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Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh
Year - 24 Issue 7

Jan 2019

A Very Happy & an Enlightening 2019

Cover Page

The cover page of this New Year issue of Vedanta Sandesh is dedicated
to a beautiful bird which comes to this part of the world in winters from
Central Asia or Europe. It is the Ruddy Shelduck, which is locally called the
Brahminy Duck (reveaking its sacredness by the Hindus), and also Surkhab
or Chakwa. Its scientific name is Tadorna ferruginea, and is placed in the
Anatidae family, which is the family of duck, goose and swans. In Tibet and
Mongolia, Ruddy Shelduck is considered sacred by the Buddhists also. It is
also a sacred bird in Slavic mythology.
The Ruddy Shelduck is 58–70 cm long with a 110–135 cm wingspan.
It has orange-brown body plumage (looks golden) and a paler creamish head.
The wings are white with black flight feathers. It swims well, and in flight
looks heavy, more like a goose than a duck. The sexes of this striking species
are similar, but the male has a black ring at the bottom of the neck in the
breeding season summer, and the female often has a white face patch. Its
feathers are beautiful, giving rise to the idiom - Surkhab ke par nikal aaye
hain', meaning someone trying to act special even though they are not. It is
a bird of open country, and breeds on cliffs, burrows, tree holes or crevices
distant from water, laying 6-16 creamy-white eggs, incubated for 30 days.
This picture was clicked by Sandeep Kumar Priyadarshi, a cool
designer & a lovely photohrapher from Bhubaneswar (Orissa).
V edanta Sandes h

CONTENTS Vedanta Sandesh
Jan 2019
1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-13

4. Letter 14-15

5. Gita Reflections 16-20

6. The Art of Man Making 21-25

7. Jivanmukta 26-28

8. Story Section 29-31

9. Mission / Ashram News 32-61

10. Forthcoming Progs 62

11. Internat News 63

12. Links 64
V edanta Sandes h

Monthly eMagazine of the International Vedanta Mission
Jan 2019 : Year 24 / Issue 7

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


V edanta Sandes h

:io.kkZfnda loZa
fogk; ijekFkZfor~A
The knower of the truth, first negates all attributes
like form & color and then alone realizes his/her truth.
Thereafter, he revels & abides in his nature as infinite
self-revealing bliss.

Atma Bodha - 40
V edanta Sandes h

Poojya Guruji

Happy New Year

As the new year starts, I sincerely wish the best for everyone in all possible
ways. May you all be happy, healthy, wealthy and may you all fulfill your cher-
ished dreams, in the coming new year. Sarve Bhavantu Sukhinah, Sarve Santu
Niramayah. Such prayerful good wishes are very powerful & lovely thoughts.
Good thoughts are like tonic and and they boost up not only our body & mind but
also make our world a better & beautiful place to live in. They bring positivity and
inspiration and thus are the best way to start our day or the year.

One should however realize that for the prayers & dreams to fructify they
need to be really powerful. Only strong, intense & powerful thoughts help us to
carve out a better world. If the thoughts are not strong then they create conflicts
because the dominant thoughts will have their way and when our thoughts get
dominated then come the heartbreaks & sorrow. Our dreams & prayers should be
so powerful that they invoke emotions. Thoughts which do not invoke emotions
are loose thoughts and are not only meaningless & ineffective but also create
conflicts & problems. So let us have thoughts which are powerful & intense. Let
the prayers come out of the deepest recesses of your hearts, then they are very
powerful tools to change our world for the better or even worse.
V edanta Sandes h

When thoughts invoke emotions and inspirations then something more

happens. They start getting reflected in our speech. We will start talking about
them, not only just telling others but even inspiring others. Talking about your
good thoughts to your friends & relatives is a great thing to help your dreams be-
come a reality, it is one step closer to the fulfillment of dreams. Talking should also
be clear, confident and passionate, otherwise they will reveal your own doubts
about the possibility of their fulfillment. When we not only dream & pray but also
passionately talk about about our wishes, then comes the final step of doing
something about our dreams. Yes, finally our thoughts need to translate into in-
spiring & confident actions. Karma alone is the tool which brings any situation in
life. So lets go the full way - from thoughts, to emotions, to talking and finally the
actions. Do whatever you deem practically fit to make your world a better place to

