VedantaSandesh-June 2018

Issue 12

Vedanta Sandesh

June 2018

Year - 23

Monthly eMagazine of the International Vedanta Mission

Asian Paradise Flycatcher The State Bird of Madhya Pradesh (India)

Cover Page

V edanta Sandes h

This month our cover page is dedicated to the State Bird of Madhya Pradesh, which is Asian Paradise Flycatcher (Terpsiphone paradisi). Locally it is referred to as Dudhraj or Shah Bulbul. It is a very beautiful bird.

The male adult has two central tail feathers growing up to 30 cm long drooping streamers. Males occur in two morphs, one with a rufous or glossy chestnut upper plumage and another with a white or dirty white plumage. Head of Asian paradise flycatcher is glossy black with a glossy black crown and crest. Female are rufous on the back with a greyish throat and underparts, and they have short tail with rufous wings and a black head. It is a great joy to see the long tailed bird flying past - it is like seeing a silver streak passing by in the sky.

This cover photo has been clicked by a passionate & dedicated photographer Raghu Iyer (Instagram @sraghu1982) in the Kajligarh forest on the outskirts of Indore city.

2

Ăą

CONTENTS

V edanta Sandes h

Vedanta Sandesh June 2018

1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-13

4.

Letter 14

5.

Camp Info. 15

6.

Gita Reflections 17-21

7.

The Art of Man Making

8.

Jivanmukta 29-31

9.

Story Section 32-35

7-8

22-28

10.

Mission / Ashram News

11.

Forthcoming Progs 51

12.

Links 52 3

36-50

ñ

Monthly eMagazine of the International Vedanta Mission June 2018 : Year 23 / Issue 12

Published by

International Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / vmission@gmail.com

Editor:

V edanta Sandes h

Swamini Samatananda Saraswati

4

Ăą

fuf"k/; fuf[kyksik/khu~ usfrusrhfr okD;r%A fo|knSD;a egkokD;S% thokReijekReuks%AA

Having negated all the upadhis, as per the statement

- Not this, Not this, one should realize the identity of the individual and Ishwara as revealed in the Mahavakyas.

Atma Bodha - 30

V edanta Sandes h

6

Ăą

Message from Poojya Guruji

What is Dharma?

Dharma is basically a holistic Art of Living which is based on the faith of intrinsic divinity of oneself and also of others. Dharma is that art of living which emanates from love within and thus brings about well-being of all. Dharma is that way of life, in which we see everyone in the creation as connected and mutually complimentary. True dharma exudes love & respect for all, and making others happy becomes a matter of our own happiness.

V edanta Sandes h

Dharma reveals that which is right for all - at different stages of life, and also for people endowed by different motivations. So whether it is individual dharma, social dharma or cosmic dharma - it is all based on our basic philosophy of Vedanta, and slowly & steadily helps the person to lead to it. Living a Dharmic life is natural to an enlightened person, while following the tenets of Dharma helps the ignorant to tread in that right direction. The word right is relative to the goal which one aspires. The right goal obviously has to be something attaining which we shall be fulfilled and there is well-being of all too. So true righteousness has to lead one to adhyatma, one’s own spiritual awakening. Blind acquisition of wealth or endless gratification neither leads one to peace & fulfillment nor helps others too, so such things are not obviously ‘right’, and dharma denigrates such thoughtless acts.

7

ñ

Dharma being an Art of Living, it is in the form of do’s & dont’s; and as it ultimately leads one to fulfillment within, it is God-centric as against living an ego-centric life. So in the name of dharma we see various karmas & upasanas which hover around God. However, merely doing some rituals is not dharma, but being aware of God and making some ritual an instrument to express one’s reverence to God certainly is. Some foundation of spiritual knowledge is very necessary for treading the path of dharma. Not being blessed by such knowledge all rituals become mechanical and lead to ego-fulfillment.

V edanta Sandes h

An ego-centric life is basically insecure and unfulfilled. There shall be endless dependence on things & people, without them we are again insecure. Ego, which is to take oneself to be an individual, alone is the cause of all frictions, problems and destruction in the world. Dharma helps bring about that fundamental paradigm shift to make out life centered on that which is complete & divine. We ultimately realize that alone as our real self.

