Vedanta Sandesh_Oct 2020

Monthly eMagazine of Vedanta Mission

Vedanta Sandesh

Year 26

Oct 2020

Issue 4

Cover Page

The cover page of the Sept 2020 issue of Vedanta Sandesh is dedicated to the season of Sharad Ritu.

After rains the whole vasundhara is all green and beautiful. The scorching heat has gone, and we can see the flowers blooming, birds chirping and the gardens and mountains are all green and beautiful.

This year yet again we had a great monsoon, in fact it was excessive in most of the places. Even Indore, had its bit of flood experiences. Too much rain and such climatic changes makes us wonder whether we are interfering too much with nature. We can and must work to bring about a healthy and beautiful world.

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Om Tat Sat

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CONTENTS

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Vedanta Sandesh Oct 2020 1.

Shloka 5

2.

Message of P. Guruji

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3.

Sadhana Panchakam

9-12

4.

Letter 13-14

5.

Gita Reflections 15-19

6.

The Art of Man Making

7.

Jivanmukta 25-28

8.

Story Section 29-33

9.

Mission / Ashram News

20-24

34-40

10.

Internet News 41

11.

VDS Group 42

12.

Forthcoming Progs 43

13.

Links 44 3

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Monthly eMagazine of Vedanta Mission Oct 2020 : Year 26 / Issue 4

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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loZxa lfPpnkRekua Kkup{kqqfuZjh{krsA vKkup{kqusZ{krs HkkLoUra HkkuqqeU/kor~AA

Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun. Atma Bodha - 65

Message from Poojya Guruji

Mrutyu Uvacha In Kathopanishad, the teacher, who is none other than Lord of Death himself, tells his student Nachiketa that in the heart of every person reside two identities - one our worldly role, and other our truth. Let us say the role and the actor. Those who take the role to be their truth are called ignorant ones, and just because of this single error, they suffer endlessly and profoundly.

In fact their life is a failure, from their potential point of view. They could have been good and virtuous people, but nevertheless as they take themselves as limited individuality they shall constatntly and endlessly suffer the pangs and limitation, lack and perishability.

On the other hand ones who enquire deeply into this important question of self-identity and discover the truth of themselves, then with this very realization, they become free from all insecurities insufficiencies and transmigra-

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tion. The truth of every being is one infinite life principle. Infinite, non-dual, blissful, self-effulgent existence. Just imagine this cruel joke - everyone is a divine spark of existence, but not knowing this and then taking themselves

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to be a petty individual - they endlessly suffer. No one really deserves to suffer. This amazing ambrosial nectar like knowledge is flowing down to us as Gyan Ganga, but they suffer because they dont know the value & beauty of this knowledge. If somehow sraddha and self-respect is inculcated in all the children and people about their spiritual heritage then as & when they are ready they shall definitely go into these philosophical truths of life.

Yamraj ji goes on to say that even if we are born ignorant, still one quality makes the whole lot of difference in our lives. Ignorance is not really a problem, it can bring about humility and drive to know the truth, it can take us to the feet of enlightened masters. It is only when non-apprehension is compounded by mis-apprehension and such drive beccomes unnecessary. For all such people the compassionate master suggests that one should atleast keep an open mind about their own truth and keep enquiring and exploring. Real introvertedness is all about the drive to know the truth of oneself.

Those who are devoid of this inquisitiveness to know the truth of their self, alone shall endlessly suffer and live a shallow and superficial life of endless sufferings.

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Om Tat Sat.

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Sadhana Panchakam

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- : 14 : -

Swamini Samatananda 9

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Sadhana Panchakam

H

aving won the heart of the Guru

by showing full faith, devotion and dedicated service request the Teacher for the knowledge of Brahman.

czãSdk{kjeF;Zrke~% May you pray and request for the knowledge of Brahman.