May our New Year resolutions and prayers be strong & inspiring and not
merely a light & loose thought.
V edanta Sandes h


The Enlightened Ones

Swamini Samatananda
Tattva Bodha

I nthepreviouseditiontheAcharyabroughtupthetopicof
the three types of Karmas which a Brahmagyani has transcend-
ed. So far we have discussed about the Agami Karmas. Now we
will go on to understand ‘Sanchit karmas’.

lafpr deZ fde~\ vuUrdksfV tUeuka

chtHkwra lr~ ;RdeZtkra iwokZftZra fr"Bfr
rRlafpra Ks;e~AA
“What do you mean by Sanchit Karmas? The sum total
of all those karmas, which are of the nature of seeds, and
which have been accumulated in our countless crores of
earlier lives are together called as Sanchit Karmas.”

Sanatan Dharma is the only unique religeon which speaks

about the law of karma and its application in the transmigra-
tion of any living being. Our great Rishis have analysed and
done great research on the ‘law of karma’. The continuity of
life, and the kind of birth a person takes, the various situations
we get, all depend upon the karmas a person has performed in
V edanta Sandes h


Tattva Bodha
his various lives. No one knows when this chain of life began.
All we can understand is that it may have started right from
the time this creation came about. Another beauty of karma is
that very uniquely only a human being has the privilege to pol-
ish his karmas and create new karmas. All other living beings
only have the pottential to exhaust their earlier karmas good
or bad. With this pottential a human being can either make his
life or ruin it. Depending upon the law of karma a Jiva travels
through a variety of lives of animals, birds, human beings and
celestial beings too.

Having kept in mind this law of karma, Sanchit Karmas

are the ‘total accumulated karmas’ of all our earlier lives put
together. Here the Acharya says all our accumulated karmas
are countless and crores in number. This entire accumulation of
karmas is our Sanchit Karma-a huge bank deposit of our past

In this karmic bank each karma is like a seed which has potten-
tial to createa new situation. A seed is a very potent thing. It
not only has the pottential to give rise to a whole new tree but
the tree further gives birth to countless seeds which will grow
into more trees and so on. So every seed has a pottential hid-
den world in it, waiting to unfold. This same principle applies
V edanta Sandes h


Tattva Bodha
in the creation of the the world at a cosmic level and various
situations at an individual level. Each seed is the the action per-
formed by an individual Jiva and when this seed is ready to give
fruits we recieve our karma-phala(the fruit of our action). The
nature of the fruits we recieve comes to us in the form of situa-
tion, in the form of various types of bodies that we may get. If
there is a predominance of meritorious actions then we may be
born as a Devata or some celestial being. If we have performed
more of sinful actions then we will be born in lower bodies
like animals birds etc. If in case there is a mixture of good and
sinful actions then we may be born as human being. This chain
of actions-fuits of action and then action again goes on end-
lessly birth after birth until one realizes the sense of limitation
and bondage involved. This is the cycle of ‘samsara’ which is
a result of ignorance and wrong understanding of the Self. It
is this ignorance and mis understanding which brings about
a sense of enjoyership and a sense of doership. In this trip of
endless seeking the balance sheet of our actions keeps going
through transactions of debit and credit in life after life. In that
too, the deposit of our actions waiting to germinate increases
much faster than our actions which are debited. So at the end of
the day we land up with huge bundle of karma phala files wait-
ing to be cleared. Our Sanchit Karmas only keep on increasing.
V edanta Sandes h


Tattva Bodha
This journey of eternal seeking comes to an end only
when through the knowledge of the Self we come to see that I
am Brahman and so is everything else. This is the only redeem-
ing means to an otherwise endless cycle of seeking.
V edanta Sandes h


Mail from
Poojya Guruji

Handling a Chanchal Mind

Hari om !

Well, Arjuna also asked a similar question when Bhagwan Krishna was

revealing the art & science of Meditation (in the 6th Chapter of Gita).

The question is common & universal and so also the answer. So I will

briefly tell you what was the suggestion given by Gita. Lord Krishna gave

two tips to Arjuna for reining and handling a vacillating mind. First was

Abhyasa, and second, Vairagya. Let us take Vairagya first.

