Monthly eMagazine of the International Vedanta Mission
Vedanta Sandesh Dec 2019
Year - 25
Issue-6
Cover Page
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The cover page of the Dec 2019 issue of Vedanta Sandesh is yet another very beautiful & lively bird of India - the Green Bee-eater (Merops orientalis). A beautiful and natural insecticide. The green bee-eater (Merops orientalis) is a resident but prone to seasonal movements and is seen in plenty after monsoons when there are ample of insects flying around. Like other bee-eaters, this species is also a richly colored, slender bird. The entire plumage is bright green and tinged with blue especially on the chin and throat. The crown and upper back are tinged with golden rufous. The flight feathers are rufous washed with green and tipped with blackish. A fine black line runs in front of and behind the eye. The iris is crimson and the bill is black while the legs are dark grey. Both sexes are similar. It is a joy to see them catching insects in their sorties from an open perch. They roost communally huddled to each other in large numbers. This beautiful photo was clicked by our Team Ashram at Sirpur Lake, Indore in Nov 2019. Nature is God's own creation, and all devotees need to see it closely. This is a sadhana because it helps us see & feel the existence of their awesome creator. Om Namah Shivaya. Om Tat Sat
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CONTENTS
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Vedanta Sandesh Dec 2019 1.
Shloka 5
2.
Message of P. Guruji
7-8
3.
Sadhana Panchakam
9-13
4.
Letter 14-15
5.
Gita Reflections 16-21
6.
The Art of Man Making
7.
Jivanmukta 28-31
8.
Story Section 32-34
9.
Mission / Ashram News
22-27
35-44
10.
Forthcoming Progs 45
11.
Links 46 3
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Monthly eMagazine of the International Vedanta Mission Dec 2019 : Year 25 / Issue 6
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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;YykHkkékijks ykHkks ;Rlq[kkékija lq[ke~A ;TKkukékija Kkua rn~czãsR;o/kkj;sr~AA Know that to be Brahman - attaining which there is no greater attainment; there is no greater happiness than that happiness; and knowing which there is no greater knowledge. Atma Bodha - 54
Message from Poojya Guruji
Mandir represents Tradition
The Ayodhya verdict has brought cheers in the heart of majority of
Hindus all over the world. It was the right thing based on the truth, and almost everyone waited for the judgment with full faith. Now the way has been officially cleared for a grand temple at the birth place of Bhagwan Sri Ram.
Mandir is a visible symbol of the respect which the billion people
have for their ancient Vedic tradition & its glory. It is like the flag of a country which represents its unique culture and glory. It may be a small symbol but it is so important that every country has its flag and the corresponding respect & importance for it. So the fight for the redemption of the symbolic representation was justified and right. Ram Mandir will not just be a place for the devotees to pray but its grandeur & glory will represent the respect which we have for our Vedic culture. V edanta Sandes h
Vedic culture is unique in the whole world. It says that everyone is
basically divine. The Atma of everyone is Brahman. Ram is that which revels in all as their very Self. Everything in the world is not only basically
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divine but is inter-connected to make the whole world a single throbbing organic whole. Sri Ram as the Ishwar has created this intricate web of the world and has devised systems to manage and sustain it. He has given freedom to all to dream and act and bring about appropriate changes in their life and the world. Every person using his power of Karma paves his path - good or bad, and in the process makes his world a heaven or a hell. Vedic philosophy reveals not only the intrinsic divinity of all, and empowers everyone by telling that you alone are your redeemer and you alone are responsible for your fall. There can be no greater empowerment of anyone. We dont need any redeemer. We dont need to plan for a life of fulfillment hereafter. It is all here and now. This culture brings about respect for one & all, and the whole world is seen as one intimately connected family. In the world which is suffering from degradation of nature, it is the Vedic culture which alone can save the planet. Life is not about living for fulfillment, but rather it is about living with fulfillment. That is Vedic culture, and Bhagwan Sri Ram represents all this. We desperately need places - all over the world which represent such saner thoughts & values. It is the right art of living for the well-being of all. We hope & pray that this grand madir will exude such magnanimous
& divine fragrance help bring about true & lasting fulfillment to all, and help create a better world.
