Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh

Mar 2018
Year - 23 Issue 9

Ram Navami
&
Hanuman Jayanti Greetings
 Cover Page

This month our cover page is dedicated to Hanumanji, one

of the greatest devotees and also embodiment of knowledge. This
month we not only have his jayanti, but also of Bhagwan Sri Ram.
This month is also the advent of the Hindu New Year.
Hanumanji is a very sattwic, daring, intelligent and devoted
manifestation, of Bhagwan Shankar. He is not only a great devotee,
but also an Acharya of Bhakti. He has all the qualities of a Brahma
Gyani. Whatever lakshanas are given in the Sthita Pragnya
section of Gita - he has all of them. He has no fears because his
contentment comes from his own Self.
At Vedanta Ashram we are having very elaborate discourses
on Hanuman Chalisa by Poojya Guruji, once a month. The series
is already more than three years old and we have jusst reached half
way. These discourses are very enlightening.
We wish a very happy and inspiring Hanuman Jayanti to all
our readers.
V edanta Sandes h

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 CONTENTS Vedanta Sandesh
March 2018

1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-13

4. Letter 14

5. Gita Reflections 15-20

6. We Must 21-27

7. Jivanmukta 28-30

8. Story Section 31-33

9. Mission / Ashram News 34-58

10. Forthcoming Progs 59

V edanta Sandes h

11. Links 60

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 Monthly eMagazine of the International Vedanta Mission
Mar 2018 : Year 23 / Issue 9

Published by
International 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

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 izdk'kks·dZL; rks;L;
'kSR;eXus;ZFkks".krk A
LoHkko% lfPpnkuUn
fuR;fueZyrkReu%AA
Just as the basic nature of sun is light, that of wa-
ter is liquidity, and that of fire is heat, so also the basic
nature of Atma (our Self) is pure & untainted Sat-Chit-
Ananda - pure existence, consciousness and bliss.

Atma Bodha - 24
V edanta Sandes h

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 Message
from
Poojya Guruji

Tree of Life
One of the chapters of Mundakopanishad starts with the famous example
of a tree with two birds. One of the birds is very hungry and thus continuously
gobbling up fruits, while the other one is sitting contented, peacefully looking at
the other. Both are friends and are also connected in a unique bond & relation-
ship.

This tree is the tree of the world, jagat, in which broadly speaking there are
only these two manifestations in the whole world. Taxonomists classify the living
beings of the world or even the chemicals and basic elements into categories
and every classification has a criteria. Here we also see a broad classification
of all the living beings - a very unique taxonomical exercise, and the criteria of
classification is contentment. The objective of the facilities & securities of every
society and also of all the endeavors of mankind at any time & place is only to
ultimately aim at this contentment. So it is indeed a very valid criteria. The Seer of
this Upanishad says that while superficially there are innumerable manifestations
in the world, but from this point of view, they are either contented or not yet con-
tented, and obviously desperately striving and seeking this elusive contentment.
V edanta Sandes h

Very interesting & valid classification.

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 The one who seems to have all the answers for this contentment and is
thus revelling in it, is the Ishwara, and all the saints who have come to know
him. While the other is the Jiva, the individual. The proof of all knowledge is not
any certification of some extraneous source, but their contentment. Contentment
is synonymous with fulfillment, revelling in their being. Along with contentment
comes various unique qualities and philosophy of life. They can be sensitive to
all, they love & serve all. They have no axe to grind, no agenda to fulfill, no goal
to attain. Every moment they are fully awake to everything around. That is indeed
the way to live.

Om Tat Sat,
V edanta Sandes h

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TATTVA
BODHA

Oneness of Jiva & Ishwara

Swamini Samatananda
 Tattva Bodha

I n the last session we discussed about Jiva and Ishvara.

