Vedanta Sandesh_Jan 2021

Monthly eMagazine of Vedanta Ashram & Mission

Vedanta Sandesh

Year 26

Jan 2021

Issue 7

Cover Page

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The cover page of the first month of this new year is dedicated to the grand & majestic trumpeteer of Indian wetlands & farmlands - the beautiful Sarus Crane (Antigone antigone), which is also the tallest flying bird of the world.

The adult Sarus Crane is a very large bird, growing upto 6 ft in height, with grey wings and body, a bare red head and part of the upper neck; a greyish crown, and a long, greenish-grey pointed bill. This bird has a grey ear covert patch and orange-red irises. In flight, the long neck is held straight and the black wing tips can be seen; the crane's long, pink legs trail behind them. Their trumpeting call is very loud and reveberates in the entire region and can be heard from far. They forage on marshes and shallow wetlands for roots, tubers, insects, crustaceans, and small vertebrate prey. Like other cranes, they form long-lasting pair bonds and maintain territories within which they perform territorial and courtship displays that include loud trumpeting, leaps, and dance-like movements. In India, they are considered symbols of marital fidelity, because they are believed to mate for life and pine the loss of their mates, even to the point of starving to death. They are traditionally revered and their presence is considered to be a blessing, and no one harms them.

They live in agricultural lands in close proximity to humans. It has been declared as the state bird of UP.

This beautiful photograph was clicked by Swamini Samatanandaji on the outskirts of Indore in Oct 2020.

Om Tat Sat

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CONTENTS

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Vedanta Sandesh Jan 2021 1.

Shloka 5

2.

Message of P. Guruji

7-9

3.

Sadhana Panchakam

10-13

4.

Letter 14-15

5.

Gita Reflections 16-21

6.

The Art of Man Making

7.

Jivanmukta 27-29

8.

Story Section 30-32

9.

Mission / Ashram News

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33-41

10.

Internet News 42

11.

Forthcoming Progs 43

12.

Links 44 3

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Monthly eMagazine of Vedanta Mission Jan 2021 : Year 26 / Issue 7

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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onUrq 'kkL=kf.k ;tUrq nsoku~ dqoZUrq dekZf.k HktUrq nsork%AA vkReSD;cks/ksu foukfi eqfDr% u fl)~;fr czã'krkUrjs·fiAA

Let erudite scholars quote all the scripture, let gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated, yet, without the realization of the truth of one’s Self, there shall be no liberation for the individual, not even in the life time of a hundred Brahma’s put together.

Vivekachoodamani - 6

Message from Poojya Guruji

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Sanyas Ashram Sanyas Ashram is a very unique system in Vedic way of life. It is the final stage of human life, the fourth & final Ashram. What a beautiful and perfect way of life. First lead a dynamic and complete life and then as one retires from active life & responsibilities, they can sit back and objectively bring to their mind the right lessons of life and also its truth, not only for oneself but also to share the crux of their life to their beloved children in the best possible manner. Sanyas epitomizes the ultimate maturity of human mind wherein the person who has seen life in all its form and possibilities and is now free from all worldly responsibilities and desires by first-hand experiencing it all and also realizing not only its beauty & importance but also its impermanence.

If there was that underlining faith in the existence of something permanent, some infinite divinity then obviously there shall be greater inquisitiveness to go into depths of what one always revered and believed in. The entire life has been a first hand live drama which has been intensely lived - and is now all just a memory. It is all gone, never to come back again - just like a sweet or maybe a bad dream. Many people with whom we had been associated closely are also gone and so are the ups & downs of life. Apart from the various experiences one more thing is pretty obvious, and that is the impermanancy of life.

We always believed in something permanent, and now is the time to

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explore that which is supposedly permanent.

