Vedanta Sandesh - Oct 2018

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 24

Issue 4

Oct 2018

Vijaya Dashami Greetings

Cover Page

This month our cover page is dedicated to the festival of Dusshera or Vijaya Dashmi (19th Oct). Vijayadashami is celebrated as victory of Lord Rama over Ravana, and in another story there is also the triumph of Goddess Durga over the buffalo asura Mahishasura.

Dusshera comes at the end of the nine days Navratra festival, in which the power or shakti is invoked and then on the tenth day there is this victory over the epitome of ego & all negativities - Ravana. For all great victories one need to invoke the inherent shakti and then give ones all out for the goal. The ultimate goal is the negation of ego by God himself. Ego keeps presenting different facets, and is thus symbolically compared to the ten-headed demon. Rooting out ego is not a simple exercise but the most trickest one. Thus when Lord Ram chopped off one head another head cropped up, till he went to the root cause and then alone Ravana fell.

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May we all take inspiration from such stories and transcend our egoistic existence. Jai Sri Ram.

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CONTENTS

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Vedanta Sandesh Oct 2018 1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-14

4.

Letter 15-16

5.

Gita Reflections 17-22

6.

The Art of Man Making

7.

Jivanmukta 31-33

8.

Story Section 34-36

9.

Mission / Ashram News

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23-30

37-58

10.

Forthcoming Progs 59

11.

Links 60 3

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Monthly eMagazine of the International Vedanta Mission Oct 2018 : Year 24 / Issue 4

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:

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Swamini Samatananda Saraswati

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fuR;'kq)foeqDrSde~ v[k.MkuUne};e~A lR;a KkueuUra ;r~ ija czĂŁkgeso rr~AA

That Brahman which is ever pure and free, which is

unfragmented, blissful and non-dual; and that which is the Truth, Consciousness and Infinite - I am that alone.

Atma Bodha - 36

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Message from Poojya Guruji

Ego is a ten-headed Demon

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Every year on Dasshera we make an effigy of Ravana, look upon him as an embodiment of adharma and burn him to ashes and thereafter celebrate. In every religion & culture, there is a continuous reinforcement of the idea that evil has to be consciously effaced & rooted out, then alone we can establish a just & healthy society which will care for the well-bing of all. Other hindu traditions of Holi or Navratras etc also reinforce similar values & motivations.

However, there is also a spiritual dimension to these stories & traditions.

Ravana basically stands for our ego. Ego is our manifest identity, and by its very aspirations we can easily infer that it is a seeker, and is thus not complete in itself. It is a fragile & limited entity. Every individual has dreams, aspirations and self-dignity. They create a world which fulfills its agenda, and whatever we dont like is kept away at a distance. Ego with its likes & dislikes divides the world into two parts, one he runs to, and the other he tries to run away, and thus is ever on the run. Some people are very ambitious & desperate and in this process they become so insesnitive to others that they stampeed their way to their goals. They are responsible for all violence & evil. While every society tries to rein these over-ambitious ones, but we all know that ultimately it is the person himself who can change themselves. Ego is indeed like an egg, whose shell if broken from outside then its life literally ends, and as though gets more pains & problems, but if by proper knowledge it goes through a process of incubation and hatches from

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inside, then the breaking of its shell manifests a new life. So also the ego of every person cannot & should not be tried to be set right from outside. All others can do is to love & respect it and then its best manifests. Ultimately it has to be handled by ourselves alone.

Transcending of our ego is the most tricky operation in this world. It is like a ten-headed demon like Ravana. You cut one head, and it raises another and assures its continuity. That is what Ramji realized, till he was made aware by some knowledgable person to strike at its very root, and not bother about just stopping its various manifestations. At one time there is an unfulfilled ego, then we work hard and then we have a fulfilled ego. So the ego continues to exist. We need to realize that ego-fulfillment is not ending of the ego. Even when its negative manifestations have ended, yet the truth is that the ego continues to exist. At one point in time I am ignorant, then we study and then we say that I am now knowledgeable person. This is what it means by saying that this ten-headed monster keeps raising different heads.

