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Vedanta Sandesh

Monthly eMagazine of the International Vedanta Mission

Year - 24 Issue 9
Mar 2019
Cover Page

The cover pages of this year continues to be the theme of - Birds

of India. This month we have the biggest of the flying birds - the beautiful
The Greater Flamingo is a colourful wading bird and is often found
flocking together with the Lesser Flamingo in the coastal regions. The former
is about 5 feet tall, and the lesser is around 3 feet tall but more pinkish. The
plumage is basically pinkish/white in colour with long, downward bending
bills are pink with a black tip and their long, thin legs are also pink.
Greater Flamingos are omnivores and filter-feeders. Flamingos use
their long legs and webbed feet to stir up the bottom of the water where they
then sweep their bills upside down through the water. The bill has a filter-like
structure to remove food from the water before the liquid is drained. Water
is sucked in through the partly opened bill. As it is squeezed out again by
the tongue. They form monogamous pairs which remains together for their
entire lives. Greater Flamingo is the state bird of Gujarat. Its Hindi name is
The cover page photo has been taken from a Bird Forum on the
Internet and was clicked on the outskirts of Delhi.

Om Tat Sat
V edanta Sandes h

CONTENTS Vedanta Sandesh
Mar 2019
1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-12

4. Letter 13-14

5. Gita Reflections 15-21

6. The Art of Man Making 22-26

7. Jivanmukta 27-29

8. Story Section 30-32

9. Mission / Ashram News 33-51

10. Forthcoming Progs 52

11. Internat News 53

12. Links 54
V edanta Sandes h

Monthly eMagazine of the International Vedanta Mission
Mar 2019 : Year 24 / Issue 9

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


V edanta Sandes h

,oekRekj.kkS /;ku
&eFkus lrra ÑrsA
lokZKkusU/kua ngsrA~ A
When deep reflection is done on the two Arani-like
divisions of the seeker & the sought, then, just as in the
churning of Arani, a fire of knowledge is kindled, which
burns away all the fuel of Agyana.

Atma Bodha - 42
V edanta Sandes h

Poojya Guruji

Dealing with Asuras

Bhagwan Sri Krishna says in Bhagwad Gita that the objectives of his Av-
atara are manifold - present a role model for the mumukshu’s to learn the art of
living in this world; revealing the secrets of manifestation of the unmanifest; give
us food for thought for our enlightenment and last but not the least protecting
the good and finishing off the evil - so as to re-establish the rule of Dharma once
again. Dharma is an order for the holistic well-being of all. The present political
dispensation and leadership of the country is sincerely dedicated to establish the
rule of law in the country and also the world for the well-being of all. In this pro-
cess many a times drastic actions become inevitable. This is what we saw in the
case of Indian action of destrying the havens of terrorists in Pakistan.

We commend the strong decision of the Prime Minister to take such strong
actions - irrespective of the consequences. He and his team have played their
cards very nicely & firmly. Handling of the international community, giving a free-
hand to security forces, truly believing in the capabilities of our forces, and having
the guts to take such a decision. We salute the leadership who are working in the
exact spirit as revealed in our scriptures - in letter & spirit. Other leaders never
had the guts to take such strong actions - just because of the fear of possible
fallouts, and thus the cancer of terrorism kept spreading.
V edanta Sandes h

A leader should always be selfless, keeping the country above the self.
They should be highly intelligent and sincere. Giving out their heart & soul for the
well-being of all. We are grateful to God, this is exactly what we have in our coun-
try today. No wonder India is progressing in all fields. The world also respects the
righteous and the strong. This is indeed a paradigm shift in India’s policy towards
dealing with terrorists and their perpretators. There will definitely be some short-
term muscle-flexing but the message has gone wide & clear and this will be the
new normal now. The line has been crossed and this country will hereafter deal
with asuras in this firm way alone.

Basically it is the responsibility of that country alone to handle the so-called

non-state elements, but if they can’t then intervention by us should be expected.