8

ñ

TATTVA BODHA

Implied Meaning of Mahavakyas

Swamini Samatananda

Tattva Bodha O

neness between Jiva and Ishvara expounded in

Vedanta comes to be an indigestable statement for a new student of Vedanta. as we see the manifestations of the individual Jiva and Ishvara are poles apart. One being a seeker predominated by an impure mind, being limited in power and knowledge and on the other hand Ishvara who is the giver, predominated by a pure mind, one who is omniscient, omnipotent and omnipresent. The scriptures thus reveal to a seeker of truth how one can reconcile the unity between Jiva and Ishvara. For this the scriptures logically explain to us using two models of the word meaning and the implied meaning. By understanding the word meaning and the implied meaning of both Jiva and Ishvara one can come to see how even though Jiva and Ishvara are strikingly different yet they are essentially one.

,oa loZKRokfnfof'k"V% bZ'oj% rRin& okP;kFkZ%A mikf/k'kwU;a 'kq)pSrU;a rRin& y{;kFkZ%A

In the same way, the superficial word mean-

ing of the ‘tat’ word is Ishwara qualified with

V edanta Sandes h

qualities like omniscience etc.; while the real

10

ñ

Tattva Bodha implied meaning of ‘tat’word is again the pure consciousness devoid of any dharma of upadhi’s.”

In the previous sections the Acharya discussed the word

meaning and the implied meaning of ‘tvam’ pada the Jiva. Similarly now the Teacher goes on to discuss the ‘Tat’ or ‘That’ word. Tat pad also has two meanings. The superficial ‘word’ meaning - the Vachyartha; and the real ‘implied’ meaning, or the Lakshyartha.

The superficial meaning of Tat Pada

The superficial meaning of Tat Pada is Ishvara when he

dons his Maya shakti and comes to be the creator, sustainer and destroyer of the universe. The manifestation of Ishvara being predominantly sattwik is known as Vishuddh sattva pradhaan upahit chaitanya. Whenever the mind of anyone is predominantly sattwic then knowledge and power are manifested to its best capacity and therefore one can understand how Ishvara is thus omniscient and omnipotent etc.

Having said this the scriptures also reveal that if Ish-

vara is the manifested cosmic consciousness then what happens when the the entire manifestation of the universe dissolves?

V edanta Sandes h

Does Ishvara still exist? Yes. This is the underlying truth that

11

ñ

Tattva Bodha every student of Vedanta has to discover. Ishvara exists as pure consciouness and pure existence even when the world is resolved. When Ishvara wraps up his Maya shakti and the whole world goes into dissolution. This existence of Ishvara devoid of any attributes of Maya in its pure form is Nirupadhik Brahman, the attributeless. This attributeless existence of Ishvara is the lakshyartha of Ishvara, the implied meaning. It is the state of pure existene and pure consciousness.

A student of Vedanta aims to see the implied meaning

of Jiva and Ishvara to discover the oneness between them. But very importantly one cannot ignore seeing and understanding the nature of the superficial meaning of both Jiva and Ishvara.

The significance of the word meaning of Ishvara:

Aspiring to see the oneness between Jiva and Ishvara one

must see the word meaning of Ishvara. Seeing the superficial or word meaning of Ishvara is seeing the unseen hand of the creator and sustainer of all that exists. The world may not have a spiritual reality but surely it has a practical reality. We owe the physical existence of ourself and the entire world to God who has lovingly created this world and who is compassionately sustaining the world also. Seeing the practical utility of this

V edanta Sandes h

world as a great blessing everywhere, one cannot ignore the

12

Ăą

Tattva Bodha blessings of God. Seeing the existence of such a God in the first place sows the seeds of devotion to God, understanding and establishing the right relationship with Ishvara. We see ourselves as a part of his cosmic creation and thus offer our lives as a humble service to the Lord. Bhakti is the blessing of seeing the word meaning of Ishvara. One cannot ignore this aspect of Ishvara. Seeing the existence of such a divine entity we are humbled, feel a sense of gratitude and live a life of humility, love and service to the Lord. Such is the significance of seeing this meaning of Ishvara that this relationship alone opens the doors of Vedantic knowledge to ultimately discover

V edanta Sandes h

the oneness between Jiva and Ishvara.