The retired life of many people is one of relaxation, no responsibilities and even no aspiration. It is just living day in & day out, just eating, managing ones body and few home chores, and maybe following some hobby like gardening etc. and finally calling it a day. If at all your children or friends have time, they can call up and have some time together, otherwise it is just you with maybe some very close relative. People organize their retirement homes with basic ameneties and stuff it with basic things and then just watch the dates of calendar changing. Looks fine, but indeed nothing very exciting or challenging.

Looks more of a recipe to pass time. Real excitement in life always came with some big goals and challenges. Physical actions and activities were only to help them fructify. If at all there are some real & worthy goals which are more to do with deeper understanding of life and directly experience something which you always sincerely believed in, then that would be the best way to make use of ones time when one is physically not that active. Real goals are always at the level of ones understanding and values.

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The plan of retired life of a common man is more often motivated by the prevelent understanding that real joy and fulfillment is by getting things which we like and avoiding things which we dislike. So most of the people organize their retired life accordingly. Everything ready for all exigencies, so that they can ward off any incordialities. The prevalent understanding of joys & sorrows is by managing the life as per ones likes & dislikes. Joy & sorrow is defined as per that alone.

That has been the belief throughout the life, and most of the time this is so even now. The truth is that the likes & dislikes of every person are different, which means that first we ourselves define our own likes & dislikes and thereafter keep dancing to their tunes. The joys extricated by following our likes slowly keep becoming monotonous, and after sometime do not give joys as earlier. The truth is that these likes

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& dislikes are just personal fancies and just imaginations.

Nothing valid. A real challenging and exciting retired life is to explore such facts deeply. If real happiness doesnt depend on my fancy then what is the secret of happiness. So the beauty of a retired life is more in intellectual explorations of the fundamentals of life rather than some activity.

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Karma and Gyan are two tools bestowed by God to us. By karma we can acquire necessary thing but another very important realization is that all what we acquire by karma is perishable and can satisfy us only momentarily and nothing acquired by karma can ever remain with us permanently. Moreover all karma is directed by some beliefs, and that which is a matter of belief continues to rule the roost. So the field of knowledge & belief is not only fundamental but more permanent. On realizing the fact that there has been a funny game going on in life. First we create personal fancies, define likes and then pursue them to acquire few joyful moments of life which are progressively reducing in intensity.

So why not explore these beliefs. There have been so many beliefs. That basically we need something. That whatever we need comes from outside. etc etc. The time of retirement is the high time to revisit these extremely important facts, so that, if at all, we made some mistakes then they can be not only corrected but also our childtren do not make the same mistakes we made. The retirement time should be one of completely dissociation from all our beliefs and visiting them afresh to realize the truth, rather than to keep passing our time in the same old format. That is the objective of Sanyas Ashram. Think.

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Sadhana Panchakam

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- : 17 : -

Swamini Samatananda 10

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Sadhana Panchakam

T

he third sloka of Sadhana Panchakam begins

with the inspiration to take up the study of Vedanta Vakyas and to see Sruti that is the Vedas, alone, as the means of knowledge.

Jqfrf'kj% i{k% lekJh;rke~% Take refuge in the truth of Brahma.

‘Veda’ means knowledge. In Sanatan Dharma Vedas or Shruti alone is the valid means of knowledge. The meaning of Shruti in sanskrit is-’that which is heard’. It means theat the knowledge has been passed on from one generation to another by oral communication between a Guru and his disciple.

The most important feature of the Vedas is that they are ‘Apaurusheya’. Purusha in sanskrit means a ‘Man’. Apaurusheya means ‘not of a Man’. Vedas are revelations of knowledge. These revelations have been seen by Rishis in their seat of meditation when they have themselves awakened in the sate of Paramatma.

Revelations are not inventions they are discoveries of that wich already exists. Truth always exists at all times and at all places. It only needs to be seen, realized, discovered and revealed. Just as we see in the classic example of the law of the gravitational force disV edanta Sandes h

covered by Newton. Newton did not create the gravitational force.

