Vedanta Sandesh_Feb 2021

Monthly eMagazine of Vedanta Ashram & Mission

Vedanta Sandesh

Year 26

Feb 2021

Issue 8

Cover Page

The cover page of the Feb 2021 issue of Vedanta Sandesh is a small, long distance traveller from south-eastern Siberia. It is the Amur Falcon (Falco amurensis). It is a small falcon and it comes in huge flocks. Nagaland is very preferable stop-over place of these falcons. It is seen in various other parts of the country before going to Africa. This photograph was clicked at Lonavla

by Sh Ganesh Dhumal, an avid nature-lover and also a bird photographer. We thank him for this beautiful photograph.

The male of this small falcon is sooty gray with rufous-orange thighs and vent. The females are duller gray above, and their white underparts are well marked with dark chevrons. The combination of reddish-orange eyering, cere and feet distinguishes them from all other falcons. These champion migrants breed in eastern Siberia and winter in southern Africa, often congregating in huge roosts on passage through India. They feed mainly on insects that they either catch on the wing or pick from the ground.

Every bird is a unique creation of God, and one just exclaims on seeing this awesome bird - Oh My God.

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Om Tat Sat

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CONTENTS

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Vedanta Sandesh Feb 2021 1.

Shloka 5

2.

Message of P. Guruji

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3.

Sadhana Panchakam

9-13

4.

Letter 14-15

5.

Gita Reflections 16-20

6.

The Art of Man Making

7.

Jivanmukta 27-28

8.

Story Section 29-31

9.

Mission / Ashram News

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32-43

10.

Internet News 44

11.

Forthcoming Progs 45

12.

Links 46 3

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Monthly eMagazine of Vedanta Mission Feb 2021 : Year 26 / Issue 8

Published by

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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tUrwuka ujtUe nqyZHkerks iqaLRoa rrks foizrk rLek}Sfnd/keZekxZijrk fo}RRoeLekRije~AA vkRekukRefoospua LouqHkoks czãkReuklafLFkfr%A eqfDruksZ 'krtUedksfVlq ÑrS% iq.;SfoZuk yH;rsAA

For all living creatures, human birth is indeed rare; much more difficult it is to attain full manhood; rarer than this is a Satvik attitude in life. Even after gaining all these rare chances, to have steadfastness on the path of spiritual activity as explained in vedic literature is yet rarer; much more so to have a correct knowledge of the deep significances of the scriptures. Discrimination between the Real and the Unreal, a personal experience of spiritual Glory and ultimately to get fully established in the living consciousness that the self in me is a self in all these come only later on and culminate in one’s liberation. This kind of a perfect Liberation cannot be had without earned merits of a hundred crores of lives lived intelligently. (Vivekachoodamani - 2)

Message from Poojya Guruji

Information and Awakening

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So many people are inspired by the declaration of adhyatmic scriptures that we all are basically poorna, and thus regularly go for satsang, try to get a deeper insight into this proposition. However, even after years of study and shravan something remains lacking. They still continue to seek. They continue to have insecurities and all the related pangs of pain & grief. The objective of satsang is not merely to get information but to help us wake up, and discover ourselves to be complete - one, non-dual, infinite truth - the so called Brahman. Intellectually we know so much about Brahman, but deep down we know that we are still basically an insecure individual. What has gone wrong & where?

In the Mundakopanishad (3/2/3), the great Angira Rishi reveals the cause and solution of this problem to his shishya Shaunak. While it is true that by knowledge alone one gets mukti, but as the saying goes, the devil lies in the details, it is about knowing the implication of this ‘knowledge’. It is here that the root of problem lies. Initially knowledge has to be informative alone. In this we come to know the possibility of such a proposition, and also get appropriate information of the nature of self. Informative knowledge is to give us a direction and also motivation - to go deeper. Remaining what we are, if this new found information just gives us some inspiration, a new name and also a new belief to feel about something divine, then we know that fundamentally nothing has changed. Knowldge has to be ultimately aparoksha, not just paroksha. We need to ask this question to ourselves as to who is trying to feel, who is it who is trying to know, who is it who wants to be free? It is the same old me. The same individual who is so-and-so in the world, who is still father or son of someone, husband or wife of someone, the same me who has had a childhood and all its struggles and joys, the same me who has fears of the lingering old-age, diseases and death, etc. If we directly & definitely know that we are still basically all this, then on what basis do we say