Sarve bhavantu sukhinah! Sarve santu niramayah ! Sarve bhadrani
pashyantu. Ma kaschit dukhbhak bhavet!
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Om Tat Sat.
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Sadhana Panchakam
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- : 5: -
Swamini Samatananda 9
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Sadhana Panchakam S
angati : Sadhana Panchakam a spiritual
journey capsulated in five slokas is a beautiful text by Sri Adi
Shankaracharyaji. In the forty steps given in the five slokas the Acharya guides us through the various sadhanas leading to our spiritual evolution as our mind gets purified and becomes more and more subtle in order to fascilitate self-realization. In the previous editions the Acharya explained how we should begin our journey by chanting the Vedas, getting introduced to them and performing all our actions as prescribed in the Vedas with an attitude of making every action an offering to Ishvara thus paving the path of giving up self-centric desires. As the Acharya said Kaamye matistyajyataam. Further in this sloka we will now try and understand the next sutra which is ‘Paapaughah paridhooyataam’ which means Wash off all accumulated ‘Sins’.
ikikS?k% ifj/kw;rke~%
Let us first understand what is a ‘Sin’? A Sin is an action
Cleanse yourself completely of all sins.
born out of self-centric desires. Sinful action is an indication of self-concern. It expresses itself in various ways as violence, hurting others, disrespecting others, theft, insensitivity and all such vices which bring about misery ad suffering for one’s own V edanta Sandes h
self and everyone around. Wherevere there is ‘paap’ or in other
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Sadhana Panchakam words adharma then the person himself is never happy and nor are others around him. The person himself, society, country and the world at large pays the price for such sinful actions. A sinful person is always lonely, insecure, and fearful. Such people are not reliable and trustworthy. All this is only a product of self-concern. In the third chapter of the Geeta Arjuna asks Bhagwan Sri Krishna what is that cause that forcefully compells a person to do sinful actions even though somewhere in his mind he is aware that he should not be doing so. Bhagwan says it is simply a desire born of Rajoguna which translates itself as all kinds of vices which are harmful for one and all. If Kaamna or desire is not handled at the right time with right knowledge it can be so overpowering that it can make a demon out of a man who has no love, respect or compassion for anyone except the fulfillment of his ego-centric desires. Thus it is extremely important to understand the biography of ‘kaamna’ or ‘desire’ and to handle it as per the guidance of the scriptures. One needs to understand that ‘desire’ per se is not bad by itself. It is the motivation behind a desire that can make it either a paap or punya. A kaamna which is backed by the will of God and which is selfless can be a boon for the person himself and everyone around him. Having faith in God, performing actions as per the will of V edanta Sandes h
God, having an attitude of Ishvar arpan buddhi in all actions and
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Sadhana Panchakam detachment towards the results of actions are all various dimensions that make a person walk on the path of ‘shreyas’, a path of holistic living. On the other hand lack of faith in God, performing actions born of individual-centric desires, attachment to the fruits of action, attachment to a particular person, situation and objects, having strong likes and dislikes, a strong sense of doership, all strengthen the path of ‘preyas’ which is totally individualistic and the consequences of which are paap karmas. One must understand that paap karmas or sinful actions are not associated with some yuga like kalyug or some grah-nakshatras but self-centric desire alone is the root of all sinful actions. Thus the Bhagwad Geeta is constantly inspiring us to walk on the path ‘Karmyoga’ which is living a God-centric life. Surrendering at the feet of God and making every action divine. Be a devotee of God and make God’s desire as your own desire. If one lives as per the will of God it automatically negates self-centric desires. My field of action, my service, my actions reflect an attitude of being an instrument in the hands of God. Dharma is that which reflects as sensitivity to all human beings, animals, birds and mother earth. A person feels grateful, and privileged in being a humble sewak of Ishvara. In this part of the sloka when the Acharya says-Paapaughah V edanta Sandes h
paridhooyataam-wash of all your accumulated paap karmas-the
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Sadhana Panchakam Acharya is saying knowingly or unknowingly what ever samskars you have accumulated to do sinful actions wash it off by the attitude of karmayoga. Every person has the tendency to do good or evil. Every person has the family of Kauravas and Pandavas and ironically Kauravas are always bigger in number. But to the extent one lives as an ambasaador of Ishvara one will be free from this samskaar of self-cenriticity. Even though all such people will also face challenges in life, but those challenges will be seen as a
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blessing. Live life with positivity, enthusiasm and intelligence.