Who is a Jiva and what do the scriptures reveal about Ishvara.
The Acharya also pointed out that one should not accept the
seemingly different identity between Jiva and Ishvara. If we
see them as basically different then we will eternally see the
Self as a limited being and be on an endless trip of seeking and
samsara. Having heard this, it is extremely difficult for the stu-
dent to digest that one should not accept the duality between
Jiva and Ishvara. He therefore raises a question that how is the
oneness between Jiva and Ishvara possible?

uuq lkgadkjL; fdafpTKL; thoL;

fujgadkjL; loZKL; bZ'ojL; rÙoelhfr
egkokD;kRdFkeHksncqf) L;knqHk;ks%A
fo#)/kekZØkUrRokr~ bfr psr~A
A doubt regarding the oneness between Jiva and Ish-
vara appears to be but natural. The scriptures have
been revealing how the Jiva is a limited being
and how Ishvara is limitless. Let us see how
V edanta Sandes h

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 Tattva Bodha
the Jiva appears to be a small and limited being and Ishvara as
the limitless one.

Jiva And Ishvara

Jiva is explained as being the Individual Conditioned
Consciousness born out of ignorance. A Jiva being born out
of ignorance identifies wrongly with the body-mind complex
and thus comes to see the Self as a limited being. He is there-
fore limited in time, space, knowledge & power and lives a life
which is basically self-centric. Being limited there is a constant
struggle to acquire things and experiences that can bring about
fulfillment. This is further burdened with a sense of ego and
doership. A Jiva constantly suffers. On the other hand Ishvara
is Totality Conditioned Consciousness. Ishvara is Omnipotent,
Omniscient and Omni present. Ishvara’s knowledge and power
are limitless. Not only are his powers and knowledge limitless
but he is an embodiment of love, compassion and Selflessness.
The entire creation speaks volumes about the divine nature of
Ishvara. The entire cosmos is not only a picture of explicit
beauty but it reveals perfection, order and harmony par ex-
cellence. As a human being we tire out in bringing about one
family, one house and one business whereas Ishvara is the cre-
ator, sustainer and destroyer of the entire universe with the
perfection of the highest order. Of all the knowledge acquired
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 Tattva Bodha
in one life time a Jiva comes to specialize only in one subject.
Ishvara blesses every particle of the universe with existence to
the management of the various fruits of actions of all beings
all are done by Ishvara with effortless ease, intelligence and
compassion. Another divine truth is that though Ishvara cre-
ated the universe yet He is not seperate from his own creation.
He pervades every particle of this entire creation just as the
mud pervades the pots. He has created the creation out of His
own Self. This being the divinity of Ishvara the Jiva gets hum-
bled, seeing the existance and pottentials of God. It appears as
a height of ego and impractical to even think of oneness with
Ishvara.

However seeing the divinity of Ishvara it is natural to

become a devotee of God. Seeing such a divine presence and
blessing of God if a person cannot bow down to Ishvara it
is the height of inertness. This is the platform of devotion.
This is where we humble down and become grateful. A devotee
is filled with love in the heart, the eyes see him in all forms,
the ears listen to his glories and the intellect is curious to ac-
quire his knowledge. Devotion begins by seeing the glories and
magnanimity of God. Such devotion reflects in the life of the
devotee. There is an unseen hand guiding and protecting at all
times, the mind is free of worries in the field of action, there is
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 Tattva Bodha
optimum output and inspite of various challenges in life there
is joy and a sense of privelege to serve God. Ishvara becomes
the role model for such devotees and the devotee too starts
imbibing his qualities. Such humility and reverance being the
mind set, it obviously becomes difficult for the student to digest
the statement I am one with Ishvara. In fact it sounds more
like having a fanciful imagination or even an ungrateful egois-
tic mind. The diagnosis of samsara being the sense of duality
and seeking is not so clear and therefore reflects confusion. Yet
the student is very humble and open to all understanding. The
student does realise that so far all bondage has been due to
my misapprehensions about the Jiva, Jagat and Ishvara and is
therefore available to question one’s own present convictions
and search for the truth as per the scriptures and Masters.