Root of the ego is the taking up of our limited & manifested identity as our real identity. Once we take our limited identity as real, no one in the world can ever efface it. However, if we explore & analyse deeply and realize that I am not the seen but the consciousness which sees all manifestations, that we can ever hope to transcend the ego. That is what Lord Ram tells us, and that is what he did to finally kill this demon. Jai Sri Ram.

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TATTVA BODHA

The Enlightened Ones

Swamini Samatananda

Tattva Bodha

I

n the previous sections the Acharya revealed

some of the imortant perceptions of a Jivanmukta and also spoke of the abidance in their Self. So the student too expresses his curiosity in wanting to know who is a Jivanmukta. Thus the Teacher now goes on to discuss this aspect of abidance in knowledge of a Man of Wisdom, a Jivanmukta. This is a very important topic because liberation is not only about getting valid knowledge of the Self but it is also about living it as authentically in the various ups and downs of life.

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uuq thoUeqDr% d%\ ;Fkk nsgks·ga iq#"kks·ga czkã.kks·ga 'kwnzks·ge~ vLehfr n`<+fu’p;% rFkk ukga czkã.k% u 'kwnz% u iq#"k% fdUrq vlax% lfPpnkuUn Lo:i% izdk’k:i% lokZUr;kZeh fpnkdk’k:iks·Lehfr n`<+fu’p;:i% vijks{kKkuoku~ thoUeqDr%A\

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Tattva Bodha “Q: Who is a Jivanmukta?

A: Know him to be a Jivanmukta, who has this direct and clear knowledge that ‘I am not someone who can be classified under any caste like Brahmana or Shudra, neither can I be called as a human, but I am the untainted, Self-effulgent Blissful Existence (Sat-Chit-Ananda). I am of the nature of light, I am the innermost essence of everything & everyone, I am all-pervasive, something like a conscious sky. Jivanmukta has this firm & clear knowledge and abides in this understanding of himself as effortlessly & thoroughly as an ignorant man abides in his notions that I am the body, I am a human, I am of a particular caste like Brahmana or Shudra, etc.”

The world is full of diversities when it comes to the var-

ious attributes of all living and non-living beings. At the same time the world is also full of diverse situations. There are differences in gender, in varna, ashrama, and then there are differences in situations and roles to play. An ignorant person who is identified with this body, his gender, his varna and ashrama etc. sees this alone as the truth about himself. With this as his conviction he will not only live life at the level of his body etc. but his responses and actions too will be based on that premise that I am the body, I am a Brahmana, I am a Shudra etc. Conse-

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quently, this identification with the Upadhi and the roles out-

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Tattva Bodha side are the cause of all our sufferings, fear and insecurity. For example if a Man or a Woman is identified with their body and gender their happiness and sorrow comes to depend on their looks, their skin colour, and their health. If I am beautiful I am happy, if I am not so beautiful I am unhappy, If I am a woman I get some benefits, If I am a man I dominate, and so on and so forth. A person ignorant about his true Self lives life on the platform of his gender, roles and external situations.

On the other hand a Man of wisdom who has discovered

his identity beyond his body, mind, intellect and his roles in society, he lives at a different level of consciousness. A realm that is never changing, that is a witness to all the changes of the body, mind and the world outside. He sees himself as the illuminator, creator and sustainer of all his situations. His joy does not come from outside but he has discovered that he himself is the eternal, limitless, unbound source of joy.

The beauty of a Jivanmukta is that inspite of seeing him-

self as the unborn, in spite of seeing himself as the non-doer of anything yet he continues to excude a dynamism in life. He lives an active life, effortlessly and selflessly for the welfare of others. Just as a flower effortlessly blooms and also excudes

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fragrance without any sense of doership. It just revels in its

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Tattva Bodha own glory. Blooming and excuding fragrance itself is reveling in its own natural state. So also a Jivanmukta’s natural state is blissfulness and its fragrance excuding outside. Situations too come and go with their ups and downs but a Man of wisdom is neither attached nor has any aversion, he goes through them effortlessly setting the right example of knowledge. The beauty of such existence is that a Jivanmukta can manifest very dynamically when required and at the same time he or she can also withdraw equally effortlessly in a state of solitude, just as a tortoise curls himslef within, withdrawing in his own shell.

