Monthly eMagazine of Vedanta Mission

Vedanta Sandesh May 2020

Year - 25 Issue-11
 Cover Page

The cover page of the May 2020 issue of Vedanta Sandesh is yet
another beautiful creation of God - the Great Barbet - Psilopogon virens.
The Great Barbet is an awesome, very beautiful, multi-colored,
rainbow type bird. A joy to watch. It is native to the Indian sub-continent and
other nearby countries, where it inhabits forests up to the altitude of 9-10
thousand ft. It has a blue head, a large yellow bill, brown and green-streaked
body, belly and a red vent. The plumage is green. It is the largest barbet
species with a body length of 32–35 cm. It is sluggish and shy; tends to stick
to the dense forest canopy, where it is difficult to see.
This picture was taken by Poojya Swamini Samatanandaji at Sattal
in Uttarakhand, India in Feb 2020. Glory be to God who has created this
amazing creation. Om Namah Shivaya.

Om Tat Sat
V edanta Sandes h

2
ñ
 CONTENTS Vedanta Sandesh
May 2020

1. Shloka 5

2. Message of P. Guruji 7-8

3. Sadhana Panchakam 9-12

4. Letter 13-14

5. Gita Reflections 15-21

6. The Art of Man Making 22-27

7. Jivanmukta 26-30

8. Story Section 31-33

9. Mission / Ashram News 34-44

10. Forthcoming Progs 45

11. Links 46
V edanta Sandes h

3
ñ
 Monthly eMagazine of Vedanta Mission
May 2020 : Year 25 / Issue 11

Published by
Vedanta Mission
Vedanta Ashram, E/2948, Sudama Nagar,
Indore-452009 (M.P.) India
http://www.vmission.org.in / vmission@gmail.com

Editor:

Swamini
Samatananda
Saraswati
V edanta Sandes h

4
ñ
 vu.oLFkwyegªLoe~
vnh?kZeteO;;e~A
v:ixq.ko.kkZ[;a
rn~czãsR;o/kkj;sr~AA
Realize that to br Brahman which is neither subtle nor
gross; neither short nor long; without birth and change;
without form, qualities or colour.

Atma Bodha - 60
 Message
from
Poojya Guruji

Increasing Immunity
We all are in the midst of an unimaginable pandemic, or as the PM calls it
almost a Third World War. Everyone is doing their best. Not only the policy mak-
ers but even a common man on the streets. When we face an unknown enemy
endowed with an unimagiable destructive power, the first natural response is to
humbly take a step back. Confine the masses into the safety of their homes, cre-
ate whatever infra-structure which is required to fight the menace and help the
sick people, and also patiently wait for the scientific community to find the cure
and also a vaccine. Others have been wondering as to how did it all start? From
where did this deadly virus suddenly come from?
Many theories and postulations are being presented. There are the acci-
dental theory, which states that some intern in the Wuhan Institute of Virology got
accidently infected in his institute and then unknowingly passed it on to his friend
and then to the Wet Market in Wuhan and then it went on & on. Others postulate
that China keeps working & experimenting on Biological warfare tools and this
Corona was part of their research. They developed it and then it spread accident-
ly or deliberately. I read an article which said that the Chinese developed it to
mass exterminate the adamant people of Hong Kong who were not falling in line.
V edanta Sandes h