Om Tat Sat.
V edanta Sandes h


Going beyond Sanchit Karmas

Swamini Samatananda
Tattva Bodha

I n the previous articles, we looked upon the

three types of karmas namely sanchit karmas, aagaami kar-
mas and prarabdha karmas. Having discussed this we will now
see how a Jivanmukta or a person who is liberated here and
now also goes beyond these karmas. In this discussion, we
will see how a Jivanmuktah goes beyond the sanchit karmas.

lafprdeZ czãSo vga bfr fu'p;kRed

Kkusu u';frAA
The basic principle in case of the bondage of karmas is
that as long as we see ourself as the doer so long we will bear the
fruits of our actions. If I am the doer of actions then I shall also
be the enjoyer of my actions. This is logical too. The journey of
this doer and enjoyer begins with ignorance of the Self and the
misapprehension that I am a limited being. This ignorance and
wrong understanding gives birth to the limited Jiva who then
sees himself as a doer and enjoyer (Karta and Bhokta). Thus
the journey of samsara and bondage begins. This is a common
scenario that whenever we achieve something our sense of ego
V edanta Sandes h


Tattva Bodha
is elated with joy as ‘I am the doer’ and so also the enjoyer in us
is intoxicated with the ecstasy of enjoying his fruits of action.
Along with this, he accepts the suffering of adversities too with
a pinch of salt and pepper. So life becomes a ride on the sea
with smooth sailings sometimes, and rough seas at other times.

It is only when a curious spiritual seeker of knowledge awakens

to the truth that I am the limitless, self-effulgent, and blissful
Brahman that he transcends all sense of doership and enjoy-
ership. The existence of the doer and enjoyer Jiva were solely
dependant on the conviction that I am a small limited being and
therefore I need to seek gratification from outside. As soon as
one discovers through direct knowledge that I am Brahman all
the Sanchit karmas get destroyed immediately. This knowledge
as though roasts all the sanchit karmas. It is well known that
seeds once roasted do not germinate or sprout again. Once this
realization takes place there is no more fructification of these
karmas. All the karmas which were accumulated in countless
crores of our earlier lives dissolve immediately and the man of
knowledge is free from them. With the dissolution of the doer
and enjoyer the cycle of birth and death too comes to an end.

This entire scenario is like waking up from a dream. We all

identify with the dream personality and come to see the dream
V edanta Sandes h


Tattva Bodha
world as real. Thus if the dreamer is real then all that the
dreamer did too becomes real and we go on to face the conse-
quences of all our karmas. But as soon as the dreamer wakes
up and realizes that it was all a dream and his identity tran-
scends the dreamer then that very moment I am free. Just as
we wake up from a good or bad dream. The moment we wake
up the entire scene is dissolved. I am no more the dreamer
or the doer and enjoyer in the dream thus it all ends there.

The entire story is dependant on the principle that if there

is a doer then there has to be an enjoyer. If one is identi-
fied with the karta then one has to face the fruits of action.
It is only through Self-knowledge that the individual Jiva
transcends his identification as a limited being and comes to
see himself as Brahman, the limitless non-dual reality.
With this, the dream comes to an end and
all the Sanchit Karmas are transcended.
V edanta Sandes h


Mail from
Poojya Guruji

A Pure Mind
What is Antahkarana Shuddhi?

Hari om !

A shuddh antahkarana means to be endowed with a mind & intellect which

is highly intelligent, selfless, magnanimous and sensitive. It is basically

indicative of good inner health & well-being. Such a person responds

to every situation thoughtfully instead of mechanically. A thoughtful

response is possible when a person retains equanimity in all positive &

negative situations. Our antahkarana has various capabilities, and one of

the important capacity is that of memory, it not only remembers what

it has gone through but can also condition its responses on the basis of

past experiences. Most of the time our conditionings take over our re-

sponses and in the process new learning stops. This is basically the root

of a so called impure mind. Memory is blessing but end of new learning

is indeed a bane. Arrogance means to take our existing knowledge &

conditionings as the ultimate and thus become closed to new learning.

