Vedanta Sandesh_Feb 2020

Monthly eMagazine of Vedanta Mission

Vedanta Sandesh Feb 2020

Year - 25

Issue-8

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Cover Page

The cover page of the Feb 2020 issue of Vedanta Sandesh is yet another beautiful bird of India - the Common Kngfisher (Alcedo atthis). The common kingfisher is widely distributed over Europe, Asia, and North Africa.

Common Kingfisher is also known as the Eurasian kingfisher, River Kingfisher and also Small Blue Kingfisher. This sparrow-sized bird has the typical short-tailed, large-head, blue upperparts, orange underparts and a long bill. It feeds mainly on fish, caught by diving, and has special visual adaptations to enable it to see prey under water. The female is identical in appearance to the male except that her lower mandible is orange-red with a black tip. It is easily detected once its high, shrill whistled call is learned, even if the bird itself is hidden.

Like all kingfishers, the common kingfisher is highly territorial; since it must eat around 60% of its body weight each day, it is essential to have control of a suitable stretch of river. It is solitary for most of the year, roosting alone in heavy cover. If another kingfisher enters its territory, both birds display from perches, and fights may occur, in which a bird will grab the other's beak and try to hold it under water.

This beautiful cover page pic was clicked by Poojya Guruji Swami Atmanandaji at a water body near Jayanti Mata Mandir, Barwah (MP).

Om Namah Shivaya.

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CONTENTS

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Vedanta Sandesh Feb 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 15-20

6.

The Art of Man Making

7.

Jivanmukta 26-28

8.

Story Section 29-30

9.

Mission / Ashram News

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31-42

10.

Forthcoming Progs 43

11.

Links 44 3

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Monthly eMagazine of Vedanta Mission Feb 2020 : Year 25 / Issue 8

Published by

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

Editor:

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Swamini Samatananda Saraswati

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fr;Zxw/oZe/k% iw.kZa lfPpnkuUne};e~A vuUra fuR;esda ;r~ rn~czĂŁsR;o/kkj;sr~AA

Know that to be Brahman - Which is all over - up, down, and on the surface; it is of the nature of blissful, self-effulgent existence. It is infinite, eternal, and one non-dual truth.

Atma Bodha - 56 (Feb 20)

Message from Poojya Guruji

Art of Seeing is a Sadhana

To see properly is an art, it is a sadhana. One who can see properly, defi-

nitely see divinity & beauty all over. The journey to directly ‘see’ that beauty, which transcends all words, starts not by clossing our eyes, but rather by fully opening our eyes and all the associated faculties.

What do we see when we look at the world? Initially we all are so inflicted

with wants that when we look at something, we innocently respond by saying that ‘I like this’, or, ‘I dont like this’. Let us pause for a while and think what does this mean. One, it reveals that our want is dominating our perception. That is our basic concern. Two, we are already conditioned with the notions as to what is it which will bring joy & fulfillment to us. As per our conclusions we say that I like this or not. What we are really seeing is our notions of good or bad, and our deep-rooted insufficiencies & insecurities. We are basically seeing just our selves & notions. We are not really seeing anything outside. Our eyes may be open but V edanta Sandes h

that which we are conscious of is just our wants and notions. So even when we see world and its objects and people we do not really see them. Ignorance and the subsequent notions make us terribily self-centered and self-obsessed. When

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we do not even see the world, how can we ever see the inherent beauty & divinity in all. So the first step has to be to learn to properly see.

One should take up ‘seeing’ as a sadhana. Aim to first see the world as

it is, not how each one of us like etc. The entire world is one complex whole.

Everything has an extremely important role to play in the existence of the creation. Nothing, howsoever small or petty it may seem, has an important place in the whole scheme of things. No wonder God has taken time to create it. We need not bother what all role a particular thing plays. It is sufficient to believe that the very fact the creator has created it shows its importance. If at all we can appreciate the exact role a thing plays, then it is a blessing. However, we may become aware of one small aspect, but it may have many other roles to play. So start with the humility of ignorance and learn to see everything as innocently and fully as a child. Look how intensely a child looks at the world - wide-eyed. Then alone he or she learns.