Could be all imagination, but when the dragon is so brutal, ambitious and also

7
ñ
 secretive then no one can stop such imaginations. Wont be surprised if it was a
fact. However, we will explore another angle also.
Viruses are nothing new. There are hundreds of them everywhere and mu-
tation keeps the new strains from surfacing. If there are viruses then we have our
immunity too. People will lower immunity get infected soon, and so also people
with diseases like Diabetes etc which also lowers their immunity. So while working
to better the things outside we need to keep working on increasing our immunity.
Our gut has 7 to 8 hundred bacterias and in fact our gut is the responsible for our
immunity. The moment the number of bacteria falls to around 400 then we start
getting infected soon. Just as our gut and its diverse bacterias are responsible for
our personal immunity, so also on the macro level, the bio-diversity is responsi-
ble to keep the overall health of the planet in order. Slowly this bio-diversity and
the eco-system of the planet is getting negatively affected. Many species are on
the verge of extinction and serious concerns have been raised about the overall
health of the planet. Many people do not respect the delicate bio-diversity and the
so called Wet Markets in China are said to be places where they sell almost every
kind of living being in living condition for people to choose and buy. The cramped
condition of so many species, their ill-health, stressed minds overall reduces their
immunity too. These various species have a role to play to keep the overall bal-
ance & health of our eco-system. Imagine the consequence when the ones who
were supposed to handle some viruses themselves get diseased then the viruses
indeed get a field day to even mutate to present more deadly strains. This is not
an imagination but simply extending the facts which we know and experience at
micro level to the macro level. Bio-diversity is like the gut of the world to keep up
the immunity. We need to do something about it urgently. Pep up the immunity at
all levels - both the individual level as well as the planet level.

Om Tat Sat.
V edanta Sandes h

8
ñ
 Sadhana
Panchakam

- : 10: -
V edanta Sandes h

Swamini Samatananda
9
ñ
 Sadhana Panchakam
I n the last edition we commenced our study on
the second sloka of Sadhana Panchakam and took up the first
sopaana of the sloka which was ‘Sangaha satsu vidheeyataam’.
In this sopaana the Acharya suggested that if we wish to evolve
spiritually then we must keep the company of righteous peo-
ple, of saints and sadhus and possibly be connected with your
Sadguru the guiding light of your life. This is called as ‘Satsan-
ga’ the company of people and knowledge which helps us to
evolve on the path of the spiritual truth. Having suggested this
the Acharya now goes on to say that by being in the company of
Sadhus, Saints, Sadguru and Spiritual literature one must work
to invoke deeper devotion to the Lord.
Thus the Acharya says-

Hkxorks HkfDrn`Z<+k··/kh;rke~%
Be established in firm devotion to the Lord.
Bhakti is love for God, but with a different spirit as compared
to what we understand of love in worldly life. First of all ‘love’
as an emotion is natural to all human beings and even animals
and birds. As an emotion love is not taught to anyone. It is
a natural expression of the mind. All human beings have so
many people, relationships, experiences and things which come
V edanta Sandes h

10

ñ
 Sadhana Panchakam
to become the focus of our love. Yet the implication of love in
a spiritually ignorant and worldly person is far different than
that expressed in a devotee of Lord. When we are bound by
the chains of samsara or seeking we love so many people and
things but our love for a person is based on various conditions.
I love some one when he or she fulfills all my individual desires
and when he or she nourishes and satisfies my individual ego.
If in any condition this fails to happen then our love and emo-
tions go for a toss and we part ways. Not only this I begin a new
journey of looking for someone else who can pamper my likes
and dislikes. Thus love amongst worldly people is more than
often conditional and individual centric.

Bhakti or Devotion on the other hand is unconditional love for

God and is also accompanied with reverence towards God as
we see him as the compassionate creator and sustainer of this
universe. In a true sense of devotion we love God for the sake
of love and not because God is instrumental in fulfilling my
desires. Irrespective of what we are blessed with we have devo-
tion towards the Lord and surrender unto him unconditionally.
Often people who have faith in the existence of God, under-
stand the value of devotion unto Him but often feel helpless as
they fail to invoke the unconditional love and devotion towards
Ishvara. In such a case one must understand that love for some-
one flows when we know the beauty and value of that person or
V edanta Sandes h

