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Monthly eMagazine of the International Vedanta Mission

Year - 24 Issue 6
Vedanta Sandesh Dec 2018

Gita Jayanti Greetings

Cover Page

The cover page of this issue of Vedanta Sandesh is dedicated to the

unique event of Gita Jayanti, which falls in this month.
Bhagwad Gita is the only scripture of Hinduism whose jayanti is
celebrated every year. The discourse of Bhagwad Gita was given by Bhagwan
Sri Krishna to the Pandava prince Arjuna on - the 11th lunar day in the Shukla
Paksha of the month of Margashirsha, approx 5155 years earlier. This day
is thus also called as Mokshada Ekadashi - the Gita Jayanti Day. This falls
around Nov-Dec every year.
In fact the first revelation of the discourse was much earlier, as Lord
Krishna himself says in the 4th chapter of Gita. He first gave it to Lord
Sun, who then gave it to Manu, and then it continued further. As per Hindu
calendar this is calculated to be around 120.4 million years earlier. To Arjuna
it was retold.
Bhagwad Gita talks about a Holistic Art of Living by which we not
only make the best in this world, but also simultaneously prepare for Moksha.
Let us all celebrate this pious occasion by study of Bhagwad Gita and may all
our festivities make the world all the more better place to live - for one & all.

Gita Jayanti Greetings to all of you.

V edanta Sandes h

CONTENTS Vedanta Sandesh
Dec 2018

1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-13

4. Letter 14-15

5. Gita Reflections 16-21

6. The Art of Man Making 22-26

7. Jivanmukta 27-29

8. Story Section 30-32

9. Mission / Ashram News 33-57

10. Forthcoming Progs 58

11. Links 59
V edanta Sandes h

Monthly eMagazine of the International Vedanta Mission
Dec 2018 : Year 24 / Issue 6

Published by
International Vedanta Mission
Vedanta Ashram, E/2948, Sudama Nagar,
Indore-452009 (M.P.) India /


V edanta Sandes h

vkReU;sokf[kya n`';a
izfoykI; f/k;k lq/kh%A
An intelligent person, well-read in scriptures should
first resolve all what is ‘seen’ in his Self; and then realize
himself as one pure, space-like non-dual Brahman.

Atma Bodha - 39 (for Dec)

V edanta Sandes h

Poojya Guruji

Message of Bhagwad Gita

The message of Bhagwad Gita to the entire mankind is that life can &
should be lived lovingly & holistically. Every person deserves to live life fully.
Proper understanding of life assures that inspite of all challenges & occasional
setbacks, grief need not be there. Grief is an indication of improper, rather wrong
understanding of life. Moha alone brings Shoka. The capacity to live life in this
way alone is the proof that one has understood the message of Bhagwad Gita
and life in general.

Bhagwad Gita is basically not a book revealing rituals or practices, but

reveals the philosophy of life, the art & science of living life fully. It needs to be a
Universal Handbook of Understanding & Living Life Fully. It has been addressed
to a thoughtful & intelligent person, who is free to ask questions & raise doubts, if
any. The first scene was that of a grief-striken prince, and as is the consequence
of such a mind, he had lost his enthusiasm to live. Physically also he had all
the symptoms of a neurotic patient. Shaky legs, sweating hands, horripulation,
spinning head and awry thinking. By the end of the discourse his mind was clear
of not only the effects of that grief & stress but also the very cause of it. He was
endowed with a new perspective and he gave out his best and finally won the
historical war against all odds. This is what Gita does, it helps to invoke the best
V edanta Sandes h

out of us, and the best thing is that you become so big that all the successes &

failures they become very small. So nothoing really affects such a person, and
there is a continuous movement forward towards a more sublime goal of realizing
oneself to be the infinite divinity itself.