So we begin by sitting down quietly, free from our wants, likes & dislikes

and then just look at the world - as it is. What do we see? We see different things & people. Everyone is unique, and everyone has an important place in the whole scheme of things. Everything is so interconnected that without anyone something goes missing. As the human colonies grow, we cut trees, and as we keep on creating the cement jungles, we realize the importance of clean air and the lively & chirpy ambiance created by trees. What one tree can do no human creation can ever do. So also the streams, the birds, the animals etc. All these may be beautiful by themselves but we slowly see something more. They all are facilitating our very existence. They all are so self-sustaining and blessed that it is not an understatement to say that verily God himself has manifested as them. This is true for everything. Gita tells us to learn to see holistically - kayen, manasa buddhya ... learn to see not merely with your eyes, but also with your heart & intellect. Once we learn to see, then alone we shall get appropriate lessons. God is here & now,

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as everything. We just need the art of seeing everything properly.

Om Tat Sat.

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Sadhana Panchakam

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- : 5: -

Swamini Samatananda 9

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Sadhana Panchakam vkResPNk O;olh;rke~%

Have a strong desire to know the ‘Self ’

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n this sopana of the first verse of Sadha-

na Panchakam the Acharya goes on to say that one must have a strong desire to know the Self.

As we look into this step of sadhana, we need to understand that the desire to know the Self is a blessing, a prasad of the sadhanas practised in the sequence mentioned right from step 1 i.e. studying the Vedas, performing actions as mentioned in the Vedas etc.

All these, until a sadhaka comes to practise the sadhana which is -Bhava sukhe doshah anusandheeyataam... which means ‘Reflect upon the inherent limitations of worldly pleasures’. This is a very important practise as it teaches us to analyse and question our own experiences of worldly pleasures. As much as we try to attain long lasting satisfaction and joy out of our worldly experiences the fact is that how ever unique and out of the world our experience may be, yet the joy derived from it is as transitory as a bubble in water. Even if we get heavenly pleasures they too are momentary and make us a seeker once again. All these experiences ultimately lead a sensitive person to question his own understanding of the world and the Self. A sensitive person soon realV edanta Sandes h

izes that I have been living a life as a blind follower of the world.

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Sadhana Panchakam And with this realization one also comes to realize his own ignorance about the truth of life. Realization of one’s own ignorance is always the greatest blessing and a turning point in any person’s life. Realization of ignorance alone brings about the desire to get the right knowledge. The scriptures are constantly revealing to us that not only is a mortal human being ignorant of one’s true nature but there is a serious misunderstanding too. Just like that of seeing a snake in a rope. Once a person imagines a snake then further imaginary fears are bound to arise. Realization of one’s ignorance frees us from arrogance and brings about a humble desire to learn. Having this realization the Acharya goes on to sayAatmeccha vyavaseeyataam-Have the desire to know thy self.

Solve the riddle-Who am I? Where have I come from, where will I go? What is the true nature of myself ? Ironically I is the most used and yet the most abused word. What ever we do everything revolves around the I. All that I do, all that I attain, it is for this I but do I really know who am I? Thus Aatmeccha Vyavaseeyataam-Have a strong desire, a strong resolve, to know the true nature of the Self. May this desire be as strong as your passions towards worldly pleasures.

We are paying a heavy price of self ignorance as we constantly yo yo between joys and sorrows. We have been seeking and suffering since time immemorial. The fact is that there is nothing to achieve and nothing to become. The bliss that we are seeking is V edanta Sandes h

our very own nature right here and now. This is the valid truth.

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Sadhana Panchakam All that needs to be done is to awaken to this truth and free one’s self of the process of becoming. Enquire upon who wants to become something? Who is the seeker, who is the enjoyer? Know that truth knowing which nothing else remains to be known.

Know that essence of the entire cosmos. This is what our scriptures thunder. The desir to know the truth breaks all the shackles

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of bondage and opens the doors to liberation.

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Mail from Poojya Guruji Celebrating Mahashivratri What do we do in Mahashivratri?

Well, to begin with devote one day for Bhagwan Shiva. Worship him, pray to him, do the Japa of Om Namah Shivaya, and meditate on him. Thanks him for all what hehas blessed you with. Make it is a different kind of day. Nowadays we have days reserved for all our near & dear ones. Reserve this day for your beloved God. If possible take a break from your work and change food choices on that day. Make it just natural foods. Simple, light and as less as possible. Let your stomach also have a holiday. Abstain from sensual gratification on that day. Just be yourself, filled with gratitude & blessedness, and thank God.

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Mahashivratri means the Great Night of Shiva. Night stands for darkness. Yes, today our beloved God is beyond the veil of darkness. Our ignorance is as though covering him. On this day pray to God himself that may he reveals himself to you. Shiva exists as the very Self of all. So we have to basically turn within and realize him. For this we need to have a quiet & devoted mind. Everything in the world is good but once in a while we need to turn our attention to the very cause. If we truly wish then our truth will definitely get revealed. Afterall we are just trying to know our truth and not something beyond the clouds. Mandukya Upanishad says Shiva is our Turiya Awastha - the fourth state of consciousness. So the day is to wake up to our deepest truth.