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that I am that. Brahman is definitely not a limited fellow. So deep-down remaining what we were, we start a new game of becoming. This effort of becoming something else has been the bane of our life till now. This individual very clearly knows that we are not complete and that is why all the sadhana, enquiry & efforts.

Aparoksha Gyana implies that I now know that I am not an individual, but its very substratum. In this process there has to be ‘complete’ dissociation from and thus the negation of our individuality. From your point of view you cannot continue to remain the same son or daughter of so-n-so etc.

The Upanishad tells us that while the only sadhanas for this are Sravana, Manana and Niddidhysana alone, and for that we need to do very deep shastra-adhyayana, literally become a vidwaan; we also need to have enough medha shakti to remember all what we have realized till now; and also have great clarity & confidence to share and discuss this knowledge with others. However, the motherly shruti warns us that even after all this study etc, the chances still remain that we may still miss the bus, because you can and may do all this as an individual. So there are various suggestions: 1. See the fact that till now we have been operating as an individual, and the problem is this individuality itself. The thrust should be to appreciate the very content and composition of this very individual. Individuality, as we all know, develops & crystallizes slowly, it was not there from the beginning. So in shravan one comes to know the story of the genesis of individuality. Jiva is basically a composite entity, admixture of two things - consciousness and matter. Go deep into all this and realize its truth. Study of shastras is all about discriminating between what is Atma, and more importantly what is Anatma. Vivek is like doing the dissection of the individuality, and after vivek - I cannot remain the son or daughter of so and so. The perception of others about me doesnt matter at all, only my own perception about myself matters. Remember it is self-knowledge.

2. It is thus extremely necessary that when we tread on this path, then we should be ready to give up our wordly identity completely, with all its associated relationships and also preferences - completely, after all we aspire to go beyond this limited dream-like entity. This is called Sanyas. Give up the old, to wake up to the new. Those who cannot be a sanyasi will continue to remain an individual.

3. Even after taking sanyas, there has to be an intense proactive passion to not only be free from all our ‘roles’, but also to realize the truth of ‘actor’. The shruti says that the intensity of this yearning has to be something like that of your love.

You dream of that, pray for that, and even while all alone, you are never alone.

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Only such people wake up, others remain like that proverbial donkey who was carrying gold but did not know it and thus continued to remain a pathetic & poor donkey. Om Tat Sat.

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Sadhana Panchakam

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Swamini Samatananda 9

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Sadhana Panchakam

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he third sloka of Sadhana Panchakam sees

an evolution of the spiritual student from doing ‘shravanam’ to now doing ‘mananam’that is reflecting upon that which has been heard during shravanam. The process of mananam is an intellectual dissection of all that one has heard with faith, in the process of shravanam as one sat at the Feet of the Guru. So far we have been seeing from the eyes of the Guru, with faith. Now is the time for internal churning. In this process of intellectual churning the Revered Acharya warns us against distorted and invalid logical persuits and arguments. Dustarkaat suviramyataam.

nqLrdkZRlqfojE;rke~% Avoid perverse arguments.

In the second sloka we saw an evolution of a devotee who begins his journey with faith and devotion, performs his actions as a worship and then comes to see the limitations of action. He realizes that all that he has acheived through action has not blessed him with fulfillment. Infact he comes to see that the more a person acheives through action the more he gets entangled in a process of seeking. The Acharya then suggested- having seen the limitations of actions one should then go in search of a Guru and V edanta Sandes h

enquire about the truth. In this journey one builds a bond of faith,

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Sadhana Panchakam surrender, devotion and service towards the Guru and the Guru too comes to understand the mind of the student, thus creating an atmosphere of mutual interaction for spiritual learning.