Vairagya implies an outlook & relationship of attachment & dependence

with the things & beings around us. Even though superficially we may

appear to have love for them, but if you watch closely then all these

are basically for our needs, so basically it is all a self-centered atti-

tude & relationship. With such an attitude others are just means and

the end is just our personal convenience, comforts or pleasure. There

is no love for them, but only for ourselves. Real love emanates from

inner strength and the motivation is more to give rather than take. In

attachment there is a basic insecurity and anxiety, while in love there

V edanta Sandes h

is no such thing. When you have to give then it doesnt matter what are

the possible situations. So Bhagwan suggests that please re-look at your

relationships & attitudes and correct them. Dont leave things or people,

but just try to selflessly love & serve. There is greater joy in that and

there shall be no anxieties whatsoever. The disturbance of mind indi-

cates our anxieties borne out of negative attitudes like attachment.

Second, he suggests that if you dont have any ego-centric aspirations

then the problem is just that you have not done such an exercise earli-

er, so the solution is more simpler, just practice patiently and soon your

mind will master this art & capacity. You should see that our various

desires and thoughts are all formed by exposures we get and regular

exposures create habits. So resolve to form a better habit.

Rest assured that basically mind is not our enemy, but rather a friend,

just handle it lovingly and it can become a very good friend. All gyanis

were one day agyani and all they did was to handle their minds lovongly

& intelligently. So feel confident & inspired. Remember that every prob-

lem has a solution, like every lock has a key. Nothing is impossible. Just

handle your mind lovingly and everything will soon be fine.

Love & om

V edanta Sandes h

Gita Reflections

iq#"k% izÑfrLFkks fg
HkqaDrs izÑfrtkUxq.kku~A
dkj.ka xq.klaxks·L;
V edanta Sandes h

(Gita 13/21)
Attachment brings Probems
(iq#"k% izÑfrLFkks fg------)
Swamini Samatananda

When the Purusha gets attached with Prakruti, then it

becomes an enjoyer. This attachment to prakruti is the
cause of birth & death in diiferent bodies.
Gita : Ch-13 / Sh-21
V edanta Sandes h

Gita Reflections
I n this very significant and famous sloka of chap-
ter thirteen Bhagwan Sri Krishna reveals how the Purusha who
is immaculate and untouched comes to become a ‘Bhokta’ or an
‘Enjoyer’. How does the Purusha as though come to be a world-
ly being, a Samsari.

As the truth is revealed in the Vedic scriptures, that in

the begining, there was only purushah as Pure Self effulgent
bliss. All names and forms are made of prakriti, of Ishvara’s
power Maya. In fact both are are the contributing factors in
any creation that is brought about. Purushah or Parmatma is
the substratum and all modificatins and gunas are the presenta-
tion of prakriti, of Ishvara’s Maya. The substratum is pure
consciousness, but when the Jiva is ignorant of this as his real
nature, he comes to identify himself with the attributes of his
body, mind and intellect and thus comes to see himself as a
limited entity. Thus from this pure consciousness is born the
Jivabhava- that is a sense of individuality with a sense limita-
tion. A sense of limitation further goes on to translate itself
with a sense of enjoyership and a sense of doership. Enjoyer-
ship is a sense of lack and expresses itself as ‘I want various
experiences of joy’. This is the compelling factor for one to
V edanta Sandes h

Gita Reflections
perform actions to fulfill various desires. Once I am entangled
in the network of desires then I am bound to perform actions
helplessly to fulfill all the various desires. Thus here we come
to see the entire biography of a sense of enjoyership (bhok-
trutva), how it is born and how it binds the individual jiva. This
is what is meant that the Purushah becomes prakritistha. The
Purusha identifies with Prakriti, with Maya. When one is not
able to discriminate between Purushah and prakriti-the two
sides of the same coin. When one is not able to see the world
as a presentation of Maya and the substratum that forms the
basis of all creation, one imposes the limitations of Maya on
Purushah. Modifications, changes, names and forms all come in
the realm of Maya and all these dharmas are superimposed on
the substratum, the pure consciousness. The purush sees the
dharma of prakriti as its dharma. So the problem is basicaly
ignorance and superimposition. just as we impose movement
of train on the trees. Once we are able to discriminate we will
be free from all bondages of enjoyership and doership. Thus
it is very important to see Purush and Prakriti very finely, to
discriminate between the atma and anatma. When this unholy
union between Purush and Prakriti comes about this alone be-
comes the cause of the cycle of birth and death. So this vivek
is very significant and it is liberating. Once we come to see this
V edanta Sandes h

Gita Reflections
truth then there is no problem with Prakriti either, it is only
our perception that creates a problem.