On Mahasivratri day:

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1. Get up early. Have bath and have some light exercises.

2. Take some Lime water (Nimbu-Pani) and if required some tea.

3. Sit down for Japa of three malas of ‘Om Namah Shivaya’ mantra.

Then meditate on Shivji as your very Atma, preferably using the first shloka of Pratah Smaran Statotram.

4. Go for a walk in some clean & green place. Do some pranayama & Surya-Namaskar there.

5. Come and take some fruits, two bananas and an Apple will be ideal.

6. Prepare for puja by getting fresh flowers yourself, prepare some Naivedya and then do abhishek of Shivji - an elaborate puja.

7. Chant Shic Stotras like Shiv-Panchakshar / Rudrashatakam / Shiv Mahimna Stotra etc.

8. Do three more malas of Om Namah Shivaya mantra.

9. Afternoon take some fruits again and Nimbu-Pani. Some Butter-Milk should also be taken.

10. Take some rest. some sleep.

11. Get up fresh and after a cup of tea / some orange juice - chant Kaivalya Upanishad.

12. Do three more Malas of Om Namah Shivaya mantra.

13. Evening go for darshan of Shivji to some Mandir outside.

14. Sit down with your family & friends and sing some Shiv Bhajans.

15. Have some light Phalahari dinner.

16. Do one more puja in the night and then three malas of ONS mantra.

17. End your day with meditation on Shivji - as your very Atma.

18. Feeling blessed - call it a day, and go to sleep.

This routine will definitely help you. After puja you can pray for the fulfillment of any desires - for yourself, your family and also for the world at large.

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Lots of love & om,

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Gita Reflections

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vkiw;Zek.kepyizfr"Ba leqnzeki% izfo’kfUr ;}r~A r}Rdkek ;a izfo’kfUr losZ l 'kkfUrekIuksfr u dkedkehAA (Gita 2/70) 15

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Aapooryamaanam... (vkiw;Zek.kepyizfr"Ba------)

Swamini Samatananda

Just as waters flow into the Ocean that is brimful and still, so too the wise person into whom all objects enter gains peace (remains unchanged); whereas the desirer of objects does not (gain peace).

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(Gita : Ch-2 / Sh-70) 16

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Gita Reflections

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his sloka from the second chapter of Srimad

Bhagwadgeeta is one of the concluding slokas of the Sthitapragya section, or the entire second chapter in general. The sthitapragya section is a beautiful word painting of a Man of steady wisdom which Bhagwan Sri Krishna creates as He satisfies the curiosity of Arjuna who wishes to know the nature of a Man of steady wisdom, how he lives with his own-self and amidst the humdrum of various situations and objects. Answering Arjuna’s questions Sri Krishna goes on to give a vivid understanding of a wise man. This beautiful and vivid explanataion is the most inspiring explanations ever invoking a heart-thumping and intense desire in the mind of a sincere spiritual seeker to awaken into a similar state of equipoise and steady wisdom of the true nature of the Self.

In this sloka the Geetacharya reveals the nature of a Man of wisdom who is fulfilled within himself and is thus free from any kind of binding desires. This is explained by a beautiful and eternal illustration of the Ocean which is a perfect embodiment of a fulfilled, independent and liberated existence, unlike a man veiled by ignorance who’s existence is incomplete and dependent on the world outside. An ocean is characterised by two attributes that

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make it an epitome of inspiration which is larger than life. Here the Acharya says-

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Gita Reflections Aapooryamaanam: The ocean is completely filled with water to the brim. It does not reqire any more water to make it full. This is a great example of something which is fulfilled by itself and does not depend on any other source to fulfill it. If we look at other bodies of water, a lake, a pond or a river, they are all dependent on some external source of water. Unlike the ocean all these water bodies depend on the rains or pumped water to be full. Not only this, a pond or a river overflows with water in case of heavy rains and dry up in case there are no rains. On the other hand rivers are constantly merging their waters into the ocean, the rains too pour down their waters into the ocean, but the ocean never overflows. Neither does it dry up in case there is no rainfall or if no rivers merge into it. This is a unique quality of an ocean. Giving this illustration, Sri Krishna says that a Man of wisdom too revels in his full glory of fulfilled and blissful existence. He does not depend on any extraneous pleasures to fulfill it. He is contented by himself and within himself. At the same time He is neither elated with joy or low with sorrow in case he is experiencing the various objects of the world. Neither does he feel any sense of vaccum in case he is not mingling with the senses and their objects. At all times he revels in his blissful glory of self-contentment. The abidance in his self-knowledge is such that even as he interacts with the world there is neither attachment nor aversion.