The knowledge of the Self is realized by going through

three phases of learning ‘Shravan-Manan-Nididhyasan’. Indicating the first stage of shravanam the Acharya said-’Brahmaikaksharam arthyataam shruti shiraha vaakyam samaakarnyataam’ Having a single pointed goal to know the true nature of the Self as Brahman study the Mahvakyas through Shravanam-acquiring knowedge at the Holy Feet of the Guru.

Now further to this in the third sloka the Acharya goes on to unfold the next stage and that is ‘Mananam’ which means reflecting upon the Upanishadic knowledge which has been heard at the Feet of the Guru. The process of manan is taking one’s knowledge at the next level of clarifying all doubts raised in the mind. Whilst shravan was done at the Feet of the Guru in his presence through his explanation of the scriptures manan is done being with the self alone. In manan our shravan of the scriptures forms the basis of our contemplation. In this process of intellectual understanding-logic, reasoning and raising questions is not only a natural intellectual demand but it is also positively encouraged in Vedantic learning. In fact one often sees stances of debate in Upanishadic commentaries where the seeds of doubts are sown and raised on

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behalf of a seeker, which are then answered and clarified.

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Sadhana Panchakam This unlike all other religious philosophies is the unique quality of Vedic Religeon where full freedom is given to the student to raise any doubts and questions at the Feet of the Teacher. Unlike all other religeons Vedas do not speak a language of ‘do’s and dont’s.

Raising questions and doubts and the desire for logical explanation is always fulfilled. Although this is preceded by first listening to the knowledge of the scriptures imparted by the Teacher with complete faith and an unconditional open mind. That is why when Vedanta speaks of the four qualities of a deserving student of knowledge ‘faith towards the Guru and the Scriptures’ is one of the most significant pre-requisites of him. Vedas are the only valid means of knowledge. All logical reasoning is based on the validity of the Vedas. Having heard all the scriptural knowledge the student is given full freedom to raise doubts and even take the support of logical reasoning to clarify doubts. The only thing is at this stage the Acharya warns a a sadhaka of getting carried away with intellectual and logical arguments. Logical explanation is always a support factor, but it is always secondary to the validity of the Vedas.

Logic is a tool to help understand certain principles better, or to negate the wrong notions about the self. The Self is Self-luminious. It does not need any other source of light to illumine it. That which is beyond verbal explanation, that which is inexplicable cannot be explained with logic. Here the implication of ‘Dustarka’ V edanta Sandes h

is to avoid all such useless and baseless arguments where firstly

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Sadhana Panchakam Vedas are not considered as the valid means of knowledge and where one tries to prove something right or wrong only for the sake of proving it. Logic is a tool of the intellect and so logic can only take us to the point where the intellect can take. The Self is not only beyond the intellect but it ilumines the intellect.

Thus the Acharya says ‘Dustarkaat suviramyataam’. Stay away from egoistic trips of logic and only think on the lines that the

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Scriptures have shown.

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Mail from Poojya Guruji Q: Poojya Guruji, When will I be free from the bondage of samsar - the endless cycles of birth & death?

Hari om.

Well, if you want the undiluted truth, then the truth is that ‘you’ will never be free, for the simple reason that even right now itself, you are basically free. You just dont know that. Dont be disappointed. It is just a case of delusory self-perception. A case of mistaken identity. Try to appreciate what I am driving at. Mukti is never of the ego, but from the very ego itself. Freedom is not something which the Jiva ever gets, but it is freedom from this very notion of being a Jiva. When you say ‘I’, then what comes to your mind? well, if it is just a striving individual, well then you better continue to study shastras still more deeply, till this individuality is realized as a mistaken identity, a misapprehension.

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Remember the famous example of rope & snake. Not knowing the rope as a rope we just erroneously take it as a snake. This does not mean that just because some reliable and respectable person has now told you that this snake is not a snake but just a rope, that we start repeating and believeing this ad nauseam. Please see this fact that our respectable well-wisher is not saying that the snake is rope, but is saying that there is no snake whatsoever, except in our own mind. So negate the notion of snake and then again see, you need not repeat my words but just see what exactly it is.

