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Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh
Year - 24 Issue 8

Feb 2019
Cover Page

The cover page of this year's of Vedanta Sandesh continues to be the

theme of - Birds of India. This month we have the huge & gracious Pelican.
Pelicans are large water birds found in coastal water bodies. They
are found all over the world, with the exception of polar regions. They are
mostly resident birds, and inhabit various deep and shallow wetlands, from
freshwater to saline, in open or forested areas. They are often seen on large
bodies of water, particularly large lakes. They are gregarious birds, travelling
in flocks, hunting cooperatively, and breeding colonially. They feed in open
water, mostly on fish. They are characterised by a long beak and a large
throat pouch used for catching prey and draining water from the scooped-up
contents before swallowing.
In all there are eight species of Pelicans, mostly of pale color, except
one which is bright white and the other which is brown. Our cover page one
is the Spot-billed Pelican, also known as Grey Pelican, and was clicked at
Agarwa Wetlands in Gujarat by Poojya Guruji Swami Atmanandaji. This
species is seen in India & also Pakistan. For this a boat was taken for the
shallow wetland, and we got the shot after going to a peaceful & isolated area.
In Hindi it is called gokfly.

Om Tat Sat
V edanta Sandes h

CONTENTS Vedanta Sandesh
Feb 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 26-29

8. Story Section 30-32

9. Mission / Ashram News 33-53

10. Forthcoming Progs 54

11. Internat News 55

12. Links 56
V edanta Sandes h

Monthly eMagazine of the International Vedanta Mission
Feb 2019 : Year 24 / Issue 8

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


V edanta Sandes h

ijs ukRefu fo|rsA
nhI;rs Lo;eso fgAA
The divisions of Knower, Known and Knowing do
not exist in the transcendental Atma. As it is of the na-
ture of self-effulgent bliss, it reveals by itself.

Atma Bodha - 41
V edanta Sandes h

Poojya Guruji

Love Nature
We have kept the theme of Birds of India, for the cover page photo of Ve-
danta Sandesh this year. By this we are also motivating all our readers to give
more time to appreciate the beauty of nature in all its diverse forms.

God is the creator of the world, and the best way to appreciate the nature,
knowledge & capacities of God is by looking at his creation. It is by looking at ef-
fect alone that one can get an idea of the cause. We are all part of this awesome
nature - prakruti. Our lives are run by the powers of nature alone. The air we
breathe, the food we eat, the joys we aspire for, are all parts of this big & beautiful
world. Everyone needs to not only love nature but also respect it. For this the jour-
ney has to begin by getting as close to nature as possible. Go to the mountains,
valleys, forests, visit lakes or even oceans. See the diverse life forms. All living
beings are part of our big family, and all of them directly or indirectly contribute to
the running of the whole eco-system.

Those who go near nature, shall always be blessed with better health and
nice, peaceful & sensitive mind. Good health and sensitive mind paves the way
for better intelligence too, and all this alone is the objective of Yoga. Therefore do
take out time to go in the wilderness, go for walks and just see around. So many
V edanta Sandes h

life-forms exist so happily there. The birds, insects, animals - and all of them so

healthy, active and lively. Everyone gets their food and shelter there. Mother Na-
ture takes care of all her children. Let us learn to see God in the nature. That is
what all the Vedic Rishis taught us. Lord Krishna tells us to see the glories of God
in the various manifestations around, in fact see the whole Viswa as his Roopa.

Various problems being faced by mankind are all a result of our ignoring
nature, in fact we have rather destroyed nature in a very big way in our greed.
World bodies are discussing problems like global warming ozone depletion and
all-pervasive pollution - of air, water & earth. All this can be handled if we once
again rejuvenate our old cultural & religious traditions & values of respecting
nature. Let us make this habit of going in the lap of nature - silently & peacefully,
more to appreciate it more closely. All those who do this shall definitely be bless-
ed in hundreds of ways, including a better understanding of the creator of the
world and ourself.