The relationship with the objective world is that of a Master who V edanta Sandes h

is enlightened about the truth of the world. He is truly like that

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Gita Reflections essential source of water in which the oceanic waves dance and play in their glory. There may be joyful waves at times, at times there will be a meditative silence. Sometimes the waves jump with ecstatic joy and sometimes small waves of innocent smiles. With all this show going on there is no effect on the water in any way and so too in the life of an awakened man of wisdom.

In contrast to this an individual jiva who is still lost in the darkness of ignorance lives with a sense of limitation. He is driven with this sense of limitation to seek waters of various worldly pleasures to fulfill his empty bed. It is but natural then for such a seeker to feel elated with joy as he gets his objects of likes and attachments and at the same time it is equally natural for him to drown in sorrow and dejection when he loses his objects of attcahments. He will naturally have an aversion towards his objects of dislike. Thus the story of a limited, ignorant jiva is a roller coaster ride which goes on endlessly until one sees the light of knowledge ending the tunnel of ignorance. If a man of wisdom can be likened to an ocean a man veiled by ignorance can be likened to small ponds and lakes which easily get filled up as the rains come in and easily dry up too as the heat sets in. Thus Sri Krishna says that a wise man is fulfilled whereas a kaam kaami who desires objects as per his likes and dislikes is not fulfilled by

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himself and lives with a sense of limitation.

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The Art Of Man Making

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Man Of Perfection Secretfulness in Self-Control

P.P. Gurudev Swami Chinmayanandaji 20

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The Art of Man Making

L

ord Krishna gives us a very striking ex-

ample to bring home, in all its tragic vividness, the wasteful self-destruction of the life of one who has no self-control. *One whose mind implicitly follows the wandering fancies of his senses, can have no discrimination; his intellect drifts as a boat in the open seas lashed about by the wild winds. In our explosive days of youthful vigour we may not independently come to review the consequences of our excesses. Thrust by the impatience of passions, and thesure of our baser hungers, we may dash ahead into fields of easy joys and get emptied of all our strength and abilities.

The Geetacharya here clearly points out the dire consequences of a life of cheap dissipations. One who yields readily (yanmanonuvidheeyate) and runs after the intemperate senses (indriyaanaam hi charataam), his intellectual powers and alertness (pragya) are smuggled out of him (tadasya harati).

When once the power of the discriminating intellect abdicates, the mind becomes an easy prey to the whims and fancies of the sense-organs. They are essentially made up of gross matter, and so they seek and discover their fulfillment in the outer

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world of material objects. The storms of their passion toss the helpless mind which has now no captain to steer it clear of

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The Art of Man Making dangers, and give it a direction and a definite harbour to reach, True, a rudderless ship, with its captain dead, on the open seas, becomes a plaything to be tossed about by the whimsical winds, to founder no self-control and dash against an useen rock. So too the life of a man of no self-control wrecks and founders, achieving nothing, reaching nowhere, sinking into the slimes of a watery grave. Man, a promising young man, who would perhaps have reached dizzy heights and climbed to shine in his achievements, is laid low in disease and death by his own wild passions and stormy lusts. Any young man of ambition must guard against the inner death, by consciously living a disciplined life of constant seeking for purposeful goal and heroically pursuing a shining ideal. Such a life alone is worthwhile; such indeed is the story of all men who had contributed to life, and whose name History will never willingly let die. *Therefore Krishna summarises **O! Mighty-armed soldier, he is a Man of Perfection and his knowledge is steady, whose senses are completely restrained from their objects, This is the 10th stroke in the word pictureof the Man of Perfection.

Now the intelligent sceptic may ask, what is the use of a life that can eke out from the sense objects are denied? Would such an empty and barren life be worth living?