In the previous sopana it was suggested that a sadhaka who aims to gain self knowledge must go to a Shrotreeya Brahmanishtha Guru and serve him with full dedication. As we also saw that service at the Holy Feet of the Master alone builds the bridge of faith and devotion between the Teacher and the student and the Teacher too comes to know the disciple’s mind and level of undersanding. Thus sewa of the Guru is the gateway to the heart of the Guru invoking his blessings and desire to share his divine knowledge. In this manner when a student has won the heart of the Guru through his dedicated service, his faith and devotion for the Guru, he may then request the Teacher to unfold the secret of Vedantic knowledge, the insight into Brahma Gyan. Thus the Acharya in this sopana says, now, having won

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the heart of the teacher request the Master for Brahma Gyan.

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Sadhana Panchakam A very nice story from the Puranas shows the example of how a sadhaka wins the heart of the teacher and then requests him to reveal the secrets of Brahma Gyan. It so happened that once the following six sages: Kabandhin Katyayana, Bhargava Vaidarbhi, Kausalya Asvalayana, Sauryayanin Gargya, Saibya Satyakama and Sukesan Bharadvaja approached Pippalada Rishi asking him about the purpose of life and how they could fulfill it.

Pippalad Rishi did not answer their questions straight away, bu instead, he told them to stay at the ashrama and serve in the ashram for a year and then after that He would even think of listening to their queries and also said if he knew the answers he will surely tell them. This scene reveals to us the importance of Guru Upasadan, establishing a bond with a Guru, and then getting blessed with an opportunity to enquire the truth. The six sages too very humbly followed the orders of the Master and they performed austerities for a year. After that time period they asked six questions to Pippalada Rishi, which were compassionately answered. This exchange of knowledge came to be known as ‘Prashna Upanishad’.

Knowing the truth of the Self is the only important goal in life, rest all interactions and experiences in the objective world are a lesson to persue this goal. One who is sensitive to the various experiences in life comes to realize the limitations of all worldly interactions and comes to question his own understanding of V edanta Sandes h

life and himself. Being insensitive to all worldly achievements

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Sadhana Panchakam and experiences, not questioning ones own convictions about the self and the world only results in samsara, which is constant seeking. Today we all are suffering due to the ignorance of the Self and the misunderstanding that I am incomplete within myself and this completeness will be attained from the world outside. The Scriptures are thundering that ‘I am Sachidananda Swaroopa’. I am bliss. Therefore, breaking the shackles of this wrong understanding of the self through enquiry and knowledge of the Vedantic Scriptures alone will free us from the endless cycle of external seeking and awaken us into the true nature of pure existence, self effulgent and blissful nature of the Self.

Thus the Acharya says make the best of the golden opportunity of the human life that we have

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walking on the path of

been blessed wih by self-realization.

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Mail from Poojya Guruji Adharma is a no-rules game Hari om !

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Adharma is like playing without caring for any rules of the game, while people following dharm have a rule book to follow. A rule book which helps us to act with care & love and also caring to touch the hearts of others. Those who work desperately motivated by their blind selfishness create disruption and also dejection in the people around. They initially start dominating the followers of dharma and may also initially win. This is because the people who have to face the brunt of these sinful people are people following dharma, but are just sadhakas & not siddhas. Sadhakas are humble & sincere aspirants, they are students, they respect & like the path of righteousness, but are still not adept, and have a lot to know. They humbly know that they still have lot to learn, and may occasionally habitualy falter to the old habits of responding as an individual rather than as selfless instruments of God. So they are obviously weak, and regularly invoke strength & wisdom from God. So these followers of dharma are easily shaken and even conquered by people who impulsively follow their whimsical ways to achieve their selfish ends - by hook or by crook. The story is generally same.

Such people pray to God for strength and blessings to handle such testing scenarios. It is only when some Siddha finally decides to face the situation for them, that the victory is assured. Dharma always finally wins.