Individuality is like a conditioned manifestation of consciousness

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through a particular upadhi. Like electricity is apprearing as a blue light when it passes through a blue bulb. That manifestation shall continue to be there, but now the electricity knows that I am not the blue light alone. I am also the red-light, the yellow-light etc, and still basically I am not any light, but something which enlivens all bulbs yet it simultaneously transcends all manifested lights. So this knowledge brings to an end our earlier identity - from our point of view. An actor has played so many roles. He knows that he alone was in & through all roles, yet he by himself was none of that role. Have all your worldly identities ended like a bad dream, if not then you are still striving for mukti ‘for’ this jiva, not ‘from’ the jiva-bhava.

If your identity continues to be that of an individual then obviously you have no other option but to continue to be a limited and insecure seeker who has many many more lives to live again & again - with all the pangs of pain & insecurities. Hope you get my point?

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Lots of Love & om.

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Gita Reflections

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loksZifu"knks xkoks nksX/kk xksikyuUnu%A ikFkksZ oRl lq/khHkksZDrk nqX/ka xhrke`ra egr~AA (Gita Dhyanasloka) 16

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Vishaad Yoga Swamini Samatananda

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All the Upanishads are cows; the Milker is Krishna, the cowherd boy; Arjuna is the calf; Wise and pure men drink the milk, the supreme, immortal nectar of the Gita

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Gita Reflections

‘V

ishaada’ or ‘Shoka’ or ‘Grief ’ is something that any person dreads. But it is interesting to see that how grief can become one of the greatest blessing and can bring about a turning point in one’s life. This can be learnt from the example of Arjuna who had gotten grief stricken just before the epic war of Mahabharata.

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The mental state of Arjuna is not just an individual mental state but the coflict that Arjuna faced just before the war on the battlefield of Kurukshetra is a conflict that every human being faces at some time of life or the other. This conflict is the conflict between what is my Dharma and what is not my Dharma. This indecisive state of being unable to decide what is right for me to do in a particular situation and what is not right for me to do is not an experience which a person can surpass very easily. This inner dillema if not handled correctly and at the right time can result in the worst ever state of mind and that is grief. A grief stricken person who is not able to decide what is his dharma can face hell here and now. He doesn’t need to go any other place of hell. The nature of grief, its causes and its consequences are all seen in Arjuna as seen in the first chapter of Srimadbhagawad Geeta, which is a story of all mankind. The problem of Arjuna is a problem of all human beings. But what is the cause of such universal human grief, such a mental conflict? This can be understood as one understands the mental state of Arjuna.

Arjuna’s state of mind, his conflict between his emotions and that

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Gita Reflections which is right, his psychological breakdown, and his justifications to give up war all form a strong blend reflecting how moha or wrong understanding is the cause of all shoka, all grief. Wise men call Arjuna’s state of mind as ‘Arjuna’s disease’ which actually is the disease of all mankind. All human suffering is only a straight fallout of one’s own ignorance and misunderstanding towards one’s own self, and towards one’s dharma. Adi Shankaracharyaji in his commentary on the Geeta analyses the entire first chapter diagnosing that moha alone is the cause of all shoka.

This is the penultimate point explained in the 1st chapter of the Geeta. Yet the symptoms of grief, the psyche of wanting to escape one’s duties in a state of indecisiveness, various justifications that a human mind can give, all form different resulting branches of the Arjuna state of mind.

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Wise men and Acharyas also explain the significance of the 1st chapter of the Geeta, unfolding the blessings of grief. As the name suggests the first chapter is called as ‘Arjuna Vishad Yoga’.