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Sadhana Panchakam He only discovered and revealed to us that truth which already existed. So also the philosophical truth of life are revelations in the hearts of the Great Rishis. This was then passed on from one generation to another. In the course of time this philosophical truth for the sake of convenience was compiled in the form of Vedic texts or Scriptures. Thus Vedas are not given to us by any individual, but it is the truth that been discovered by the Great Rishis. That is why the knowledge in the Vedas is also said to be ‘Timeless’. Thus Vedas are a timeless truth which do not have any author, as such the knowledge is not given to us by any indivual being. It may be noted that whenever any kind of knowledge is given by an individual being, then that can easily be questioned, contradicted, changed or replaced by another human being in the course of time. But the revelations in the Vedas are discoveries of the truth and not any personal understanding. This is a very important point to be understood because then only will a person understand the significance that Vedas alone are the valid means of knowledge. This truth also cautions us from falling prey to all such so called Saints and and self-proclaimed Gurus who impart knowledge which is based on an individualistic understanding rather than having the Vedas as the valid means of knowedge.

Vedas are the scriptures or Shastras’ A Shastra is that which takes us on a journey of evolution. The truth of life in the Vedas has been explained as a journey that begins with the practise of KarV edanta Sandes h

ma and Upasana in the best possible manner. The practise and

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Sadhana Panchakam understanding of Karma and Upasana then culminates in the ultimate knowledge of the Self by studying the Upanishads. Upanishads reveal the ultimate philosophy of life. Who am I? Who is Ishvara? How has the creation taken place? All such questions have been answered in the Vedantic or Upanishadic knowledge of the Vedas. Awakening in the ultimate truth of life fulfils the param purushartha that is attaining liberation here and now, from the cycle of constant seeking that is samsara.

In todays times passing on the knowlede of the Vedas is of great significance. In spite of such huge worldly achievements in the field of technology Man is still stressed and the most unhappiest of all beins. This suffering and seeking is due to the ignorance about one’s own self. Seeing one’s self as a limited being and then constantly seeking fulfillment outside. The Shruti says ‘Ayam Atma Brahma’-You are Sachidananda swaroopa. You are a fulfilled being. You need not seek contentment from superficial worldly joys. Realization of this truth alone will free us from constant seeking and suffering of samsara. Thus take refuge in the words of the Vedic scriptures.

It is the role of every Hindu to keep this Vedic Gyan Ganga alive

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and flowing.

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Mail from Poojya Guruji Q: I am in relationship with someone of a different religion. Is it fine to go ahead?

Hari om!

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Well, if both of you sincerely love each other and are sure that you both will be good companions for all ups & downs of life then obviously no one can come in your way. However lifelong relationships are serious matter and there are few important things to understand.

The beauty of love is that inspite of various differences there is a natural gravitation towards oneness. The differences can be of upbringing, eduction, culture, religion or even interests, yet there is some beauty of emotions and caring which attracts a person and the relationship develops. Differences become secondary in this fire of mutual love; the intensity of love should certainly be of such extent that everything does become secondary. If there are some persons who either because of their own attachments and conditionings, or because of the attachments & conditionings of their parents, they are not ready to take a different route of life, then obviously their love is not very intense. In such cases when right in the beginning there is greater importance to something else than their personal love, then that very factor will become instrumental for a person to retain their ego and its fancies and thus retain fragmentation. That will not be very conducive for love to flower. The propensity of love is in oneness which alone is the real thing, and the attachment to any other factor becomes an obstruction for this oneness. Then love will not flower properly.

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We know of cases when the girl or boy is made to convert. Many states in India have made laws to prevent such forceful conversions, just for marraige purpose. Ideally both should be ready to give up their conditionings for their love, or they commit themselves to something common. The foundation of religion is philosophy and here there can be a common ground. Beliefs are very important components of human life, and ideally beliefs should facilitate gravitation towards oneness. Love always gravitates towards oneness, so just assure that for both of you, love is of such a great importance that both you and the other person is ready to leave everything for love. If this is not the case then better wait for some more time. It is not yet real love.