11

ñ
 Sadhana Panchakam
thing. We cannot love somebody out of blind faith or because
someone has told us to do so. Such love will not last long. This
is what most of the devotees experience. We are ignorant about
Ishvara, his glories, our connection with Him and His role in
our life. Thus our devotion stands only on our faith. We need
to be aware of the knowledge that Ishvara is the omnipotent,
omnipresent and omniscient Divinity. The world is so beautiful
and functions in such perfect harmony. This shows that there
has to be some Divine entity who is all powerful and all knowl-
edgable. Ishvara is the creator, sustainer and destroyer of this
universe. We all are born of him, we are a part of him and He
is the compassionate one who is constantly blessing us with life
energy and all the worldly things for our existence. He is bless-
ing us with sunlight, with rains, with food, He is pumping our
hearts, He is digesting our food, and so on, the list is endless. He
is the one who is giving us the fruits of our actions. The entire
cosmos functions in total harmony with the blessings of Ish-
vara. When one gains the knowledge of such divine attributes
of Ishvara and sees these attributes first hand, whole heartedly,
then how can one not feel love, reverance and devotion towards
the Almighty. The Acharya says gain the knowledge of Ishvara
and be established in firm devotion towards him. In fact aim to
be one with the Lord. Ultimately the scripures reveal that the
Jiva is not seperate from Ishvara. Tattvamasi thunder the Ve-
das. But begin this divine journey by surrender and devotion.
V edanta Sandes h

12

ñ
 Sadhana Panchakam
Once a sadhaka invokes such reverance and Bhakti for the Lord
then every momemnt of his life will become a worship. Worship
is not just our prayers and rituals in a temple but true devotion
is that which is expressed in every moment, in every action, in
every response and ultimately in the desire to know Ishvara
and become one with Him. Thus sing the glories of God in
pure, unconditional and firm devotion towards the Lord.
V edanta Sandes h

13

ñ
V edanta Sandes h

14

ñ
 Mail from
Poojya Guruji

Lockdown is an Emergency
Hari om !

Lockdown is a preventive emergency measure, specially when the

enemy is unknown. However, as we start becoming aware of the

enemy then it has to be faced intelligently.

During lockdown we not only make people conscious of the terrible

consequences of this terrible monster, but also in the process pre-

pare ourselves at all levels to deal with the consequences. This not

only includes the medical facilities, but also appropriate cures and

vaccines. Life has to go on. Long term lockdowns are counter-pro-

ductive. Any problem if it lingers has to be ultimately accepted as

a fact of life and we need to make the people understand not only

the consequence but also ways & means of handling the situation.

It is just like any facility like electricity, road, gas etc. We cant

keep the people locked down because it few things can be poten-

tial killers, but enlighten the people about it and also the ways &

means of handling it. People cant be imagined to be stupid. There

will indeed be some stupid people who will die, which anyway they
V edanta Sandes h

do inspite of being in confinement. Why should the intelligent and

15
ñ
 wise be made to suffer just becomes few are stupid. That is na-

tures way of removing the trash.

I am sure that the leaders of the country and its scientific frater-

nity are wise and caring people and will soon take a wise decision

which reveals their confidence in the wisdom of people.

Love & om !

Swami Atmananda
V edanta Sandes h

16
ñ
 Gita Reflections

lDrk% deZ.;fo}kalks
;Fkk dqoZfUr HkkjrA
dq;kZf}}kaLrFkklDr%
fpdh"kqyksZdlaxzge~AA
V edanta Sandes h

(Gita 3/25)
17
ñ
17
 Action without attachment
Swamini Samatananda

Oh Arjuna! Just as ignorant people act with attachment to action, a

wise man also should act without attachment, with a desire to maintain
the harmony of the society.
V edanta Sandes h

18
ñ
18
 Gita Reflections
T his sloka from chapter 3 comes as a word
of advice for the Wise Men or one can say it comes as an exam-
ple setting for all those unwise who have not yet discovered the
right attitude in the field of Action or Karma. Sri Krishna in
this sloka gives a remarkable vision of seeing a half glass full
even in a man of no wisdom by taking inspiration from the in-
tensity of attachment with which he performs action. Here he
says that just as an ignorant man performs actions with intense
attachment for self-centric desires so also a man of wisdom
must perform action with the same intensity but not for the
Self, they should perform actions for the welfare of others.