It is only when our goals are small and we are therefore dependent on
various worldly situations, achievements or experiences, that the world can affect
us negatively and bring about despondency in the face of any negative turn of
events. So Gita talks about the truth of our own identity & reality. It tells us that the
manifestation of an individual from the fundamental timeless reality should never
be seen as our truth, but just as a small wave in an ocean. The motivation for our
day to day life therefore need not be merely worldly acquisitions or experiences,
but should be something subjective. It has to be self-actualization and self-puri-
fication. One should aim for subjective enhancements rather than objective ac-
quisitions. One point which has been highlighted very nicely is that in our day to
day karma, we should have some worldly goals but never just get attached to any
fruits of actions, because one is basically inspired by subjective aspirations. To
the extent we can remain equanimous in all ups & downs of life, yet giving out our
best, prepares the person for the Self-Knowledge.

The truth of life is not something beyond the clouds, but is manifesting in
all the things & beings of the world, one just needs to focus on the life principle
more yet taking care of the medium of manifestations. God is to be seen every-
where, because God is not any person, but the timeless reality of life. He can defi-
nitely manifest as a person, but is never limited to one manifestation alone. Learn
to see that God, connect with him and be His instrument. That way the whole life
becomes a matter of great joy comparable to interacting with your beloved. This
is what the message of Bhagwad Gita is.
V edanta Sandes h


The Enlightened Ones

Swamini Samatananda
Tattva Bodha

I n the last edition we discussed how a Man of di-

rect knowledge revels in the state of ‘ahambrahmasmi’ and is
thus liberated from all bondages of action. The discussion also
revealed the nature of freedom from action.

dekZf.k dfrfo/kkfu lfUr bfr psr~

vkxkfe&lafpr&izkjC/kHksnsu f=fo/kkfu
“If this is asked as to how many kinds of Karma are there, then
please know that there are three kinds of Karmas. They are
Agami, Sanchit and Prarabdha Karmas.”

Agami Karma :

KkuksRifÙk vuUrja KkfunsgÑra iq.;&

iki:ia deZ ;nfLr rn~ vkxkfe bfr
V edanta Sandes h


Tattva Bodha
“After the direct realization that ‘I am Brahman’, all karmas
done by the body etc of a man of knowledge are called as Ag-
ami Karmas.”

A man of direct realization does not cease to live having awak-

ened into the state of Brahman. His mortal body still lives in
this world and various interactions and responses to situatios
will go on as long as the body is living. Hence Agami Karmas
are those karmas which are done by the body and mind of a
man of direct realization as he continues to live in this world.
Yet the difference between a mortal ignorant being and a man
of direct realization is that an ignorant and worldly being is
prompted to compulsively perform actions out of a sense of
limitation and thus a strong sense of enjoyership and doership.
In contrast to this a Man of wisdom is not compelled to per-
form actions as a limited being entangled in his own desires.
There is no sense of enjoyership and doership in a man of di-
rect knowledge. Yet he dorns a role of the doer and performs
and responses to situations as per the requirement of any given
situation. So He is a Master of his own doership. He dorns the
role of a doer as per his freedom and can give up all actions as
per his own discretion and choice. Thus, one can see that since
there is no sense of doership or enjoyership in an enlightened
person, he is free of any fruits of Agami karmas.
V edanta Sandes h


Tattva Bodha
Let us go into the dynamics of Karma and see how the fruits of
an action are brought about. Any action ia brought about with
an integrated effort of all the faculties that is the sense organs,
the organs of action, the pranas, the mind and the intellect.
No action is brought about in isolation of any one faculty. The
doer sees the neccessity of a response and with a desire to re-
spond he uses all his faculties to perform an action. Any action
is possible when all our faculties are blessed by their particular
devatas. In the 18th chapter of SrimadbhagwadGita Sri Kr-
ishna tells us that in all there are five factors which con-
tribute to the performance of an action. These are, the physical
body, the doer, various instruments, our efforts with these
faculties, and finally the daiva. This indicates that the Self is
not directly involved in the performance of an action. The Self
is the life principle which effortlessly and impersonally blesses
all existence and all the faculties to function as per their dhar-
ma. But in this entire play the Self is untouched. Just as Gold is
untouched by the various designs and forms. In this entire cre-
ation all names and forms are superimposed on the substratum
but the substratum which is pure existence, consciousness and
Bliss is totally untouched.