Thus this question is apt in this context and this alone

shall open the doors to analysing the facts. This question
should be the question of all aspiring students.
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 Mail from
Pujya Guruji
Role of Bhakti
Q - I wish to study Vedanta, but like devotional practices too,
like Japa & Puja. I was told that I need to leave all this to study
Vedanta. Is that so?

No, there is no problem, but devotion is rather helpful to

know the truth of God & ourselves - which are not two differ-
ent things. However, while you love God, you need to be aware
that you do not know the truth of God fully, but are just a ben-
eficiary of the ever-flowing benevolence of God. Not only that
you do not fully know the truth of God, but please see clearly
that you do not even know yourself fully. You are awed by the
presence of a divine presence and wish to express your grati-
tude in whatever way you wish - then it is no problems. Humble
awareness of ignorance is a great thing, it will help you shed all
notions and causes of duality & fragmentation. Be ready to even
efface your seperate identity if so required. When you negate
all limitations then realize that you will become free from limi-
tations, which is the message of Vedanta. That Thou Art.

Love & om,

V edanta Sandes h

Swami Atmananda

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 Gita Reflections

bna 'kjhja dkSUrs;

{ks=feR;fHk/kh;rs
,r|ks osfÙk ra izkgq%
{ks=K bfr rf}n%AA
V edanta Sandes h

(Gita 13/1)
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 Idam Shareeram kaunteya....

(bna ’kjhja dkSUrs;)

Swamini Samatananda

This body is called as Kshetra, a field; and the one

who knows it is called Kshetragna - the knower if field.
Gita 13/1
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 Gita Reflections
T he thirteenth chapter is a very interesting and
important chapter which brings about the discrimination be-
tween the Seer and the Seen, the permanent and the imperma-
nent. The chapter commences with two very interesting and
unique names for the Seer and the Seen. That is the Kshetra
and Kshetragya, where the Seen is the Kshetra and the Seer is
the Kshetragya. Sri Krishna speaks about the great significance
to bring about a discrimination between the two.

Begining the discussion with the sloka-Idam Shareeram

kaunteya- Bhagwan says there are two aspects of our personal-
ity which need to be understood. The Kshetra and Kshetragya.

Idam shareeram kaunteya kshetram iti abhidheeyate-O

Kaunteya know this body (shareeram) to be the Kshetra. The
word ‘shareera’ implies that which is changeable and which will
die off one day. This body indicates that which can be objecti-
fied and Seen. This body which is impermanent is called by the
wise Men as Kshetra. Kshetra implies a field. A field is where
one produces and reaps as he shall sow. We all have been bless-
ed by this beautiful body of a human being. But at the same
time God has also given us the freedom to use this body and
bring out the fruits as per our own discretion and karmas. Just
as a farmer has the freedom to use his field as per his discretion
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 Gita Reflections
so also a human being has the freedom to conduct meritorious
actions or do sinful actions. One who has good knowledge and
samskaars will do punya karma. In punya karma one is blessed
with good atmosphere, & knowledge. Its my freedom. My pu-
rushartha. Poverty is not a curse, ignorance is. Its not that God
has not blessed us. God is compassionate towards everyone.
But as the word shows-Kshetra-As you sow so shall you reap.

Our body is a three piece suit featuring the gross, subtle

and causal body. Our gross body is new in every birth but the
subtle body traverses from one birth to another carryng with
it all our karmas and samskars. The gross body goes through
various modifications. Even though the gross body is the best
gift we can get yet it is not permanent and goes through vari-
ous modifications. Majority of the times it is these changes in
the body that go on to be instrumental in bringing about great
pain and sorrow. This is where Sri krishna reveals the secret
that we all must be aware of. The body goes thorough various
changes, be it the gross body or the subtle body. But pain is not
a natural outcome of these changes. Grief and sorrow are born
out of our attachments. The body must surely be well looked
after and be kept healthy and fit. But what gives us pain? Pain
is brought about by-My attachment to something. When we
get detached with something then it doesn’t bother us. In fact
we can manage things much better when we work with detach-
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 Gita Reflections
ment. In fact this is what the scriptures teach us-Live with love
not attachment. This is the truth of the mind, if I detach myself
from something then it does not give me joy or pain. This is a
great pottential we have. So one needs to keep in mind that this
body is changing and ephimeral. Having this awareness brings
about a big revolution. We will live a life of righteousness. This
is a fundamental transformation.