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Love & om.

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Gita Reflections

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vgekRek xqMkds’k loZHkwrk’k;fLFkr%A vgekfn’p e/;’p HkwrkukeUr ,o pAA (Gita 10/20) 16

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‘Aham Atma’-The ultimate Glory

Swamini Samatananda

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I am the Self, the master of the sense organs, who resides in the hearts of all beings and I am the cause of the creation, the sustenance, and resolution of all beings/things.

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Gita Reflections

S

angati :

The tenth Chapter of the Geeta

is an awesome subject of discussion between Sri Krishna and his beloved disciple Arjuna. It is a subject that opens the doors of divinity even for an amateur student of spiritual knowledge.

Here Arjuna goes on to request Sri Krishna to describe to him in details, the glories of His Divine Self, as his heart wishes to know more and more about him. Sri Krishna goes on to say that there is no end to a detailed description of His divine glories yet he will be happy to speak of a few which stand out, which speak of the divinity for themselves.

As Bhagwan commences the chapter of his divine glories He begins with the ultimate Glory of Himself, which is not only the essence of his very own existence but it is the esential existence of all inert and living beings. It is the substratum, the supreme essence of all beings as Sachidananda-pure existence, pure consciousness and blissful nature of all that is seen-unseen, living and inert, moving and immoving.

Ahamatma Gudakesha Sarvabhootaashayasthitaha: Sri Krishna adresses Arjuna with a very unique name-Gudakesha. Gudakesha is the one who has conquered sleep, implying that Arjuna is a higly alert student, curious to know the V edanta Sandes h

truth of various facts of life. He has overcome tamoguna and is awake and alert as he expresses his curiosity to know more and

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Gita Reflections more. Sri Krishna says-Oh! Gudakesha. I am the Atma-the Self residing in the heart of all beings. It is interesting to see here that Bhagwan raises the curtains of his glories by first speaking of the most subtle glory that is the ‘Atma’ the Self which is the existential blissful life principle of all living and non-living beings, of all moving and immoving beings, and of all that is seen and unseen. Life itself is the first manifestation of all of Ishvara’s glory. I exist, I am alive, I can see, talk, eat drink, interact feel the joys and what not. What more do we need to see the glory of the Lord. It is such a great irony that we give so much importance to the objective world, trying to know it, desire it, acheive it, experience it, that we ignore the very life priciple due to which ‘I’ am living and experiencing the entire creation. Everything comes only after I have enlivined it with my consciousness and awareness. First I wake up and then everything wakes up to me. This is the beauty of the Self. First I am of the nature of bliss then alone everything gives me joy. I am of the nature of consciousness then alone the knowledge of everything unfolds for me. This is the essential nature and supreme divinity of the Self which Bhagwan Krishna is revealing here. ‘Atma’ is not only the glory of Ishvara but it is the glory of everything that exists. Unfortuately it is a very selected few who are inspired to know the glory of the Self. Sri Krishna

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says-come to see the glorious nature of the Self.

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Gita Reflections Aham aadishcha madhyancha bhootanaam anta eva cha: Ishvara is the undifferentiated intelligent and material cause that gives existence to one and all. A cause manifests in the effect of every existence. An effect does not have its own independent existence. It exists only because of the cause. In fact the cause itself manifests as the effect. Ishvara is pure existence, the blissful life principle. It has been there even before the manifestation of something. It expresses itself as ‘Is-ness’ in everything. The book is; the table is; the computer is; and so on. Let’s take the example of gold jewellery. In the begining there is only gold. But then the gold itself appears to have become a gold chain or a gold bangle. A chain is nothing but gold, a bangle’s substratum is gold. When the chain or bangle is dissolved then it is only the form and name that have been dissolved, the gold remains as it is- ‘untouched’. Similarly Sri Krishna as Ishvara says-I am the adi-madhya and anta of everything. Everything is born of me, is sustained in me and dissolves back in me. In this manner with referance to the creation and dissolution Ishvara is the cause of the entire creation.