A man of Self-Realization has come to see his own self as a

source of fulfillment and therefore there is nothing for him to
be accomplished or achieved. He has resolved his endless desire
of seeking contentment from the world outside by discovering
his very own nature of contentment and joy. Yet action is the
insignia of life. It must express itself through all those beings
who are throbbing with life and energy. Thus even a man well
established in the state of contentment does perform action.
However, there is a fundamental difference in the attitude of
performing action in a wise man and a man of ignorance. This
attitude is the subject of discussion here in this sloka.
V edanta Sandes h

19
ñ
19
 Gita Reflections
Here Sri Krishna sees Arjuna inspired by the goal of Self-Real-
ization, and thus gives this piece of advice enveloping in it all
Men of wisdom. Bhagwan says-A worldly seeker who has not
realized the true nature of the Self performs actions with a high
degree of attachment to achieve his self-centric goals. He takes
off with a strong desire and attachment to fulfill his goals, bub-
bling with enthusiasm, dynamism, and deligence criss-crossing
all hurdles and speed breakers coming his way. His enthusi-
asm is not dampened even though his journey is seasoned with
anxiety and stress due to his own attachment to the goal, and
the burden of his own sense of doership. Bhagwan says that
a Man of perfection must also perform actions with the same
intense zeal, deligence and perfection but here it is needless to
say that a Wise Man will do so, not for the fulfillment of the
Self but for the welfare and happiness of the world around
him. He is contented by himself and within himself and thus
there is nothing in the world left for him to be accomploshed
for the sake of self-gratification. At the same time there is no
compulsion either for a man of Self-Realization to perform ac-
tions either. Yet, being sensitive to all living beings, He may
chose to do so out of his own freedom. Sri Krishna himself sets
an example. There is nothing in the world that can fulfill the
Lord as he himself is an embodiment of fulfillment, yet we see
him adorn various roles like that of a cowherd, of an ambas-
sador, and now of a charioteer, all for the goodness of others.
V edanta Sandes h

20
ñ
20
 Gita Reflections
This is the fundamental difference in attitude of a samsaari and
a man of self-realization. The Actions of a knowledgable man
are an expression of his inner joy and contentment where as
the actions of a worldly soul are for the sake of joy from out-
side. One performs as an “expression of Ananda” and the other
other performs “for Ananda”.
V edanta Sandes h

21
ñ
21
 - 26-
The Art Of Man Making
Work We All Must

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

22
ñ
 The Art of Man Making
W e have already found that no one can
remain without action even for an instant; nature will prompt
us, with compelling force, to act. Therefore, as human beings
in our present state of evolution, we have, it seems, no choice
at all between a life of action and a life of inaction. Work We
must. The only choice available to us is in determining “How”
to act. We can either act to the detriment of our selves and for
the disaster of all around-or we can act to bless ourselves, and
for bringing at least a ray of smile on the faces of all others
around us in the world.

To the undynamic and the stupid a life of least activity and

maximum revelry would seem most attractive. This wrong
tendency at the national level spells ruin, and even a total ann-
hilation, of that nation. Members of the community must ever
be on their toes to act, to work, to strive and to achieve-then
alone can they reach rich success productive prosperity, a valid
existence and a rewarding progress.

When everyone employs his ingenuity to publicise his least

contribution to the national endeavour, and to claim at the same
time maximum comforts-that community starts slipping down
the slopes to disaster, to disintegration, and finally to despair.

Work We Must. There is no choice. Wheather we be on the

V edanta Sandes h

23
ñ
 The Art of Man Making
lowest rung of the social ladder or on the top most. Be we
the governers or the governed, be we the higher or the lower
class-everyone of us must work. And it is of no avail to avoid
it-because; “nature will assert and make you work: you are help-
less in this” (kaaryate hyavashah karma sarvah prakritirajir-
gunaihi). Action is the insignia of life in an organism. So long
as we live and breathe in our bodies, we have to act and work,
which is the final expression of life in its grossest form. So
then we must now try to understand how best we may work.