Having introduced the body as a kshetra Bhagwan aims

to reveal that this body can be objectified. That is why the word
‘Idam’-This body. Idam is that which can be objectified. The
Seer of this body is different. This Seer over here is called as
the Kshetragya-the knower of the ‘Kshetra’-the field. Thus re-
veal the Wise Men. There is something which can be seen and
something which cannot be seen, The one who knows this body
is the unseen and the unchanging one. The Seer is the constant
factor who is seeing the body go through all changes. Bhagwan
says turn your attention towards the Seer-the Kshetragya. Be
conscious of this fact. The Seer is of the nature of light. That
light which reveals your body and mind. I go through various
changes at the level of the Gross body-birth, growth, old age,
disease etc. So also it reveals the changes at the level of the
Mind. Not only does this light reveal the body and the mind but
it is this light which helps the body and the mind to illumine
various other objects of the world at the level of the body, the
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 Gita Reflections
senses and the mind. This is revealed and that light which helps
the body and mind to be conscious of the world. This constant
and unchanging light. This light is never destroyed. This is the
beauty of this light. It is illumining and rest all is inert because
they need to be revealed. These two are of two different natures.
One is inert the other is living. One is changing and dies and one
is constant.

The purport of this subject is thus to turn our focus of

attention towards the Kshetragya, the knower of this body and
all other objects of the world. Such is the revolutionary and
significant effect of this knowledge that the discrimination be-
tween the impermanent and the permanent is a means of liber-
ating from the ocean of seeking. This discriminative knowledge
gives freedom from old age, death and disease. Old age, disease
and death are the inevitable facts of life, but freedom from them
is a different secret altogether. Its not that life will be devoid
of any of these experiences in life yet a discrimination of the
Kshetra and Kshetragya will surely liberate us from the pains
and sorrow of it. Pain and sorrow are a product of attachment.
Attachment and expectations borne out of attachment result in
grief and pain. We need to see the inert and ephimeral nature of
all that can be objectified and the blessing of that light which is
constant and enlivening. This discrimination alone can redeem
us from all worldly sorrows.
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 WE MUST