Its an amazing expression of Ishvaratva as being the master of all situations.

Jivanmukta has this firm & clear knowledge and abides

in this understanding of himself that he is basically not limited to any caste and gender but I am the Self effulgent Blissful Self, all pervasive as the sky. This abidance is effortless & and thorough as an ignorant man abides in his notions that I am the body, I am a human, I am of a particular caste like Brahmana or Shudra, etc.”

This reveals the firm abidance of a Jivanmukta in his

real Self. The examples given here that just as an ignorant man

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abides by his convictions that he is a man or a woman, a brah-

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min or a shudra, that alone shows that pottentially we all have the capacity to abide in our convictions. Here a Jivanmukta is an inspiration for all spiritual seekers to immulate and aim for awakening in a state of self fulfillment by gaining knowledge

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through the process of shravan, manan and nididhyasan.

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Mail from Poojya Guruji Meditation Tips Blessed Amma, Happy to see your sincere aspiration to go deeper within yourself & do meditation.

When you sit for meditation then the goal is not to be unaware of everything, but rather to see the objects as objects and the subject as subject. Not seeing these two as they are is the root cause of all problems. So change your priorities. Once you clearly see an object as an object, you will effortlessly detach from it and then will turn your attention on the subject - the you. See the fact that you as the seer stands apart from all that is known. The roles you have or had been playing and the worldly identities you have been donning, is not the real you, they are taken up only after identifying with different roles, people or faculties. As someone standing apart from all that is known you are therefore none of all what you have been taking yourself to be. Just appreciate the

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implication of this statement. Drop all identities, and just be, and then most importantly appreciate the real truth of your-

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self as the subject. By being unaware of everything you will miss even your own amazing truth. Realize the truth of your self by giving up all your samsari identities. You are the actor not the roles. it is this direct realization of your own truth which is the goal of real meditation.

Blessings & Best Wishes,

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Swami Atmananda

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Gita Reflections

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f=fo/kk Hkofr J)k

nsfguka lk LoHkkotkA lkfÙodh jktlh pSo

rkelh psfr rka J`.kqAA (Gita 17/2) 17

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All Pervasiveness of God (f=fo/kk

Hkofr J)k------)

Swamini Samatananda

There are three kinds of Sraddha - Faith. They exist in all people naturally. They are categorized into Sat-

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twik, Rajasik and Tamasik. Will tell you about them.

Gita : Ch-17 / Sh-2 18

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Gita Reflections

S

hraddha is a very intrinsic part of everyone’s

personality. Sraddha is that light of faith with which we have the confidence to tread the path of ignorance. A bird starts singing the glories of the begining of a new day even before the sun has risen. Shraddhaa reflects a person’s personality. Every person has some or the other shraddha. It is inborn depending on the impressions of past births and it is also cultivated by ones immediate family, school and society. Shraddha reflects in our personality as an inclination. We have profound impression or value for that particular thing. It could be anything. Shraddha need not only be for religion but it could be for anything, some form of art, business, literature, history, and the practise of religion and spirituality. This profound faith is also thus accompanied by respect towards our subject of shraddha. Not only this, our prayers also reflect our shraddha. Our resolves, our prayers, our efforts are all directed towards that which we have belief in.

Shraddha undoubtedly holds a very profound place in our

life. Life is not possible without shraddha but this is also true that so many people have shraddha yet their life is not successful.

Why is this so? On the basis of shraddha one takes up the most difficult of situations. A stock broker takes the risk of investing big amounts of money, we sit on a flight with the faith that we

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will reach our destination, We have Shraddha towards our tra-

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Gita Reflections ditions, devotees go for a pilgrimage knowing the place is full of life threatening risks. But an indepth understanding of Shraddha reveals that Shraddha has two sides of the coin. On one hand Shraddha can help us grow with belief that God is there, with the belief that I can do it, with the belief that some guiding hand is there, but on the other hand Shraddha also has a limitation that it can get us stuck at one point. This implies that if I believe in something very strongly, if I have a very strong value for something then this can also close my doors towards other possibilities. Shraddha or faith can also reach a point of blind belief closing doors to any other input of knowledge. Thus with this it is also now equally important to understand that faith should only be on the premises of valid knowledge and people who are carriers of valid knowledge.

