka from the 18th chapter

Lord Sri Krishna paints a picture of a saatvik tyagi, a Karma yogi who has performed actions without the desire to fulfill his ego and has given up attachments to the fruits of actions and is now ready to persue the path of discrimination. The more a person is enveloped by his desires, in that proportion he is sullied by raag and dvesha. On the other hand to the extent a person sincerely performs his nitya and naimittik karmas to that extent he purifies his mind of raag-dveshas. Having thus purified his mind such a person is now ready to do the atma and anatma viveka. He slowly evolves spiritually ultimately awakening to the glorious truth of the Self. Thus in this sloka Bhagwan Krishna speaks vividly of such a Saatvik renunciate and his state of mind.

To understand this sloka we will first look into the attributes of a Saatvik Tyagi which has been explained in the second line of the sloka. Thus we will first look into the second line of the sloka.

Tyaagi sattva samavishto: Let us see ‘Tyaagi’ first. A tyagi here implies a karmayogi who has performed his actions selflessly. He has performed all the actions of his varna and ashram with an attitude of service,

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with a sense of gratitude and without any attachment towards

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Gita Reflections the fruits of his actions and yet very deligently. He has considered performing actions as a service to God. He feels grateful and honoured to have been blessed by the privilege to serve God in the form of any situations given to him. Thus, his mind has become predominantly saatvik. It is a pure mind. Thus Sri Krishna says the mind of such a person is sattva samavishto, it is a purified mind with all divine qualities.

Medhavi: Here is a karmayogi who has sharpened his mind and intellect by being in the field of action with sensitivity, love and integrity. He has thus been blessed by an intellect that is medhavi that is a mind which is extremely sharp, subtle and sensitive. A student who has a sharp mind and can absorb the implications of the scriptures is known as a Medhavi. Sri Krishna also calls this medhavi student as chhinna samshayah.

Chinna samshayah: True to the Upanishadic statements ‘Pareekshya lokaan karma chitaan Brahmanaha...’ a sattvik tyagi has experienced the world nicely and has undoubtedly realized that the world is like a dream. It does not have any real existence, neither is it a real source of joy. One cannot attain that state of fulfillment in spite of experiencing the best of pleasures in this world.

The world true to its nature is dream like, ephimeral and mor-

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tal. This is a very significant realization. One must understand

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Gita Reflections here that the spiritual seeker pointed out in this sloka is not a person who has gained direct knowledge or awakened to the truth of Brahman. In fact in the statement of Brahma satyam Jagat mithya he has so far discovered ‘Jagat mithya’, the illusory nature of the objective world. Regarding this there is no iota of a doubt that the world is illusory in nature. Thus the sloka says he is ‘chhina samshayah’. This realization raises a question on the convictions of all such people who live with the conviction that the world is true and that we will gain contentment some day through some experience. This is not so.

Na dveshtyakushalam karma kushale naanushajjate: When one realizes that the world and its experiences are not real and therefore need not be given undue importance then all palatable and unpalatable situations are taken with a pinch of salt. One is free from any sense of like or dislike towards all towards the entire spectrum of all situations, actions and experiences. Raag-Devesha or likes and dislikes are always a result of a conditioned mind. A mind that believes the world and all its experiences will give me fulfillment and thus imposes a sense of reality on it. A Sattwik Tyagi is free from such conditionings and therefore he is free from likes and dislikes towards conven-

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ient or inconvenient situations.

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- 14-

The Art Of Man Making

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Re-educating The Heart

P.P. Gurudev Swami Chinmayanandaji 23

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The Art of Man Making

T

he processes of personality reconstruction

falls under two definite schemes: 1-The re-education of the intellect in the right values of life, and 2-Re-allign the mind to function without its particular sentiments, hungers, predjudice and patience veiling the true face of the problem.

Of these the first scheme is taken up in the second chapter of the Geeta, and the very opening words of the Lord help us to disect life and see through the viscera of its eternal changes, the permanent, abiding truth, the beginningless reality.

This is a staggering statement which rings almost a false philosophy to the muddled mind of Arjuna. *You are a grieving over things you should not grieve over; for the wise grieve neither for the dead nor for the living.