Vishad or grief is that state of mind which is indecisive and that is why an intense choking feeling and helplessness. It is a state that can shatter the mightiest of beings, if not resolved. But there is a silver lining to this dark cloud and that is-that whenever a person is grief-stricken he is compelled to think. It is just like a person who is drowning and so he will hit his hands and feet right and left so as to survive the drowning state. So also a grief stricken person is compelled to think of a way out from this sorrowful state of indecisiveness and helplessness. This is not only the time when a person is compelled to think but this is the time when a person re-

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Gita Reflections alizes how limited his knowledge is and that there is a great need of a wise person in his life, there is great need for knowledge in his life. Thus a person in such a state realises his ignorance and becomes humble and available to seek knowledge from any such Master who has the right knowledge. So grief blesses us with humility and the desire to learn and think. When such a desire is intense then alone a person looks for a Guru and surrenders at his feet, then alone one comes to see the significant role of Ishvara in one’s life thus requesting for that knowledge which will liberate him from all grief and indecisiveness. Thus realization of ignorance leads to a ‘yoga’ an association with wisemen or God who then bless us with knowledge. In such a case ‘grief or vishad’ goes on to bring about a yoga, an association with Ishvara, with wise men and with knowledge, thus becoming a greatest turning point in one’s life. Thus grief can become a great blessing, if it gets such a positive turn. We all face such a psychological dillema , but can we make this dillema an instrument in opening new doors of learning. In bringing about a new insight towards life and all the decisions that we take. If so, then grief is indeed one

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of the greatest blessings.

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- 35-

The Art Of Man Making

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Few Succeed, Many Fail-Why?

P.P. Gurudev Swami Chinmayanandaji 21

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The Art of Man Making

T

he simple technique in all success was already

given out. “Surrender to a great ideal, and centering your heart at the ideal, act well.” The bosom gets flooded with a gushing, gurgling spring of dynamism. This should not be allowed to get dissipated either in the regrets of the past, or in the anxieties of the future, or with the excitement in the present. Bring the entire dynamism to express itself in the field of endeavour and thus fight the battle of life.

This philosophy and way of life sounds so simple and so completely satisfactory to the rational intellect in us, that we wonder why so few people live this perfect life.

In order to drive home the philosophy, Krishna even pleads Those persons who constantly practiced this teaching with full faith and without caviling, they were freed from all bondages of actions. And conversely, Krishna says, Those who decry the teaching of the technique of success understand those fools to be deluded of all knowledge, and lost.

When Krishna does again and again gaurantee the effectiveness of his philosophy of success, the intelligent sceptic may

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find a doubt arising in his mind. If there be Such a way to success, which seems to be quite acceptable, and even simple to practice, why is it that we find even among the children of the

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The Art of Man Making Hindu culture so few who climb and reach the peak of material or spiritual success?

Anticipating this probable question, we find Krishna answering it here with utter honesty. All living creatures follow their own tendencies (Vasanas); even a wise man acts according to the the tendencies of his own nature. What can restraint do? All Creatures during their lifetime think according to their Vasanas, and act as they powerfully think. The source of all activity in every creature is thus it’s tendencies for Vasanas. Krishna, therefore, announces here, “All living creatures follow their own tendencies; even a wise man acts according to the tendencies of his nature”. More pithily the Lord pronounces, “Beings follow nature”.

Even a wise man follows his tendencies-here, “Wise man means not a man of perfection, but an erudite scholar-One who has understood intellectually the implications of the technique of sure success.

Here then is the answer to the unexpressed doubt-why do men not generally follow such a simple “art of success” in life? Even one who has intellectually understood this technique seems to

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fail to live it-why? “Beings follow their own nature”

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The Art of Man Making The truth of this Paradox is experienced by everyone of us in life. A doctor can be a drunkard, although he has full knowledge of the adverse effects of alcohol, and may come to die of cirrhosis of the liver! a lawyer who knows law may, under provocation, commit even a murder. That we know is not sufficient for us to live what we know.

Intellectually we may applaud and appreciate to a certain moral value of life, but by the time it has to be expressed as action, we act as slowly as we had no education at all. Strange is the enchantment of this Paradox!