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Siddhas have no doubts in any situations. They are as spontaneous as the bad people are, but always motivated by the well-being of all. Dharma gives them that subtle insight to know how the mind of a demon works, what are their basic concerns and thus can also anticipate their moves. A sadhaka may feel unprepared to respond in unconventional way in shocking situations, but this is not so with siddhas. They are aware not only of the letter but also the spirit of dharma, and thus can respond to any challenging & unconventional situation without any hesitation or doubt - in the best possible way. That is why they finally & always win. That is why Mahabharat says that ‘Yato dharmah tato jayah’ - wherever there is dharma there shall be victory. Dharma is an infinite source of strength and also of wisdom, and howsoever much the demons show every such person because of a life of dependence on so many things are basically weak & also in a way afraid. Those who are living in finitude are always afraid, while those who are awake to the infinite & imperishable have no such limitations.

Celebrations like Holi & Diwali are occasions when we celebrate the victory of Good over Evil. We need to communicate this to all followers of dharma that come what may, they need to stick on to dharma, for the final victory. We know that they may initially lose, and may get disheartened, and that is why these celebrations play a very important role. However this thing should also be clear that victory is only when we resort to dharma fully. Half-hearted approach with insufficiant knowledge will never bring about victory.

Every failure is indicative of the fact that we still have a lot to learn. Think.

Love & om,

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Swami Atmananda

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Gita Reflections

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ln`’ka ps"Vrs LoL;k% izÑrsKkZuokufi izÑfra ;kfUr Hkwrkfu fuxzg% fda dfj";frAA (Gita 3/33) 15

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Action - an expression of ones Prakriti

Swamini Samatananda

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Even a wise person acts in keeping with his or her own nature. Beings follow their own nature. Of what use is control?

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Gita Reflections

T

his famous sloka from Chapter Three reveals the

principle of Prakriti in the field of action. Prakriti means ‘One’s nature’. Here it is said that actions are determined by one’s nature. Here Sri Krishna says-this principle applies to everyone, all living beings and even to a Man of Spiritual knowledge. In that case, how can one control it and why should one control it?

Every human being, every animal, every bird, every tree, every flower, in all, every living being is born with a unique personality.

Every one has their own unique traits. In fact, the uniqueness of every being is the beauty of every being. Unfortunately, because, a human being has a free will he messes up with his natural inclinations, where as all other beings live true to their unique qualities. As we have heard the story of Samudra Devata (the Diety of the Oceans) in Ramayana. In the incident Sri Rama requests Samudra Devata to dry up and pave the path for the entire army of monkeys to cross the ocean in order to reach Lanka. But the Diety of the Oceans does not do so. After waiting for three days Sri Rama expresses his anger and raises his bow and arrow to dry it up himself. But just then Samudra Devata appears and humbly says to Sri Rama-”O Lord! how can I dry up and make way for your army, because it is you-the Ishvara, the creator and controller of the entire creation who has made this a unique quality of the oceans and seas, to never dry up. How can I then, My Lord V edanta Sandes h

go against my own prakriti and dry up. After all, this is how you

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Gita Reflections have created me”. Bhagwan Rama is indeed pleased with the reply of Samudra Devata as he maintains the sanctity of his prakriti.

The implication here is that living by ones nature is not only the key to living life with love and happiness but it smoothly paves the path of coming out of the boundries of self-centricity and connecting with the totality and its creator. Therefore, recognizing one’s ‘Prakriti’ is of great significance to evolve from a worldly life to a holistic living. The Prakriti of a person, or the swadharma of a person or one’s natural inclination, what ever one may call it. Prakriti is an inspiration of the heart that is waiting to flow out wit with love, joy and enthusiasm. It is like a mental dress designed uniquely for a person by the divine hands of God. Just as a person wears an outfit in the world outside to suit a particualr occassion and a particular role so also the prakriti of a person is a mental dress one wears to express himeself in a unique manner. The nature of a person is a sweet message from God as to what he would like a person to do in life, it is Ishvara’s script for the role each one has to play on the stage of this world.

Recognizing one’s prakriti is the ability to understand what God wants me to do in this world, what will make him happy.

Living by ones Prakriti or swadharma not only makes God happy but anyone who’s life is a translation of his natural inclination performs actions with love, without any stress, without any anxiety of the fruits of action, enjoying the challenges of the highs V edanta Sandes h

and lows, enjoying the sweat and the toil. His work knowingly

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Gita Reflections or unknowingly becomes a worship of God as he serves everyone around him. The fruits of action are like a bonus for such a person because he has already enjoyed the main course as he performed joyfully and enthusiastically, putting his heart and soul in everything that he did.