The entire creation is like a play of waves in the ocean.

In this manner Sri Krishna divinises the vision of looking at everything in the world.

If the Atma is the substratum of all that exists, then surely all V edanta Sandes h

that exists is worth it’s while. We must respect every form of

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Gita Reflections life how ever little it may be. We must learn to see the divinity in every form of life. Every manifestation even if it is just a blade of glass has its unique beauty and role to play in the creation. All manifestations are complimentary and support the functioning and existence of each other in the universal cycle.

Seeing the glories of the Lord and remembering the Lord in and through them is the first step to then seeing Ishvara’s pres-

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ence in everything.

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The Art Of Man Making

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The Secret of Service

P.P. Gurudev Swami Chinmayanandaji 22

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The Art of Man Making

K

rishna announces now the great “secret of

success” in all mighty undertakings-be they spiritual or material. This verse is the very back-bone of the third chapter of the Bhagwad Geeta. The Lord reveals, *Renouncing all actions in me, with the mind centred on the Self-without hope ad ego, freed from fever-fight on. The most pregnant verse in all scriptures sometimes read as the most flippant. As it stands, this verse sounds quite ridiculous. But there are chapters of suggestions packed in every phrase here employed.

“Renouncing all actions in me” (mayi sarvani karmani sannyasya). Man acts always in a spirit of dedication (arpanbuddhi). We generally act dedicated to the wife (bharyarpan), or dedicated to the son (putrarpan), etc. Here Krishna insists that we should undertake all actions dedicated to Him, the infinite Lord. Our capacities then increase according to the glory of the altar of our dedication. Thus, as an ambassador of a country, an ordinary man can sign for his country, trade treaties, etc.-it is not he, the person, who is sining, but the country he represents.

When we “dedicate ourselves to Him” and act, always as His deputies in life, we draw unto ourselves infinite strength, power,

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capacity and intelligence. Be His servant, He being the mighty ideal of your heart.

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The Art of Man Making Now the question is, how is one to gain this continuous spirit of dedication? This is possible if we live with the mind centred on the Self (adhyatmachetasa). The distractions here come from our identification with the demands of the flesh, the urgencies of the mind or the restlessness of the intellect. But with the two procesesses of 1) intellectual dedication to the Self, and of 2) mental centredness in our ideal, we draw into our bosom, from some unexpected source in ourselves, an unbelievable quantum of fresh vitality, an active surge of irresistable enthusiasm, and the dash to face courageously all vicissitudes.

Even when we have the joyous tide of energetic fervour to act, to strive, to sweat and gain our goals, often we find, in the very fields of our achievements, our inner fountains dwindle and soon dry up completely. Why? For example, if water is not flowing from the tap in the wash basin, we can safely conclude that either there is a clogging somewhere along the pipe, or there is a leakage in the system. Similarly, when your enthusiasm in a programme of work wanes, it is clear that your vitality is being dissipated en route. There are only three channels through which personality-dissipation takes place. They are indicated by the Lord when he says, “without hope and ego” (niraasheer nirmamo bhootva) and “freed from fever” (vigata-

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jwarah) act on in life.

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The Art of Man Making Hope (asha) is “expectation for something to gain in a future period of time”. To grow thus anxious for the future-which is, in fact, the result of the present dynamic action-is a waste, a ruinous dissipation. Similarly, our egocentric identity is nothing but “our total memories of the past experiences”. Thus, the exhortation “without egocentric relationships” (nirmamah) means without allowing our present mood to be disturbed with “regrets of the past”. To remember the past and ruminate over it with regret-is another channel of dissipation through which our efficiences ooze out.