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Mail from Poojya Guruji Solipsism and Advaita Hari om.
Regarding your question about difference Solipsism and Advaita.
Solipsism is school of thought which professes that everything is a product of our mind and doesnt really exist. In no way it can be compared to Advaita. Vedanta says that the truth is one non-dual consciousness, which even transcends the mind. The names & forms which we see with our faculties exist irrespective of any persons perceptions or values. All the objects of perception are definitely changing & ephemeral, but it is an overall amazing, inter-dependent creation. A complex organic whole. When we give value to something, in good or bad way, then it certainly enters our mind and creates all the emotional upheaval, and if we detach then we can be free from these emotional upheavals and see the role of everything as it is. This is called as Jiva-Shrushti and Ishwar-Shrushti. Ishwar Shrushti has relative existence, yet it is very much there in this transactional realm. This is unlike the proV edanta Sandes h
fessors who say that because something is not visible to me, so it is not there.
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There is a state of existence at the level of manifested consciousness, and a state of existence at the level of unmanifest consciousness. They are, as though, two different worlds. Upanishad not only talk about one non-dual reality, but also about the truth of mind and its manifestations, about the jagat, about the jiva, and how one gets bound, what is purity of mind, and how it is achieved etc. Vedanta is holistic, while proponents of various hypothesis are fragmentary. So no comparison. Many masters bluntly call solipsism as madness and confession of ignorance.
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Love & om
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Gita Reflections
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czã.;k/kk; dekZf.k laxa R;DRok djksfr ;%A fyI;rs u l ikisu in~ei=feokEHklkAA (Gita 5/10) 16
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Dedicate all actions to the Supreme Swamini Samatananda
One who gives up all attachments and acts by offering all his actions unto the Supreme is never contaminated by any impiety, just as a lotus leaf is never touched by water.
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(Gita : Ch-5 / Sh-10) 17
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Gita Reflections
S
angati : In this sloka from the fifth
chapter of the Bhagwad Geeta Bhagwan Sri Krishna speaks of a ‘Karma Yogi’s attitude of performing actions which leads him to sannyasa. Karma yoga is the only potent means which opens the doors of enlightenment and liberation from samsara. Karmayog alone brings about sannyasa. Brahmanyaadhaaya karmani: Performing actions is a privilege only for a human being. He alone is blessed to perform actions in a manner that can either lead to his downfall or it can help him evolve spiritually. But karma can lead to spiritual evolution only when all our actions are performed in a manner that does not bind us but helps us to free ourself from the shackles of individuality and conditionings. This is only possible with the beautiful art of performing actions that Bhagwan Sri Krishna has given us in the Geeta. This art of action is ‘Karma Yoga’. A Karmayogi is one who is inspired by a divine goal to awaken unto the truth of one’s self, Ishvara and the world around. With this inspiration a Karma Yogi makes all his actions, his karmas an offering to the Lord-Brahmani aadhaya karmani. Awakening to the truth of one’s self or Self knowledge is not for the dull mind-