Om Tat Sat.
V edanta Sandes h


Jivanmuktas - Untouched by Karmas

Swamini Samatananda
Tattva Bodha

I n this last discussions we tried to understand

what is Aagami Karma and then what do we understand by
Sanchit Karma. In this edition we will try and understand what
the Acharya explains about Prarabdha Karma. The entire dis-
cussion of the three types of Karmas came up with reference
to a Jivanmukta-the ‘Liberated One’. As we went on to under-
stand the nature of a Jivanmukta, the Acharya explained that a
Jivanmukta is one who is free from the bondages of action. He
has transcended all ‘Karmas’. Thus this discussion brought up
a question as to what are the different types of karmas which a
Jivanmukta transcends. In connection with this we have so far
discussed the Aagami and Sanchit karmas. Let us now see what
the Acharya reveals about Prarabdha Karmas.

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bna 'kjhja mRik| bgyksds lq[k&nq%[kkfnizna
;RdeZ rRizkjC/ka Hkksxsu u"Va Hkofr
izkjC/kdeZa Hkksxknso {k;fefrAA
V edanta Sandes h


Tattva Bodha
““If this is asked as to what is the Prarabdha Karma, then
please know that to be the Prarabdha Karma which having
created this body is also further responsible to bring situa-
tions which appear to bring joys & sorrows. These Prarab-
dha Karmas are exhausted only after their fructification &
experience. This has been said elsewhere too that ‘Prarab-
dha Karmas are exhausted only after their experience.”

Prarabdha means ‘that which has properly started. Thus

they are also compared to an arrow which has been shot from
a bow and hence it must reach its desitination. One cannot
change prarabdha situations. Prarabdha karmas are those kar-
mas which form the basis to give us the present birth and sit-
uations and will continue to do so in the flow of life. As we all
see that there is so much diversity in the form of every hu-
man being and his environment and situations. Often one has a
question in the mind that why is it that one person is born in a
family with all comforts and conveniences and another is born
where even the basic necessities of life are a great struggle.
One person is born with an artistic skill and another person is
born with a technical mind. Someone is born as a human being
and another as an animal or bird. So each living being and indi-
vidual is born unique, with unique qualities and situations. All
this is answered by the word ‘Prarabdha’. Prarabdha karmas
V edanta Sandes h


Tattva Bodha
are the seeds of karmas which we ourselves have sown in our
previous countless births and which are now ready to fructify.

Prarabdha karmas are a translation of the law of Karma,

that as we sow so shall we reap. It answers the question and
clears the doubts of all such sceptics who feel that God has
been very kind to some and unkind to others. We all bear of
the fruits of our actions and these fruits of actions are given
to us by Ishvara, but here one needs to understand that even
though Ishvara is the bestower of all situations he does not do
so out of his own whims and fancies. It is not that he has any
likes and dislikes towards anyone or does any kind of favourit-
ism. Ishvara gives us the fruits of actions based on the law of
karma. Just as in a bank the banker gives us money as per the
cheque given to him. He does not do so as per his likes and dis-
likes. He is only a medium to deliver what ever we deserve. So
also Ishvara blesses us only with that which we deserve. Noth-
ing more and nothing less. This is an order in the creation, this
is the law of nature which is impersonal and applicable to one
and all without any discrimination. If any one points out his
finger towards God as being partial then that reflects his igno-
rance and lack of understanding. One needs to understand that
even though we get different situations as per our prarabdha
karmas we all have the similar pottential of the body, mind and
V edanta Sandes h


Tattva Bodha
intellect. It is up to us to make the best of this instrument to
face all odds and evens of life. Our prarabdha karmas can give
us adverse situations but it is in our hands to face and change
our destiny. We have the free will to do so. This is the difference
we can see in a man of ignorance and a man of enlightenment.
An ignorant individual insists on changing the situations out-
side and suffers where as a man of wisdom in the same situa-
tions sees the world as a dream and is unaffected by all the di-
versities of life. He is neither attached to anything nor has any
aversions to anything, yet does what is right in the situation.
An ignorant man prays to turn the situations around where a
man of knowledge prays for abidance in the knowledge that he
is already a fulfilled being.