22

Break your shell, open your wings and fly

 - 22 -
We Must
Resolve to Bring out
the Best in Us

P.P. Gurudev
Swami Chinmayanandaji
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 We Must
S tunned stands man today at his own incompe-
tency. In spite of his great and stupendous achievements in all
other fields, he is not capable yet of meeting his own personal
problems, both emotional and intellectual. He is overwhelmed
by his own emotional imbalance. He is staggered by the com-
plexities of his own intellectual perplexities. Generally a man
feels that his subtle problems of love and hate, jealousies and
greeds in short, his personal lusts and passions, flood him out
of himself and his known and recognised efficiencies. He feels
paralysed when his intimate personal problems storm the tiny
world of his daily existence. Naturally, life becomes a burden
to him. Objects of pleasure which he so laboriously acquired
-and accumulated turn bitter to his taste. In all relationships he
seems to experience a lingering sense of failure at every turn.
His entire life thus comes to welter in a pathetic and chronic con-
sciousness of total futility. The Rishis of yore had recognized
this inescapable symptom of acute exhaustion of the individu-
al mind. The mind is a brilliant instrument. It can soar high to
the subtlest peaks of knowledge; it can rig, with its endless in-
genuity, the machinery through which scientific theories can be
actualised, into solid contribution to society and the people. We
have witnessed this in our own times. Yet, the very laboriously
conceived and ingeniously assembled appliances of power and
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 We Must
prosperity, of pleasure and happiness, of productivity and dis-
tribution now maliciously turn, as it were, upon the very scien-
tists who have conceived them, and have multiplied problems
for man to solve. Against these arrayed forces of sorrow and
destruction, the very creators of the scientific era and the gen-
eration who glorify the achievements of the materialistic age
have no remedy at all nor have they any known defence scheme
so far! Under the pressure of the mounting pile of problems
human, social, national and international a groaning society is
listlessly rolling in voiceless agony, sobbing in tearless pains,
tearing themselves in disgust with their naked hands. Is this
progress? Indeed, the individual mind at moments of alert
quietude and grand poise can receive intimations from higher
knowledge, and in such awful moments of electrified attention,
the human mind can gain some glimpses of the laws of nature
in the orderly universe around it. But the truth still remains
that the individual mind is limited. Where this fact is not rec-
ognised either due to man’s vanity or due to his negligent en-
quiry into the range-of-use of ‘mind’, his tool of investigation
there we have a very miserable exhibition of folly, sorrow and
suffering from otherwise easily avoided pain. When we accept
that an automobile, which can luxuriously run over highways
and superways, cannot run over water and cross a river, we
are not insulting that vehicle, but are only intelligently recog-
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 We Must
nising its limitations. The human mind has miraculous powers
to contact, estimate, recognise and reorganise the objects out-
side itself. But the very same mind, in itself, has its own imper-
fections and incapacities. Perplexities scatter our mind when
it is used for solving our personal problems that threaten the
subjective life of the individual in us. When problems regard-
ing our rights and duties arise, challenging our security and
comfort; when problems of our emotions threateningly spring
up; when questions of our right relationship with the world of
things and beings burst forth in tidal dimensions; when we face
our self-ruinous habits, world-destroying ambitions, disturbing
lusts, shattering selfishness, or benumbing sorrows, suddenly
we realise that we are torn apart within, and we have no answer
to these inner problems. Much less we cannot defend our selves
against them, with all the artillery we have created, the machin-
ery we have rigged, the scientific knowledge we have mounted,
or the incomparable era of prosperity and pleasure we have
inaugurated. Still, it is a fact that we have no other choice than
to live here and we have to win the purpose of our life in spite
of all these odds that stand against us. The only instrument of
defence is but our apparently powerful but in actual fact -- very
frail mind. How are we to strengthen our fortress against the
incessant onslaught of the world of challenges around us? In
case man is not capable of meeting these problems, he, being
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 We Must
the very creator of it all, will be ‘hounded down’; by the very
‘frankenstein’; that he has conceived and created, and has suc-
cessfully let loose upon himself and his community of fellow-
men. The Satan embattling with God for supremacy and power!
Today the world has no remedy for this excruciating malady of
the age. Each problem is diligently met by the modern intellect
with yet another and more powerful solution and each solution,
instead of confronting the problem and crushing it for us, has
been so far joining the array of our enemies and threatening us
in added strength, with firmer determination to destroy us, the
very creators of them all!

We must, therefore, seek for strength within to marshal

our abilities against our self-created enemies who surround us
on our every side. This is done by tuning our limited condi-
tioned mind to the Total-Mind, the Universal Creative Energy,
the God. This Higher-Mind is ever present, every where, for
all to partake of Its Infinite strength and endless solace. This
Divine-Mind is ever ready to cooperate. Water in a clean lake
is ever there for any thirsty pilgrim to partake of its cool com-
fort. Let us seek and reach this Divine-Mind, Let us approach It
through Love. Let us seek It with Love. Let us surrender unto
It in Love. Let us We Must. When our mind, thus, hi love, gets
tuned up to this Divine voltage, we shall get recharged, and
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 We Must
a mind so replenished from Its inexhaustible splendour shall
feel rejuvenated, revived, refilled. Once this alliance, sacred and
divine, is made, we shall find how all our actions gain a new
lustre, a greater fullness, an added momentum. To live in such a
vital and dynamic atmosphere of sincere atunement, in a sense
of at-one-ment with the Lord, is the secret of gaining a full-ef-
fectiveness in actions and feeling a greater sense of fulfilment
in our life. This is true ‘prayer’;. Pray, we must. But let it be
revitalizing prayer not a clamour for gaining anything from
Him. Let us discover a pure love flooding our bosom and lifting
us upon its soaring billows into fresh horizons of the mighty
Total-Mind. . . . We Must.