There is no change in Param Purushah. He is pure, im-

maculate, untainted, and unaffected by any kind of modifica-

Freedom is nothing but freedom from a sense of doer-

ship and enjoyership. One is liberated from this unholy identi-
fication between knower of the field and the field.
V edanta Sandes h

- 10-
The Art Of Man Making
Gita gives Cure
for Mental Despondency

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

The Art of Man Making
W e have already seen how on the bat-
tlefield of Kurukshetra tension was slowly mounting up. Dury-
odhana had already started showing signs of nervousness. At
this moment Arjuna, with the confidence of a seasoned warri-
or, asks Krishna to drive his chariot between the two armies so
that he may himself survey the enemy lines.

Krishna drives up the chariot and places it in front of

Bhishma and Drona-who are also the Pandavas’ teachers-and
says, ‘Behold, O Partha! all these Kurus gathered together.’
This is the only sentence Sri Krishna utters in the entire first
chapter. Yet it is an all-important one for herein Krishna may
be said to be deliberately drawing Arjuna’s attention to the as-
sembled Kauravas. It is an innocent sentence quitely uttered
yet one which triggers off the entire Geeta with its clipped

Arjuna slowly swept his gaze over not only the Kau-
rava army, but also his own. He saw there ‘fathers, grandfa-
thers, teachers, maternal uncles, brothers, sons, grandsons and
friends too.’ Seeing so many friends, relatives and acquaintanc-
es, poised for war against each other, he probably for the first
time, realized the tragedies of a total fratricidal war.
V edanta Sandes h

The Art of Man Making
His composure broke down. He was a man, it seemed,
defeated by the vagaries of his own mind. A feeling of com-
passion overwhelmed him. It is a human habit to glorify weak-
nesses such as this and extol them with high sounding names
of virtues. Thus a rich man is often called charitable when he
builds a temple with the secret ambition of perpetuating his
own name in time.

All mental processes are unpredictable and complex.

All his life Arjuna had waited for just such an opportunity to
oust the Kauravas in fair battle, where he knew their sly moves
would stand no chance against his mighty prowess. But, when
such a stand presented itself, it seems strange that he should
have lost heart and found himself lacking the confidence to
measure up to such a situation.

Arjuna’s self confidence, deserted him and, overwhelmed

with grief in sorrow and dejection, he said, *Seeing these my
kinsmen, O Krishna, arrayed, eager to fight, my limbs fail me
and my mouth is parched; my body quivers and my hairs stand
on end.

He then enumerates the symptoms he feels. These very

same symptoms, modern psychologists would say, are charac-
teristics of what they would call “anxiety-state neurosis.”
V edanta Sandes h

The Art of Man Making
‘Seedanti mum gaatraani’-my limbs fail me; mukham cha
parishushyati my mouth is parched; vepathushcha shareere me-
my body shivers all over; rom harshashcha jaayate-my hairs
stand on end. Gaandeeva sramsate hastaat-the Gandiva-bow
slips from my hand and tvak chaiva paridahyate-my skin burns
all over.

These then are the symptoms characterising the state of

his mental break-up, for he adds, ‘I am also unable to stand
and my mind is whirling around, as it were.’ (Na cha shakno-
myavasthaatum bhramateeva cha me manah)

And for the next few verses he prattles on, giving con-
clusive proofs that he is in the grip of severe hysteria. At this
stage, no modern psychoanalyst could have done better than
Krishna. He just allows Arjuna to rattle on, to bring out all
his pent-up, warped emotions, quietly listening, making no at-
tempt to arrest the flood of Arjuna’s magnified dejection and
his misplaced compassion for his friends and relatives. The ‘pa-
tient’ is himself giving an account of his physical and mental
conditioning, pouring his sentiments into the quietely recep-
tive ears of Krishna.