13

Ăą

Mail from Poojya Guruji My Dharma Q: What is my Dharma?

Well, the foundation of your dharma is first & foremeost the awareness that your life is a gift of & by Ishwara; and you have come in this world as HIS instrument to do HIS work. This needs to give you a very big identity. Look upon everyone too as your own brethren, as all of us too are his instruments.

Your role in this stage of life is your own intrinsic motivations, in the situation you get. Our prakruti and situations are initially not in our hands, but are obviously someones gift. Dont bother too much about changing situations, but learn to use every situation to bring about well-being of all. This work as an instrument of God, for the well-being of all has to be done with all the knowledge, love & energy at your command. Live every moment fully & intensely, and having done your best, just humbly offer it to your beloved God. So in your very existence, there is blessedness, the beginning of work is with love, the process of work is an expression of holistic living, and at the end of it - offer it to God, thus remaining free from any ego-centric attitudes.

Living in this way is your dharma

V edanta Sandes h

Love & om,

Swami Atmananda

14

Ăą

V edanta Sandes h

15

Ăą

Gita Reflections

V edanta Sandes h

bna 'kjhja dkSUrs; {ks=feR;fHk/kh;rsA ,r|ks osfÙk ra izkgq%

{ks=K bfr rf}n%AA (Gita 13/1) 16

ñ 16

Idam Shariram Kaunteya....... iti Tadwidah (bna

'kjhja dkSUrs;----)

Swamini Samatananda

This body, O Kaunteya, is called the Field; he who knows it (body) is called the Knower of the Field by

V edanta Sandes h

those who know of them i.e. by the sages.

Gita 13/1 17

Ăą 17

Gita Reflections

T

he 13th Chapter proposes to describe the

two prakritis- the Field and the Knower of the Field- This discrimination is brought about to determine finally the nature of the Supreme Lord Himself. The first sloka of the 13th chapter is a very famous and important verse. It reveals how this body and mind complex is the kshetra (the field) and that there is another dimension of the one who is the knower of this field called the ‘kshetragya’.

Oh Kaunteya, Kuntiputrah Arjun! this body-the shariram,

is called the kshetra. The very use of the demonstrative pronoun ‘this’ while referring to the body implies that this body is different from the one who perceives or knows it. Kshetra here includes the physical body, the mind and also the world outside. All the three are made up of matter and hence all of them are objects of experience. The world is experienced by me; the body is experienced by me and so also the mind is experienced by me. Whatever we experience is ‘kshetra’. And then all the three are subject to constant change also.

This body is known by the word kshetra for various rea-

sons. Adi Shankaracharyaji gives different meanings for the word kshetra. All the words used for the physical body indiV edanta Sandes h

cates that it is decay and destruction.

18

ñ 18

Gita Reflections

First meaning is that Shariram is kshiyathe iti kshetra-

ha-that which is subject to decay and death. Shiryam svabhavatvaat-which is of the nature of decay and death. The shareera is also called as ‘Deha’ as it is said-trividha tapaihi dahyate iti dehah. The body is tormented in three ways. Adi bhautik, Adi daivik and Adhyatmik and having lived life then after death also, the body is burned in the fire of cremation. Therefore while living also it is burned, after death also it is burned,

Another very significant meaning given by Sri Adi Shan-

karacharyaji is that kshetra means any agricultural land or field used for raising crops. Thus here our physical body is comparable to a field. In a field a farmer sows seeds and yields a crop. It is a common saying that as you sow so shall you reap. The yield on an agricultural land largely depends on the kind of efforts the farmer has put in, the quality of the seeds, the water, sunlight and the icing on the cake is the blessing of god. So also the body of a human being is considered like an agricultural land where a human being has the freedom to sow the seeds of his action. He has the freedom to perform meritorious actions (Punya karma) or unmeritorious actions (Paapa karma). Thus the fruits of action will also be as per one’s good or bad actions.