Just because I can appreciate music or painting, it does not mean I can sing tunefully or produce a Masterpiece! Knowledge is needed; but to express the knowledge we need a lot of laborious training. By merely restraining, all of a sudden nothing can happen. The question , what can restraint do? along with them admission “creatures follow their own nature� sounds as though it is a statement of despair.

But Krishna is not a cynic-He has the greatest hope for the highest possibilities in men. Yet he has to state the truth-It is the honest diagnosis of life. It explains why even the educated

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and the cultured behave sometimes worse than the uneducated and the uncultured.

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The Art of Man Making So then, “Even the wise act according to the nature” Let me give an example, A moros man, tired from work, returns home.

He feels like picking on someone to let off the steam, but can find nothing on which he can blow up. Then his cup of coffee comes. He sits and sips it-here is his chance-he howls and roars, curses all, complaining that there is no sugar in his coffee. His loving wife calls out from the kitchen, “I have put sugar. It is in the cup” This enrages the man more. At last she again calls out “the spoon is in the saucer.” The man, still murmuring and complaining at the fate, studies his coffee and lifts the cup to his lips. Then no more complaints. In all silence he drinks his coffee and goes out. The wife smiles.

The cup of coffee has sugar: the erudite scholar had knowledge.

But the coffee was not stirred properly and so it was not sweet.

When book knowledge is well digested with reflection and practiced for sometime, the knowledge can come to add a fresh glow to our actions. Instruction does not constitute education; instruction is necessary and it is easily available. But education is the goal to be reached: and it is to be gained by one’s own reflection. Instruction is given; education is achieved. Instruction is objective; education is a subject phenomenon kindled in the

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student and maintained by the teacher.

In modern times we have instructional institutes, no education-

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The Art of Man Making al schools? Therefore, we have many instructors but hardly any teachers! It is mainly the duty of each one of us to get educated. Teachers should instruct and inspire students to digest independently-even here, real teachers can, by their example and nobility, help to maintain the inspiration kindle in the student.

What can mere self-restraint do? And restraint must spring from our own understanding that we are now indulging in, is a

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shameful waste of life’s vitality and chances.

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Jivanmukta Wandering In Himalayas

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Pashupathinath - 2

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

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Jivanmukta B

rahman is infinite and like a lump of salt.

It is homogeneous in taste—that is to say, it is the mass of being, intelligence, bliss. It is free from the differences of three kinds. Being without parts it has no internal difference; since there is nothing positive like it, it has no difference from things like it ; Non-entity alone is different from it, but a non-entity cannot be a counter entity of difference (or similarity) whence Brahman has no difference from things unlike it. Thus Brahman, entirely free from diversity, appears on the phenomenal stage to be many, though it is in fact one ; though unlimited by time and space, etc., it appears to be limited ; yet, always in its own grandeur It shines all by itself. Brahman is one-withouta-second. It transcends nature. Therefore, questions pertinent to the objects of nature are out of place in relation to It. Questions like, “ Where did Brahman originate ?” “ When did Brahman originate ? ” are as ridiculous as “ Please see, have I a tongue ” “Is my mother barren”? When It is without a second, how can it have a cause ? Interrogatives like “ where ” and “ when ” are irrelevant to

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advaita ; they have their place only in the illusory world of duality.

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STORY Section 29

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The Impact of Maya on Narada

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ord Vishnu and Narada were exchanging

views about the impact of Maya and Narada indirectly mentioned that he saved himself from it excepting that he was cursed by Brahma and Daksha and had problems.

Vishnu asked for his vehicle Garuda and suggested to Narada to go for a drive across the sky. He stopped Garuda at the City of Kannouj and desired that he and Narada could refresh bathing in a Lake. Narada kept his clothes, Kamandalu, and Veena on the banks of the Lake and dipped first in the water. The moment he dipped and came out, Narada turned into a charming and youthful maiden not knowing his memory and identity. Vishnu quietly slipped out along with Narada’s personal belongings and disappeared. Meanwhile, King of Kannauj arrived at the Lake for a swim and was overwhelmed with the outstanding beauty of the woman (Narada) and asked her antecedents; she did not know but He took her to his Capital and married her as per Vedic tradition and named her Saubhagya Sundari.