In the Vedas this Prakriti has been classified as the four Varnas that are Brahmana, Kshatriya, Vaishya and Shudra. Any where in the world, at any time one will come across these four types of mental aptitudes.

Having thus said Sri Krishna finally says that such is the natural phenomena of Prakriti that not even a Man of wisdom can go against it. Even though the knowledge of Brahma being the same, the state of realization is the same yet the expression of ones ananda in the world outside expresses itself uniquely as per one’s Prakriti. So one may easily find that some Mahatmas are introverts and prefer to stay aloof in jungles and caves and mountains and yet some Mahatmas dynamically venture into the objective world to serve society in different ways. In any case a Man of wisdom also lives as per his own prakriti. Therefore why control it or go against it. Let the song that God wishes, flow out out from all of us. Because, as Bhagwan will further reveal that it is better to go through the highs and lows by practising ones own inclinations rather than doing something that is against ‘my

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prakriti’. Para dharmo bhayavaha.

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The Art Of Man Making The Logic of Service

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(a) The Wheel of Action

P.P. Gurudev Swami Chinmayanandaji 20

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The Art of Man Making N

o new knowledge can be gained except in terms of and with reference to what we already know....just as the third floor of a building cannot be built up except as a continuation of the first floor and the second floor. Thus, all teachers have to come down to our level and build bridges for us to connect what we now know with what the teacher wants us to know-a fresh idea, or a new , or a mighty philosophy with a great truth.

Krishna wants Arjuna to grasp well the ideal of selfless dedicated action-Karma Yoga-and Arjuna being a rational man of action, with a dash of sceptism in him, is impatient with mere ideology.

Therefore, there is a need to bring before Arjuna the picture of the entire universe functioning as a giant wheel of action. If the principle of selfless activity is the law of the universe, then the scientific mind of the young man in Arjuna will readily accept it.

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Thus, Krishna declares, *From food come forth beings; food is produced from rain, Yagya shower rains and Yagya is born of actions-Karma. All scriptures are written in mystical style. This is deliberately done to invite the reader’s participation at all times.

If these statements are taken for their obvious meaning, then some of them will become obnoxiously false-such as “from Yagya shower rains”.

Let us try to grasp the statements more rationally. “From food come forth beings-here “food” need not only be that which is consumed and enjoyed by the mouth - all sense objects are “food” consumed and enjoyed by all sense organs. If these consumable

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The Art of Man Making goods-food-raise the tempo of life in a community, then “the food is produced from rain”-. Rain no farmer can order; it has to come of its own. without it all other efforts of the farmer are a waste.

Similarly, a community can build factories, mount machines and supply currents and raw materials. But if the people have not the conducive “mental conditions” for productivity, all other efforts are wasted. Thus the necessary pre-condition in the hearts of the people stands for “rain”. From “rain” is produced “food”-all consumable goods with which the tempo of life is increased.

Now how can this “rain”-the necessary mental pre-condition for maximum productivity-be invoked? Krishna says, “From Yagya arises rain”, and Yagya we have already understood as selfless dedicated co-operative endeavour. The “psychological rain” has come into the productive fields of activities of the community through Yagya, co-operative selfless actions.

When the psychological rains shower, “from rain food is formed” and “food”, the consumable goods, adds briskness and dash to the daily life in the society.

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The psychological “rain” is invoked by dedicated selfless work(Yagya), and Yagya arises from Karmas. Co-operative activity can never succeed if the co-operating members do not themselves put forth their best. The management, the technicians and the labour must work together as a team, each bringing into the field of work his best efficiencies and expertise.

Krishna continues the chain of thought when he says, Understand Karma born of Creator and the Creator is from the imper-

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The Art of Man Making ishable. Therefore, the All-pervading Brahman is ever centred in Yagya. The very ability in the living creatures to act-the impulse to act-is a benign gift from the Creator “Himself ”, and the Creator is the manifestation of the creative urge in the infinite, the Imperishable.