Such people obviously take themselves as a limited individual and have

strong likes & dislikes for various things. Likes and dislikes alone are

responsible to bring happiness & sorrow in our lives, so these people

constantly go through ups & downs, have fears & insecurities, and have
V edanta Sandes h

various attachments and arrogances. All this is indicative of an impure

mind. These people may be smart enough to get things done in their

respective fields but are incapable to probe their own conditiongs and


When Arjuna wanted to get the knowledge of the truth, Lord Krishna ad-

vised him to polish his mind a bit more before jumping on the band-wagon

of Self-Knowledge. He further advised him to focus on three sadhanas

of Yagna, Daan & Tapas, which are highly effective sadhanas to purify

the mind. These sadhanas help incorporate qualities like selfless self

application, magnanimity and will-power & inner strength,

Love & om,

V edanta Sandes h

Gita Reflections

vk;q% lÙo cykjksX;

lq[k izhfrfoo/kZuk%A
jL;k% fLuX/kk% fLFkjk â|k%
vkgkjk% lkfRodfiz;k%AA
V edanta Sandes h

(Gita 14/24)
Incorporating Yagna-Spirit
(vk;q% lÙocykjksX;------)
Swamini Samatananda

Those foods which increase longevity, mental strength,

physical strength, health, comfort, and pleasure, which
are delicious, not dry, nourishing and pleasing are liked
by sattvic (people).(Gita : Ch-17 / Sh-8)
V edanta Sandes h

Gita Reflections
T he glory and the essence of Sanatan Dharma
are known as ‘Adhyatma’ which means with reference to the
‘Self ’. In the vision of Sanatan Dharma our vision of life, our
attitudes, joys and sorrows, liberation and bondage, everything
revolves around the understanding of the Self. If one has the
right knowledge about the Self-one discovers a sense of ful-
fillment within his own self and the entire vision towards life
and all its experiences changes. If one does not have any right
understanding of the Self then even the best of all the worlds
can become instrumental in bringing about sorrow and misery.
Hence in Hindu culture discovering the true nature of the Self is
the ultimate goal of life and rest all is an instrument in realizing
that goal. Thus the scriptures give a very crisp classification of
Dharma, Artha, Kama, and Moksha in life where dharma, artha,
and kama are a means to experiencing the world and discover-
ing its utility and limitations and then going on to discover the
reality of the world, its creator and the Self-leading to moksha.

This being the vision and road map of self-discovery everything

that we do and indulge in right from our basic necessities of
food to our intellectual appreciation everything can either help
us actualize our goal or can take us away from it. Thus in the
Geeta, on one hand, Bhagwan Krishna speaks of the immortal
and divine nature of the Self which is beyond the body and
mind, which is beyond any description of words and percep-
V edanta Sandes h

Gita Reflections
tion and on the other hand the Lord also gives us lifestyle tips
which help us discipline our body, sense organs and purify our
mind of various likes and dislikes. Intelligent empowerment of
the body, the sense organs, the pranas, and the mind is an inev-
itable part of spiritual evolution. The actualization of the body
and the mind are the first steps of Self-actualization. Every
scripture begins with the prerequisites of a fit and disciplined
body, a pure mind free from individual likes and dislikes and
intellect as sharp as a razor. One should see this fact clearly
that spiritual awakening is not merely an intellectual appreci-
ation of Vedantic knowledge but a knowledge genuinely ap-
preciated reflects in all our physical and mental responses in
life and at the same time also when we are with our own self.

The fulfillment of life is not only fulfilling the need for wealth
and desires but also walking on the path of dharma to ful-
fill the various desires and then aiming for moksha that is a
discovery of contentment within. This being the essence of
Hindu Dharma every aspect of life, be it our basic require-
ments like food clothing etc, our field of action, wealth, ed-
ucation, family, society, practise of righteousness (dharma)
everything is aimed to finally discover the true Self which
is of the nature of pure existence, consciousness and bliss.