These are the dynamics of prarabdha karmas, its nature

and the attitude of facing them.
V edanta Sandes h


Mail from
Poojya Guruji

The Value of Values

Hari om !

Yes, there are so many sincere students who have studied or are still

studying shastras, but somehow they have been missing out on the di-

rect realization of the so called awakening. They have a natural inquisi-

tiveness as to where are they excactly missing out. Well, this question

has been answered in various places and various ways. However, let me

refer the mantra number 3/1/5 of the Mundakopanishad in this con-


The mantra says that “When you polish up your values like - truthful-

ness, austerity, proper knowledge and brahmacharya - then you shall

definitely realize that immaculate self in you body.”

Angira Rishi talks about four important values which play a crucial role

to help us see’ the meaning of the message of shastras directly. They

are Satyam, Tapas, Samyag-Gyana and Brahmacharya. Satya is all about

speaking that which we know to be the truth, no compromise whatsoever.

Compromises are for some worldly benefits. Those who dare to stick on
V edanta Sandes h

to truth are those people for whom there is something more important

than the worldly benefit. Tapas has been defined as alignment of our

sense organs and mind, meaning, the capacity to keep our mind where

our eyes etc is. Complete attention on things at hand. Samyag-gyana is

valid knowledge as revealed in the shastras. The vision revealed in the

scriptures is very different than we can ever imagine, so one should be

nicely aware of the truth, and finally brahmacharya, is all about living

our conviction that our Self is the real source of joy rather than things

outside. The experience of things of the world is not the real issue, but

the appreciation as to what is the real source of joy. If we alone happen

to be the real source of joy, then gratification is indeed the biggest

stupidity. The secret of joys outside simply depends on, what do we

take important in world. The importance we give to things is directly

proportional to the capacity of things to give us joy. Therefore to the

extent we appreciate & assimilate these values, to that extent our vari-

ous impediments get negated and that is how our intellectual knowledge

gets translated into direct knowledge.

Love & om,

V edanta Sandes h

Gita Reflections

lenq%[klq[k% LoLFk%
rqY;fiz;kfiz;ks /khj%
V edanta Sandes h

(Gita 14/24)
Equanimity - The Greatest Blessing
(lenq%[klq[k% LoLFk%------)
Swamini Samatananda

The wise man, abiding in self, remains equanimous in

pleasure and pain, heat or cold, stone or gold. His
thoughtfulness remains undisturbed in desirable and
undesirable situations, and also in censure and praise.
(Gita : Ch-14 / Sh-24)
V edanta Sandes h

Gita Reflections
T he Fourteenth chapter of the Gita known as ‘Gu-
natraya Vibhaaga Yoga’ reveals to us the secrets of the variety
of the creation made up of the three gunas as well as the pro-
found knowledge of going beyond the gunas i.e. Gunateetah.
As the Lord unfolds the play of the three gunas and the truth
beyond them, Arjuna’s mind starts bubbling with curiosity. He
thus comes up with a few questions and one of them was how
does a man of wisdom who has seen himself beyond the three
gunas conduct himself. How does He go about in the diversity
of the world and situations.

As the scriptures reveal that the entire world is made up of

the three gunas only, therefore all interaction is nothing but
an interaction of one guna with the other. We are constantly
interacting with people and things which are saatvik, raajasik
or taamasik. Thus we are dealing with people who will some-
times be pleasant, sometimes self-centered, and at times very
dull people. Not only this, one and the same person or thing
will not retain the same guna also. The mind, body and objects
all keep on changing as well.

A man of knowledge can see this interflux and change of maya

and it’s three gunas and therefore remains objective and equi-
V edanta Sandes h

Gita Reflections
poised at all times. He abides and revels in his real nature. Aat-
ma swaroopam.