The King declared her as the Principal Queen and their marital life was a total success and gave birth to twelve sons. But as there was a terrible war all the sons were killed and the Queen and King reached a lake to observe the obsequies of the sons

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and the Queen too had a dip in the Sarovara and she emerged from the water as Narada! Such was the power of Maha Maya

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Maharaj Shiby and Righteousness that Vishnu taught to Narada who learnt its impact the hard way! The Basic Laws prescribed by Maha Maya Bhagavati as enforced by the Trinity and their deputies and the actions are as per the mix of their Actions, which are performed as per their Gunas in various proportions as per their ‘Prarabdha’ or

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fate ! That was the lesson for Narada!

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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 Gita Mahayagna

Online Gita Pravachans

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by Param Poojya Guruji

25th Dec 2020-13th Jan 2021

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Ashram News Gita Mahayagna

Overview of 18 chapters of Geeta

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by Param Poojya Guruji

25th Dec 2020-13th Jan 2021

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Ashram News Conclusion of Gita Mahayagna

Expression of gratitude at the Holy Feet

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Taking blessings of Param Poojya Guruji

25th Dec 2020-13th Jan 2021

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Ashram News Conclusion of Online Mahayagna

All the disciples take the blessings

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Om Sri Gurubhyo Namah

25th Dec 2020-13th Jan 2021

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Ashram News Republic Day Celebrations

Flag hoisted the Sharmas

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Vande Mataram

26th Jan 2021

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Ashram News Republic Day Celebrations

Welcoming a new India

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May India rise and shine to it’s Vedic glory

26th Jan 2021

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Ashram News Gangeshwar Mahadeva Abhishek

Anniversary of Sri Pradeep and Rekha Sharma

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Om Namah Shivaya

26th Jan 2021

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Ashram News Gangeshwar Mahadeva Abhishek

Anniversary of Sri Pradeep and Rekha Sharma

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30 yrs of loving companionship

26th Jan 2021

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Ashram News Taking the blessings of Poojya Guruji

Anniversary of Sri Pradeep and Rekha Sharma

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Om Sree Gurubhyo Namah

26th Jan 2021

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General News Birding at Burhana-Khedi, Indore

Ishvar Darshan

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Remembering his vibrant existence

25th Jan 2021

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General News Birding at Baroda Daulat, Indore

Ishvar Darshan

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Remembering his vibrant existence

25th Jan 2021

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Internet News Talks on (by P. Guruji) : Video Pravachans on YouTube Channel - Sampoorna Gita Pravachan - Kathopanishad Pravachan - Kathpanishad Chanting - Shiva Mahimna Pravachan - Bhaja Govindam - Hanuman Chalisa Audio Pravachans - Kathopanishad -Shiva Mahimna - Bhaja Govindam - Hanuman Chalisa

Vedanta & Dharma Shastra Group on FaceBook Vedanta Ashram YouTube Channel

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Monthly eZines Vedanta Sandesh - Jan ‘20 Vedanta Piyush - Jan‘20

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Ashram / Mission Programs 27th Feb 2021 - 7.00 PM

Online Montly Satsang Chanting / Prarthana / Pravachan Only for Ashram-Parivar Members P. Guruji Swami Atmanandaji

6th Feb onwards

Daily Gita Pravachans Releases Of Audio Recordings of the Summary of Gita Chapters - in Marathi, Gujrati and English P. Swamini Amitananda / Samatananda / Poornananda

Ongoing: Five days a week - Tue to Sat

Mundakopanishad (with Shankar Bhashya) 3-2 V edanta Sandes h

@ Vedanta Ashram, Indore - for Ashram Sanyasis P. Guruji Swami Atmanandaji

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Visit us online : International Vedanta Mission

Check out earlier issues of : Vedanta Sandesh

Visit the IVM Blog at : Vedanta Mission Blog Published by: International Vedanta Mission

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Editor: Swamini Samatananda Saraswati

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