In order to drive home the ideal way of life the Lord describes
the true worker and despicable type of hypocrites. He who re-
fuses to work with his limbs but sits brooding over the sense
objects of pleasure in his mind, the deluded fool is called a hyp-
ocrite . Krishna echoes the conclusions arrived at by the great-
est thinkers of all times. Mental immorality and indulgence
bring about more dissipations of our vital energies than our
physical immorality and sensuousness. One may claim to be
morally good, honest, truthful etc. But if one is mentally enter-
taining immoral thoughts, dishonest motives, false pretences
etc., the personality dynamism in such an individual sinks low.
And soon he who might have been a person marked for success
slowly and steadily sinks into incompetence and failures, all re-
sults of his inner dissipation.

Here Krishna talks about the social parasite who does no service
V edanta Sandes h

24
ñ
 The Art of Man Making
to society- such a deluded fool (vimoodhaatma) Krishna calls a
“hypocrite” (mithyachaarah) because he is one who sits with his
mind roaming in sense-objects. (manasa indriyaarthaan smara-
naaste).

And as a contrast the Lord paints a picture of the intelligent

man who lives the ideal life of higher values: but who con-
trolling the senses of the mind, unattached, employs his organs
of action in karma yoga, “service of all”, he, Oh! Arjuna indeed
excells.

The sense organs can be controlled only with the mind. The
mind running out through the sense organs becomes our pow-
ers of perception and our inner ideas. Vasanas in us determine
wheather we get involved with the perceptions or not. The
world of objects has no power over us. In fact, it is our “fancy
for things” that reflects from them as their “powers to tempt
us”. At a show window the women’s wear cannot tempt a man,
nor will a woman be tempted with a shirt or a tie! Temptation
for an object is only our own reaction to it.

A man who has thus re-eductaed his values orders his sense
activities by his re- adjusted his mind and comes to live a calm
life, a master of the outer world, no more tossed about by the
fluctuating environments. Such a man must thereafter employ
his organs of action to work with dedication for the sewa of
V edanta Sandes h

25
ñ
 The Art of Man Making
the world around him.

He must work in the world with a mind “unattached” (anasak-

tah) this word is often used in the BhagwadGeeta, and unless
we understand its full import, we are apt to misunderstand
the entire philosophy of the Geeta. Attachment we all have to
many things in life: “I am attached to my mother, wife, children,
work, property, etc”. What do we mean “attached to your wife”?
What is attachment?

Certainly it is not merely physical-you and your wife are not

physically grafted to each other like the siamese twins... when
we say we are attached to our dog, we only mean our mental
attachment. When ever I have a strong feeling of “want” for
any being or thing, there is attachment. The intensity of at-
tachment is always directly proportional to the intensity of the
demand; “I want”. Here there are two factors “I”, the ego, and
“want”, the desire to possess and enjoy. Thus ego and ego-cen-
tric desires together constitue “attachment”.

Therefore, when Krishna says that a man of self-control who

has tamed his sense-organs through his mind, served the world
“unattached”-it means serving the world “without ego and
ego-centric desires and lusts”. Such an individual excells-be-
cause for him the work field-serves as a theatre for the exhaus-
tion for the existing Vasanas, without creating any new ones.
V edanta Sandes h

26
ñ
 The Art of Man Making

The ego and ego-centric desires in us generate Vasanas, and

when actions are undertaken without “attachment”- meaning,
without ego and ego centric desires-the existing Vasanas get
exhausted and no new Vasanas are created. This pergation of
Vasanas brings peace and calmness into the bosom. A peaceful
mind is not only more creative and irresistable in the material
world of success, but it is again the vehicle to reach us into an
ampler world of full awareness-of a larger state of conscious-
ness.
V edanta Sandes h

27
ñ
 Jivanmukta
Wandering In
Himalayas

87
Pashupathinath
(The Cobra of Worldly Concerns)

Excerpts from the Travel Memoirs of

Param Poojya
V edanta Sandes h

Swami Tapovanji
28 Maharaj
ñ
 Jivanmukta
H aving learned this truth about the
need for spiritual discipline, from Mahatmas and Shastras, I have
been passing my days in the forests of Rishikesh, seeking to fulfill
my duty. It was only two years since I left home and became a San-
nyasin when one day I met an old aquaintance Sri Swami Satyanan-
da Saraswati at Rishikesh. He was then the Sri Shankaracharya of
Sharda Monastery in Dwarka. He had come to Rishikesh to partic-
ipate in a celebration.

