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Issue 12

Vedanta Sandesh

June 2018
Monthly eMagazine of the International Vedanta Mission

Year - 23

Asian Paradise Flycatcher

The State Bird of Madhya Pradesh (India)
Cover Page

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.

V edanta Sandes h

CONTENTS Vedanta Sandesh
June 2018

1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-13

4. Letter 14

5. Camp Info. 15

6. Gita Reflections 17-21

7. The Art of Man Making 22-28

8. Jivanmukta 29-31

9. Story Section 32-35

10. Mission / Ashram News 36-50

11. Forthcoming Progs 51

12. Links 52
V edanta Sandes h

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 /


V edanta Sandes h

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

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.

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 dhar-
ma, 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 thought-
less acts.
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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.

An ego-centric life is basically insecure and unfulfilled. There shall be end-

less 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, prob-
lems 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.
V edanta Sandes h


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 stu-
dent of Vedanta. as we see the manifestations of the individual
Jiva and Ishvara are poles apart. One being a seeker predom-
inated by an impure mind, being limited in power and knowl-
edge and on the other hand Ishvara who is the giver, predom-
inated 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&
In the same way, the superficial word mean-
ing of the ‘tat’ word is Ishwara qualified with
qualities like omniscience etc.; while the real
V edanta Sandes h


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. Sim-
ilarly 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 predomi-
nantly 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?
Does Ishvara still exist? Yes. This is the underlying truth that
V edanta Sandes h


Tattva Bodha
every student of Vedanta has to discover. Ishvara exists as pure
consciouness and pure existence even when the world is re-
solved. 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 Brah-
man, 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 compassionate-
ly sustaining the world also. Seeing the practical utility of this
world as a great blessing everywhere, one cannot ignore the
V edanta Sandes h


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 enti-
ty 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
the oneness between Jiva and Ishvara.
V edanta Sandes h


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 situ-
ation 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 & in-
tensely, 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

Love & om,

Swami Atmananda
V edanta Sandes h

V edanta Sandes h

Gita Reflections

bna 'kjhja dkSUrs;

,r|ks osfÙk ra izkgq%
{ks=K bfr rf}n%AA
V edanta Sandes h

(Gita 13/1)
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
those who know of them i.e. by the sages.
Gita 13/1
V edanta Sandes h

Gita Reflections
T he 13th Chapter proposes to describe the
two prakritis- the Field and the Knower of the Field- This dis-
crimination 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 pro-
noun ‘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 out-
side. 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 indi-
cates that it is decay and destruction.
V edanta Sandes h

Gita Reflections
First meaning is that Shariram is kshiyathe iti kshetra-
ha-that which is subject to decay and death. Shiryam svabhavat-
vaat-which is of the nature of decay and death. The shareera is
also called as ‘Deha’ as it is said-trividha tapaihi dahyate iti de-
hah. The body is tormented in three ways. Adi bhautik, Adi dai-
vik 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 compara-
ble 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, sun-
light 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-
rows in life. The physical body thus becomes a medium like a
V edanta Sandes h

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 differ-
ent. 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 bless-
ing. 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
is called the Kshetragya by people who know the truth of the
V edanta Sandes h

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 kshet-
ra perishes.

Practise to revel in this state of kshetragya.

V edanta Sandes h


The Art of
Man Making
Swami Chinmayananda

The Art Of Man Making

The Geeta-Her special Charm

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

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 elastici-
ty, 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 vig-
orous 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 Bhara-
tiya 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 soci-
ety 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
that were preached therein, gathered in the mind of the people an
V edanta Sandes h

association with mountains, the trees, the silence, and the spirit of

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

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 prev-
alent 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 cul-
ture. 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
Bhagwad Geeta all through keeping his pen faithful to the funda-
mental thoughts of the Upanishads, their sane conclusions, their
V edanta Sandes h

The Art of Man Making
demonstrated theories and their spectacular achievements. Here
in the Bhagwad Geeta, we find a practical hand-book of instruc-
tion 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.