It does not take much to diagnose Arjuna’s entire an-

V edanta Sandes h

The Art of Man Making
ti-war tirade as eruptions of a hysterical mind, drowned in blind
grief and despair. Here is escapism. An urge to run away from
the problem in the face of it; an impulse to shirk the weight of
responsibility; a mental shrinking from the thought of inevi-
table consequences. Arjuna is headed for a dangerous collapse
of personality. He tells Krishna, *I see bad omens, O Keshava,
and I see no good in killing my own kinsmen in battle. He tries
to take shelter behind even superstitions, myths and beliefs-as
long as they hide his confusions and perplexities and help him
maintain a righteous front and regain what he can of his lost

Such mental shrinkage and cowardice in the face of grave

situations loot us of our own success. The cracks in Arjuna’s
mental make-up slowly widen and soon Krishna has a clear
view of the shattered individuality in Arjuna.

At some stage in life, we all have to face such dire situa-

tions. Confused and worse confounded, thick mists of delusion
rise before our mental eye. We seem to bump into blind alleys.
We trip up on our own toes, we stumble and fall headlong into
grinning traps of dejection and despair. We know not what to
do and our clouded intellect offers, no line of right action. The
treatment of such a natural, mortal illness of the inner mind is
the theme of the entire Geeta.
V edanta Sandes h

Wandering In



Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
W e had not much time to rest, for it
was imperative that we cross the pass before 11a.m. After 11 a.m.
powerful winds would begin to sweep along the pass, making all
progress extremely difficult. We moved forward as fast as we
could. As we climbed higher around the plateau totally devoid of
vegetation. We had ascended hardly two miles when one of the
sadhus decided to retrace his steps. He had a sever headache and
was terror-stricken at the prospect of scaling those high moun-
tains. The rest of us put our faith in God and resumed our up-
ward march, resting a little every now and then. By the time we
had ascended four miles we were in a state of utter exhaustion So
we sat down to rest and ate a little of the food which we carried.

Now we were face to face with the dazzling peaks of snow. On

seeing the white mass that stretched unendingly before us, the
courage that the sadhus had mustered seemed to desert them.
There is no doubt that it is dangerous to cross the pass without a
proper guide. He who enters the snow without knowing the route
is irretrievably lost, and naturally my mind was also agitated.

True indeed are the words of wise men who say that prosperity
is like wine, which goes to the head and makes man forget the
Creator; adversity on the contrary sobers him and reminds him
of God and His glory. People who preach atheism and who do
V edanta Sandes h


not recall God’s name to their minds even once a month, cry
out in the hour of danger, “Oh God, my Lord, my good Lord,
protect me!” Something in the mind induces man to cry out
like this. Even that is God’s greatness and His mercy. Though
at the back of everyone’s mind is the conviction that there is
God and that His greatness is unbounded, it is like a precious
gem in the dark depths of the mind, hidden by the tides of
worldliness. When this surging tide of worldly pleasure ebbs
away and leaves the mind high and dry, the gem of faith ap-
pears sparkling with its own bright luster. That generally hap-
pens only when a man has reached the rock bottom of despair.
When he feels utterly helpless and hopeless, his heart at once
flows out in a prayer, “Oh God, Ocean of Mercy, help me, save
me, Oh Lord!”
V edanta Sandes h


V edanta Sandes h

Jayanta As a Crow

I n Hindu mythology, Jayanta (“victorious”),

also spelled as Jayant, is the son of Indra, the king of the gods
(Devas) and his consort Shachi. He resides in Svarga, the heaven,
governed by Indra. He has a sister called Jayanti. He appears in
various Hindu scriptures as fighting wars on behalf of the gods
and his father. Jayanta also appears in the epic Ramayana and oth-
er lore, in which he disguises himself as a crow. This story of
Kakasura vadha is a well known one. Jayanta, took the form of a
crow and troubled Sita when Sita and Rama were in exile. Sita
recalled that story and asked Hanuman to convey it to Rama as a
token of her identity.