Therefore the all-pervading Brahman is ever-present in Yagya.

The infinite Imperishable Self, the Reality, is ever present, clearly manifest in every “co-operative endeavour”. wherein members as a team inspiredly strive together rising above selfishness and desire-Yagya.

Arjuna is warned, and through Arjuna mankind of all time, that self-destruction and dire annihilation alone will be the result if man ventures to stand against this mighty wheel of action.

Listen to what Krishna declares, *He who follows not this wheel of action so set in motion, living in sin, he, a mere sense-gratifier, O Partha, comes to live in vain indeed. This stupendous wheel of law was set in motion in nature at the very begining of creation;

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in short, it is a natural law. Nature is blind and deaf-she has only laws.

Even a child will get burnt, however iocently it has stretched its tender hands to catch a naked flame! He who understands her laws and obeys them implicitly can be benefited by her. This is what modern science has accomplished. Scientists have discovered the laws of nature and, implicitly following them , have “tamed” the mighty forces, such as “electricity”, the waters of the rivers, distances, etc. and have built up a new civilization in our modern times.

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The Art of Man Making The more we seek and probe into the secrets of nature, the more nature reveals her laws, and by obeying them our mastery over the phenomenal world increases.

Here is a great truth of nature revealed to us by Krishna-the mighty wheel of action. Those who dare stand against it will be mercillesly crushed by the giant wheel of law. No mercy, no escape. We have no choice but to follow the cosmic law of co-operative action”, the Yagya spirit, in all our activities.

Why do we fail in such an obvious scheme of sure success? Why does man fail to rise above the throbs of his ego and ego-centric desires? Krishna dianosis the cause correctly when he says, “he, a mere sense-gratiier” It is a pregnant term meaning a base sensualist. One who has no control over his senses cannot afford to live the luxury of a dedicated life-not even a decent life of respect and justice. Such a man of mean selfishness and miserable sense-urges comes to live in sin. A man who thus lives in sense-gratification, “indeed, O Partha, he lives in vain”

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He could as well be born as an animal. An animal too lives ordered by its impulses and urges. To be in the human form and to live in human society only to live an animal’s life of licentious passions is indeed a despicable degradation, an insult to one’s own evolution. Such a man lives in vain, indeed.

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Jivanmukta Wandering In Himalayas

92 Pashupathinath

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The One Soul

Excerpts from the Travel Memoirs of Param Poojya 25 Swami Tapovanji Maharaj

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Jivanmukta A

t these meetings the subject of discourse was, of

course, the philosophy of the Upanishads.

The Vedic dharma is of two types : Karma Yoga (Pravritti Marga) and Jnana Yoga (Nivritti Marga). Those who are still attached to worldly interests are entitled only to the former while people who have abandoned all desires relating to wife, child and wealth may follow the latter. Prosperity attends the followers of Karma Yoga in this life and the next, whereas the Gyanayogis attain the highest goal of life, viz., Moksha. Most people in the world, deluded by their desires, stick to the path of Karma and fail to break away from the cycle of births and deaths. Few indeed exert themselves to attain the supreme goal, leaving off the path of pravarthi and cultivating wisdom and detachment. Spiritual truth is extremely difficult to comprehend. It is only very rarely wc come across people who ardently desire to leam it ; it is still more rare to find people who are entitled to teach it. Except from well qualified teachers none can understand it properly. He who seeks to learn it from quacks may be subjected to an endless series of calamities ; it is a case of the blind leading the blind. Neither reaches the goal. It therefore follows that those who desire true knowledge should secure the help of those who have attained it themselves. Let no man think, “Of what use is to me an acharya ? By means of my own intelligence I V edanta Sandes h

will obtain the knowledge of the soul”. Truly, up to this moment,

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Jivanmukta

no man has attained Truth except with the help of a true Guru and a study of the works on spiritual science. None can trust to his native intelligence alone to take him to the supreme goal. You can buy any number of philosophical books in the market, but the books by themselves will not help you realize the Self. Unlike the things of the objective world, spiritual truths cannot be perceived by one’s senses or even by mere intellect and therefore, only those disciples who possess the necessary qualifications and who, having learned the Truth from noble preceptors, constantly meditate upon it, realize the Truth.