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The Geetacharya declares in apparent absurdity: **That which

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The Art of Man Making is night to all beings, to that the self-controlled man is awake; that to which is night to all beings, to that the the self-controlled man is awake; that to which all beings are awake, is night to the man of perfection. In short, ordinary people, who live in the excitement and perspirationof sense gratification can never comprehend the fuller joys and ampler bliss enjoyed by aman of self-control. It is also conversely true that a man of serious reflection (Muni) who, as a result of his undertastanding, has risen above the tumultous world of seething lusts and sweating passions, does not live in our familiar world of ego and egocentric desires, longings and attachments. Men of thought (Munis) do not live and suffer our level of consciousness and its vulgar incompetence. We accept the baser state of existence, seeking power, wealth and sensual satisfaction all utterly selfish and arrogantly self-centred. Such a life creates restlessness within and tensions without. We create our own psychedellic pains and sorrows by wrong thinking and false ways of living.

This pseudo-world of make-belief joys, of immoral successes, transitory pains and pangs is unknown to the man of self-control. “The man of reflection sees it as night� (sa nisha pashyato munehe). But then, is not a man of wisdom living even after attaining perfection in this very same world where we are? Will not the objects around him shoot beams of temptations into him and generate in his heart desires? Once the desire is born, is he not thereafter as plastic a clay as we are all now? Krishna V edanta Sandes h

answers all these . *As unto the brimful and still ocean flow

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The Art of Man Making the the waters, so is the Muni into whom desires flow-he, not a desirer of desires, attains peace.

True, a man of reflection (Muni) also lives in the common frail world of sensuous objects, and desires do reach his mind. But his mind never spills over, just as the ocean, which is ever full, recieves millions of gallons of water from all the rivers every minute and yet never overflows and floods the continents!

It is a strange example, and indeed a mathematical curiosity.

The oceans are full-rivers like the Nile and the Tigris, the Amazon and the Ganga, the Brahmaputra and Krishna-together with all other rivers of the world bring millions of gallons of water into the brimful ocean; yet it still keeps to its own dimensions. So too the mind of a Muni is so vast, so deep, so broad, that all the desires reaching it cannot make it spill over into sensuous activity. In our case, our mind is so small and shallow-just a cup of water -one drop more and it overflows.

Such a man of great depths alone lives in this world, in endless peace-never one who entertains desires. Desire brings agitations-then strife begins to fulfil the desire. By the time a desire is satisfied, a dozen other desires spring up , each urgently demanding quick and immediate gratifications. How can such a bosom know the cadence of peace?

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Thus, the Geetacharya concludes, **He who is devoid of long-

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The Art of Man Making ing, giving up toally all desires, and lives without the twin selfish ideas of “I” and “Mine”, he indeed attains to peace.

This state of consciousness in which the man of perfection lives is called the State of Brahman-the state of Godhood. This is not a temporary feeling, a passing mood, a momentary state of benumbing ecstasy-an all forgetting joy-an all consuming Beauty. It is a State of Awakening, a new dimension of living, a total reorientation in the vision of life. It is permanent; it is an evolutionary leap of the mental man to the state of immortal Godhood. There is no return from it: it is eternal permanent, immutable. *This is the state of being in Brahman, O Partha!

None having attained to this state gets again deluded. Living his days in enjoyment of this state at the end of his life here,

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the man attains to oneness with Brahman.

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Jivanmukta Wandering In Himalayas

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Pashupathinath

Excerpts from the Travel Memoirs of Param Poojya 26 Swami Tapovanji Maharaj

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Jivanmukta “O

Jnana

h men, lying immersed in the sleep of igno-

rance from time without beginning, arise, awake from this sleep of illusion. Seek and find noble teachers and learn directly from them the truth about the Soul.� Like a loving mother, the Shruti admonishes us tenderly to wake up from the terrible sleep of ignorance which is the sources of all sorrows and calamities, that is to eradicate ignorance completely. The Shruti also ensures us that the only means of destroying ignorance is the attainment of the knowledge of the Self. So it is clear, that there is no other road to salvation. To the mansion of liberation there is no entrance except through jnana. Bhakti and yoga lead man to the door of jnana, and not directly to the Home of Salvation. The darkness of ignorance lifts only upon the rising sun, jnana, not on the appearance of the stars like Bhakti.

It is the view of all the Shrutis that there is no vessel to ferry man across the ocean of worldliness except jnana. Jnana is the full realization of the Self-a realization beyond all doubt, change, contradiction. Neither the control of breath or mind, nor the performance of selfless work, neither devotion to the Gods, nor the performance of penances like Kricchra and chandrayana, nor yet V edanta Sandes h

pilgrimaging is jnana; it is all ajnana (ignorance). Whatever is

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Jivanmukta related to egoism is ajnana; when the I -consciousness ends, it is jnana.