In the Sundara Kanda, when Hanuman meets Sita, she nar-

rates an incident that happened in the forest in Chitrakuta. The
prince of Ayodhya and avatar of the Supreme God Vishnu, Rama
is exiled to the forest with his wife Sita (an avatar of Vishnu’s wife
Lakshmi) and brother Lakshmana. A fatigued Rama was resting
alongside Sita, when a crow attacked her. The crow pecks at her
twice on her feet. Rama is awakened by the stirrings and recog-
nizes the crow whose claws were dripping in blood as the son
of Indra. An enraged Rama, at the behest of Sita, unleashes the
divine weapon Brahmastra (made of a grass arrow) on the crow,
who flees in fear. The crow flies across the universe, but the weap-
on follows. Turned back by Indra, the gods and rishis (sages), the
V edanta Sandes h

Jayanta As a Crow
crow meets Naradji. Naradji explains to Jayanta that the Brah-
mastra was nothing but ‘Kaal’ himself. There is no refuge from
the clutches of death or time. Every person who comes to the
world can evade anything but not ‘Kaal’. So there is no point try-
ing to escape the clutches of death or the flw of time per se. The
only redemption from this is to seek the refuge of Lord of birth
and death and that is Ishvara, Sri Rama. Only Bhagwan Rama can
redeem a person from the clutches of death. Thus Jayanta the
crow takes refuge in Rama and surrenders to him. The son of In-
dra requests pardon, but Rama says that the Brahmastra cannot
be withdrawn. So, the son of Indra asks it to hit the crow’s right
eye, and he is left half-blind.

Lord Rama is the Param Purusha Par Brahma Paramatma

and Sitaji represents his Maya Shakti who creates the world. Like
Jayanta the crow, We all as individual Jivas too are attracted, curi-
ous and fascinated by the world created by the Lords Maya Shak-
ti. And in our quest of exploring the world we get trapped in the
cycle of birth and death. Even though birth takes place without
inducing any kind of fear yet the fear of death is the highest form
of fear which every living being tries to escape. Here we need to
learn that the only way we can be free from the fear of death is
surrendering at the Lotus Feet of the Lord. He alone can redeem
us from the endless seeking of Samsara.
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

by Poojya Guruji Sri Swami Atmanandaji

Talks on : Complete Gita

V edanta Sandes h

at Vivekananda Auditorium, Mumbai ñ

Mission News
Gita Mahayagna, Mumbai

Summary of each chapter - in 18 Talks

Conclusion of nine years of detailed study

V edanta Sandes h

30th Nov to 8th Dec 2018

Mission News
Gita Mahayagna, Mumbai

There were Two Sessions a Day

Morning & Evening - both times Bhagwad Gita

V edanta Sandes h

There was great enthusiasm in the public

Mission News
Gita Mahayagna, Mumbai

Talks on : Complete Gita

Unique session giving an Overview of Gita

V edanta Sandes h

Auditorium was inside RK Math Campus

Mission News
Gita Mahayagna, Mumbai

One of the Best Program in Mumbai till now

Avinash Datta, MT of ICF gives Vote of Thanks

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The VM Mumbai Team with Poojya Guruji

Mission News
Gita Jayanti Utsav @ Indore

Inaugural Session by Poojya Guruji

At Agrasen Dham (Footi Kothi)