The soul is not born ; it does not die. It is eternal. Body perishes, but soul survives. It is devoid of attributes ; it cannot be heard, felt, seen, tasted or smelt. It is self-luminous. It is smaller than the smallest grain and bigger than space. It shines in the cavern of the intellect of all living beings from Brahma to the ant. It is the Chaitanya (consciousness) that enables living beings to see, taste, smell, etc. It is what illuminates the objects of waking or dreaming or- sleeping. It is the same atman that, dwelling in the body, makes it inhale or exhale, etc. It is the basis of all universe.

Coloured by the power of Maya it is called Ishwara; particularised by the body, senses, etc., it is known as Jiva.

The same fire assumes different shapes according to the varying shapes of the firewood ; similarly, the universal Self, the One

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without a second, associating with different bodies and appears variously. It permeates everything, movable or immovable ; it in-

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Jivanmukta

duces every act and yet remains unaffected by it. It is as free as space. Perceived by the mind and the intellect, it is imperceptible to the eye, the ear, etc., yet it is not mere nothing. It is Truth unaffected by time. It is the light that makes the Sun, the Moon and the stars shine, without ever suffering diminution. It is the limitless ocean of bliss, of which the pleasures of the senses are but an infinitesimal part. It is the seed of the mighty tree of samara, with all its spreading branches. For the creation, preservation or destruction of the universe, there is no cause other than this atman. The sun and fire give off heat, the air keeps moving, Indra sends down rain, Yama punishes sin-all on account of the fear of this atman. The atman is the basis of all universe and its controller ; yet, it is free, pure, changeless, inactive. It has no gunas (attributes) and no shape.’ It is beyond the power of words to

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describe. It is self-luminous.

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STORY Section 29

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Rishi Pippalaad

I

n the Saturudra Samhita of Shiva Purana it

is stated that in each Chatur Yug, Lord Shiva will incarnate as son of four of his disciples. And he took birth as son of Rishi Dadichi. He was named Pippalada by Rishi Dadichi’s sister because he survived in the shades of Pippala (fig) tree.

Pippalada’s birth: Rishi Dadichi had collected the energy from all the weapons kept with him by the devatas and had taken Aposhana(ingested).

Swarcha, wife of Rishi Dadichi was against his decision of keeping the weapons with him. She had believed that keeping other belongings with us will always have bad consequences.

When Devatas approached Rishi Dadichi for the weapons to fight Vrithasura, Rishi Dadichi sacrificed his life, so that they can forge weapons using his bones, which has taken up the power of all of their weapons.

Suvarcha was she present at the time of death of her husband.

When she returned and found that her husband was dead she was filled with sorrow. She wanted to immolate herself, but she was preganant. She could not bear to kill her unborn child. She waited

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until the child was born and after his birth placed the baby boy

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Rishi Pippalaad under a Pippala (fig) tree in the forest. She then immolated herself with the power of her pativrata dharma and joined her husband in heaven.

The baby grew up under the protection of the trees in the forest.

The trees begged their Lord Chandra to appear and give amritsar to the new born so he would survive and grow to be strong and powerful. Chandra Deva gave Pippalada the amrit and returned back to his celestial abode.

The lesson taught by Shiva In Brahma Purana we find a story how lord Shiva made Pippalada attain self realization.

Pippalada grew up in the forest doing penance. he began to wonder about his origin. The trees explained how his parents sacrificed their life so that devatas could destroy the evil.

Pippalada was angry that the Devas had used Dadhichi’s bones to make weapons. At the banks of the river Ganga he started penance to seek boon from lord Shiva.

He did penance for one hundred years and after that time Lord

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Shiva appeared before him.

Shiva asked him what boon he wanted.

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Rishi Pippalaad Pippalada said, “I want a boon that will destroy all the Devas!”