This being the case our scriptures give us guidance right from
the basic levels of our physical body and sense organs, to our
V edanta Sandes h

Gita Reflections
pranas, mind, and intellect at the subtle level. In the Seven-
teenth chapter, sloka 8 of the Geeta Bhagwan Krishna speaks
of a sattvic diet. It is indeed amazing that Bhagwan Krishna
felt the need to talk about a saatvic rajasik and tamasik diet
in the middle of a grave situation of a war. But as we can see
that our scriptures see every level of our personality equally
important in helping us evolve spiritually. Food or Annam is
the inevitable necessity of our physical existence. But at the
end of the day, it is a form of medicine one should take to keep
the body living, energetic and thoughtful. It is not a means of
pampering the taste buds. But more than often food is taken as
a means to fulfill our never-ending temptations of the tongue
and we eat unintelligently stuffing the body making it inert
and unhealthy. Today the food industry is one of the most
throbbing industries where obesity is the modern day epidem-
ic. Food temptations and lifestyle imbalances are enveloping
all age groups to early illnesses of the body and the mind. An
unimaginable amount of cattle is raised and killed to satiate
the non-vegetarian eater. Environmentalists are raising an
alarm against the greenhouse emissions brought about by cat-
tle breeding and the oceans are being wiped out of a number
of lives therein. There can’t be a better example of selfishness
than the life of a human being whose very existence is becom-
ing a threat towards all living and non-living things on earth.

The Geeta classifies all aspects of life at the level of three

V edanta Sandes h

Gita Reflections
gunas of sattvic, rajasik and tamasik. Sattva guna repre-
sents a selfless, magnanimous mindset of simple living and
high thinking, whereas a rajasik mindset is the self-centric
kind, living only for fulfilling the interests of the individual
self at any cost. A tamasik mind is a dull mind neither con-
cerned for the self nor for anyone else. Secondly, Sri Kr-
ishna classifies our attitude as sattvic, rajasik and tamasik too.

In this sloka of the Geeta, Bhagwan Krishna speaks of Sat-

tvik aahaar or diet. A diet that helps not only in keeping the
body and mind healthy in worldly affairs but which also sup-
ports the performance of various sadhanas of service, devo-
tion, meditation, and knowledge. Food does not directly give
liberation but the source of food, the way it has been cooked,
the quantity, the quality, the time it has been consumed, and
the way it has been consumed everything contributes to our
physical, mental and spiritual well being. He says sattvic peo-
ple consume foods that increase longevity. A vegetarian diet is
a sattvic diet that surely keeps away diseases as compared to a
non-vegetarian diet. Eating fresh food and a diet that brings
about mental strength, immunity, physical strength, good
health, physical and mental comfort and pleasure. Food is not
just eaten by the tongue but we first eat with our eyes and nose,
so food that is pleasing to the eyes and flavourful to the nose,
foods that are not dry but have rasa in it, which are delicious,
nourishing for the body and the mind. When a person con-
V edanta Sandes h

Gita Reflections
siders eating food in a sattvic manner he not only embraces
healthy food but also keeps aside unhealthy food like non-veg-
etarian food, alcohol, tobacco, stale and unhygienic food.

The Geeta teaches the art of making every action into a yag-
ya, so eating food is also a very important yagya. Just as per-
forming a yagya is a spiritual persuit at its own level so also
eating food is a spiritual pursuit at its own level. Nowadays
eating on the go is a modern day fad. Can we imagine per-
forming a puja on the go, or performing a puja while we talk
on the phone or while watching television. Eating food is also
a puja, a yagya performed towards the Vaishvanara Devata
in the stomach who is digesting our food and nourishing the
body. So the first important thing is having an attitude of yag-
ya or puja when we eat food. It is a prasad which is going to
nourish our body and mind. It is the most basic and instinc-
tive activity of our life yet extremely important. Let us make
it a yagya for our physical, mental and spiritual well being.
V edanta Sandes h

- 12-
The Art Of Man Making
Acting Deligently

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

The Art of Man Making
A ction is the answer, not inaction. Running
away from problems is cowardice-and the result of coward-
ice is sorrow, shame, and defeat. Facing the situation is cour-
age-and the blessings of courage are sublimity and success.

The personality of Arjuna, now drowned into a hysterical

confusion, is not available for any advice or guidance. The
teacher has to whip up the student to intellectual alertness
so that he will be ready to receive a re-education in its values
and ideals. The lesson is a mystic re-education in the truths
of life and in the real meaning of the play of the world of
multiple objects and beings. And Krishna can start such a re-
juvenating course of treatment only if the student is intel-
lectually available for this re-education. And Arjuna is now
shattered so completely, that he has come to a dull, static con-
dition of comprehending coma. This is the ‘Arjuna Disease.’

