Vedanta Sandesh - Nov 2019 by Vedanta Mission

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Nov 2019

Year - 25

Issue 5

Cover Page

V edanta Sandes h

The cover page of the Nov 2019 issue of Vedanta Sandesh is yet another very beautiful & cute bird of Indian sub-continent - the Oriental Dwarf Kingfisher (Ceyx erithaca). This ODKF is also known as the Blackbacked Kingfisher or Miniature Kingfisher and also Three-toed Kingfisher, and is the smallest and also the most colored kingfisher species. It is just around 5 inches including its bill & tail, and is endemic across much of the Indian Subcontinent, and its preferred habitat is near streams of densely shaded, lowland forests. ODKF is easily recognized by its bright blue crown with a violet wash along on the sides of its otherwise pinkish-magenta head. The upper plumage is bluish-black with glossy blue lines. The throat is white with bright orange colored lines in the bottom. The under plumage is a brilliant orange-yellow. The bill and feet are orange-red. Males and females look alike. This beautiful cover page pic was clicked by one Dr Pragnesh Patel at Chiplun in Maharashtra (India). We thank & commend him for his awesome click. This helps us to show-case the amazing avian fauna of India. These amazing birds not only help us to appreciate the incredible beauty & richness of Indian fauna, but also helps us see & feel the existence of their awesome creator. Om Namah Shivaya.

Ăą

CONTENTS

V edanta Sandes h

Vedanta Sandesh Nov 2019 1.

Shloka 5

Message of P. Guruji

7-8

Sadhana Panchakam

9-13

Letter 14-15

Gita Reflections 16-21

The Art of Man Making

Jivanmukta 27-30

Story Section 31-32

Mission / Ashram News

22-26

33-50

10.

Forthcoming Progs 51

11.

Links 52 3

Ã±

Monthly eMagazine of the International Vedanta Mission Nov 2019 : Year 25 / Issue 5

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

Ăą

mikf/kfoy;kf}".kkS fufoZ'ks"ka fo'ksUeqfu%A tys tya fo;};ksfEu rstLrstfl ok ;FkkAA When the Muni negates all his upadhis, he as though becomes free from all limitations, and merges with the attributeless Brahman. His merging in Brahman is comparable to water merging with water, space becoming one with space, or like the light merging with light. Atma Bodha - 53

Message from Poojya Guruji

Van-Vaas of Ramji

Ayodhya’s Ram Mandir dispute is hopefully about to get resolved

soon. It’s been ages, and everyone looks forward to a resolution when the second Van-Vaas of Ramji shall come to an end. Van-Vaas for Bhagwan Sri Ram has indeed been happening in various ways. A new page in the history of Ram Mandir is about to be added soon. We keep our fingers crossed and look forward to the kind of judgment which the apex court of the country shall give soon. Looking at the pros & cons, the odds highly favour a clear verdict for the construction of a temple at the birth-place of Ramji. The temple trust should get possession of the entire disputed land and as planned a grand mandir will be constructed soon.

Van-Vaas of Bhagwan Sri Ram not only reveals the nature of the

cycle of life wherein ups & downs inevitably happen. Bhagwan in his avataar dons up this role and the turn of event make him leave his beloved V edanta Sandes h

Ayodhya for no fault of his and live a life of a reculse in the forest. Not by any political manipulations but clearly by noble deeds he continued to revel in the hearts of all, and had to even fight out others, and always came out

a winner. There shall always be some elements who have their personal ambitions & agenda and even though we may not have any personal animosity with them they for their own reasons come and create nuisance. We should try to first try to win over them by our good deeds, and if that is not possible then such elements need to be dealt with in the language they best understand. If that means war, then so be it. It is those people alone who are strong and intelligent who end in getting their Ayodhya back.

Van-Vaas is not merely a forced isolation and punishment because

of political manipulations of some people, but should be seen as a part of life which teaches us various things, it is a chapter in life to help us live a strong, contended and enightened life. It reveals the character of various people - good, bad & ugly. It helps us to realize who all are reliable and who are not. It helps us to become strong - physically and mentally. Living in forest is never an easy thing. It helps us to live a contended life. Comforts may be great things but there is one basic problem with them. They make us live a dependent life, and a life of dependence is completely opposite to a life of contentment. One should voluntarily go out and live a simple life free from all dependences, and then see first hand how strong we all are. We need to discover how much dependences we all have, and then slowly shed them off. Thats the way to contentment. Goswami Tulsidasji says in Ramcharitmanas that the inclement times are great teachers. They help us see the truth of friends, relatives, our qualities like patience etc and our convictions & commitments about the righteous living - Dharma. Van-Vaas is a fact of life, lets just learn to come out of it with flying colours. Jai Sri Ram.