In addition to this, we have a knack of exhausting ourselves with our “excitements in the present”. In the busy clashes of urgencies in a fast energetic life, you are called upon to attend to hosts of duties, crowds of different activities, innumerable functions and varieties of relationships. So Krishna rightly points out “freed from fever” (vigatajwarah). Feversih excitements lower our abilities. Avoid them: be calm, serene, cool-and act quietly: efficiency is then maintained at a very high pitch in us.

An individual of steady application is exhorted by Krishna to fight (yudhyasva) where the battle is with your vicissitudes and

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problems. Having thus adjusted your inner equipments and their functions, bring the newly-discovered energies in fight-

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The Art of Man Making ing down the forces of evil around you and chasten the cultural and political life of the community.

This technique is equally available for both material successes and for bringing about one’s spiritual unfoldment. Unconscious dissipations in unintelligent “regrets of the past” and “anxieties for the future”, and “excitements in the present” keep many of us at the levels of failures, disappointments and despairs.

Have faith in an ideal or idol, and surredering yourself to it, act diligently.

Success is sure. This way of life, only the youth of the country can practise and master. In this discipline lie their achievements

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and the ultimate glory of the nation in the years to come.

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Jivanmukta Wandering In Himalayas

94 Pashupathinath - 2

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The One Soul

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

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Jivanmukta T

o put it briefly, the soul that is the residuum,

is the object of supreme love, while wife, children, etc., appear only as objects of relative affection. If the soul is the object of supreme love it follows that it is also the object of supreme bliss, because, as is well known, the degree of love depends on the degree of bliss. 0 Maitreyi, know this ; the soul is the mass of bliss—the ocean of bliss.

See, how people who ought to know better, people who are deemed generally wise, are running after fleeting pleasures without trying to know the soul—the soul that constantly rains down unsurpassed joy and exists by their own side in their own form, and enjoy the supreme bliss. Is there a greater wonder than this? Why do the seekers of eternal happiness waste themselves in the search of these petty, earthly pleasures ? My dear, labour not under the delusion that cxternal things are the source of happiness. Give up all attachment and cling to Vairagya. Indeed, even now you are rich in Vairagya ; yet, I tell you all this only to strengthen your spirit of Vairagya : Withdraw your mind from all transient, terrestrial concerns, give it peace and practise concentration, so that you can see God as clearly and as directly as I see you. Now I will tell you how you can fulfil the purpose of life by realizing the blissful ‘soul freely and completely. O Maitreyi, perceive your soul by hearing, thinking and meditating. He who aims at realizing the soul must, first of all, with the help of the Mahatmas who have realized It already and suitable books underV edanta Sandes h

stand to some extent the nature of the soul. From then he may learn

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Jivanmukta

that soul is one without a second ; that It is omnipresent ; that It is the same soul that manifests itself as jiva (in all living bodies ; that It itself is Brahman, the ultimate cause of the universe. Then he must convince himself of this truth by independent reasoning.

Once he has done that he must meditate upon it intensely and without break. The process is called Nididhyasan. In the course of such concentrated, devout meditations the mind merges with the soul and in that state of samadhi he perceives It directly. The numberless doubts which assailed him before now resolve themselves completely. Is there a soul different from the body ? If there is, does it possess any attributes or functions? or is it pure without attributes ? If it is without attributes, does it differ from body to body ? or is it one and the same ? Such doubts and the illusory idea that “l am this body ” ingrained in us in the course of several lives, now melt into thin air. He is convinced that the boast of heral dry and the pomp of power and pelf are nothing but vanity. With the conviction that high birth or low birth, wealth or poverty, pleasure or pain, good or evil, desire or anger, all pertain only to the body and not to the soul, the gyani rises to the exalted ‘I’ state of jivanmukti where he realizes beyond all doubt “I am the soul, pure and blissful—the One without a second”. That is the ultimate goal of man. For him there is no gain greater than the realization of the soul—no greater pleasure to enjoy—no higher duty to perform. Self-abidance is the paramount duty, paramount joy, paramount gain. It is the supreme knowledge, O Maitreyi, “self-abidance is the sole means of

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attaining immortality : so, if you aim at immortality, spare no effort towards reaching that state of self abidance.”