This is a universal ailment. Not only individuals, but even com-

munities and nations can enter into such an Arjuna mood of
impotency and an overwhelming state of perplexity arising
from a total sense of frustration. We are seeing this calamitous
mood among the youth all around us everywhere in the world.
V edanta Sandes h

The Art of Man Making
The remedy prescribed for Arjuna is a Krishna specific, we may
say, and in the concluding chapters, we find that Arjuna, the
suffering patient, himself roars with a self-discovered enthu-
siastic dynamism that he has rediscovered himself. The hero
glides out from behind the darkening clouds of confusion and
shines brilliantly upon the field of his action and soon wins
a total victory, a complete success, a spectacular achievement.
Why not see if this cure will help the world of the youth today?

Dejected and frustrated, the human mind at once thinks of a re-

jection of the scheme of the world around it and, benumbed, it
remains idle. Modern youth revolts against the establishment’,
and plans a life of idle enjoyment-but it has failed: it cannot
keep quiet, inactive. It is compelled to act, strikes, processions,
marches, sit-ins, lie-ins, shooting, breaking, looting, smashing,
destroying are all examples of disillusion and frustration. No
one can sit inactively; as long as one is alive, one has to act.
For even the simple act of breathing, is nevertheless, an act.

Arjuna is persuaded to act, to face the outer situation to

crash into the problem, rather than to listlessly drop his
spear and pull back from combat. An action is noble because
of the ideal towards which one strives; in itself, an action is
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The Art of Man Making
neither good nor bad. It is the motive in the heart of man
that makes an act either good or bad. Once we are careful
to choose for ourselves the right type of motive to inspire
our activities, the achievement is not only spectacular, but
the entire effort becomes rewarding in terms of the feeling
of peace and the sense of fulfillment that floods the bosom.

Young men and women must act diligently, tirelessly, con-

stantly. To act is the expression of the glorious life in us. The
life-force in any embodied being gushes out into expression
as work and action. To live idly is to blanket the smolder-
ing fire of life with the ashes of lethargy and sloth, Tamas.

When we work joyously to gain a great ideal or goal, our ef-

ficiency increases. An idle hand loses all its abilities even
though the individual’s proficiency may not have dried up.
Proficiency in any field we gain through study and dis-
cussion in institutes and colleges. The knowledge we have
gained in or proficiency, when expressed through diligent
and planned activities, becomes the play of efficiency in us.

Success in life depends not on proficiency but entirely on ef-

ficiency. As a nation, our country may be surprisingly in-
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The Art of Man Making
telligent and our workers and technicians comparative-
ly more proficient than the Japanese, the Malaysian or the
Sinhalese workers. Yet they are better performers than
us-they have more efficiency; we have more proficiency.

Proficiency in an individual is not creative until it transforms

itself into efficiency. The means is to act-to act diligently, with
your heart in your work, with gusto to improve, a spirit to
outshine your own present abilities. The spirit of challenging
yourself by yourself is the secret of self-improvement and per-
sonality unfoldment. In this subjective competition, those who
succumb are the stagnant ones whose development is arrested,
success foiled, achievement doomed-alas! by themselves.
V edanta Sandes h

Wandering In



Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
T he endless expanse of snow lay dazzling
white in the bright sunshine. As far as the eye could see there
was nothing but snow, snow, snow. It seemed to me as though I
was not on the earth, but in a world of silver. The glassy white
mass of snow reflected back the glowing light of the sun, and
no one could bear to look at it for any length of time because
of the blinding glare. I sat on the rock for fifteen minutes enjoy-
ing the splendor of the landscape. The meeting of the glittering
white expanse below and the spotless blue above had raised the
mountain top on that afternoon into a rare and wonderful world.
Generally, the tops of the Himalayan peaks are lost in the clouds.
Only rarely, very rarely, do the silvery peaks appear below a cano-
py of bright, deep blue. Still, more rarely do people pass this way.