V edanta Sandes h

Sarve bhadrani pashyantu. Om Tat Sat.

Ăą

Sadhana Panchakam

V edanta Sandes h

- : 4: -

Swamini Samatananda 9

Ăą

Sadhana Panchakam S

angati : As we walk up the ladder

of spiritual growth in this enlightening text called Sadhana Panchakam, Shankaracharyaji compassionately holds our hands and guides us through the entire journey. As we continue to contemplate on the first sloka in the last discussion the Acharya spoke of worshipping God by the means of every action that we

perform. He expanded our vision by bringing out the attitude of worship from the quite spaces of our temple rooms into every action that we performed. He revealed that worship is not a ritual alone but it is an attitude that must be invoked in every small and big actions that we perform. Having inspired us with this attitude of worship the Acharya now goes on to elevate us from our individualistic desires to a mind free of self-centric desires. The Acharya says-

dkE;s efrL;T;rke~%

Desire prompted activities is what the Acharya here calls

Let the desire prompted activities be given up.

as ‘Kaamya karma’. A desire is a proposal of the mind to get joy. I believe this will give me joy. In kaamya karma the priority is always ‘My likes’, ‘My desire’. Desires are most often self-cenV edanta Sandes h

tric. This is the state of mind of all ignorant people who are not

Sadhana Panchakam aware of the magnanomous nature of the Self and neither are they aware of the divinity that pervades all living and non-living beings. Hence the Self is a limited being seeking fulfillment from small and big things in the world outside. If the identity of the Self is that of a small, craving entity then self-centric desire is an inevitable trait of all such people. The desires of self-centric people are also limited to their very specific likes and disikes. They have very defined desires. Only some people, only some things and only some experiences are a source of joy for such people. In such a case if my likes are limited then obviously my source of joy too will be very limited. I will be happy only with that which I desire.

The fact is that even our desires are not based on any genu-

ine understanding. We desire on the basis of blind belief towards the world outside. If we look at our lives our food habits, our clothes, our life style, the nature of our relatonships and more often even our field of work is a blind copy of what people around us are doing. There is no originality in our desires and neither are they authentic. We believe our desires will fill our cup of contentment but does this really happen? There is no gaurantee that we will be contented. Every one in the ocean of samsara are like a fish which is thirsty in water. At the end of the day we all desire bliss and contentment, but our fallacy lies in choosing the wrong means towards it. Worldly desires can never be a source of abV edanta Sandes h

solute fulfillment. We can never attain parmananda by fulfilling

Ăą

Sadhana Panchakam worldly desires. Fulfillment of worldly desires wil only makes us more dependent and attached.

Having said this a question can come up in all our minds-

Can we live a life totally devoid of desires? Or how can we give up this tendency of self-centric desires? For this the scriptures reveal to us that art of living which frees us from the clutches of self-centricity. That is to connect our heart and soul with Ishvara. Let the desire of Ishvara be my desire. Keep a positive mind set and be happy with that which God has given us. Let us be convinced that god will always do that which is good for us. People who live as per Ishvar icchaa alone can be nishkaama or selfless. Be happy with what ever you get and at the same time learn to be happy with yourself too. When we give up self centric desires, our raaga and dvesha, we will learn to be happy in every situation, in every experience with every being around. Living in the constraints of personal likes and dislikes makes us egoistic, stubborn, arrogant and dependant. Dependancy alone brings anxiety and stress. God is serving us situations on a platter, make the most of it.

Every experience has its own beauty just like every flower

has its own beauty and fragrance. But something becomes special for me and the other a source of pain only because I have imposed a sense of importance towards it. When I drop the sense of imV edanta Sandes h

portance to anything it is no more an object of joy or pain for me.

Ăą

Sadhana Panchakam We all have the basic pottential of being happy and contented with everything that comes, because the matter of fact is that I myself am of the nature of absolute bliss. Therefore no external situation or people or even devatas can be responsible for my joys and sorrows.

V edanta Sandes h

Thus the Acharya says - Kaamye Matih Tyajyataam ....

Ăą

Mail from Poojya Guruji Dharmic Celebrations Hari om.