In spiritual learning, faith towards the Scriptures and the

Guru is a prerequisite for a deserving student of knowledge. In Vedanta, scriptures are the only valid means of knowledge and a Guru is a living embodiment of the scriptures. In fact this is not only the case in spiritual learning but any field of knowledge has its scripture per se. A Doctor gets his knwoedge from his scriptures, an engineer from his and so on. Thus scriptures are very important. Just as only a selected number of people acquire valid knowledge on the human body and medicine and go on to

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become Doctors so also very few people are inclined to under-

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Gita Reflections stand the secrets of the world, of life and the Self. Thus very few study the scriptures. Even though many number of people have faith in God, practise religion, go to temples, obeserve fasts, go on pilgrimages but our faith in all these activities is mostly built on what we have heard from our parents and our society. Very few people follow learned Masters and the scriptures. This is where we go wrong. It is true that our journey first begins on the path of shraddha, but our shraddha when not based on valid knowledge closes all doors of discrimination and soon becomes blind faith.

Not only does our shraddha become blind faith but here in this sloka Bhagwan reveals that Shraddha is also of three types and it is extremely important to recognise which of the three kinds is our shraddha.

Shraddha is of three types, the Sattwik, Raajasik and

Tamasik shraddha. It is important here that in the begining one should understand a shraddha type even if one does not have the knowledge of scriptures. A person with Sattwik shraddha is a person who lives a God-centric and righteous life, his mind set is pure and subtle. Thus such a person is easily available for the knowledge of the scriptures. A person with a Rajasik shraddha, his dreams will be more focussed on self-achievements and thus his life will be more of a struggle. He is a person with faith in God but his faith will also be based on his desires and ambitions in life.

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A person with a Tamasi shraddha will be a dull and disenthused

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Gita Reflections fellow. Every person has these three types of shraddha. Life only moves on the basis of shraddha. All our dreams, relationships, religeon and spirtuality, everything.

The lesson here is to learn to recognise ones own and others shraddha. Recognising shraddha is very important. By recognising one’s shraddha one can grow from the Tamasic type to Sattwik type and thus evolve as a human being. By being able to recognise someone’s shraddha one can also learn to handle and respond rightly in a given situation. But it is most important to recognise one’s own shraddha and evolve on the path of spiritual learning by developing a Sattwik shraddha otherwise even worship of God and knowledge of the scriptures can become a mat-

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ter of ego fulfillment.

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-7-

The Art of Man Making Swami Chinmayananda

- 7-

The Art Of Man Making

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The Drama in Chapter One

P.P. Gurudev Swami Chinmayanandaji 24

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The Art of Man Making

T

he Upanishadic thoughts, because of their

philosophic subtelity, may seem to the beginners in Vedanta as rather difficult to grasp. But this difficulty is a hurdle only to those who are unprepared to face the challenge and subject themselves to the necessary discipline of this great science of personality-reconstruction. In fact, every science has its own discipline of thought and those who are not ready to obey these disciplines can never hope to benefit from the blessings offered by that science . The law of gravitation can bless us only when we obey it. But if one were to defy it and jump out of his balcony, the result is obvious.

A hungry man alone can really relish food. A lonely one

alone can appreciate the necessity and beauty of friendship and company. The taste of water is fully enjoyed only by one who is thirsty. The tired one alone understands the joys of rest. Similarly the Geeta philosophy can be fully appreciated, visualised and lived only by one who is completely in the Arjuna state of mind.

Secondly, no student of the Geeta can overlook the stag-

gering difference in the environments of the Upanishads and V edanta Sandes h

the Geeta. The Upanishads are the declarations of great seers

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The Art of Man Making upon the eternal Truth. They are given out in the atmosphere of quitude and in an inner mood of total dispassion. The humming Ganges, the hymn of the eternal snow peaks and the salubrious climate are all conspicuous witnesses in the Upanishadic literature. Even the students who listen to these declarations of the Rishis are calm and cool, self controlled and unagitated, and they hear those words of wisdom with a quite mind and a serene intellect.