This too is the secret revealed here with regards to a Man of

realization. A Man of realization is aware of the truth that
V edanta Sandes h


Tattva Bodha
he is totally untouched by any actions performed by the body.
There is no sense of enjoyership and no sense of doership. Yet
he performs action but without any identification with the in-
strumental faculties, the karmas and the fruits of the karmas.
As every action is bound to give out the results or fruits of
an action, here too the action will result in some fruits of the
action. These are called here as Agami karmas. But, just as a
knowledgable person has no individual desire or sankalpa to
attain something, he is free from any bondages of action. He is
untouched by the performance of an action so also he is free of
any Agami Karmas.

In and through all his activities his actions may be good or

relatively not so good but there are no attachments or re-
grets in him. His cup is does not overflow
with superficial joys of success nor nor does
he get shattered by failure. Yet he acts with
full involvement, sensitivity, creativity and
enthusiasm. His wisdom ‘Brahma Satyam
Jagat Mithya’ is steadfast and clear in all
situations and all actions.
V edanta Sandes h


Mail from
Poojya Guruji

Make Krishna your Saarathi

Hari om !

On the auspicious occasion of Gita Jayanti the best prayer any devotee

can do is to pray that just as was in the case of Arjuna, we also need

to have Bhagwan Sri Krishna as the Saarathi of the chariot of our life.

Just before the Mahabharat War, when both the parties were busy in

getting their armies ready, and also busy in getting more & more people

on their sides, both Arjuna & Duryodhana went to Dwaraka to request

for Lord Krishna’s assistance. While Duryodhana was happy to have got

the great Narayani Sena of Krishna on his side, Arjuna was more than

happy to have Lord Krishna on his side as his Saarathi during the war.

Saarathi in those days was extremely important person & post. He had

to be reliable, completely trust-worthy, intelligent and capable of taking

quick decisions, afterall the life of the master was in the hands of the

Saarathi alone. The respective requests of both the cousins revealed

their respective perceptions & values of life. One valued material pos-

sessions more, while the other valued right knowledge and association

of the men of wisdom most. It was this singular decision of Arjuna

V edanta Sandes h

which made all the difference in the victory of Pandavas over Kauravas.

Krishna had vowed not to fight the battle or even weild any weapon in his

hands, but in Arjuna’s opinion it was not the physical fighting capabili-

ties which he wanted, but rather Lord’s wisdom during the most critical

moments of his life. If Bhagwan was not there, Kauravas would have won

the war without even any fighting.

Gita resides in the heart of Bhagwan Krishna, as per his own words.

Bhagwn is Gita, and Gita is Bhagwan. Gita is full of timeless & eternal

wisdom of life, and what everyone needs is the right wisdom of life. To

begin with just love & respect Bhagwan Sri Krishna, and then slowly &

steadily study Gita and make the teac hings of Gita your own vision. This

is what is implied by making Lord Krishna as your own Saarathi.

Love & om

V edanta Sandes h

Gita Reflections

vf/k"Bkua rFkk drkZ

dj.ka p i`FkfXo/ke~A
fofo/kk’p i`FkDps"Vk
nSoa pSok= iapee~AA
V edanta Sandes h

(Gita 18/14)
Components of Karma
(vf/k"Bkua rFkk drkZ------)
Swamini Samatananda

The physical body, so too the agent-the doer, the

seperate manifold means, the distinct and diverse
activities of the pranas, and indeed, the fifth here,
the presiding deities.
Gita : Ch-18 / Sh-14
V edanta Sandes h

Gita Reflections
T his sloka in the Eighteenth chapter speaks of the
five factors that help fulfill an action. Any action that is brought
about undoubtedly characterises these five aspects. In the previ-
ous sloka Bhagwan Sri Krishna mentioned that all actions can
be performed without any ego-centric desires and attachments
to the fruits of action. With this background a natural question
arises “What are the factors that make up an action?” Thus Shri
Krishna announces to Arjun that he will now unfold the various
aspects which fulfill an action, knowing which one learns to be
humble while performing the actions as well as get detached from
the fruits of action. The Gitacharya goes on to reveal that this
philosophy is not from an individual but this is given to us by the

What then are these five factors? They are the (the adhishthaan-
am-the seat)which here means the body, (the karta) that is the
individual ego which acts as the doer, the various organs of per-
ception, the organs of action, and the presiding deity. Let us see
how these five factors function in any action.