The mood of a cultured mind on witnessing a sight so inspir-

ing and the nirvikalpa samadhi that a Vedantin experiences are
not much different. If a world differentiated by name and form,
characterized by love and hate, pleasure and pain, variegated by
conceptions of friend and foe, wife and children, and complicat-
ed by the differences of the learned and the ignorant, master
and servant and man and woman--if this world is absent in the
state of nirvikalpa samadhi, such differences have no place in
the realms of Nature either. That is why the wise ones regard
the intuitive perception of Nature as the content of samadhi.
V edanta Sandes h


As I sat there absorbed in the sights around me, I failed to note
the progress my companions had made without me. When I re-
alized what had happened, I got up and hurried forward. Now I
was descending, and the descent was as dangerous as the ascent
had been. I climbed down slowly and cautiously, supporting
myself with my walking stick. None among us had any idea of
the extent of the snowfield before us. Only the merchants could
only hazard a guess. Fortunately, it did not extend beyond a mile.
Once we had crossed the dangerous area carefully, we descend-
ed briskly along the broad earth-covered side of the mountains.

Whereas the Vyasa Ganga has its source on this side of the
Lutang mountain, the Bhaga originates on the other side.
Another river called Chandra flowing down from anoth-
er mountain joins the Bhaga, thereafter to be called Chan-
drabhaga (Chenab), which forms one of the tributaries of
the Indus. Descending from the mountains we followed the
course of the Bhaga and arrived at a dharamsala. Thus in a
few hours, we had traversed the ups and downs of snow for
three miles and eight miles of bare ground. Crossing the Lu-
tan Pass was like passing through the gate of hell. We were
completely exhausted by the time we reached the dharamsala.
V edanta Sandes h


V edanta Sandes h

Legend of Mahashivaratri

T here are several legends of why Maha Shiv-

aratri is celebrated. One of them is the story of King Chitrabha-

The story can be found in the Shanti Parva (chapter) of the

Hindu epic Mahabharata where the old Bhishma, whilst resting
on the bed of arrows and discoursing on Dharma (righteousness),
refers to the observance of Maha Shivaratri by King Chitrabhanu.
The story tells how the mighty ancient ruler Chitra Bhanu of the
Ikshvaku dynasty, king of the whole of Jambu-Dwipa (ancient
name for India), was once observing a fast with his wife when the
renowned sage Ashtavakra came on a visit to his court with some
pupils in tow. Finding the king fasting, Ashtavakra asked him the
reason. King Chitrabhanu explained that he had a gift of remem-
bering the incidents of his past birth, and in his earlier life he had
been Suswara, a hunter in Varanasi. His only livelihood was to
kill and sell birds and animals. One day, when out searching for a
game, he shot a deer, but was overtaken by darkness and climbed
into a bel tree for safety. Thinking that his wife and children were
without food and waiting anxiously for his return, he began to
cry bitterly. To his utter dismay, he also found his canteen leaking
water. The water, together with bel leaves from the tree, fell onto
a Shiva-linga (a symbol for the worship of Lord Shiva) placed
at the foot of the tree. The next morning he sold the deer and
V edanta Sandes h

Legend of Mahashivaratri
bought food for his family. As he and his family was sitting down
to have their food, a stranger arrived to his doorstep request-
ing for food. True to the ancient custom of Hindu hospitality,
Suswara served the food first to the guest and then had his own.
He lived for many years without learning that he had by chance
fasted on the day of Shiva-Ratri, but when the hour of death
drew near two messengers from Lord Shiva appeared to conduct
his soul to paradise. It was then that he learnt that he was being
rewarded for having observed the fast on that auspiscious day and
night. The messengers told him that the leaves he had dropped
by chance on the Lingam, was in imitation of its ritual worship.
Also, the water from his leaky canteen had washed the Lingam
(also a ritual action), and he had fasted all day and all night. Thus,
he had unconsciously worshipped the Lord during the night of
Shivaratri and had earned great merit by the observance. As a
reward, his soul granted place in various heavens until it reached
the highest, and he was afterwards reborn in high rank as a king
and was specially favoured by being given the knowledge of his
former life. Thus the Maha Shivaratri fast is said to have been
first observed by Chitra Bhanu and the custom is still practiced
in India. On Maha Shivaratri, devotees observe fast, offer fruits,
flowers and bel leaves on Shiva Linga and keep vigil all night in
honour of Lord Shiva.
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
Satsang at Mumbai

At the residence of Avinash Dattaji

Avinashji is the Managing Trustee of ICF

V edanta Sandes h

16th Feb 2019

Mission News
Satsang at Mumbai

Bhajans by various devotees

Followed by a short talk by Poojya Guruji

V edanta Sandes h

Arrangements were very lovingly done

Mission News
Satsang at Mumbai

He talked about the concept of God

Is God a great individual?