This songful and quite environment has been complete-

ly replaced in the Geeta by the down-to-earth atmosphere of strife and stress, dust and fury, stress and strain, pulls and pressures. The inner mood and outer atmosphere are suggestive of dynamic service to the society and its members. Again, unlike the Upanishads, in the Geeta the Lord HImself addresses the Pandava Prince-mentally agitated and intellectually confused.

Yet the message of the Upanishads and that of the Geeta are one and the same. Hence the glory of the Geeta consists not in what she states but in how she states it.

The striking environmental set-up employed by Vyasa

in the Bhagwad Geeta is not without a purpose. During the Mahabharata days, people misconceived the concept of reli-

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gion and carried with them a stupid misconception that reli-

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The Art of Man Making gion could be lived and practised only in the Himalayan valleys.

This was because the Upanishadic literature carried with it the flavour of the forest and the fragrance of the jungle. Thus religion catered to the needs of only a few individuals who chose to retire to the Himalayas, and the people dynamically engaged in the battle of life completely neglected religion.

Vyasa saw the danger and deflty chose Lord Krishna as

his mouth-piece to give out the immortal message og the Geeta amidst the din and roar of a national war to a confused and and confounded hero of the day. Thus Vyasa by his masterly dramatic setting of the Geeta has brought down religion from the snow-capped Himalayas to the work-a-day world to bless man in his day-to-day existence. religion is never to be practised in jungles and forests alone. Religion, if it is to become efficient and bless us with its joys, must be lived at the market-place, at home, in the Parliament houses and in the polling-booths.

In the opening chapter of the Geeta, Vyasa vividly paints

the din and roar of the battlefield, the impatience of the restless warriors, the anxiety of the zealous officers, the rising waves of dark doubts in the bosoms of the unjust, the despicable arrogance of the power-mad, and the unruffled confidence

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of the professional soldiers and leaders. Into this state of noise

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The Art of Man Making and the clamour of voiceless confusions and emotions, enters a majestic chariot drawn by five white horses driven by the ever-smiling divine charioteer, Krishna, with the alert and dynamic Arjuna armed for war, standing behind him.

Krishna, at Arjunaâ&#x20AC;&#x2122;s behest, drives the chariot into the

no-manâ&#x20AC;&#x2122;s land between the two armies. Arjuna reviews the enemy lines in a sweeping gaze. This is a fateful moment in a great national crisis.

Under the direct impact of the sheer magnitude of the

problem facing him, Arjuna feels benumbed. His unbridled emotions surge and swell to overwhelm his will and reason, his judgement and decision. Confused by the horror of the situation, he becomes nervous and the personality in him succums to fears and doubts in his own abilities and capacities ; he feels an overwhelming sense of tearless frustration welling up in his heart. His entire life was spent in preparation for his achievement as a warrior, but here he misinterprets the situation as one of hopeless despair. The Kaurava forces are too mighty. They are all well-manned, well-equipped and arrayed in a mighty strategic formation. The challenge is too great to be met directly. When we face a challenge which is too much

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for us, we have a natural tendency to run away from facing it

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The Art of Man Making directly. This running away from a problem is not solving the problem. Wherever we go, the same problem in another form will rise and obstruct us with a challenge.

At such moments of mental dejection, the human intel-

lect always discovers a set of arguments apparently eloquent and seemingly convincing. We know it is cowardice; but our own thoughts supply us with weak excuses, slim reasons, sham beliefs and false arguments to justify our actions; to paint white our dark inner dejections. Arjuna, too, goes through the foolish convulsions of a psychologically broken personality.

Every young man must go through such a stage many

times. Remember the various chances you missed in life, failures suffered, and disppointments incurred? In all of them one factor is common....you would not have missed or failed or been disappointed had you faced your problems with more faith in yourself. Something in us snaps and we are left empty and hollow.....We thereafter can only float down upon the current of our own disaster. If at that crucial moment we know how to re-make the inner personality whole and strong, we could with a new-found confidence and joy meet the problem, certain of

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success, sure of victory.

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The Art of Man Making

The Geeta expounds a science of personality reconstruc-

tion. Today the youth world needs this more than anything and more than anybody else. The confusions created in the socio-economic fields, the unbridgable generation gap, the lack of any purposeful goal anywhere, in the roaring confusions in mind and matter, the modern young man needs a firm anchor without which his abilities are lost, his productivity ruined, his ambitions thwarted. The Geeta can supply this anchorage to the confused youth, to the bewildered communities, to the frus-

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trated races.