The (Adhishthanam) body: The word ‘Adhishthanam’ means the

basis. Here in this context the physical body is the basis. The
physical body is the office from where one functions to fulfill any
desire. It is from this gateway from where all the karmendriyas,
V edanta Sandes h

Gita Reflections
the pranas etc. operate, experience and also respond to various
situations. All the stimuli enter through this gateway for the
sense organs and the mind etc to respond. Thus the seat for all
the activities to manifest is this body.

The (Karta) Doer: With the physical body in existence, a question

arises as to who initiates an action? So the second component
in bringing about an action is the Doer, the Karta. The Karta is
also known as the ‘Individual Ego’ where exists a sense of do-
ership and sense of enjoyership. So it is the Karta who takes the
resolve-the sankalpa as the doer and also the one who enjoys the
fruits of actions.

The (Karanam) The Instruments: The third factor is the ‘Means’

the ‘Karanam’ with which the action is performed. These include
the five organs of action, the five sense organs, the mind and the
intellect. The Mind desires something, the intellect makes a de-
cision and puts up a resolve to do it, and then the sense organs
and the organs of action follow suit to translate the desire into
action. These means are all manifold and unique and have their
own distinct functions.

The Pranas: The fourth important factor is the Pranas. the Pra-
nas give us energy without which none of the other faculties
would be able to function. Without the Pranas the body will not
V edanta Sandes h

Gita Reflections
be able to hold the subtle body which further aids the function of
all the other instruments. The Pranas perform different activities
which are all unique and distinct in themselves. Prana(inhalation),
Apana(Exhalation), Vyana(Circulation), Samana(Digestion) and
Udana (throws out waste matter). These are the four functions
performed by the four Pranas. Pranas are the source of energy
without which nothing else would be possible.

Daivam: With all the faculties at their best, the fact that we are
constantly blessed by Ishvara and the various Devatas serving
him. In fact it is only due to the blessings of Ishvara that we
are blessed with such a potent body, mind and intellect. Having
been blessed by a human body, all the faculties, the organs of ac-
tion, the organs of perception, the pranas, mind and intellect all
are blessed in particular by a Devata which translates itself as a
law to function in a particular manner. For example-the eyes are
blessed with the capacity to see and the ears to hear. All these
instruments work under a specific law, a discipline which is rep-
resented by a Devata. But ultimately Devatas are humble serv-
ants of Ishvara alone. This is a fact that Ishvara has made this
world, He alone is sustaining it. All functioning is possible with
the blessings of Ishvara alone.

Thus with these five components karma is possible. In this too

God has given the freedom to function selflessly or with self cen-
V edanta Sandes h

Gita Reflections
tricity. Our journey of selflessness begins with Karmayoga and
culminates in discovering non-doership through Self knowledge.
If we are free of doership then we are free of all actions and its
bondages. Yet being free from a sense of doership does not imply
being inactive. Life still excudes itself with enthusiasm and dy-
namism but the very inspiration is not action for joy but action
out of joy. Actions expressed out of fulfillment for the welfare of
V edanta Sandes h

The Art Of Man Making
The Crisis

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

The Art of Man Making
D uryodhana now commands: *All of
you assume positions in your respective divisions and protect
Bhishma alone by all means. These instructions put in other
words come to this: ‘Since you all have an no initiative and are
even undependable, at least take directions from me and pro-
tect Bhishma.’ Bhishma was considered by Duryodhana as the
heart of his army, not only because of the grandsire’s power
and wisdom, but because all the kings and warriors who had
joined the Kauravas’ side had all done so, due to their reverence
for Bhishma.