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ed one’s who live life loosely and mechanically. Self knowledge is a blessing for all such yogis who live life being fully alert, with
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Gita Reflections a firm and clear resolve, with love, creativity and an attitude of service to Ishvara. It is always a treat to watch and be inspired by seeing a karmayogi perform his actions. A classic example for this is Lord Hanumana. Hanumanji is a living example of a Karma Yogi who performs his actions with full integration of the body, mind and intellect. Not only are His actions an example of integration but all his actions are inspired from the desire to serve Bhagwan Sri Rama. That was his only motivation-His devotion for Bhagwan Sri Rama. The key to success in the field of action is performing actions with an integrated personality, where in our physical body, our emotions and intellect all our unanimously focused in any and every action. And all actions are inspired by one single pointed goal of service to the Lord and awakening to the ultimate truth of life. Living a God-centric life is the prana of karma yoga. A karma yogi is the blessed one who breaks the walls of his programmings and conditionings of individual likes and dislikes. His happiness lies in the happiness of God. His will lies in the will of God. He sees himself as an instrument of God, an ambassador of God who has given him a specific role to play on the stage of this world. He understands his swadharma and his situations as a will of God and is most happy to live as an instrument in the divine hands of God. This is the beauty of a karma yogi. This is the reason why a karma yogi can afford to live a life free of stress, attachments, ego, fear and insecurity and the most glorious blessing a karmayogi is blessed with is living an awakV edanta Sandes h
ened and sensitive life. This attitude of karma yoga or Ishvar
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Gita Reflections arpana buddhi fascilitates and paves the path for self-realization. Sangam tyaktva karoti yaha: Thus one who performs actions with an attitude of Ishvar arpana buddhi is free from attachments. In worldly life money, family, status, and all such things are the biggest forms of attachment. But as a Karma yogi, as a bhakta he sets his heart on a more higher and divine goal, his love and attachment shifts focus from worldly achievements to Ishvara or the Supreme reality. Lipyate na sa paapena: With this attitude a devotee of the Lord, a Karma yogi is untouched by sin. Paap or sin is that which is inspired by self-centric desires. Selfish desires alone compell a person to cross the boundaries of dharma and do that which is adharma. A man obsessed with a particular desire can get so overpowered with it that even if he may have the knowledge of what is right and what is wrong he may still be lured to perform a sinful action blindfolded by his self motivated desires. ‘Desire’ per se is not a sin but any desire that is self-centric is that which will lead us on the path of sinful actvities. A Yogi is untouched by adharma or sin. Therefore Bhagwan further gives a beautiful analogy of a lotus flower to show the nature of detachment. Padma patram iva ambhasa: V edanta Sandes h
Thus the lord gives this beautiful example of a lotus flower. Just
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Gita Reflections as a lotus grows and lives in water and yet remains untouched by it so also a karma yogi or a man of knowledge lives in this world, amidst the same people, objects and experiences and yet are untouched by its negativities or attachments of conducive things. They are awakened and alert people. This art of performing actions purifies the mind and strengthens
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the path of self realization.