On seeing me clothed in saffron robes, living on alms and leading

a solitary life, his face was, for a moment, clouded with sorrow. But
in a moment he overcame his fragility and congratulated me on my
acceptance of sannyasa. The next two or three days I passed in his
company. In the course of our conversation I mentioned my desire
to go to Kathmandu to participate in the famous Shivaratri festival
at the famous holy temple of Pashupatinath. He too had not visited
Pashupatinath and wanted to go. He said he would soon be ready
to start for Nepal with his retinue and that we could travel togeth-
er. Early in February, 1925, with the blessings of Sannyasins and
friends, I set out on an auspicious day on foot. At Haridwar I was
joined by Sri Shankaracharyaji, and we then travelled by train.

At first I was unwilling to leave the Holy Ganga, who appears to

me to be the manifestation of the supreme Godess. On her banks
V edanta Sandes h

my days passed like moments-in Vedantic thought and in acts of

29

ñ
29
 Jivanmukta
devotion and meditation. The pain of seperation was however,
lightened by the present prospect of rambling among the Him-
alayas. Swamiji’s company also promised to make the pilgrimage
all the more pleasant. But that was not to be. On the very day of
our start we were obliged to part. Meeting is only a prelude to
parting, but the sudden seperation filled me with sadness.

A multiplicity of worldly concerns binds a Sanyassin as much

as a householder. Except, in a life of retirement, free of worldly
affairs, how can we expect a taste of liberty? Under the illusion
that freedom and happiness are found in riches and possession,
people waste their lives in the vigorous persuites of these shad-
owy phantoms. Taking a poisonous cobra for a garland of flow-
ers, they lift it up and place it eagerly around their necks. Pre-
viously I had known Swami Satyananda Saraswati as an ascetic
without posessions and titles. Subsequently he had been raised
willingly or unwillingly, to the position of Shankaracharya. His
new status, title, wealth, and power, which necessarily pertained
to such a position, made him a slave to it. Then he
was called off elsewhere to attand other duties. Be-
fore he departed, however, he pressed me to accept
some money from him, as a penniless journey to
Nepal was likely to cause me many hardships.
I thankfully declined to accept the proffered
help and resumed my journey by train.
V edanta Sandes h

30

ñ
30
 STORY
Section
V edanta Sandes h

31
ñ
31
 Sri Nageshwara
T he Shiva Purana says Nageshvara Jyotir-
linga is in ‘the Darukavana’, which is an ancient name of a for-
est in India. ‘Darukavana’ finds mention in Indian epics, such as
Kamyakavana, Dvaitavana, Dandakavana.

A narrative in the Shiva Purana about the Nageshvara Jyotir-

linga tells of a demon named Daaruka, who attacked a Shiva
devotee named Supriya and imprisoned him along with many
others in his city of Darukavana, a city under the sea inhabited
by sea snakes and demons. At the urgent exhortations of Su-
priya, the prisoners started to chant the holy mantra of Shiva
and immediately thereafter Lord Shiva appeared and the demon
was vanquished, later residing there in the form of a Jyotirlin-
ga. The demon had a wife, a demoness named Daaruki who
worshipped Mata Parvati. As a result of her penance and devo-
tion, Mata Parvati enabled her to master the forest where she
performed her devotions, and renamed the forest ‘Darukavana’
in her honour. Wherever Daaruki went the forest followed her.
In order to save the demons of Darukavana from the punish-
ment of the gods, Daaruka summoned up the power Parvati
had given her. She then moved the entire forest into the sea
where they continued their campaign against the hermits, kid-
V edanta Sandes h

32
ñ
32
 napping people and keeping them confined in their new lair un-
der the sea, which was how that great Shiva devotee, Supriya,
had wound up there.