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STORY Section 30

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Maharaj Shiby and Righteousness

T

In the past India has been ruled by many

kings who were righteous in every way. The welfare of their subjects was very important to them. Their concern extended to animals and birds also. They were following the rules of dharma shastras meticulously. Here is a story of such a king. His name was Shiby. His sense of dharma was known far and wide.

One day Shiby was sitting on his throne in the darbar hall. Suddenly a dove flew in and fell right into the kings’s lap. It was shivering with fright and pleaded with the king to save its life. Hardly had the king given his word of protection to the dove than a big eagle appeared on the scene. It had blood shot eyes and its talons were very sharp. It told the king, “O wise monarch, this dove is my natural prey. Leave it to me. Otherwise, I will have to die of hunger and you will be responsible for it”. On hearing this the dove looked at the king piteously and pleaded again and again to be saved from the clutches of the eagle.

The king was now in a dilemma. If he allows the eagle to eat the dove, he will be breaking his pledge to save it. On the other hand if he does not give up the dove, the eagle will die of hunger. Either way, he will be breaking a tenet of his dharma. He offered the eagle some other meat which the eagle straightaway refused.

Finally, the king offered the eagle freshly cut flesh from his own body equal in weight to that of the dove. The eagle agreed to this offer.

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The king ordered his servants to bring a balance and placing the dove on one side of the scale he started cutting off flesh from his

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Maharaj Shiby and Righteousness

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own body and placing it on the other scale. But however much flesh he may place on the scale, the dove weighed more than that.

Finally, the king himself sat on the scale and offered whole of his body to the eagle. The moment he did so, both the eagle and dove disappeared from the sight and two celestial beings stood there.

One of them told the king, “O monarch!, I am Indra and this is Agni Deva. We wanted to test your sense of dharma and you have won. Now rule the country happily for many more years�. So saying, both of them blessed the king and disappeared. The king looked at his body and saw that there was not even a scratch on it leave alone a wound!

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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 Jayanti Celebrations

Pravachan by Param Poojya Guruji

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at Gita Bhavan-Indore

25th Dec 2020

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Ashram News Gita Jayanti Celebrations

Pravachan by Param Poojya Guruji

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Samatvam yoga uchyate

25th Dec 2020

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Ashram News Shiv-Puja on Birthday

By Poojya Guruji

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Vedanta Ashram-Indore

15th Dec 2020

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Ashram News Shiv-Puja on Birthday

All the disciples take the blessings

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Om Sri Gurubhyo Namah

15th Dec 2020

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Ashram News Welcoming the winters in Indore

Bhajans & Bonfire

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Terrace Garden-Vedanta Ashram

13th Dec 2020

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Ashram News Visit to Hanumanji Mandir

Nayapura-Indore

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Food prepared traditionally on firewood

6th Dec 2020

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Ashram News Visit to Hanumanji Mandir

Great experience of the jungles

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& agricultural fields around

6th Dec 2020

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Ashram News Teervavin of Yogi

Bhandara on his 13th day

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Remembering his loving existence

2nd Dec 2020

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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 - Dec ‘20 Vedanta Piyush - Dec‘20

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Ashram / Mission Programs 25th Dec - 14th Jan

Online Gita Mahayagna Daily online releases on You Tube P. Guruji Swami Atmanandaji

25th Dec - 14th Jan

Online Gita Mahayagna Audio Recordings of Chapter Summary in Gujrati, Marathi and English P. Swamini Amitananda / Samatananda / Poornananda Ongoing: Five days a week - Tue to Sat

Mundakopanishad (with Shankar Bhashya) 3-1 @ Vedanta Ashram, Indore

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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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