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Jivanmukta Wandering In Himalayas

70 Manikarnika And Vasishta Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta M

anikarnika is really a small village, in-

habited by a few poor mountain brahmins who officiate as priests at the pilgrimage center. here in the valley, close to high rocky cliffs, on the bank of the Parvati Ganga, are a stream and two pools of hot , sulphurous water. The water in them is so hot that rise and flour can be cooked without the use of fire. That is the only special feature of the place. But for this, the place did not impress me at all. Perhaps our ancestors recognised it as a place of pilgrimage because of the extraordinary springs. I found a few small Temples nearby. One day a brahmin recited certain lines from the Brahmanandapurana, describing the spot as a centre of pilgrimage. We spent two or three days bathing in the holy waters here and visiting the Temples. Faith is a wonderful thing indeed. It turns water into a place of pilgrimage, stone into God.

All the existing systems of philosophy are based on faith.

One who lacks faith is bewildered by the variety of systems and is unable to follow any, the reason being that it is impossible to realize Truth by sheer logic alone. No system of philosophy has done it yet and none is likely to do so in the future. Philosophers arrive at their subtle conclusions with the aid of interference. But there are certain hidden, abstract truths which even inference cannot reach. One can reach them only through oneâ&#x20AC;&#x2122;s firm faith V edanta Sandes h

in the Mahatmas and the Shastras. Without faith it is impossible

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Jivanmukta to ascertain those great truths, and without ascertaining them it is impossible to take practical steps to reach them. How can I define the greatness of the faith that is at the root of all prosperity here and herafter? How can I describe the uniqueness of the faith that renders the most difficult penances most easy?

On our return journey we reached Bhoonther in a cou-

ple of days. The next day we covered seven miles and arrived at the capital of Kulu. Like Mandi, Kulu is a small Himalayan state lying northwest of Mandi. Its capital is a small town bearing the name of the state. The Manikarnika pilgrimage center referred to earlier is in this state. Situated only 3,000 or 4,000 feet above sea level, on the bank of River Vyasa, the town of Kulu enjoys an equable climate and is inhabited by a considerable population. I passed few pleasant days in a solitary place near the town. Some of the distinguished citizens of the place requested me to stay on at the Sanatan Dharma Mandir for some months and offered to make all necessary arrangements for my stay. But somehow the place did not agree with me and I did not accede to their request. After a few days I set out with

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my companion in the direction of Vasishta.

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STORY Section 34

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Gargi

G

argi was the daughter of sage Vachaknu

in the lineage of sage Garga (c. 800-500 BCE) and hence named after her father as Gargi Vachaknavi. Right from a young age, Vachaknavi was very intellectual. She acquired knowledge of the Vedas and scriptures and became renowned for her proficiency in these fields of philosophy; she even surpassed men in her knowledge.

King Janaka was a patron of learning and scholarship in

the Vedas. Once he conducted a Rajasuya Yajna that lasted for several days. As part of the Yajna, he organized live discussions and debates between highly learned scholars. He announced one thousand cows with each of the cows dangled with 10 grams of gold in its horns as the prize for the winner of the discussions.

Most scholars did not dare to contest with the highly learned scholar named Yajnavalkya.

However, among the handful who came forward for the

discussion, Gargi was the one who could sustain the dialogue with Yajnavalkya till the last minute finally acknowledging the great scholarship and knowledge of Yajnavalkya.

The dialogue between Yajnavalkya and Gargi has at-

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tained immortal fame, especially highlighting the stature of

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Gargi Gargi who was an awesome personality. She had a deep inquisitiveness to unravel the mystery of Brahman (the supreme principle) and had tried to expound the nature of atman (individual soul), Brahman (supreme or universal soul) and the relationship between atman and Brahman.

Her philosophical views also find mention in the Chan-

dogya Upanishad. Gargi, as Brahmavadini, composed several hymns in Rigveda that questioned the origin of all existence.