There is no statesmanship whatsoever in the impudent remarks

of the unimaginative Duryodhana. He brags impertinently and
drifts towards damping the zeal of his allies and comrades as
they were all put into an uncomfortable mood of revolt and
despair. The prudent Field Marshal Bhishma standing not too
far away must have overheard the childish prattle of Duryo-
dhana, and the pitiable confusion of the tyrant. The revered
grandsire must have noticed the the rising revolt in the eyes of
the officers, an unhealthy sign. Bhishma never failed to notice
through Drona’s cold silence the outraged tempo of a man of
knowledge and action. Taking note of this deteriorating situa-
tion, he promptly comes to the rescue of the tyrant king. The
V edanta Sandes h

The Art of Man Making
situation could be saved only if all those assembled there were
kirked out of their present mental preoccupation. He then takes
up his conch and blows it, indicating that the war is declared.
This sent forth waves of roaring confidence into the hearts of
the people manning the Kaurava array. This act though calcu-
lated to induce spirit in the mind of Duryodhana, according to
the codes of warfare, amounted to an act of aggression by the
Kauravas. With this first ‘bullet shot’, the Mahabharata war
was actually started and for all historical purposes the Kaura-
vas have literally become the aggressors-who started the first
act of war’.

The Pandava forces were left with no alternative but to reply to

this challenging ‘call’. each of the noted warriors gets up and
blows his conch. The wealth of detail that has bean so lavishly
squandered in expressing the simple fact that from the Pandava
side Krishna and Arjuna answered the battle cry, clearly shows
where Sanjay’s sympathies were. Here are the descriptions o:f-
sitting on the ‘magnificient’ chariot, harnassed to white’ horses.
Madhava and Arjuna blew their divine conches are all deliber-
ately used. Sanjay feels that perhaps in the apparent contrast
in the two descriptions the blind old king Dhritrashtra may be
persuaded, even at this last moment, to order his sons to come
to a truce. To preserve a country ever in peace or to involve it
V edanta Sandes h

The Art of Man Making
in ruinous warfare is all in the hands of the ruling power. Now
the die is cast and the stage set. Events are heading towards
a catastrophe. ‘What is going to be your decision?’ This seems
to be the implied question. *The sound raised by the Pandava
battle cry resounded in the battlefield and roared up to echo in
space, rending the hearts of the Kauravas. Those who feel their
cause just will be inspired, will have courage and can readily
muster up for action. The Pandavas uproar seems to be pene-
trating into the hearts of the Kauravas because of their guilty
conscience. Even the reprimand of a child is bound to touch an
offender to the quick. That Sanjaya’s scales of sympathy lean
towards the Pandava side is again seen here, if one compares
the description of the war-cries of both forces.

It was a poignant moment, the shooting has not yet started-but

it was eminent. The crisis has arisen to the highest pitch of its
wave. Arjuna now suggests to Krishna to place his chariot in
between the two armies, so that the Pandava Prince can see
who are the champions of adharma lined up against him in
war. Krishna like a true charioteer places it in between the two
armies and facing up to Bhishma and Drona says, ‘Behold, Oh!
Partha, the Kurus gathered together.’ These are the only utter-
ances of the Lord in the first chapter and in fact they are the
only utterances of the Lord in the first chapter and in fact they
V edanta Sandes h

The Art of Man Making
are the sparks that set fire to the egoistic edifice of Arjuna.
The word ‘Behold’ speaks volumes. Krishna is forcing Arjuna
to get involved in the problem by asking him to ‘see’ the army
array. The human mind for the purpose of study can be con-
sidered as constituted of two aspects. One facing the world of
stimuli that reach it from the objects of the world and the oth-
er facing the within which reacts to these impulses. Through
our sense-organs of perception all of us experience the world
around us. The stimuli that reach our sense-organs create im-
pulses filter deeper down to the subjective mind through the
intervening layers of our individual egocentric desires. These
impulses react there with the existing impressions of our own
past that are stored in the subjective layer of mind and get
themselves expressed in the world outside through the five
organs of action. Arjuna’s objective mind under the impact of
stimuli could not find any response from its subjective aspect.
The greatest hero of his times. Arjuna, suddenly became a de-
spondent neurotic patient.
V edanta Sandes h

Wandering In



Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
W hen I started from Rishikesh with
the intention of rambling among the western Himalayas, I had
thought about Trilokeenath, but I had no clear idea regarding
the route. When I got directions from Kulu about the route to be
followed, I decided to include Trilokeenath in my itinerary. My
informants told me that the way lay over snow, and was cold and
perilous. But the more dangerous it appeared to be, the more ea-
ger I became to visit this holy place. The people of Vasishta tried
their best to dissuade me. They told me that on the way I should
have to cross a pass called Lutang and that during May-June it
would be covered with snow for miles. They advised me to post-
pone my journey by about two months. I could not accept their
advice as I did not want to spend many days at Vasishta; I decided
to push forward come what may. The prospect of inconvenience
or danger did not shake my resolve.