V edanta Sandes h

16th Dec 2018

Mission News
Gita Jayanti Utsav @ Indore

Pravachan by P. Swamini Amitanandaji

Agrasen Dham, Indore

V edanta Sandes h

16th Dec 2018

Mission News
Gita Jayanti Utsav @ Indore

Pravachan by P. Sw. Samatanandaji

Agrasen Dham, Indore

V edanta Sandes h

17th Dec’ 2018

Mission News
Gita Jayanti Utsav @ Indore

Oldest & Biggest Prog is at Gita Bhavan

Poojya Guruji invited on Gita Jayanti Day

V edanta Sandes h

18th Dec 2018

Mission News
Gita Jayanti Utsav @ Indore

Huge Crowds - coming even from far

It was the 61st Year of Celebrations

V edanta Sandes h

18th Dec’ 2018

Ashram News
Gita Gyan Yagna, Indore

Venue: Vedanta Ashram, Indore

Vyas Peeth Pooja by Siddharth / Angad

V edanta Sandes h

23rd Dec’ 2018

Ashram News
Gita Gyan Yagna @ Indore

Talks on : Gita Chapter 6 - Dhyana Yoga

Conclusion by - Gita Aarti / Prasad

V edanta Sandes h

23rd to 28th Dec’ 2018

Ashram News
Gita Gyan Yagna @ Indore

Talks on : Gita Chapter 6

Gita Aarti / Prasad

V edanta Sandes h

Concluding Prog was on: 28th Dec 2018

Ashram News
Vedanta Camp, Indore

Meditation Class by P. Sw. Amitanandaji

Puja by P. Swamini Poornanandaji

V edanta Sandes h

24th to 28th Dec 2018

Ashram News
Vedanta Camp @ Indore

Morning Sub: Dakshinamurthy Statoram

Chanting by P. Sw. Samatanandaji

V edanta Sandes h

Evening : Gita Ch-6 by Poojya Guruji

Ashram News
Vedanta Camp @ Indore

Talks on : Gita Chapter 6

Gita Aarti
V edanta Sandes h

24th to 28th Dec’ 2018

Ashram News
Vedanta Camp @ Indore

Meal system was changed this time

New Timings were: 11.30 AM and 7.30 PM

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Daily Night Bhajans were around Camp-Fire

Ashram News
Shiv Puja - by Poojya Guruji

On 15th Dec - his Birthday

All inmates do Shiv-Puja on their Birthdays

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15th Dec 2018

Ashram News
Birthday of Poojya Guruji

All Shishyas pay Respects

Followed by Bhandara
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15th Dec 2018

Ashram News
Hanuman Chalisa Satsang

This was the 62nd Pravachan on HC

This time the topic was Chaupayi 31

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30th Dec 2019

Ashram News
Hanuman Chalisa Satsang

Prog starts with Bhajans

Followed by Chanting of HC
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Then the Pravachan

Ashram News
Hanuman Chalisa Satsang

Conclusion is by Hanumanji ki Aarti

Das Bagichi members come in large numbers

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Finally Prasad - for one & all

Mission News
Jungle Mein Mangal

Trip to Mahim Nature Park

on 10th Dec 2018

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A Trained Guide explained nicely

Ashram News
Jungle Mein Mangal

The place has many Trees and Birds

Finally everyone had Breakfast

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Some Birds of MNC

Mission News
Motivational Talk for Children

by P. Swamini Samatanandaji

at BHA School at Bandra

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4th Dec 2018

Mission News
Anand-Lahari - 2018

At the new & posh ‘Rang Mandir’, Bandra

First there was Dance & then Bhajans

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Poojya Guruji giving his Blessings

Mission News
Anand-Lahari - 2018

There was Good Attendance

Program was sponsored by Corporate Houses

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Conclusion by 10 PM
Ashram News
Salil Sandhya - 2018

Fluet Rendition by Salil Datey

Accompanied by Three Artists

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28th Dec 2018

Ashram News
Salil Sandhya - 2018

Salil presented various Bhajans on Flute

Inspite of Cold-Wave there was Good Crowd

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All were presented with Momentoes

Forthcoming VM Programs
4th - 11th Jan 2019


Kathopanishad 2-2 / Gita-9

P. Swamini Amitanandaji

12th Jan 2019

SATSANG @ Vadodara

P. Guruji Swami Atmanandaji

17th - 22nd Jan 2019


Upadesh Saaram / Gita-4

P. Swamini Amitanandaji

26th- 27th Jan 2019

SATSANG @ Mumbai

P. Sw. Samatanandaji

27th Feb - 4th March 2019

VEDANTA CAMP @ Ashram, Indore

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Sadhana Panchakam / Gita-16

P. Guruji & All Ashram Mahatmas ñ

Internet News
Talks on (by P. Guruji) :

Gita Complete

Gita Chapter - 6

Dakshinamurty Stotram

Hanuman Chalisa - 63

PDF Publication
Commentary in Hindi on :


Sadhana Panchakam

Vishnu Sahasra Naam

- Part - 1(1 to 100 Names)

- Part - 2 (101 to 200 Names)

- Part - 3 (201 to 300 Names)

Photo Albums

Gita Maha Yagna (Mumbai)

Ananda Lahari
Jungle mein Mangal
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Salil Sandhya

Hanuman Chalisa:
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Swamini Samatananda Saraswati