Thus whatever situation he is in, He is constantly aware of his

true nature and the ephemeral nature of the world. He Knows
that He alone is the creator of all situations. It is due to this
awareness that he is equanimous at all times of convenience
and inconvenience. He neither holds on to convenient situa-
tions nor has any aversions towards adversities. Not only this
he has no complaints to any person or thing either which has
been instrumental in bringing about favourable or unfavourable
situations. In fact he has an inner strength and knowledge to
respond in a right manner. Righteousness is effortless to such
enlightened ones.

Lord Krishna goes on to say that similarly they are equipoised

towards objects outside too. Be it a rock of earth or be it gold.
Wealth will come & go, ups and downs will come and go and
so will birth & death. People otherwise give so much impor-
tance to wealth and all that wealth can buy that it becomes the
nucleus of life. This is the biggest tragedy that one can see all
around. Extraneous attitude to life has become the order of the
day and it is the folly of human mind that he fails to see that
acquizition is not the key to happiness but happiness truly lies
V edanta Sandes h

Gita Reflections
within ourself. In fact it is our very nature. Wealth is just a
means of life not the goal. As long as wealth remains the goal
of life, life will continue to remain a suffering and stress at all
levels of the body, of relationships, of society and countries.

Another thing that affects an individual is what others say about

him. It is so important to him that another person’s comment
can make or shatter one’s self esteem. A person’s real dignity
lies in seeing himself and others as Brahman. Being affected
and living life as per what other’s say is giving the string of
your life to others. We become a puppet in the hands of ig-
norant people who have no understanding about themselves,
others, the world and Ishvara. A man of Self Knowledge is
unaffected by glory and criticism too. Whatever we do some
people will glorify; and there will be some other people to criti-
cize. A wise man weighs the merits and demerits of a situation
and decides the course of action. For all purposes shastra alone
is the pramana for Him.

In this manner the ‘Dhirah’ Dhir purusha one who abides in his
knowledge in a steadfast manner, is effortlessly equipoised in
all situations and at all times. He is the seer of the play of Maya
and its three gunas and therefore is Gunateetah.
V edanta Sandes h

- 11-
The Art Of Man Making
The Arjuna Disease

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

The Art of Man Making
T he break up in Arjuna’s personality in the
face of a grave situation, which demanded a full mental atten-
tion and alertness, is only the eruption of his repressions and
suppressions, kept as smouldering lava in the deep recesses of
his mind. Fanned by the winds of enmity and jealousy and the
Kauravas’ attitude of injustice, these gushed upon the battle-
field of Kurukshetra, and the resulting conflagration consumed
Arjuna’s reason and balance of mind completely.

He felt dejected by his own impotency to face the challenge.

In such a situation, a person’s emotions overrun him, and his
entire subconscious energies in their gathered momentum run
out to burst the-contours of the beauty of his individual per-

A man-or for that matter a nation, a state, a community or a

society-in such a condition bursts out in protests of anger to
perpotrate henous acts of crime, forgetting its long-standing
tradition of knowledge, education and culture.

When a leader thus breaks up, the society led by him trails his
mad steps to reach the nadir of damnation and disaster. To
cure such a leader, then, is to save the community or nation that
follows him from utter ruin.
V edanta Sandes h

The Art of Man Making
This break-up of personality we shall call the ‘Arjuna disease.’
The ‘Arjuna disease’ is universal-it is common at all times, in all
places, to people of all races, classes and creeds and cultures. It
is a human disease, natural to any man of action.

For this a cure is needed. This cure-the panacea for all mental
ills-permeates the entire fabric woven by the eighteen chapters
of the Bhagwad Geeta.

Nowhere save in the Geeta do we find answers to the whys and

the wherefores regarding life and living. For it is only in the
Hindu scriptures that the student has the freedom not only to
question his teacher at every step, but also a moral right to ex-
pect satisfactory answers from him. Krishna in his advice to Ar-
juna never uses the imperative. Never does he say, ‘thou shalt’
or ‘thou shalt not’-never comands, never insists, never asserts.
For, he has to contend with Arjuna-a dynamic man of action an
intellectual, and an honest sceptic.