Lord Shiva replied “When you are able to see my third eye your wish will be granted.” Then Shiva left Pippalada on the banks of the Ganga and disappeared.

It took Pippalada many more years to perceive the spiritual eye of Lord Shiva, but eventually he was able to clearly see it.

As soon he realised Lord Shiva’s third eye a demon in the shape of mare appeared from the forest and ran directly at Pippalada and started attacking him. When he asked the demon why is he attacking him? The demon said the amrit gave him a divine body, and because of the boon he had asked for was now going to be the cause of his end.

Pippalada prayed to Lord Shiva to rescue him from this situation.

Lord Shiva asked Pippalada if he has understood the dangers of anger. Pippalada was ashamed and nodded his head.

With tears in his eyes he asked the Lord if he could see his parents..Lord Shiva granted this wish to Pippalada and returned to Mount Kailash. From the heavens Dadhichi and Suvarcha descended on a celestial chariot and gave the young sage their bless-

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ings. After receiving their darshan Pippalada overcome with joy and his anger faded away. The demon that was created by Pippal-

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Rishi Pippalaad ada was destroyed by the will of Shiva and merged into the river Ganga.

Pippalada Rishi had a philosophical discussion with six sages who had come to him with the question of understanding what is the purpose of life? The discussion between Pippalaad Rishi and the six sages came to be known as the Prashnopanishad which is embedded in Atharva Veda.

The Prashna Upanishad contains six Prashna (questions), and each Prashna is assigned a chapter with a discussion of answers.

The chapters end with the phrase, “thus ends the answer to the

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question”.

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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 Kathopanishad Pravachans

by Poojya Guruji

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Being Recorded for Online Release

29th Sept 2020

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Ashram News Abhisheka of Sri Gangeshwara Mahadev

by Poojya Swamini Poornananda

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Conclusion of Bhaja Govindam talks online

14th Sep 2020

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Mission News Moments with Pankaj Misraji

He was a devoted person

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Self-respecting follower of Hindu Dharma

Expired on the night of 22/23 Sept 2020

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Mission News The Last Journey

Expired due to a Massive Cardiac Arrest

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Left his mortal coil in a few seconds

23rd Sept 2020

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Ashram News Birds around Vedanat Ashram

Morning visitors in the Ashram

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Welcoming the day with their sweet songs

Sept 2020

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Ashram News Birds around Vedanat Ashram

Reminding us of the Divine Creator

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Come! Lets sing the song of Life.

Sept 2020

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Internet News Talks on (by P. Guruji) : Video Pravachans on YouTube Channel - Kathopanishad Pravachan - Kathpanishad Chanting - Shiva Mahimna Pravachan - Shiva Mahimna Chanting Class - 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 - Aug ‘20 Vedanta Piyush - Aug ‘20

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A Vedanta & Dharma Shastra (VDS) Group has been started by us on Facebook to freely share the vast resources of the knowledge imparted by Mahatmas & Acharyas of Vedanta Ashram, Indore with the knowledge-seekers of the world.

URL of the VDS Group: https://www.facebook.com/groups/vedanta.dharma.shastra/ Please do visit the Group Page and check out all the varied and helpful resources, and also join the Group to receive the notifications of all postings pertaining to - Pravachans, Chantings,

Meditation,

Bhajans,

Quotes,

Vishnu

Sahasranama etc.

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Om Tat Sat

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Ashram / Mission Programs Ongoing: Five days a week - Tue to Sat MUNDAKOPANISHAD 3-1 - With Shankar Bhashya @ Vedanta Ashram, Indore P. Guruji Swami Atmanandaji

1st Sept onwards till 17th Oct SAMPOORNA KATHOPANISHAD Daily online releases on You Tube Sraadh & Adhik Maas Special - by Poojya Guruji BHAJA GOVINDAM PRAVACHAN Daily online releases on You Tube In Gujrati & English Recorded for Online Release 27th August 2020 onwards

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SHIV-MAHIMNA CHANTING CLASS On the You Tube

By Poojya Swamini Samatanandaji

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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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