V edanta Sandes h

or the divinity & goodness in all?

Mission News
Satsang at Mumbai

He explained on the basis of Gita

I am the - Balam Balavatam

V edanta Sandes h

Lovely prasad for all was organized

Mission News
Satsang at Borivili

At the residence of Navin Sharma

Talk based on Hanuman Chalisa

V edanta Sandes h

17th Feb 2019

Mission News
Aashirwad Satsang for Newly Wed

Marriage of Monish & Harshika

Younger son of Suresh Rohra

V edanta Sandes h

18th Feb 2019

Mission News
Aashirwad Satsang for Newly Wed

A very lovingly organized Satsang

Started with lovely Bhajans

V edanta Sandes h

Followed by Aashirwad of Poojya Guruji

Mission News
Aashirwad Satsang for Newly Wed

Aim to Live a Full Life

Lovingly & Together

V edanta Sandes h

Fulfill all Four Purusharthas - fully

Ashram News
Hanuman Chalisa Satsang: Feb 2019

Bhajans - Chanting - Pravachan - Aarti

This was 64th Talk on Hanuman Chalisa

V edanta Sandes h

24th Feb 2019

Ashram News
Hanuman Chalisa Satsang: Feb 2019

Bhajans - Chanting - Pravachan - Aarti

This was 64th Talk on Hanuman Chalisa

V edanta Sandes h

Ram Rasayan Tumhare Pasa

Ashram News
Mahashivratri Vedanta Camp

27th Feb to 4th Mar 2019

At Vedanta Ashram, Indore

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Sadhana Panchakam / Gita Ch-16

Ashram News
Mahashivratri Vedanta Camp

Sadhana Panchakam by Poojya Guruji

Gita by P. Swamini Amitanandaji

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Meditation by P. Sw Samatanandaji
Ashram News
Mahashivratri Vedanta Camp

Pooja by P. Sw Poornanandaji

Chanting by P. Sw Samatanandji
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Bhajans / Q&A after Dinner

Ashram News
Mahashivratri Vedanta Camp

Campers from Mumbai / Amdavad

Lucknow / Vadodara & Gandhi Nagar

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Culminating with Mahashivratri

General News
Trip to Tungareshwar

Outskirts of Mumbai - near Vasai

Ancient Shiv Mandir in a National Park

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17th Feb 2019

General News
Trip to Tungareshwar

We saw some rare & lovely Birds

Asian Paradise Flycatcher etc

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Trip was with Satish Sharma, Dahisar

General News
Trip to Bharatpur

Saw the Fort of Bharatpur

Did Birding at KWL Sanctuary there

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5th / 6th Feb 2019

General News
Visit to Matheran

Hill-Station of Maharashtra

It is a Vehicle-Free Town
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19 / 20th Feb 2019

Forthcoming VM Programs
13th - 19th Mar 2019


Gita-10 / Mundakopanishad 2-1

P. Guruji Swami Atmanandaji

30th Mar - 5th Apr 2019


Gita-12 / Drg-Dryshya Vivek

P. Swamini Poornanandaji

24th Mar 2019


Monthly Satsang at Ashram

P. Guruji Swami Atmanandaji

27th May - 2nd June 2019


Mandukya Upanishad Karika - 2nd Prakarana / Gita-1

P. Guruji Swami Atmanandaji

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Internet News
Talks on (by P. Guruji) :

Gita Complete

Gita Chapter - 6

Gita Chapter - 4 (Gujrati)

Gita Chapter - 9 (Gujrati)

Dakshinamurty Stotram

Hanuman Chalisa - 64

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

Hanuman Chalisa:
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Vedanta Camp - Day 1

Vedanta Camp - Day 2

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Vedanta Sandesh

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Published by:
International Vedanta Mission

Swamini Samatananda Saraswati