Let us reach and claim in love Its Omnipotent Power.

Will and Knowledge as our own. . . . We Must.

Let us in prayerful meditation realise what our real na-

ture is, through the grace and strength supplied by the Total-
Mind, the God, the Lord of our Heart. . . . We Must.
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Jivanmukta
Wandering In
Himalayas

66

Yoga

Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
 Jivanmukta
P ranayama should be practised slowly and with
great care. Prana is like a Lion: to tame him into a cat is a dif-
ficult task. If one succeds in doing so, he of course reaps great
benefits; if he fails, he may have to face dangerous consequences.
The man who conquers the individual prana by regular and pa-
tient practise simultaneously conquers the collective prana. All
one’s physical and mental powers proceed from one’s individual
prana; similarly all the acts of the Universe originate with the
collective prana. Thus, by conquering the individual prana, the
yogis, conquer the collective as well. In fact, collective prana and
the individual prana are not two different entities but one and the
same. So the devotees of the yoga philosophy claim enthusiasti-
cally that a yogi who has effected the complete conquest of the
individual prana will have the sun and the moon at his beck and
call, because he has obtained control over the collective prana.
However, we need not examine the vaildity of these claims here
as they relate simply to the realm of possibilities.

After the conquest of Prana one should practise pratya-

hara. Pratyahara is the technical term for withdrawing the mind
from the persuit of the senses. Ordinarily, the mind is flowing out
like water through the clefts in the sorrounding rocks. A sound
is produced somewhere near us, we hear it. whether we like it or
not. Somebody comes; we notice the arrival, whether we like to
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 Jivanmukta
do so or not. Thus, irrespective of our likes and dislikes, we
are being continually attracted by sights and sounds. And our
mind, enslaved by the senses, is engaged in a relentless persuit
of them. If we do not check this lamentable vagrant tendency,
our mind cannot turn inward and fix itself upon anything. It
is a well-known fact that we become aware of external things
only when the sense organs, the senses, and the mind come into
contact with them. If one’s mind and one’s senses do not come
into touch with each other, no knowledge results. Until we
are able to control the sense organs , the senses and the mind
-which are all seperate but which become one empirically- and
keep them in their proper places, we shall have to remain slaves
to our senses and it will be impossible for us to concentrate our
mind upon any one object. And thus it is plain that one cannot
become a Yogi until one is able to regulate the connection and
the disconnection of the mind and the senses. As it is the prana
that carries on the processes of connection and disconnection
irrespective of one’s will, one becomes capable of withdraw-
ing the mind from the senses when one develops the control of
prana by the practise of pranayama.
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 STORY
Section
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 Tripurantaka
S hiva as Tripurantaka is accredited with de-
stroying three mythical cities of the asuras. Out of eight
legends narrating Shiva’s role as the destroyer of evil, the
Tripura-samhara (Destruction of the three citadels) legend
relates to the destruction of the three evil cities Tripura by
Shiva.

The demon Taraka had three off-springs named Taara-

kaaksha, Kamalaaksha and Vidyunmaali. These demon princ-
es performed severe penance towards the creator-god Brah-
ma and obtained the boon of immense power. Brahma, on
being pleased with them, presented each of them with an
aerial city revolving in the sky. The legend further states that
these three cities or forts (Tripura) continued to revolve in
the sky for hundreds of years. In the course of revolving, the
three would converge very rarely. The boon granted them
that they would live for a thousand years in the three invin-
cible, moving cities and that they would be destroyed only
by an arrow that could merge the three forts into one, and
set them to fire. The demons, armed with this boon, wreaked
havoc on the universe. The asuras well-entrenched in their
aerial cities would mount attacks on the devas (gods) and
the rishis (sages), and harass them. Ultimately, the gods and
the sages approached Shiva and pleaded for his assistance in
V edanta Sandes h

removing this menace. Lord Shiva agreed to help them and

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 Tripurantaka
waited for an opportune moment.