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The Art Of Man Making The Man of Perfection
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(The Tragedy If there’s no Self Control)
P.P. Gurudev Swami Chinmayanandaji 22
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The Art of Man Making
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n this elaborate description of the Man of
Perfection,the poet to succeed in his word-painting has to see that his canvas, which is the mind of the listener, is steady and whole. When any serious doubt arises in a mind, that mind is soon shaken and unsettled. Therefore when Krishna has made out a strong case for the need for self control in man, and has even given a technique to those who are seekers , he feels that a negative mind may seek yet one more confirmation. Therefore here he indicates how a man falls and decays when he has no self control. The ladder of fall is indicated in the following two verses. Even modern psychologists must nod their heads in aggreement when the verses are fully understood. From continuous ‘thinking’ of objects, ‘attachment’ to them is formed. From ‘attachments’ arises ‘longing’ , and from ‘longing’ ‘anger’ from ‘anger’ comes ‘delusion’ and from ‘delusion’ ‘loss of memory’. From loss of memory comes ‘ruin of discrimination’ and from ‘ruin of discriminatin’ he ‘perishes’. A Master psychologist cannot even now improve upon this biographical pattern of fall in a man who has no control over his own thinking equipment. Thoughts have a knack of constantly repeating themselves in
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the mind where they have stemmed forth. A sensuous thought, running out to embrace an object, soon multiplies itself, and
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The Art of Man Making the thin rivulet of ‘similar thoughts’ runs through the mind which is indicated here as Dhyan. ‘continuous thoughts of the same species’ (sajaatiya vritti pravah). When the thought-flow towards a given object or being becomes continuous, it becomes ‘attachment’ (sanga). All our attachments to the world are forged with our own continuous thoughts. When this ‘attachment’ increases, in its force of flow, it begets the feeling of longing (desire) to possess the object of attachment. This ‘desire’ (longing) for objects is common in all hearts, and as desirable objects are few and the desirers are many, it is but certain that 99 percent of them must get disappointed. Only one can get the object desired; many cannot. When desire which is ‘attachment’ (sanga), which in its turn is nothing but thoughts flowing powerfully towards an object of enjoyment (dhyana), when that desire is thwarted, the very desire-thought putrifies, to give out the fowl stink of ‘anger’ (krodha). This ‘anger’ gathers in dark chunks which roll themselves into a dreary shroud, and the reason shrouded thus enters into a sheer ‘delusion’(moha), seeing things that are not; hearing V edanta Sandes h
things which have no existence. When you get really angry
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The Art of Man Making with me you start seeing me as a horned devil, morally abhorrent, ethically fallen, devilishly plotting your destruction. The angry man has his own hallucinations and self delluding dreams, he cannot see things as they are in his upset mind, his perceptions become false, his estimates vague, his judgements wrong and naturally his actions wild and uncontrolled. From this delusion of mind (moha) froths out ‘loss of memory’(smriti bhramshah). We may carefully study this term as used in Hindu philosophy. Every experience, subjective and objective, leaves its record in us as memory. The total memory of our direct and indirect experiences together is our present wisdom. One is a great doctor, a mighty scientist, a brilliant scholar. But all these are but the memories of the individual. Thus ‘memory’ here means ‘the knowledge and wisdom the individual has gained from his direct experiences in life’. When you get really angry, thereafter your actions are not guided by your knowledge. Even against your own father or teacher you would readily lift your hand. Wisdom, the total accumulated experiences in us, preserved as memories gets lost (smriti bhramshah). When this wisdom is lost with the ‘loss of memory’ (smritibhramshah) the individuals ‘power of discrimination’ (buddhi) is V edanta Sandes h
also lost. Intellect is the instrument by which rational beings
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The Art of Man Making discriminate right from wrong, good from bad, etc. This discrimination is possible only with reference to the wisdom we have already in us. For example, we discriminate and judge a cup of coffee as good or bad only with reference to an ideal cup of coffee that we have had before and have preserved as a our memory. Only with reference to that past memory can we judge the present experience. When there is ‘loss of memory’ the standard of reference is lost, so the function of discrimination, called buddhi is also lost. Man is great only because of his faculty of discrimination. In all other matters he is just an animal. His evolution and therefore his superiority over animals is because of his discriminative power, his buddhi. When this is not functioning such a man is fallen low-he persihes. He ‘perishes’ (pranashyati). For a man minus his intellect he is worst than an animal. An animal can survive; it has his physical resistance and mental impulse to guide it. The poor man has nothing in him for survival if he does not have his intellect to guide him, to fulfill his dreams and to attain his visions. Thus what started as a simple stream of idle sensuous thoughts (dhyanam), became ‘attachment’ (sanga) to the object. This attachment grew to be ‘desire’ (kaama), which when thwarted became ‘anger’ (krodhah). This anger mounts up to bring ‘deluV edanta Sandes h
sions’ (moha), which destroys all ‘memory’ (smriti bhramshah).