Someone asked about the objectives of Dharma, especially in the light of thoughtless celebrations during Diwali etc. when we make our worlds all the more a dirty & polluted place.

If Diwali is all about the return of Bhagwan Sri Ram back to Ayodhya after his fourteen years of Van-Vaas, then the celebrations should necessarily reflect our values and culture appropriately. What is happenning today is wanton thoughtlessness and a blind drive of self-fulfillment. A celebration which makes our environs so polluted that it is difficult for people to even breathe properly is obviously not sensible & justified from any angle. Do we care about the effect of blasts on the ears of our own children or ill people? Do we care about the effects of pollution - both air & sound, on the birds & animals around? Lets not forget they are an extremely important part of our bigger family, and we cannot imagine our lives without them. How come such insensitivity & thoughtlessness V edanta Sandes h

that just for the fun of bursting a cracker we become blind to all these other aspects of life. Dharma is all about making us live

Ăą

a more sensitive & conscentious life, and if in the name of some dharmic celebration something completely opposite is happening then the wise need to intervene and channelize the energies of people in the right direction. We feel bad when Supreme Court of the country has to tell us that please make your celebrations more thoughtful and caring. Religion which is supposed to be an advocate to enlighten us about the good, noble & right things has to be told that please mend your ways.

My idea of Dharma, from whatever I have read in our scriptures, is a way of living which is not only good for our holistic well-being, but is also good for the well-being of the world & society as a whole. When a bunch of truly dharmic people live in a place, then they shall leave behind a better & cleaner world, instead of dirty & polluted one. Whether it is our rivers, air, our animals or birds - everyone should be more secure, healthy & happy. This art of holistic well-being is the crux of true Dharmic life. In such a living instead of ‘I like’ it is more of ‘we like’. There is magnanimity for the well-being of all.

V edanta Sandes h

Blessings & Best Wishes.

Gita Reflections

V edanta Sandes h

v’kksP;kuUo’kkspLRoa izKkoknka’p Hkk"klsA xrklwuxrklwa’p ukuq’kkspfUr if.Mrk%AA (Gita 2/11) 16

ñ 16

Do not grieve! (v'kksP;kuUo'kkspLRoa------)

Swamini Samatananda

While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead.

V edanta Sandes h

(Gita : Ch-2 / Sh-11)

Ăą 17

Gita Reflections

his sloka from the second chapter of the

Gita is the most famous and significant shloka as it marks the begining of the upadesh of Srimad BhagwadGita. So far the first chapter and the first ten slokas of the second chapter was a narration of the disenthused psychological state of Arjuna which revealed his mental state of utter grief, its negative effects on his body and mind, and his line of justifications as to why this war is a volcano of destruction at all physical, mental and righteous levels. This goes on untill Sri Krishna himself shakes him out of his mental confusion leading him to accept his state of ignorance and indecisiveness. Once Arjuna realizes and accepts his state of ignorance and unclarity with respect to his dharma in this particular situation, it becomes a turning point in his life leading to his sharanagati at the Feet of the Lord and requesting him for right knowledge of Dharma. Thus the Sharanagati of the great warrior Prince invokes the first words of the divine song of the Lord. Sri Krishna says O Arjuna! You are grieving towards that which is not worth grieving for. Here grief is indicated by the word ‘Shoka’. Shoka is different from ‘dukha’ that which we understand as sorrow. We experience ‘dukha’ or sorrow in all times of incon-

V edanta Sandes h

veniences in life. In fact ‘Sukha’ is also the other inevitable side of dukkha and both of them are dual experiences which are a natu-

ñ 18

Gita Reflections ral expressions of the mind in all ups and downs of life. But shoka reveals intense grief, suffocation and indecisiveness. Arjuna’s belief that all his family, his kinsmen, his Grandsire and Acharya will be killed was the cause of his intense grief. The scriptures reveal that grief is always an effect of Moha’ which means misapprehension. Our misapprehension about our ownself, our relationships, our roles in life, our misapprehension regarding karma and its phala all result in the possibility of grief if it is not handled by right knowledge. So also Arjuna’s grief, that he will be responsible and instrumental in killing all his near and dear ones was a baseless thought born out of a misapprehension. The matter of fact was that Arjuna’s vision towards the whole situation was individualistic. It was based on personal and individual identification with all his friends and family, thus he was shattered with the very thought of raising arms towards them. This is a spiritual fact of life that when ever we respond to a situation standing on the platform of individuality our attachments, our likes and dislikes then such a sense of individuality will always be the cataract of our vision and will behold us from analysing situation in the righteous manner. It will behold us from seeing situations with an open mind. Not only this if there is some trace of conscience pricking within it will inevitabely result in grief. Decision making will be like a thorn in the throat which will neither be swallowable nor will it be possible to throw it out. When ever there are expectations, desires based on individual underV edanta Sandes h