The Yoga Yajnavalkya, a classical text on Yoga is a dialogue between Gargi and sage Yajnavalkya. Gargi was honoured as one of the Navaratnas (nine gems) in the court of King Janaka of Mithila. In the orthodox and elite Hindu circles, Gargi is always remembered as an illustrative figure of exalted women.

She was a champion of women education and social equality

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for women.

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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 Vedanta Camp @ Vedanta Ashram

Started on - 28th Aug 2018

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Talks on : Amrutbindu Upanishad

Vigyan Nauka / Meditation / Bhajans

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Ashram News Vedanta Camp (Janmashtami)

Upanishad by Poojya Guruji

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Vigyan Nauka by P. Swamini Amitananda

Dhyan by P. Swamini Samatananda

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Ashram News Vedanta Camp (Janmashtami)

Pooja Directions by P. Sw Poornanandaji

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Devotees chanting Sholkas during Lunch

Sw Samatanandaji taking Chanting Class

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Ashram News Vedanta Camp (Janmashtami)

In Discussion devotees present their views

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Vigyan Nauka Stotra is by Sri Adi Sankara

Camp will conclude with Janmashtami

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Ashram News Vedanta Camp (Janmashtami)

Bhajans after Dinner

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Lovely Participation by all

Handling Questions & Doubts

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Ashram News Camp Conclusion

Bhajans after Dinner

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Lovely Participation by all

Handling Questions & Doubts

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Mission News Gita Gyana Yagna, Jalgaon

by P. Swamini Poornanandaji

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Gita Ch-11 / Sadhana Panchakam

24th to 30th Sept

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Ashram News Janmashtami Celebrations

There was a very entertaing Quiz Program

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It was enlightening too

Keeping aside all inhibitions

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Ashram News Janmashtami Celebrations

QnA / Dumb Shiraz

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Mono-Acting

Sholkas / Bhajans

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Ashram News Janmashtami Celebrations

Vishnu Sahasranama Archana

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Lovely Participation by all

Birth of Bhagwan at 12 night

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Ashram News Janmashtami Celebrations

Beautifully decorated Altar

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Jhula with Bal Gopal

Concluding with Aarti & Dances

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Ashram News Karaoke during Camp

After Bhajans & Dinner

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Lovely Participation by all

Amazing talent in all

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Ashram News Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

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Chaupayi 29 Discussed

30th Sept 2018

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Ashram News Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

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Charon jug partap tumhara

30th Sept 2018

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Mission News Holistic Living Talk

by P. Swamini Samatananda

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at Khar Gymkhana Auditorium, Mumbai

9th Sept 2018

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Mission News Satsang at Lalaâ&#x20AC;&#x2122;s

Talk by P. Sw. Samatanandaji

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Lovely Bhajans preceded

Aarti & Prasad in the end

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General News Outing After Camp

Trip to Patalpani & Bamania Kund

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Lovely Waterfalls on the outskirts of Indore

Had packed Breakfast at Patalpani

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General News Outing After Camp

Amazing Greenery & Beauty

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Had Bhajans there

And lots of fun

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General News Trip to Kajligarh Fort

Ashram Mahatmas & Devotees

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Shivji resides in a cave

Waterfall / Greenery / Birds

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General News Visit to Barod Daulat

A wetland about an hour drive from city

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Spotted the lovely Sarus Crane Couple

And other lovely Birds

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General News Visit to Barod Daulat

Sarus Couple pair for life

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White throated Kingfisher

Lovely Sunset and Baya Colony

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Forthcoming VM Programs 30th Sept - 7th Oct 2018 GITA GYANA YAGNA @ Lucknow Kena (2nd Section) / Gita-11 P. Swamini Amitanandaji 10th - 16th Nov 2018 GITA GYANA YAGNA @ Indore Gita-6 P. Guruji Swami Atmanandaji

30th Nov - 8th Dec 2018 GITA GYANA MAHAYAGNA @ Mumbai Complete Bhagwad Gita P. Guruji Swami Atmanandaji

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24th - 29th Dec 2018 VEDANTA CAMP @ Ashram, Indore Dakshinamurti Stotra / Gita-16 P. Guruji & All Ashram Mahatmas

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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

Editor: Swamini Samatananda Saraswati