To grieve is to feel helplessly unhappy at the decay of things which we have not the power to stop-and this grief is suicidal, in as much as it benumbs our abilities, weakens our daring, dries up our courage, and saps up all hopes and joys. The real wise, who have realized the eternal reality behind all phenomenal changes, grieves not at the decay and death of the finite of V edanta Sandes h

the mortal. We do not condole every evening the death of the

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The Art of Man Making day, for we know that the sun has not really ‘gone’, that it will rise again in the east in another twelve hours! We do not grieve for each wave that dissolves its form-we know that nothing has really ended when a wave ‘dies’. Those who have realized the truth eternal and blissful, have no sorrow for the ‘change’ they percieve in the phenomenal world of happenings.

Krishna tells Arjuna quite plainly, “Never was there ever a time when you, I or these Kings were not; Nor will ever a time be when they will cease to be.” The endless parade of things and beings issues forth from the womb, clash, grapple, embarras, play and then sink to be formless and nameless in the graves of their death. This is ever taking place in the infinite consciousness and the many varied manifestations but its all expressions. Waves arise, they play and die away but the ocean ever remains the same.

So death actually makes no difference. Just as we march from childhood to youth and then to old age, so too, we move from one body to another-therein the wise do not falter. As we grow from childhood to youth, the childhood playthings, the childhood body and its relationships, even its environmental and sorrounding-all changes. So too, when youth ends with advancing ago, the vigorous body and its daring fields of activity all slip

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by. Yet something in us has perpetuated itself through child-

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The Art of Man Making hood, youth and old age. I was child then I become a young man, and I am old-this “I” the subject seems to have remind changeless-all through the various changes-all along the entire life’s passage.

This I, the ego, remains the same even after death to express itself in yet another embodiment, in yet another environment, to exhaust its remaining vasanas, to fulfill its desires, to live out its urges and patience. There is a perfect continuity for the individual ego even after death.

Therefore, Krishna indicates how we should live our lives. Only when the senses contact their sense-objects do we have experiences of heat and cold, pleasure and pain, they all have a begining and an end: they are impermanent’ they are finite. Bear them nobely, O Bharata. Joys and sorrows are all responses of the mind to the conducive and the non-conducive world around us. They are but mental reactions-thoughts. Learn to be observer of these emotions rather than identiy with them. Stand apart-be aloof in yourself-be just an uninterested witness to the tumults of the mind in action. This attitude gives poise and balance. An individual who has developed in himself both equipoise and balance within is a seeker who is fit to have the

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highest expression in meditation.

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The Art of Man Making When one thus lives through life holding himself in unbroken peace and tranquility within, functioning as a witness of the turmoils all around him, the existing vasanas get exhaust without producing and more new vasanas. Where vasanas are reduced, the mind gains more and more equipoise. Naturally, deeper meditation is now possible for such a purified mind, which then realizes an immediate experience-that by which all these is pervaded-know for certain to be the indestructible.

None can destroy this immutable. This is the Self and God head.

To see this immutable in the midst of all mutations and to act in the field of change is to incure no more any ‘impressions’, such a man even while actng acts not. His actions are mere movements of these limbs . For, subjectively, he does not get entangled in newly generateted chain of vasanas. This infinite consciousness glimmering through the ever perishing layers of matter-the body-the mind-the intellect equipments-is not involved in the changes, The ocean is not born, nor grows, nor rolls, nor dies, when a wave rises, swells plays and then tumbles to become the ocean again.

If thus the infinite knows no decay, what then is the phenome-

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nal of death that we constantly observe all around us. Just as a

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The Art of Man Making man removes his old clothes and wears new robes , so too the individual ego throws away worn out bodies and enters new ones. It is the mind intellet in us that throws away the present body and so its present relationship - and rise to put on again the most appropriate body in the most cunducive environment, so that it may exhaust its most predominant and compelling vasanas. In all these changes, which are only for the individual body, mind intellect equipment, which together we may call as our ‘fool kit’. The infinite is ever changeless and immutable. It knows no decay.