standing then pain is inevitable. All are paths and decisions are

ñ 19

Gita Reflections based uppon our convictions and knowledge. Thus Bhagwan Sri Krishna says that O Arjuna! you are grieving for that which does not deserve so and yet you speak like a man of knowledge. Bhagwan goes on to say that Arjuna did you know that people of right knowledge never ever grieve on that which is of impermanent nature. They do not grieve on that which comes and goes and that which has not gone. If you look at things from that level of change then change and manifestation and unmanifestation are all a part of nature. This is the truth which cannot be changed ever. The implication is that in any case people, objects and situations will come and go then why not live our moments to the fullest by serving others and by giving love to one and all. One whose present is not fully lived they alone worry about the future. Life is unpredictable. We dont know how long we are going to live, how much role we have to play. We all have to go. So for those who have come and gone, who are going or who are about to go, see this as an inevitable fact of life. All men of wisdom realize this truth of life and therefore do not grieve. Although sensitivity is the ornament of a human being. Having love for our family, society and country are qualities of sensitive people and when they are gone, undoubtedly we will miss them, but accepting this truth of life is a sign of a wise man. Hence do not grieve. Turn your focus towards god and the reality of life. Count the blessings of God and do that which is right in a V edanta Sandes h

situation. In fact Bheeshma Pitamah, Dronacharya are all classic

Ăą 20

Gita Reflections examples of righteous and wise people. The absence of shoka in a person’s life is the criteria of one’s right knowledge. This is the feature of a knowledgable person. If there is grief it shows that his knowledge is incomplete. Here knowledge is not intellectual knowledge about something but our strong convictins. It is based on our understanding and realization of the truth of Jeeva Jagat and Ishvara. Knowledge is awakening to the facts of life.

V edanta Sandes h

Therefore your grief is unjustified. O Arjuna! Do not grieve.

ñ 21

- 19-

The Art Of Man Making

V edanta Sandes h

Benefits of Self-Control

P.P. Gurudev Swami Chinmayanandaji 22

Ăą

The Art of Man Making

t this juncture, a very pertinent question

can arise - Sir, if at each dangerous temptations we are to withdraw our minds from the world, then in modern times young men are ever in the midst of tempting material objects that constantly glitter and beckon. So all of us will have to constantly remain in a condition of inturned mind. We will have to withdraw from the cities and market-places, university-towns and capitals, and run into lonely caves, silent peaks and solitary islands! This would be running away from life. But men of prophetic vision are all known to have lived amidst men and society, serving individuals and institutions. How is this possible? Krishna patiently counters the possibility of such a doubt and indicates a law of the ‘economics of thought’. *Objects retire from the abstinent, leaving the longing behind. But this longing also ends in him who sees the Supreme. The law of demand and supply is true here also. When we demand sense objects, they march towards us; when there is no demand, the supply also dries up. When I do not smoke, no one will offer me a Rothman’s Kingsize. Objects of sense-enchantments retire (vishaya vinivartante) from one who is not ‘consuming’(niraharasya dehinaha)- the abstinent. But we often meet people who are now smoking incessantly after having given it up for a number

V edanta Sandes h

of years. The taste for indulgence may subtly remain with us, and if ever in future we are caught unawares by conducive ob-

The Art of Man Making jects and cicumstances, the suppressed Vasanas will burst into an irresponsible plague of expression. But Krishna assures us that ‘even this taste’ (rasopyasya) on experiencing the Supreme (param drishta) certainly retires (nivartante). All Vasanas for sense objects will then end, as all longings for the dream objects end on awakening from the dream. It is the vengeance of the Truth that noble virtues like mercy, pity, peace, kindness, goodness etc. cultivated in us but without the inner transformation become, as Blake puts it ‘miseries-increase’. Where self control is not, there no other virtue is possible, and the indulgent fall into all traps that evil ever puts along their path. Why, *the turbulent senses, O son of Kunti, violently snatch away the mind of even a wise man who is earnestly striving for self-perfection. No true education is ever possible, no cultura growth can ever be dreamt of in a man of no self-control. The passionate mind typhooning after the howling sense-objects can drive away the edifice of chaste perfections built up by individual efforts. Even a wise man will behave foolishly when his mind is fascinated by the maddening enchantments of sense objects-why then talk of all men of poorer calibre and dimmer intellectual visions of mediocre men as many of us are?