All along, now trotting, now cantering, now galloping, the

Geeta gives arguments leading up to, and much data that tot
up to the final word of advice-which is not for Arjuna alone
-but is universally applicable at all times to all those who find
themselves in such a shattered mental condition.
V edanta Sandes h

The Art of Man Making
In this the second chapter of the Geeta, we have the dialectics
of right living, unravelled with many dashes and more dots.
Because the second chapter is a prologue, it gives us a synopsis
of all the main ideas to be elaborated upon in the following
sixteen chapters.

At the end of the first chapter, Arjuna’s collapse is complete.

*Vyasa opens the second chapter with a simple verse in which
with three deft epithets he potrays the extent of the rupture in
Arjuna’s personality-1) overwhelmed with pity-krupayavish-
tah (2) tears flowing-ashrupoornakulekshanam (3) vishidan-
tam-these denote the mental, physical and intellectual break-up
of the personality in Arjuna.

When one wants to strike but is unable to do so due to the

powerful might of the unjust opponent, the feeling that rises in
such a one’s heart is called ‘dejection’. Arjuna and his brothers
had always been the underdogs at every turn in their lives, suf-
fering hardships, meeting challenges, overcoming hurdles-all
strewn along their path by their ruthless cousins, the Kauravas.
Arjuna was a consientious leader of his people and as such was
itching to strike Duryodhana and his wicked supporters. But
seeing intermingled with them as his own near and dear ones,
he experienced this novel dejection, this sense of frustration,
this incapacity to answer the clear call to battle.
V edanta Sandes h

The Art of Man Making
He was physically shattered-tears welled up in his eyes: he was
mentally blasted overwhelmed by pity; and he was intellectu-
ally stunned-swept by dejection and frustration. Here then he
stood, with the battle about to begin, for the conches had al-
ready been sounded, completely broken at all levels of his per-

Such a shattering can come even to a community or penetrate

every unit in a nation. At such periods, history records a be-
numbing sense of frustration in the generation. Individual de-
spair mounts to collective despair. How are we to come out
of this? How are we to break these chains of helplessness?
How are we to reconstruct from broken shattered bits a picture
whole and beautiful to look at? The Geeta gives completely
scientific and cogent answers to these disturbing questions and
outlines a wonderfully unique way of right living.
V edanta Sandes h

Wandering In



Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
A t Lutang Pass we had the same experience.
Reduced to total helplessness, my companions began to cry out
with the sincerest feeling of devotion, “Trilokeenath Ki Jai” (Vic-
tory to Trilokeenath!”). Though my companions were all sadhus,
most of them had not achieved full reliance on God. When I
found that their minds were immersed in faith, at least for the
time being, I praised God. God’s grace can metamorphose an
atheist into a saint.

Suddenly we saw a group of merchants driving horses and don-

keys laden with merchandise. As soon as we caught sight of
them, our hearts filled with joy. We felt that they were guides
sent by God to save us from annihilation. When they came up to
us we welcomed them cordially, and followed them with renewed
courage. They were Tibetan merchants returning home with
their women, children and merchandise. Across the pass there
are routes leading to Ladakh, Yarkhand, Tibet, and other dis-
tant province. From May-June to October-November merchants
make use of these routes in their journey to and from from Cen-
tral Asia to India.

We moved slowly over the snow. It was past 9 a.m. The snow had
begun to sparkle in the brilliant sunshine and gradually it began
to melt as well. Consequently it became difficult to gain a firm
V edanta Sandes h


foothold in the thawning snow, and we began to slip and fall. I
had known that the crossing of the snow should be attempted
before it begins to melt. But it is a matter of common experi-
ence that the knowledge of a subject by itself will not enable
a person to act accordingly. The path we were now following
was precipitous and narrow. In some places it was only a foot
or two wide. One false step would be enough to send a man
tumbling down into the unfathomed mountain recess. Nothing
would obstruct his downward course. He would roll and roll
along the steep, slippery side of the mountain until he became
one with the mass of snow. No force on earth could save him.
His companions could only stand gazing helplessly at the trag-
ic spectacle.