The arrival of Supriya caused a revolution. He set up a lingam

and made the prisoners recite the mantra Om Namaha Shivay
in honour of Shiva while he prayed to the lingam. The demons’
response to the chanting was to attempt to kill Supriya, though
they were thwarted when Shiva appeared and handed him a
divine weapon that saved his life. Daaruki and the demons
were defeated and Parvati saved the remaining demons. The
lingam that Supriya had set up was called Nagesha; it is the
tenth lingam. Shiva once again assumed the form of a Jyotir-
linga with the name Nageshwar, while the Goddess Parvati
was known as Nageshwari. Lord Shiva then announced that he
would show the correct path to those who would worship him.
V edanta Sandes h

33
ñ
33
 Mission & Ashram News

Bringing Love & Light

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

ñ
34
 Ashram News
Bhaja Govindam Pravachans

On You Tube ‘Vedanta Ashram Channel’

by Pujya Guruji Swami Atmanandaji

V edanta Sandes h

28th Mar-1stMay 2020

ñ
35
 Ashram News
Bhaja Govindam Pravachans

On You Tube ‘Vedanta Ashram Channel’

by Pujya Guruji Swami Atmanandaji

V edanta Sandes h

28th Mar-1st May 2020

ñ
36
 Ashram News
Bhaja Govindam Pravachans

On You Tube ‘Vedanta Ashram Channel’

by Pujya Guruji Swami Atmanandaji

V edanta Sandes h

28th Mar-1st May 2020

ñ
37
 Ashram News
Sri Ram Navami Celebrations

Vedanta Ashram, Indore

Ramayana Path and Arti

V edanta Sandes h

2nd Apr 2020

ñ
38
 Ashram News
Sri Ram Navami Celebrations

Vedanta Ashram, Indore

Ramayana Path and Arti

V edanta Sandes h

2nd Apr 2020

ñ
39
 Ashram News
Sanyas Deeksha Puja

by P. Swamini Samatanandaji

Sanyas in 2004
V edanta Sandes h

30th April 2020

ñ
40
 Ashram News
Sanyas Deeksha Puja

by P. Swamini Samatanandaji

Sanyas in 2004
V edanta Sandes h

30th April 2020

ñ
41
 Birding News
Birds of Himalayas

Sattal is in Nainital Dist of Uttarakhand

Birds are cute & colorful Vibhooti’s of God

V edanta Sandes h

28th Feb to 1st Mar 2020

ñ
42
 Birding News
Birds of Himalayas

Sattal is in Nainital Dist of Uttarakhand

Birds are cute & colorful Vibhooti’s of God

V edanta Sandes h

28th Feb to 1st Mar 2020

ñ
43
 Birding News
Birds of Himalayas

Sattal is in Nainital Dist of Uttarakhand

Birds are cute & colorful Vibhooti’s of God

V edanta Sandes h

28th Feb to 1st Mar 2020

ñ
44
 Ashram / Mission Programs
BHAJA GOVINDAM PRAVACHAN

Daily online releases on You Tube

1. By P. Guruji - in Hindi - till 1st May

2. By P. Swamini Amitanandaji - in Gujarati

3. By Sw Poornanandaji - in Marathi
4. By Sw Samatanandaji - in English

Ongoing: Five days a week - Tue to Sat

MUNDAKOPANISHAD 3-1 - With Shankar Bhashya

@ Vedanta Ashram, Indore

P. Guruji Swami Atmanandaji

25th - 31st May 2020

GITA GYANA YAGNA @ Mumbai

will now be on Zoom App, because of ongoing Lockdown

Sub: Gita Chap 3

P. Guruji Swami Atmanandaji

V edanta Sandes h

ñ
45
 Visit us online :
International Vedanta Mission

Check out earlier issues of :

Vedanta Sandesh

Visit the IVM Blog at :

Vedanta Mission Blog

Published by:
International Vedanta Mission

Editor:
Swamini Samatananda Saraswati
V edanta Sandes h

ñ
46