V edanta Sandes h

But it is easy to exhort from a grand pulpit to mankind at large,

The Art of Man Making ‘Oh man! Control your senses.’ This is what all religeons are screaming, all scriptures roaring, all poems whispering, and all parents and elders blabbering. A moral value, an ethical virtue, can be appreciated, but how can we bring it into the very fibre of our lives? If this technique is not given out, moral preaching becomes bluff, a lie, a stupendous falsehood. The modern youth will laugh it out-hence the said failure of all moral preachers. Krishna was no visionary; Arjuna, tha man of action, had no patience with dreams. Knowing exactly his student’s needs and demands, Krishna, in the very following verse, hints at a method by which the mind can be taught the art of steering itself clear of a temptatious life of sense-gratifications. Krishna says: **The steadfast having controlled them all, sits focussed on Me as the Supreme. His wisdom is firm whose senses are under control. You can with your will power for a time witdraw the mind from its particular outgoing tendency. When the mind is fascinated by the charms of an object, we know we can immediately call it back. But the mind is a dynamic instrument, it is not meant to remain idle; it will again, at the next moment, gush out towards the same object of temptation. And you may again control it. But each time with renewed vigour the mind floods out, until at last you yourself are carried off on V edanta Sandes h

this flood of passion and desire.

The Art of Man Making Krishna advises us that ‘having controlled them all’ (taani sarvaani sanyamya), remains steadily focussed on Me as the Supreme’ (Yukt aaseet matparah) This then is the secret. We must withdraw, with our entire will, the outgoing mind, but thereafter the mind should be earnestly engaged in inspiring contemplation upon something creative and higher. Turn your mind to your goal-spiritual or material. Give the mind a fresh fied of ennobling ideals to function in and exhaust its energies. Constant awareness of the Divine Self within, the Seat of consciousness, is the secret of holding the mind away from its meanings and its suicidal dash ito the fields of sense-dissipations. The enrgies so wasted are now conserved, and such a hyper dynamic mind is that which achieves stupendous successes. The brilliant and the genius are made in Yoga-they are not accidents in life, unpredictable chances occuring at some time,

V edanta Sandes h

somewhere, without any apparent rhyme or reason.

Jivanmukta Wandering In Himalayas

V edanta Sandes h

Trilokinath

Excerpts from the Travel Memoirs of Param Poojya 27 Swami Tapovanji Maharaj

Ăą

Jivanmukta M

y next objective was a place called

Rodu, about forty miles from Ramapuram. It was a rugged road, full of ups and downs and by 2 oâ&#x20AC;&#x2122;clock I arrived at a wayside village. It was past dinner time and so, on seeing me, the village headman directed his wife to prepare a meal for me. In less than an hour it was ready and I had my dinner. Thus, accepting the hospitality of villagers on the way, and walking slowly, all alone, through the deep solitary forests, I at last reached Rodu on the third day. I rested one or two days at a big ashram established by the Vaishnava preceptor of the local Raja. From there I directed my steps to the valley of the Jumna. From the Jumna to the Bhageerathi (Ganga) it is only a short distance.

Leaving Rodu I followed the course of a small river and

reached a lonely and beautiful place four miles away. There I met a holy man of the Vaishnava School, who lived in an open tent. As soon as he saw me he received me with the cordiality of a lifelong friend. He offered me a tiger-skin to sit on beside him. When, on hearing the glories of the Lord recounted, the mind melts and flows uninterruptedly towards the Almighty, it is called Bhakti. It is this bhakti that is stressed most in the Vaishnav cult. Saints like Narada, Sandilya, Ramanuja, Madhva and Chaitanya, were all bhaktas and exponents of Bhakti. But, in course of time, the creed got corrupted. Now, the distinguishing features of the Vaishnav cult arc an V edanta Sandes h

excessive insistence on untouchability, a preoccupation with what is correct to eat and what is not, and an intolerance of other faiths.