When a man stands in the midst of boundless snow fields, his

mind is filled with fear. For me, snow is an object of joy; but, in
spite of that, on this occasion I too was feeling strained, never-
theless, we moved forwards as well as we could.

When we had covered a mile and a half along the dangerous

route, we reached an extensive plateau at the top of the moun-
tain. There the snow lay two to eight feet deep. We forgot our-
selves and ran about here and there like children playing in
the snow. Sometimes we fell down on the snow which lay like
fine soft sugar all around us and then, quickly scrambling up
V edanta Sandes h


again, we ran forward. Proceeding thus, we reached the cen-
tre of the snow-covered plateau by about 11 a.m. Here, on the
crest of the plateau, was a mountain deity, covered with snow.
Along with the merchants we worshipped him devoutly. The
merchants immediately resumed their trek, as everything was
covered with snow, and there was no place to rest. Fortunately,
I discovered a little space near the deity where the snow had
melted away, exposing the bare surface of a rock. There I sat
for a little while resting my weary limbs before I followed my
companions down the mountains.
V edanta Sandes h


V edanta Sandes h

The Way to Give.

O nce Krishna and Arjuna were walking to-

wards a village. Arjuna was pestering Krishna, asking him why
Karna should be considered a role model for all Danas (dona-
tions) and not himself. Krishna, wanting to teach him a lesson
snapped his fingers. The mountains beside the path they were
walking on turned into gold. Krishna said “Arjuna, distribute
these two mountains of gold among the villagers, but you must
donate every last bit of gold”. Arjuna went into the village, and
proclaimed he was going to donate gold to every villager, and
asked them to gather near the mountain. The villagers sang his
praises and Arjuna walked towards the mountain with a huffed up
chest. For two days and two continuous nights Arjuna shoveled
gold from the mountain and donated to each villager. The moun-
tains did not diminish in their slightest.

Most villagers came back and stood in queue within minutes. Af-
ter a while, Arjuna, started feeling exhausted, but not ready to let
go of his ego just yet, told Krishna he couldn’t go on any longer
without rest. Krishna called Karna. “You must donate every last
bit of this mountain, Karna” he told him. Karna called two vil-
lagers. “You see those two mountains?” Karna asked, “those two
mountains of gold are yours to do with as you please” he said, and
walked away.
V edanta Sandes h

The Way to Give
Arjuna sat dumbfounded. Why hadn’t this thought occurred to
him? Krishna smiled mischievously and told him “Arjuna, subcon-
sciously, you yourself were attracted to the gold, you regretfully
gave it away to each villager, giving them what you thought was a
generous amount. Thus the size of your donation to each villager
depended only on your imagination. Karna holds no such reser-
vations. Look at him walking away after giving away a fortune,
he doesn’t expect people to sing his praises, he doesn’t even care
if people talk good or bad about him behind his back. That is the
sign of a man on the path of righteousness.
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 Gyana Yagna, Vadodara