Good actions will lead to joys and bad actions will lead to sor-

V edanta Sandes h

rows in life. The physical body thus becomes a medium like a

19

ñ 19

Gita Reflections field to sow the seeds of our action. And therefore the physical body is kshetra. And this kshetra is subject to change.

The knowers of this knowledge say that the one who

knows this kshetra is the kshetragya. The one we see is a realm of change. The world, the body and the mind. We see changes happening and there is something which is not changing. There is someone who is the knower. We need to turn our attention towards that. This is of the nature of light. That by which my body and mind are revealed. If I would not be conscious of something, this world would not exist for me. Who is the one who is conscious of the vaccum of deep sleep. Both are so different. One is constantly changing, one is illumined and the other is the illuminator. One is inert and one is sentient. I can see, eat, walk, feel because of this light, this knower. It is such a blessing. It is a class apart. I can illuminate light as well as darkness.

These two are of two different natures. One is perishable and one is permanent.

Sri Krishna further goes on to say- The kshetra is an object

of experience and is illumined and experienced by the subject which is sentient by nature. I can see something because there first exists a perceiver, an illuminator. This conscious principle is the subject, the illuminator and this Bhagwan Sri Krishna says

V edanta Sandes h

is called the Kshetragya by people who know the truth of the

20

Ăą 20

Gita Reflections Self and the world. The Kshetragya is the conscious principle.

This consciousness pervades the body and the entire creation.

It is the illuminating light that enlivens everything in the world but that which does not need any illuminator. It is self-effulgent.

It is not limited by time, space and object. This consciousness is eternal. It will continue to exist, even when the body-the kshetra perishes.

V edanta Sandes h

Practise to revel in this state of kshetragya.

21

Ăą 21

-3-

The Art of Man Making Swami Chinmayananda

-3-

The Art Of Man Making

V edanta Sandes h

The Geeta-Her special Charm

P.P. Gurudev Swami Chinmayanandaji 23

Ăą

The Art of Man Making

T

he culture of a people must continuously

serve them, nourishing their inspiration, guiding their action and providing consolation and comfort, balance and equanimity in both their joys and sorrows. If there be a culture totally divorced from their life, soon enough the people would reject that culture and walk out of its salutary and rejuvinating embrace. A culture when sustained through religious practices, if it has no elasticity, will come to choke the growth of community and the people will then outgrow that culture. If an unyielding iron ring is put around a growing tree, in time, as the tree grows , the ring will be swallowed up into the very dimension and growth of the vigorous tree.

Many are the different cultures that had thus withered

away into chaos, because they had not the elasticity to embrace the new grith into which the community had grown. Our Bharatiya culture, as expressed through Hinduism, never died through all these milleniums, only because our culture had the required elasticity to embrace all the new dimensions into which our society grew during the march of time.

The ideas enshrined in the Upanishads, couched as discus-

sions held by the Rishis and their disciples in the forest fastnesses along the Ganga’s banks, the way of life and the eternal values V edanta Sandes h

that were preached therein, gathered in the mind of the people an association with mountains, the trees, the silence, and the spirit of

24

Ăą

The Art of Man Making retirement of the jungles. In short, the Upanishadic philosophy came to carry about itself, for no fault of its own, the fragrance of the forest, the hum of the Ganges and the hymn of the eternal snow-peaks.

In the history of our cultural growth, thus a time came

when the people felt that to live Hinduism was to live in retreat away from the rush of the people, the noise of the market-place, the struggles of the rustic fields and moving into the silence and quitude of the Himalayas. Such a dangerous concept was prevalent not only among the unintelligent and the uninitiated, but even the educated, and the well informed man of action themself shared in the national misconception of thereon life-giving culture. Arjuna himself felt the need for renouncing the world and refusing to fulfill his duties towards the community in order to retire into the silent abourse of contemplation and meditation.