A Perilous Journey
At vasishta there were seven or eight other sadhus who also
wanted to visit Trilokee. But they had not the courage to face
the difficulties on the way. The distance was only 63 miles, but
the route was known to be dangerous. When the sadhus heard of
my decision, they were overjoyed. They then asked to accompany
me. Thus I, who had planned to proceed all alone, came to be ac-
companied by a group of pilgrims. One day, at about two o’clock,
V edanta Sandes h


after our meal, we paid our respects to Rishi Vasishta and set
out for Trilokee.

The June sun was blazing hot and we began to experience pangs
of thirst. On the way, we drank the buttermilk obtained from
one or two villages and continued our journey northward along
the valley of Vyasa. When we had covered five or six miles, the
ascent began. After climbing about two miles we reached the
foot of the snow--covered Lutang Pass by nightfall. We passed
the night in the open air, near a Dharamshala named Lal. All
the night we lay shivering in the cold. The morning came, and
we knew we had to cross the steep Lutang Pass, 13,500 feet

My companions were all dispirited at the thought of the perils

we might have to face. They sat thinking of the dangers ahead.
As there was no time to lose, I resumed the journey exhorting
my companions to follow without delay. It was a precipitous
ascent that we had to negotiate that day. Setting our heart on
Trilokeenath, we began to climb again. In ten minutes’ time all
of us began to pant like an exhausted horse. Having ascended a
mile, we sat down to rest on a broad piece of rock. Here is the
source of the Vyasa Ganga. Vyasa’s usual residence was, as is
well known, Badrikashram. Perhaps he might have spent some
time here also. However, some people hold that “Vyasa” word is
used in relation to the river is only a corrupt form of “Vipasa,”
V edanta Sandes h

the name of a river celebrated in the Puranas.


V edanta Sandes h

Bheema inspires Arjuna
T he incident happened when pandavs were
very young.It happened during one of their dinner occassions.
Generally the royal food consists of many dishes arranged in
an order .i.e each one of them have a specific place on the thali/
plantain leaf.

One night ,during the dinner ,suddenly the lamps were blown
off due to heavy winds. So everyone was asked to stop eating
& wait till the lamps were lighted again.( as it was a custom
not to eat food in the dark.). All the children stopped eating
except Bheema. He was unable to resist himself from eating,
so by the time lights were lit his plate was almost empty..when
asked by his mother, Kunti,that ‘How were you able to eat son?’
Bheema replied that “Once everything has been served on the
plate, we all become aware of where and how each food item
has been served. I love to enjoy my food with total focus and
without any distraction. And so even if it became dark I could
eat my food and enjoy it too as I was aware of all it’s placing
and was focused and nothing else could distract me”. Everyone
was amuzed looking at the integration of Bheema.

Arjuna too heard and saw everything but more than being
V edanta Sandes h

Bheema inspires Arjuna
amuzed, his answer raised a thinking in Arjuna. He thought, if
Bheema with his focus and love for food can eat with his per-
ception of things, even without light, why can’t I shoot at the
things in the dark because things would be in their place only.
So he started practising archery in he dark.