In fact there can never be a nation which has not any prob-
lem to face. The more vigorous the national life the more pestered
must we be with our problems. To have problems is the expres-
sion 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 prob-
lem-since its solution is entirely within my reach.
V edanta Sandes h

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 doc-
tor 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 des-
perate youth the world over. The Pandava Prince is painted in the
Geeta as suffering from the universal disease of all young hearts-
the 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-
bia-very much, indeed, all over the world.
V edanta Sandes h

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 moth-
erly 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
special charm of the scriptural textbook-the Bhagwad Geeta.
V edanta Sandes h

Wandering In


Lake Reewal

Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
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 Tem-
ple. 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 resid-
ing 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 Yogin-
dranagar one can proceed by train, beyond it there is only motor
V edanta Sandes h


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,
we soon forget our hardships along the route.
V edanta Sandes h


V edanta Sandes h

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 Kumb-
hakarna 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

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 to-
tally different.”
V edanta Sandes h

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 for-
giveness (Ksama), compassion (Krpa) and equanimity (Sama-
ta). 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)
are a sheaf of arrows (Silimukha Nana). Homage (Puja) to the
V edanta Sandes h

Dharma Ratha
Brahmins (Vipra) and one’s own preceptor (Guru) is an impen-
etrable 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 any-

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 victo-
ry 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
and all.
V edanta Sandes h

Mission & Ashram News

Bringing Love & Light

in the lives of all with the
Knowledge of Self
V edanta Sandes h

Ashram News
Hanuman Chalisa Satsang: May 2018

by Poojya Guruji Swami Atmanandaji

Chaupayi - 25-26
V edanta Sandes h

Vedanta Ashram, Indore

Ashram News
Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

Chaupayi - 25-26
V edanta Sandes h

Vedanta Ashram, Indore

Ashram News
Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

Chaupayi - 25-26
V edanta Sandes h

Vedanta Ashram, Indore

Ashram News
Photography Workshop

by Shri Akhil Hardiaji

for Ashram Mahatmas

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23rd May 2018

Ashram News
Field Photography Exposition

by Raghu Iyer, a Wildlife Photographer

for Ashram Mahatmas & Devotees

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Saturday, 26th May 2018 ñ

Ashram News
Shiv-Puja on Birthday

Bharat Raikwar - Ashram Student

Guided by Brni Sakshiji

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20th May ñ
Ashram News
Shiv-Puja on Birthday

Anagh Sharma

Bhandara for inmates followed

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20th May ñ
Ashram News
Birthday Celebration

Cake made inhouse

Bhandara for inmates

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20th May ñ
General News
Poojya Guruji visits WNC Exhibition

WNC is Wildlife & Nature Conservancy

Awesome Pics of its Members

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19th May 2018 ñ

General News
WNC Exhibition

All the members are great Nature Lovers

Poojya Guruji and CCF Ujjain inaugurated

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Such exhibition brings Awareness in Public

General News
Visit to Kajligarh

It is around 30 Kms from Indore

A Great Place for Bird-Watching

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Courtesy - Raghu Iyer

General News
Some of the Birds sighted at Kajligarh

Paradise Flycatcher / Golden Oriole etc etc

Due to Summers Ponds were Dry

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Great Visit
General News
Birds of Sirpur

Sirpur is IBA - Important Bird Area

Photos by Ashram Mahatmas

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Lake is just 5 Minutes drive from Ashram

General News
Birds of Sirpur

BNHS has declared it an IBA

Photos by Ashram Mahatmas

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Lake is just 5 Minutes drive from Ashram

Forthcoming Programs
4th-10th June 2018


Gita Chap-18 / Mandukya-1

Poojya Guruji Sri Swami Atmanandaji

25th June-1st Jul 2018


Gita Chap 13 / Kathopanishad

Poojya Swamini Amitanandaji

13-19th Aug 2018


Gita-3 & Bhaja Govindam

Poojya Swamini Amitanandaji

28th Aug - 2nd Sept 2018

Vedanta Camp@ Indore
V edanta Sandes h

Amrutbindu Upanishad / Vigyan Nauka Stotram

All Mahatmas
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Vedanta Sandesh

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Published by:
International Vedanta Mission

Swamini Samatananda Saraswati