This is against the very dynamic spirit of Hindu culture,

against the very national security of the country, against all the material welfare of our people. Left to itself, such a culture, how ever scared and benevolent it be, must surely die away. The people would bravely march out of the nourishing embrace of the culture when its interpretation happens to be thus and insistence against the welfare of the people. It is at such a time of a crucial culture crisis in our country, the genius of Sree Veda Vyasa produced the

V edanta Sandes h

Bhagwad Geeta all through keeping his pen faithful to the fundamental thoughts of the Upanishads, their sane conclusions, their

25

Ăą

The Art of Man Making demonstrated theories and their spectacular achievements. Here in the Bhagwad Geeta, we find a practical hand-book of instruction on how best we can reorganise our ways of thinking, feeling and acting in our everyday life and draw from ourselvesa larger gush of productivity to enrich the life outside and around us, and to emblazon the subjective life within us. As we proceed on into our serious study of the Geeta, chapter by chapter, we shall find how she unfolds a way of life by living which we can grow to be socially more productive men and individually more balanced and tranquil, pursuing our life at peace with ourselves.

Without this inward balance and the readiness to act well

in the world outside, how can an individual ever successfully face his own problems in life? And when each individual fails to face the challenges outside him, since the community is made up of individuals, the community will not be able to face its own or the nation’s problems.

V edanta Sandes h

In fact there can never be a nation which has not any problem to face. The more vigorous the national life the more pestered must we be with our problems. To have problems is the expression of a vigorous life. And where there are no problems there the community has decayed and the nation is dead. A problem becomes a problem only when we know not the solution for that problem. If supposing I have enough money in my pocket and I am in a town where there are many eating-places, and if at that time I feel hungry, ‘the problem of hunger’ to me is not a problem-since its solution is entirely within my reach.

26

ñ

The Art of Man Making

If I have no money or if I am in a place where I have mon-

ey but there are no places to procure the necessary food, then the ‘problem of hunger’ there becomes really a problem-because the solution is not readily available to me.

Similarly, when one is ill, apparently seriously, to one’s own

well-wishers and relations it is a great and tragic problem. But to the doctor who can diagnose the disease properly and when the doctor who can diagnose the disease properly and when the doctor knows the medicine which is in plenty available in the local market, then to that physician it is no more a problem.

Thus ‘life’ is a problem only when we know not how to meet

the life’s challenges rising around us. When that ‘knowledge’ is revealed to us, we know the solution, and then the problem is no more to us threatening or despairing. In fact, when we know the solution for a problem, and we are ready to act, then indeed such problems come to serve as chutney to life. Prince Arjuna of the Bhagwad Geeta represents in himself the confused and the desperate youth the world over. The Pandava Prince is painted in the Geeta as suffering from the universal disease of all young heartsthe problem-phobia-to take things and happenings as problems where there are none and to feel terribly despaired of them. The modern youth is a very much suffering from this problem-pho-

V edanta Sandes h

bia-very much, indeed, all over the world.

27

ñ

The Art of Man Making

In the Bhagwad Geeta, the making science of the Upan-

ishads is brought out of the forests to serve us where we are suffering-in the market place , in the slum huts, in the drawing rooms, in the commune, and at the barricades!

The outstretched hands of Mother Geeta, ready and will-

ing always to lift all intelligent young hearts from their dirt and filth, are today often ignored in our utter confusion of mind. We are today totally ignorant of the security which the Geeta’s motherly embrace can provide and the divinity of her reviving touch.

These are times when religeon must march out of the for-

ests and temples, churches and mosques, Gurudwaras and Vihars into places where man is striving in his despair and turning sour in his incorrigible cynicism and impossible disillusionments. The Geeta is a ready-made textbook which serves us where we are; whoever we may be, whatever may be our problem, irrespective of place and time, caste and creed, the Geeta serves us. This is the

V edanta Sandes h

special charm of the scriptural textbook-the Bhagwad Geeta.

28

Ăą

Jivanmukta Wandering In Himalayas

66 Lake Reewal Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta I

started from Jwalamukhi all alone and made

my way up the mountain, passing through villages and forests.

All the while my mind was wondering at the power of Maya still reigning in the Himalayan villages once occupied by the bands of Rishis who had conquered her. This part of the Himalayan region known as Kangda is somewhat civilized; it had several big towns extensive farm lands, and beautiful tea gardens; a road passes through the capital town, Kangda. The district lies 2200 feet above sea level.