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The Art of Man Making This knocks out from us our wisdom and makes us incompetent to discriminate. When this rare ‘power of discrimination’ is lost, man has lost everything-he perishes (pranashyati). Remember, the fall down, the ladder of devolution to utter disaster is caused by a slip in self-control. When wrong thoughts were buzzing through us we were not alert enough to control their traffic. They slowly broadened out into an irresistible flood, sweeping life’s entire beauty and strength, meaning and purpose in its mighty march to devastation. Self control is the secret by which a young man can avoid such a suicidal annihi-
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lation of his entire future and life’s glory.
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Jivanmukta Wandering In Himalayas
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Trilokinath
Excerpts from the Travel Memoirs of Param Poojya 28 Swami Tapovanji Maharaj
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Jivanmukta I
n spite of the entreaties of my host and of the
friendly villagers to stay on, I decided to push forward without further delay. I rested that night eight miles away at a place called Hattukota, famous for a Devi temple. Now my path lay through solitary forests along the sides of mountains for a distance of twenty-four miles. Thus travelling, I arrived at a village called Anoli. Here too is a temple on the bank of a river. I passed one night at the place. Next I had to pass through a terrible forest haunted by wolf and other fierce wild beasts. The forest spread for fifteen miles up a high mountain, I bad been told that to enter the forest all alone was highly risky, but I had no alternative. Early next morning I therefore resumed the journey by myself. Who can be frequenting such remote regions every day? Naturally, without expecting assistance from any body I wended my solitary way. Before I had proceeded far, I realized that I had missed my way and had gone two or three miles in the wrong direction. The landmarks which I had expected to find, were missing. The absence of such signs aroused ray suspicion and I turned back. Who is there in the forest to save us from dangers? What is there to shield us from perils except our own discretion and God’s mercy ? I was soon absorbed in the grandeur of the forest and the beauty of the landscape. I forgot myself and proceeded all alone through the dense, dark forest. When I had covered a considerable distance I was joined by a body of sawyers. V edanta Sandes h
For some miles they accompanied me. By 2 o’clock we reached the valley on the other side of the mountain.
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Jivanmukta I had tasted no food that day. Nor had I provided myself with food, as I had been expecting to reach some village or other in time for the next meal. Being hungry I was eager to push forward, but as my companions, the sawyers, had aheady started cooking, I had to give up my idea. Consequently, 1 whiled away time sitting under the shade of a tree. Just then one of those workmen came to me and said “Babaji, I belong to a low caste. It is not right that you should eat my bread. But I have placed wheat flour, fire, fuel, etc., there. As we have not much time to lose, please bake some bread quickly and eat it before we start again.” I baked two or three rotis and appeased my hunger I slaked my thirst drinking the clean, clear water which tasted even sweeter than nectar. Then I continued my journey In a short time I arrived at a village not far away That part of the country was called Ramaserai It differed from the regions I had so long passed through, in so far as it contained several villages scattered about here and there and extensive fields where paddy was cultivated The Himalayan region to the east of Ramaserai is known as Tehri Garwal The Jumna is only six miles away. On the way I sat down near a dwelling house to rest. Some one then came out of the house and on seeing me greeted me with the V edanta Sandes h
salutation, “ Jai Narayana “ (Victory to Narayana).
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Jivanmukta After a few minutes he told me : “ Babaji, if you have no objection to taking a meal prepared by us, I shall have it immediately prepared.” It was not meal-time, but as the next village was rather distant and it was past ten, I replied, “No, I have no objection.” Immediately another man began to busy himself with preparing my food, in a neat, vacant building at some distance. I had my bath and then my meal. While I was eating, the man who had cooked the food for me, entered into conversation with me and casually told me that he was a Kshatriya while his master, my host, was a Mussalman who had settled down there with his Hindu wife who
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belonged to some mountain tribe.