How does this jnana originate? How does a man who identifies himself with the body and thinks, “I am rich, I am happy” or, “ I am poor, I am unhappy” turn away from this immoral worldly life and enter that life of the Soul with the thought, “I am Brahman, the bodyless, ageless, deathless Bliss”? Inquiry into Truth, carried on with the help of holy men, is the chief means of attaining true knowledge. All the great teachers of the past unanimously hold sannyasa, which means the renunciation of all action, to be an essential element of spritual contemplation.

Nevertheless, indifference to worldly pleasures, control of body and mind, eagerness to attain salvation, places and time without distractions and other factors are necessary for an intensive search after Truth. Without these, the mind can hardly become calm and single-pointed enough to attain Truth. If a man enters upon a life of thought with all these necessary equipments, he will certainly reach the state of jnana before long. Jnana is the result of contemplation; it annihilates all ajnana. Until one reaches the climax of jnana, one cannot be said to have attained

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true firmness of mind or fulfilled one’s purpose of life.

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STORY Section 29

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Rameshwaram S

ignifying the celebrartion of victory

following the devastation of Demon Ravana and his clan, Lord Rama performed the installation of Shiva Linga in gratitude and dutiful homage to Maha Deva. Having crossed the ‘Setu bandhana’ or the bridge across the Sea, Rama decided to install the Linga after prayers at Varanasi and asked Hanumana to worship Lord Vishwesvara and bring a fascimile of the Kashi Linga for installation but since Hanumana could not return by the Muhurta or the Exact Time of Auspiciousness, Devi Sita improvised a Linga Swarupa out of Sea-shore Sand and it was consecrated formally amid the chanting of Veda Mantras. On return, Hanuman was disturbed that he could not bring the Kashi Linga and tried to remove the ‘temporary’ Shiva Linga and tried his best to replace it with what he brought from Kashi but could not; instead a seperate Linga was installed in the vicinity of the Sand Linga. There are thirty six Tirthas or Water-wells around the Temple-twenty within the Temple Complex itself and all of these are stated to possess medicinal properties. It is customary that several devotees take bath from the water-wells and walk with wet clothes into the nearness of

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the Jyotirlinga for ‘Darshan’ worship it.

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Mission & Ashram News

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

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Mission News Gita Gyana Yagna, Vadodra

by Poojya Swamini Amitanandaji

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Gita Ch-10 / Kathopanishad 2-3

6th-12th Jan2020

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Mission News Gita Gyana Yagna, Vadodra

by Poojya Swamini Amitanandaji

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Addressing Yoga Students

7th Jan2020

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Mission News Gita Gyana Yagna, Lucknow

by Poojya Swamini Samatanandaji

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Geeta Ch 5-Karma Sannyas Yoga

6th-12th Jan2020

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Mission News Gita Gyana Yagna, Lucknow

by Poojya Swamini Samatanandaji

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Drig Drishya Viveka

6th-12th Jan2020

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Mission News Visit to Gaushala in Atmajyoti Ashram

Poojya Swamini Amitanandaji

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Poojya Swaminiji lovingly meeting the cows

7th Jan2020

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Ashram News Sundarkand Path

Vedanta Ashram-Indore

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by Das Bageechi Ramayan Mandali

19th Jan 2020

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Ashram News Sundarkand Path

Path followed by Arti

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Concluded with Prasad

19th Jan 2020

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Ashram News Birthday of Yogi

our dearest pet Yogi

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Yogi is now one of the senior members

1st Jan 2020

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Ashram News Birthday Celebrations

Yogi having his favourite food-Papaya

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Everyone prayed for his well being

1st Jan 2020

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Ashram News Abhisheka on Wedding anniversary

Rekha & Pradeep Sharma

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At Gangeshwar Mahadev-Vedanta Ashram

26th Jan 2020

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Ashram News Republic day Celebrations

Vedanta Ashram-Indore

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Flag hoisting by Suresh Rohraji

26th Jan 2020

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Forthcoming VM Programs 16 th - 21th Feb 2020 VEDANTA CAMP @ Indore P. Guruji / Ashram Mahatmas

23rd Feb 2020 SUNDARKAND PRAVACHAN @ Vedanta Ashram, Indore P. Guruji Swami Atmanandaji

2nd - 8th Mar 2020 GITA GYANA YAGNA @ Lucknow Gita Chap 11 / Mundaka Upa 3-1 P. Guruji Swami Atmanandaji

1st to 7th April 2020

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GITA GYANA YAGNA @ Jalgaon Gita Chap 14 / Mundaka Upa 1-2 P. Swamini Poornanandaji

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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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