One day his guru Dronacharya observed it and was stunned be-
cause he didn’t teach this lesson to Arjuna. On learning about
Arjuna’s thinking he felt very happy at the interest of his dis-
ciple & his keen interest in archery. In this manner Arjuna was
inspired by Bheema. At the same time, this ,out of the way of
thinking and co-relating every incident to his learning , of Ar-
juna made him the expert of Archery.
V edanta Sandes h

Mission & Ashram News

Bringing Love & Light

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

Mission News
Gita Mahayagna, Mumbai

30 Nov - 8th Dec 2018

All 18 Chaptes of Bhagwad Gita

V edanta Sandes h

Vivekananda Auditorium, RK Math, Khar

Mission News
Gita Mahayagna, Mumbai


All Chapters of Bhagwad Gita

V edanta Sandes h

Ramkrishna Math Campurs, Khar

Mission News
Gita Gyana Yagna, Lucknow

17th to 23rd Nov 2018

Talks on : Gita Ch-4 / Vigyan Nauka

V edanta Sandes h

Sarveshwarnath Mandir, Lucknow

Mission News
Gita Gyana Yagna, Lucknow

17th to 23rd Nov 2018

Talks on : Gita Ch-4 / Vigyan Nauka

V edanta Sandes h

Sarveshwarnath Mandir, Lucknow

Mission News
Holistic Living, Lucknow

Manage your Stress

V edanta Sandes h

Volkhart, Lucknow
Ashram News
Hanuman Chalisa Satsang: Nov 2018

Ch - 30: Sadhusant ke tum rakhware...

Asur Nikandan Ram Dulare

V edanta Sandes h

Monthly Satsang on last Sunday

Ashram News
Hanuman Chalisa Satsang (contd)

Program starts with Bhajans

Chanting of Hanuman Chalisa

V edanta Sandes h

Followed by Pravachan
Ashram News
Hanuman Chalisa Satsang (contd)

Program concludes with grand Aarti

Everyone comes and does the Aarti

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Finally the Prasad

Ashram News
Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

Going on from last four years

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Twelve Pravachans a year

Ashram News
Deepawali Celebrations

Lakshmi Poojan

Alter Beautifully decorated

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Beautifully decorated rangoli & deepak thali

Ashram News
Deepawali Celebrations

Lakshmi Poojan by Swamini Poornananda

Param Poojya Guruji

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Laxmi Arti
Ashram News
Deepawali Celebrations

Eco-friendly Diwali

Lakshmi Pujan and lighting of Lamps

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Group Photo with P. Guruji

Ashram News
Deepawali Celebrations

Group Photo with Poojya Guruji

Pic of neighourhood celebrations

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Asharm Mahatmas with P. Guruji

Ashram News
Birthday Celebration

of P. Swamini Samatanandaji & Swarna Dass

15th Nov
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Blessings from P. Guruji and all Mahatmas

Ashram News
Birthday Celebration

In-house Celebrations

Cake made lovingly in-house

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Ashram News
Birthday Special Bhajans
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by Roshan Das and friends

Ashram News
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Das Bagichi Satsang Group

Ashram News
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All devotee singers were honored

Ashram News
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Goswamiji garlanding P. Swaminiji

Ashram News

Conclusion was with grand Aarti

Finally was the Preeti-Bhoj

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Snacks for all guests

General News
Birding at Indore

Visit to Kishanpura Talab

There were many variety of Birds

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Many were Migratory

General News
Birding at Indore

Were accompanied by Experts

Eurasian Wigeon
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Siberian Stonechat / Grey Frankolin

General News
Birding at Indore

Male & Female Siberian Stonechat

Sarus Crane
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Indian Roller & Long-tailed Shrike

Visit News
Visit : Thane Creek

Flamingo Sighting Boat Ride

Boat was from Airoli

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Coastal & Marine Biodiversity Center

Visit News
Birding at Mumbai

An hour-long Boat Ride

Flamingoes / Avocets / Plovers

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Coastal & Marine Biodiversity Center

Forthcoming VM Programs
30th Nov - 8th Dec 2018


Complete Bhagwad Gita

P. Guruji Swami Atmanandaji

24th - 29th Dec 2018

VEDANTA CAMP @ Ashram, Indore

Dakshinamurti Stotra / Gita-16

P. Guruji & All Ashram Mahatmas

4th - 11th Jan 2019


Kathopanishad 2-2 / Gita-9

P. Swamini Amitanandaji

17th - 23rd Jan 2019

V edanta Sandes h

Upadesh Saar / Gita-4

P. Swamini Amitanandaji
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Swamini Samatananda Saraswati