by Poojya Swamini Amitanandaji

Subject: Gita - 9 / Kathopanishad 2-2

V edanta Sandes h

at Atmajyoti Ashram from 5-11 Jan ñ

Mission News
Satsang of Poojya Guruji @ Vadodara

At Atmajyoti Ashram in Subhanpura

Warm Welcome by Devotees & Children

V edanta Sandes h

12th Jan 2019

Mission News
Satsang of Poojya Guruji @ Vadodara

Welcome by Trustees & Management

Talk on the word - Atmajyoti

V edanta Sandes h

There was great enthusiasm in the devotees

Mission News
Poojya Guruji @ Atmajyoti Ashram

Children welcomed all with Poorna Kumbh

Swamini Amitanandaji taught the mantras

V edanta Sandes h

Devotees were nice & sattwic people

Mission News
Satsang of Poojya Guruji @ Ahmedabad

Residence of Sh & Smt Radhikaben Modi

Warm welcome followed by Bhajans

V edanta Sandes h

Poojya Guruji spoke on the Bhajan

Mission News
Satsang of Poojya Guruji @ Ahmedabad

Guru-Upasadan & Pariprashna

Modi’s host the stay of Poojya Swaminiji

V edanta Sandes h

12th Jan 2019

Mission News
Satsang of Poojya Guruji @ Ahmedabad

Many new & old people were there

It was a lovely evening

V edanta Sandes h

Followed by Prasad for all

Mission News
Welcome of Poojya Guruji at Kalol

The Mahatmas has a refreshing break at Kalol

Lovely Dinner was organized by Dr Oza’s family

V edanta Sandes h

13th Jan 2019

Mission News
Gita Gyana Yagna, Ahmedabad

by Poojya Swamini Amitanandaji

Subject : Gita-4 / Upadesha Saram

V edanta Sandes h

17th-23rd Jan 2018 @ Samutkarsh

Mission News
Gita Gyana Yagna @ Ahmedabad

The Morning Session was of Upadesha Saram

Specially for Prarthana Parivar Devotees

V edanta Sandes h

Upadesha Saram is by Ramana Maharshi

Mission News
Holistic Living Talk @ Mumbai

by P. Swamini Samatanandaji

Equanimity - The Greatest Blessing

V edanta Sandes h

26th Jan 2019 @ Veranda Hall, Mumbai

Ashram News
Ashram Mahatmas visit Kumbh Mela

P. Sw Poornanandaji & Sw Asangananda

With Rekha & Anagh Sharma

V edanta Sandes h

23rd Jan 2019

Ashram News
Republic Day Celebrations at Ashram

Tricolor Hoisted by Col KM Rai (Retd)

Everyone sang the National Anthem

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Followed by Shivji ki Aarti & Prasad

Ashram News
Hanuman Chalisa Satsang: Jan 2019

by Poojya Guruji Swami Atmanandaji

Chaupayi 32: Ram Rasayan Tumhare Pasa

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27th Jan 2019 - Last Sunday

Ashram News
Hanuman Chalisa Satsang: Jan 2019

Bhajans - Chanting - Pravachan - Aarti

This was 63rd Talk on Hanuman Chalisa

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This Program Series started in 2013

Ashram News
Satsang at Agnani’s in Mumbai

by Poojya Swamini Samatanandaji

Krant / Vandana Agnani organized beautifully

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27th Jan 2019 - Sunday

Ashram News
Satsang at Agnani’s in Mumbai

First there were lovely Bhajans

Followed by Pravachan by P. Swaminiji

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Finally there was Prasad for all

Birding News
Birding in Gujarat

Vadla Wetlands / Agarwa Wetlands / Thol Lake

Wadhwan Bird Sanctuary / Dwarka

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12th / 13th / 15th Jan

Birding News
Birding in Gujarat

Gujarat has Rich Fauna

Many Water & Land Birds were Clicked

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Including Flamingoes & Pelicans

General News
P. Swaminiji visits Flower Show

At Ahmedabad @ Riverfront

Awesome Flowers and Decorations

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Riverfront has become a Cultural Center

Forthcoming VM Programs
16, 17, 18th Feb 2019


P. Guruji Swami Atmanandaji

27th Feb - 4th March 2019

VEDANTA CAMP @ Ashram, Indore

Gita-16 / Sadhana Panchakam

P. Guruji & All Ashram Mahatmas

13th - 19th Mar 2019


Gita-10 / Mundakopanishad 2-1

P. Guruji Swami Atmanandaji

30th Mar - 5th Apr 2019


Gita-12 / Drg-Dryshya Vivek

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P. Swamini Poornanandaji

Internet News
Talks on :

Gita Complete by P. Guruji (Hindi)

Gita Chapter - 6 by P. Guruji (Hindi)

Gita Chapter - 4 by Swaminiji (Gujrati)

Gita Chapter - 9 by Swaminiji (Gujrati)

Dakshinamurty Stotram by P. Guruji (Hindi)

Hanuman Chalisa - 64 by P. Guruji (Hindi)

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)

- Vedanta Sandesh - Jan

- Vedanta Piyush - Jan

Photo Albums
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Hanuman Chalisa:
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Vedanta Sandesh

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Swamini Samatananda Saraswati