The mind and intellect, “the fool-kit”, in its totality in here called the ‘heart’ by us, and its re-education consists in imparting to a new vision and a total understanding of the world around it, along with its own place in the total scheme of things, beings and happenings around. To understand that behind the beneath lies a total play of change is the immutable reality, unaffected by anything including death and destruction, is to gain a new

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vision into the secret of living.

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Jivanmukta Wandering In Himalayas

77 Trilokeenath

Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta A

t day break we set out again. Five miles from

Lotu, at a place called Thanthi, we came across the confluence of the Bhaga and the Chandra. It is from this point that the river is called Chandra Bhaga. The famous temple of Trilokeenath is situated on her bank. Seven miles from Lotu is a village called Jatuma. As our path gradually descened into the low-land in a north-westerly direction, the temperature rose steadily and the very nature of the landscape changed. Up to this spot I had been enjoying the sight of the high chain of mountains, bare, snow-covered, and alluring with their purple hue. Beyond Jatuma the beauty of the mountain scenery underwent a change. Trees appeared along the route, leading up to extensive and dense forests. On the way we reached another village called Throtu, seven miles from Jatuma. Seven miles further on was Trilokeenath, our destination. At about 11 A.M. next day we entered the holy place with deafening cries of “Trilokeenath ki Jai”.

It is light of the sun and the moon that lights all the beauty of nature. That light is percieved by the eye. The eye itself recieves the ligh because of the mind. The mind functions because of the inner spirit. But for the mind, the I cannot function; But for the spirit, the mind cannot work. Without the reflection of the spirit, V edanta Sandes h

the inner mind cannot make the I take in the impression of any

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Jivanmukta object. (Hari naam kirtan) Thus it is clear that it is the inner spirit that is at the root of all beauty. A man’s highest state in the jnana samadhi, in which he enjoys total identification with that spirit. Compare with that state, all action and inaction are petty and insignificant.

Yet, forced by inherited tendencies, even the enlightened ones are drawn by God into the vertex of worldly activities. When an enlightened one is awakened by God from the high state of samadhi in which there is no conscious of the body and the sense, and when the body and the sense begin to function again, person still continues to enjoy the state of atma samadhi. In its fight of such activities, the enlightened one does not swerve from the state of atma samadhi. That is why this weak body has been engaging itself in the difficult work of mountaineering.

Even the bitter experiences of the journeys, I have found the

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joy of the Self.

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STORY Section 32

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Somnath Jyotirlinga

T

h Somnath Temple Jyotirlinga is situated

at Somnath Patan (the south coast of Saurashtra), near Veraval in (Prabhas Kshetra) Kathaiwad district in Gujarat. Somnath is considered to be the first of the 12 Jyotirlingas of Shiva and is a revered pilgrimage center in India.

Legend of Somnath Jyotirlinga Temple The Skanda Purana, in a chapter on Prabhasa Khanda, describes Somnath. Legend has it that Shiva in the previous aeons was referred to as Mrityunjaya, Kaalagnirudra, Amritesa, Anamaya, Kritivasa and Bhairavanatha at Somnath.

Legend has it that the Kalabhairava Shivalinga (Bhairavanatha) at Prabhasa was worshipped by the moon, and hence Shiva here is referred to as Somnatha. The Skanda Purana describes the Sparsa Linga of Somnath as one bright as the sun, the size of an egg, lodged underground. The Mahabharata also refers to the Prabhasa Kshetra and the legend of the moon worshipping

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Shiva.

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Somnath Jyotirlinga Legend goes that the moon was married to the 27 daughters of Daksha Prajapati. He was partial to Rohini, his favorite and neglected the others. An angered Daksha cursed him to wane into nothingness. A disturbed Chandra, came down to Prabhasa with Rohini and worshipped the Sparsa Linga of Somnath after which he was blessed by Shiva to grow and shine in the bright half. As the moon regained his light here, this town came to be known as Prabhasa. Bhrama, one of the trinity, installed the

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Bhramasila, and paved way for the construction of the temple.