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STORY Section 32
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Vaidyanath R
avanasura performed a relentless pen-
ance for several years but Shiva remained unresponsive. He dug up a pit and worshipped Shiva Linga and sacrificed his hands one by one and finally Shiva appeared and gave the boon of invincibility of Devas, ignoring however human and other Beings on Earth. He also secured the boon of carrying Shiva to Lanka for adoration in his Puja Griha; Shiva gave a Linga but cautioned that it should not be kept on ground, lest it would not be pulled out again. Devas were concerned that Shiva’s absence from Kailasha might adversely affect Dharma and thus prayed to Parvati and Ganesha to ensure that the Shiva Linga would not reach Lanka. Parvati with Varuna creatred an illusion of sweet water and Ravana was tempted and got his stomach bloated; he asked a passer- by boy (Ganesha) to hold the Linga for an ablution and the boy kept the Sacred Linga on the ground and got stuck: that was the famed Jyotir Linga of Vaidyanath. Vaidyanath is also considered to be one of the 52 Shakti Pitha shrines of Sati. It is believed that the heart of Sati fell here, when her half burnt body being carried by Shiva at the end of V edanta Sandes h
Daksha’s yagna, was chopped to pieces by Vishnu’s discus.
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Vaidyanath The temple: The temple is situated in a spacious courtyard bounded by stone walls. In the temple complex are twenty two other temples. The Baijnath or Vaidyanath temple faces east. The top of the Shiva Lingam is slightly broken, keeping with the legend that it chipped away when Ravana tried to uproot it. Near the temple is the Sivaganga lake. The Chandrakoopa well, near the main entrance is said to have been built and consecrat-
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ed with water from several tirthas by Ravana.
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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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Mission News Geeta Gyan Yagya-Ahmedabad
By Pujya Swamini Amitanandaji
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Geeta Ch 15 / Natakdeep Prakaran
16th-23rd Nov 2019
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Mission News Geeta Gyan Yagna - Ahmedabad
By Pujya Swamini Amitanandaji
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At Ram Krishna Kendra-Maninagar
16th-23rd Nov 2019
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Ashram News Hanuman Chalisa Satsang: Nov19
Pravachan by Poojya Swami Atmanandaji
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Pravachan on Chaupai-37-38
17th Nov 2019
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Ashram News Hanuman Chalisa Satsang: Nov19
Enchanting bhajans by devotees
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Satsang Conclusion with Hanumanji’s Arti
17th Nov 2019
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Mission News Satsang at Bhavnagar: 24th Nov19
Bhajans / Dance and Pravachan
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Place: Residence of Dasadia Family
Importance of Yagna, Daan & Tapas.
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Mission News Satsang at Bhavnagar: 24th Nov19
Ketanbhai did Vyasa Peeth Puja
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Keyurbhai welcomed everyone
Friends & Relatives were invited
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Ashram News Birthday Puja: Sw Samatanandaji
Abhisheka & Arti of Gangeshwar Mahadev
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Expressing Gratitude to God & Guru
15th Nov 2019
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Ashram News Shiv-Puja by Guests
Jaishree Misra & Namrata Awasthi
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From Lucknow & Dubai
4th Nov 2019
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Yatra News Trip to the Statue of Unity
The Tallest in the whole World
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It stands for National Integration
Made very lovingly & intricately
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Forthcoming VM Programs 15th Dec 2019 HANUMAN CHALISA @ Vedanta Ashram Monthly Satsang P. Guruji Swami Atmanandaji 22 th - 28th Dec 2019 GITA GYANA YAGNA @ Mumbai Gita Chap 2 / Mandukya Upanishad 2 P. Guruji Swami Atmanandaji 6th - 12th Jan 2020 GITA GYANA YAGNA @ Vadodara Gita Chap 10 / Kathopanishad 2-3 P. Swamini Amitanandaji 6th - 12th Jan 2020 GITA GYANA YAGNA @ Lucknow Gita Chap 5 /Drig Drishya Viveka
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P. Swamini Samatanandaji 16 th - 21th Feb 2020 VEDANTA CAMP @ Indore P. Guruji / Ashram Mahatmas
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Editor: Swamini Samatananda Saraswati
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