Not far from here is a place of pilgrimage called Vaidyanath,

3200 feet above sea level, and famous for a historic Shiva Temple. Snow covered mountains to the North and extensive paddy fields to the South add to its attractions. I spent a few days at Vaidyanath as the guest of a saintly person permanently residing there. A few miles higher up is a town called Yogindranagar.

From there extends the Himalayan state of Mandi, ruled by a Hindu King.

The distance between Pathankote, at the foot of the Him-

alayas, and Yogindranagar is 101 miles. From Yogindranagar to Mandi, the capital of the state, it is only 36 miles. Upto YoginV edanta Sandes h

dranagar one can proceed by train, beyond it there is only motor

30

Ăą 30

Jivanmukta traffic. I decided to cover the 36 miles from Yogindranagar to Mandi on foot. The road was comparatively smooth and the journey was comfortable. Having reached Mandi, I took up my abode in the Temple of Bhootnath. I passed some days there on the bank of River Vyasa, and my needs were attended to by a number of devotees. Outside the town I came across several sadhus engaged in pilgrimages

Lake Rewaal is situated above 15 miles to the southwest

of the town. On my way to the lake I was accompanied by a yound sadhu. The path was rough. It was no easy task to scale the steep mountains, especially on an empty stomach and with the scorching sun mercilessly blazing down on us. Along our route there was not even a tree under whose shade we could have rested. Nevertheless, we pushed forward as well as we could. By ten o’clock we got our first glimpse of the lake. In half an hour we arrived on its shores. Absorbed in the scenery,

V edanta Sandes h

we soon forget our hardships along the route.

31

Ăą 31

V edanta Sandes h

STORY Section 32

ñ 32

Dharma Ratha

T

he legend of Sri Rama is well-known. Ra-

vana kidnaps Devi Sita during Vanavasa. Sri Rama wages war against him with the help of Sugriva. Ravana loses all his great warriors and generals including his mighty brother Kumbhakarna and son Meghanada.

He then himself comes for final battle with Sri Rama rid-

ing a Yuddha-ratha (war chariot), well protected by armour, and equipped with sophisticated weapons, while Sri Rama does not have a chariot, or armour or even shoes, except his bow and arrows.

Seeing this contrast Vibhishana becomes very much con-

cerned about the safety and victory of Sri Rama—and, out of extreme love and affection, expresses his doubt to Lord Sri Rama thus - “My Lord, you have no chariot, nor any protection either for your body (in the shape of armour) or for your feet (in the form of shoes). How then are you going to conquer this valorous and mighty Ravana?”

In reply Lord Sri Rama gives an enlightening knowledge

to Vibhishana. The whole scenario and discourse is narrated beautifully by Goswami Tulasidas. Lord Sri Rama says— “My dear friend listen, the chariot which leads one to victory is toV edanta Sandes h

tally different.”

33

ñ 33

Dharma Ratha

The Lord then describes in detail the chariot—the Dhar-

maratha (the chariot of Dharma or righteousness) which gives everlasting victory in every situation of life.

The Lord points out

The wheels of that chariot are valour (Sauraja) and for-

titude (Dhiraja). Steadfastness (Drdhata) in truth (Satya) and good character (Sila) are its flag and banner (Dhvaja-pataka).

The horses (Ghore) of that chariot are strength (Bala),

discrimination (Viveka), self-control (Dama) and care for others (Parahita). Its reins are made of the ropes (Raju Jore) of forgiveness (Ksama), compassion (Krpa) and equanimity (Samata). Devotion to God (Isa Bhajanu) is the intelligent charioteer (Sarathi Sujana). Dispassion (Virati) is the shield (Carma) and contentment (Santosa) is the sword (Krpana). Charity (Dana) is the axe (Parasu), understanding (Buddhi) is the missile (Sakti Pracanda) and knowledge of the self (Vijnana) is the relentless bow (Kathina Kodanda).

Describing the armour and other weapons of the per-

son riding Dharmaratha (chariot of righteousness) Sri Rama tells—A pure and steady (Amala Acala) mind (Mana) is like a quiver (Trona Samana), while quietude (Sama) and the various forms of abstinence (Yama) and religious observances (Niyama) V edanta Sandes h

are a sheaf of arrows (Silimukha Nana). Homage (Puja) to the

34

ñ 34

Dharma Ratha Brahmins (Vipra) and one’s own preceptor (Guru) is an impenetrable armour (Kavaca Abheda). There is no other equipment for victory as efficacious as this. My friend, he who owns such a chariot of piety (Dharmamaya) has no enemy to conquer anywhere.