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Mission & Ashram News

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

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Ashram News Hanuman Chalisa Satsang: Apr 2019

jke jlk;u rqEgjs iklk----

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guqeku pkyhlk & pkSikbZ u- 32

28th Apr 2019

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Ashram News Hanuman Chalisa Satsang: Apr 2019

jke jlk;u rqEgjs iklk----

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guqeku pkyhlk & pkSikbZ u- 32

28th Apr 2019

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Ashram News Hanuman Chalisa Satsang: Mar 2019

jke jlk;u rqEgjs iklk----

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guqeku pkyhlk & pkSikbZ u- 32

28th Apr 2019

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Ashram News Hanuman Chalisa Satsang: Mar 2019

jke jlk;u rqEgjs iklk----

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guqeku pkyhlk & pkSikbZ u- 32

28th Apr 2019

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Mission News Satsang at Kandhari’s

Lovely Bhajans

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Followed by an enlightening Pravachan

Prasad for All

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Mission News Satsang at Kandhari’s

Lovely Bhajans

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Followed by an enlightening Pravachan

Prasad for All

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Mission News Satsang at Vallabh Nidhi, Juhu

Welcomes by Bakuleshbhai

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Program began with lovely Bhajans

Talk on Sraddha by P. Swamini Samatanandaji

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Ashram News Sw Asangananda Leaves for Russia

After 100 days of stay at Vedanta Ashram

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Devoted time in Gyana, Bhajans & Sewa

See-Off at Indore Airport - 23rd April 2019

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Ashram News Sakshi leaves for Secunderabad

Completed a Three years Vedanta Course

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Did lovely Sewa at Gangeshwar Mahadev Mandir

22.4.2019

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Mission News Hanuman Jayanti Visits

P. Guruji had darshan of Varad Hanuman

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At Charchit Apparels Factory, Indore

19th Apr 2019

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Mission News Hanuman Jayanti Visits

Balvir Hanuman Mandir, Nayapura, Indore

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P. Guruji / Amitanandaji / Poornanandaji

Sw Asngananda / Bharat Raikwar

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Mission News Hanuman Jayanti Visits

Chanted Hanuman Chalisa

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Distributed Books & Prasad

Udainagar Road - 19th April 2019

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Mission News Visit to House & Factory of Sunil Garg

Had Bhiksha at the residence

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Lovely Family

19th April 2019

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Ashram News Blessings to Charchit & Nidhi Garg

6th Marriage Anniversary

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Respects to P. Guruji and Ashram Mahatmas

23rd April 2019

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General News Visit to Kheoni Wildlife Sanctuary

An MP Govt managed WLS, in Dewas Divison

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Three hours drive from Indore

Three Ashram Mahatmas / Neena Bhatnagar

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General News Visit to Kheoni Wildlife Sanctuary

Saw lot of Birds and Animals

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Various types of Deers / Jackals

2-3 April 2019

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Forthcoming VM Programs 9th May 2019 SANKARACHARYA JAYANTI @ Indore on 6.00 PM, Vedanta Ashram P. Guruji / Ashram Mahatmas / Devotees 19th May 2019 HANUMAN CHALISA SATSANG @ Indore Monthly Satsang at Ashram P. Guruji Swami Atmanandaji 27th May - 2nd June 2019 GITA GYANA YAGNA @ Mumbai Mandukya Upanishad Karika - 2nd Prakarana / Gita-1 P. Guruji Swami Atmanandaji 16th - 22nd June 2019 GITA GYANA YAGNA @ Ahmedabad V edanta Sandes h

Gita-12 / Hastamalaka Stotram P. Swamini Amitanandaji

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Internet News Talks on (by P. Guruji) : Gita Complete Gita Chapter - 6 Gita Chapter - 10 (Lucknow) Sadhana Panchakam Dakshinamurty Stotram Hanuman Chalisa - 65 PDF Publication Commentary in Hindi on : Tattvabodha Sadhana Panchakam Vishnu Sahasra Naam - Part - 1(1 to 100 Names) - Part - 2 (101 to 200 Names) - Part - 3 (201 to 300 Names) - Part - 4 (301 to 400 Names)

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Photo Albums Hanuman Chalisa: 65 GGY - Lucknow

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Published by: International Vedanta Mission Editor: Swamini Samatananda Saraswati