Ăą 28

Jivanmukta Yet it was gratifying to find that there were broad-minded and pious people still within its fold. My new acquaintance was one of them. Bhakti and service are inextricably connected. Wherever there is bhakti there will, certainly, be the willingness to serve. They who worship God with love, love everything in the form of God. This love of service was conspicuous in my host’s character. As he pressed me again and again to stay on, I spent four days with him in his cottage. He cooked the food with his own hands and fed me very lovingly. There was no dearth of provisions here since the villagers living around the place revered him wholeheartedly and kept him supplied with all the necessaries of life. My host was an adept in yogic practices. It cannot be said that be was a great scholar, but he knew something of everything. He knew English too, a little. Extreme humility was characteristic of the man. So he declined to answer my questions directly. “ How far have you advanced in the practice of yoga ? Will yogic practices add to the intensity of bhakti ?” For such questions he returned but an evasive answer. “ I am not qualified to discuss such matters with a paramahamsa like you.” Great men say that selfconceit is the deadliest of sins. My heart was filled with respect for the great man when I found such humility in him, instead of legitimate pride. Really, I had never in the past come across such a maV edanta Sandes h

hatma during my rambles in the region.

ñ 29

V edanta Sandes h

STORY Section 30

Ã± 30

Tryambakshwara: L

ocated some thirty kilometers away from

Nasik in Maharashtra the Jyotirlinga attracts thousands of pilgrims round the year providing boons of fulfillment of material desires and spiritual solace. This is the Source Point of the Holy River Godavari; the famed couple of Sage Gautama and his wife Ahalya made such selfless prayers to end the long spell of famine and Lord Varuna blessed a constant flow of Water. As the incessant flow of water and the resultant abundance of foodgrains created jealousy of co-Sages and their wives, they created a Maya Cow which destroyed grains. Gautama killed the Maya Cow and the co-Sages banished the Gautama couple to a lonely hermitage on the mountain called Brahmagiri.The Sage made an extraordinatry penance and the pleased Maha Deva who bestowed a doubled boon of calling up Ganga in the form of a River called Gautami and also to manifest a Jyotir Linga named Traibakeshwara. There was a legendary allusion that when Narayana created from his navel a lotus stem and on top of it Brahma was generated, Brahma did not approve of Narayanaâ&#x20AC;&#x2122;s superiority and when a quarrel followed, a mammoth Shiva Linga manifested on its own as a Column of Fire. The Column had no beginning nor top but Brahma lied that V edanta Sandes h

he found the height of the Fire Column and quoted a Ketaki

Ăą 31

Tryambakshwara: Flower as a witness. Shiva gave a curse that the Ketaki flower should not be utilised for worship to any Deity and that there should not be worship to Brahma. Brahma gave a return curse to Shiva that the Trayambakeshwara Linga should be pushed underground. Indeed, the Trayambakeshwara was under Brahmagiri and the Jyotirlinga is small in size in a depression on the floor with water constanly oozing out from the top. Varaha Tirtha is famed as Lord Vishnu had a bath in the River in Varaha Swarupa. Kushwa Tirtha is called so as Sage Gautami spread his Kushasana or Darbhasana while receiving the wa-

V edanta Sandes h

ters of Ganga.

Ăą 32

Mission & Ashram News

V edanta Sandes h

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

Ăą 33

Mission News Gita Gyana Yagna, Jalgaon

Poojya Swamini Poornanandaji

V edanta Sandes h

Gita -13 / Mundakopanishad 1-1

19th - 25th Oct 2019

Ăą 34

Mission News Hanuman Chalisa Satsang-Oct 2019

Taking blessings of Poojya Guruji

V edanta Sandes h

Bhajans/HC Chanting &Pravachans

20th Oct 2019

Ăą 35

Mission News Hanuman Chalisa Satsang-Oct 2019

Pravachan by Pujya Swami Atmanandaji

V edanta Sandes h

Pravachan was on Chaupai 36

20th Oct 2019

Ăą 36

Mission News Hanuman Chalisa Satsang-Oct 2019

Bhajans/HC Chanting &Pravachans

V edanta Sandes h

Pravachan on Chaupai 36

20th Oct 2019

Ăą 37

Mission News Vijaya Dashami & Ashram Day

Poojan of the giant Shiva Linga

V edanta Sandes h

By Ashram Mahatmas & students

8th Oct 2019

Ã± 38

Mission News Navaratri Celebrations

Vedanta Ashram-Indore

V edanta Sandes h

Ashtami Pujan

6th Oct 2019

Ăą 39