Concluding the sermon, Lord Sri Rama says—”Listen,

O friend of resolute mind, a person who possesses this strong chariot (of Dharma) is a great hero, and can conquer even the mighty and invincible foe i.e., attachment to the world.”

Thus here Bhagwan Sri Rama negates the misapprehen-

sion of an ignorant man who believes that success or victory is a result of external convinences and tools. Real strength to bring about success lies in a man’s mental attributes and strength of following the path of truth where not only are the means based on truth but the cause is also based upon a goal that is truthful and directed towards the welfare of the Self

V edanta Sandes h

and all.

35

ñ 35

Mission & Ashram News

V edanta Sandes h

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

Ăą 36

Ashram News Hanuman Chalisa Satsang: May 2018

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Chaupayi - 25-26

Vedanta Ashram, Indore

ñ 37

Ashram News Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Chaupayi - 25-26

Vedanta Ashram, Indore

ñ 38

Ashram News Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

Chaupayi - 25-26

Vedanta Ashram, Indore

ñ 39

Ashram News Photography Workshop

by Shri Akhil Hardiaji

V edanta Sandes h

for Ashram Mahatmas

23rd May 2018

ñ 40

Ashram News Field Photography Exposition

by Raghu Iyer, a Wildlife Photographer

V edanta Sandes h

for Ashram Mahatmas & Devotees

Saturday, 26th May 2018

Ăą 41

Ashram News Shiv-Puja on Birthday

Bharat Raikwar - Ashram Student

V edanta Sandes h

Guided by Brni Sakshiji

20th May

ñ 42

Ashram News Shiv-Puja on Birthday

Anagh Sharma

V edanta Sandes h

Bhandara for inmates followed

20th May

Ăą 43

Ashram News Birthday Celebration

Cake made inhouse

V edanta Sandes h

Bhandara for inmates

20th May

Ăą 44

General News Poojya Guruji visits WNC Exhibition

WNC is Wildlife & Nature Conservancy

V edanta Sandes h

Awesome Pics of its Members

19th May 2018

Ăą 45

General News WNC Exhibition

All the members are great Nature Lovers

V edanta Sandes h

Poojya Guruji and CCF Ujjain inaugurated

Such exhibition brings Awareness in Public

Ăą 46

General News Visit to Kajligarh

It is around 30 Kms from Indore

V edanta Sandes h

A Great Place for Bird-Watching

Courtesy - Raghu Iyer

Ăą 47

General News Some of the Birds sighted at Kajligarh

Paradise Flycatcher / Golden Oriole etc etc

V edanta Sandes h

Due to Summers Ponds were Dry

Great Visit

ñ 48

General News Birds of Sirpur

Sirpur is IBA - Important Bird Area

V edanta Sandes h

Photos by Ashram Mahatmas

Lake is just 5 Minutes drive from Ashram

Ăą 49

General News Birds of Sirpur

BNHS has declared it an IBA

V edanta Sandes h

Photos by Ashram Mahatmas

Lake is just 5 Minutes drive from Ashram

Ăą 50

Forthcoming Programs 4th-10th June 2018 GITA GYANA YAGNA@ Mumbai Gita Chap-18 / Mandukya-1 Poojya Guruji Sri Swami Atmanandaji 25th June-1st Jul 2018 GITA GYANA YAGNA@ Ahmedabad Gita Chap 13 / Kathopanishad Poojya Swamini Amitanandaji

13-19th Aug 2018 GITA GYANA YAGNA@ Bharuch Gita-3 & Bhaja Govindam Poojya Swamini Amitanandaji

V edanta Sandes h

28th Aug - 2nd Sept 2018 Vedanta Camp@ Indore Amrutbindu Upanishad / Vigyan Nauka Stotram All Mahatmas

ñ 51

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 Editor: Swamini Samatananda Saraswati