At the end of the stipulated time period, Shiva created

a bow and an arrow and a chariot with the various gods and
goddesses and components of the universe. The moment the
three aerial cities converged, Shiva mounted on his chariot
and moved upwards. He took out his bow and arrow, and hit
the converged cities with a single arrow. With Brahma as the
charioteer, he sped across, and shot a single arrow of fire,
which was created of none other than Vishnu. The cosmic
arrow destroyed the three cities.

Here, the five headed Tripurantaka is seen pointing an

arrow towards the Tripura (rightmost top corner) with the
bow made of mount Meru, the serpent Vasuki is seen as its
string. The four headed god Brahma is seen as the chariot-
eer. The moon and the Sun are depicted as the wheels of the
chariot.
The components of the Tripurantaka charge are as follow:
Chariot: Pritvi (The Earth)
Charioteer: Brahma
Chariot Wheels: Sun and Moon
Bow: Mount Meru
Bow String: Serpent Vasuki
Arrow: Vishnu
V edanta Sandes h

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 Mission & Ashram News

Bringing Love & Light

in the lives of all with the
Knowledge of Self
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 Ashram News
Vedanta Camp - 2018

Kaivalya Upanishad

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

8th to 13th Feb 2018 ñ

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 Ashram News
Vedanta Camp - 2018

Kaivalya Upanishad

by Poojya Guruji Swami Atmanandaji

V edanta Sandes h

8th to 13th Feb 2018 ñ

36
 Ashram News
Vedanta Camp - 2018

Shiv Sankalpa Suktam

by Poojya Swamini Amitanandaji

V edanta Sandes h

8th to 13th Feb 2018 ñ

37
 Ashram News
Vedanta Camp - 2018

by Poojya Swamini Samatanandaji

Meditation
V edanta Sandes h

8th to 13th Feb 2018 ñ

38
 Ashram News
Vedanta Camp - 2018

by Poojya Swamini Samatanandaji

Chanting - Kaivalya Upanishad

V edanta Sandes h

8th to 13th Feb 2018 ñ

39
 Ashram News
Vedanta Camp - 2018

PariCharcha

by Poojya Swamini Amitanandaji

V edanta Sandes h

8th to 13th Feb 2018 ñ

40
 Ashram News
Vedanta Camp - 2018

Paricharcha

by Poojya Swamini Samatanandaji

V edanta Sandes h

8th to 13th Feb 2018 ñ

41
 Ashram News
Vedanta Camp - 2018

Pooja & Abhishek

by Poojya Swamini Poornanandaji

V edanta Sandes h

8th to 13th Feb 2018 ñ

42
 Ashram News
Vedanta Camp - 2018

Evening Pooja & Aarti

by Br. Sakshi Chaitanya

V edanta Sandes h

8th to 13th Feb 2018 ñ

43
 Ashram News
Vedanta Camp - 2018

Bhandara

Satvik Bhojan
V edanta Sandes h

8th to 13th Feb 2018 ñ

44
 Ashram News
Vedanta Camp - 2018

Satvik Bhojan

Along with Sloka Chanting

V edanta Sandes h

8th to 13th Feb 2018 ñ

45
 Ashram News
Vedanta Camp - 2018

Hasagulla ( Jokes Session)

by Sh. Manohar Agrawal

V edanta Sandes h

12th Feb 2018 ñ

46
 Ashram News
Vedanta Camp - 2018

Hasagulla ( Jokes Session)

by Sh. Manohar Agrawal

V edanta Sandes h

12th Feb 2018 ñ

47
 Ashram News
Sanyas Diksha day on Maha Shivratri

P. Sw. Amitanandaji & Sw. Poornanandaji

Sh. Gangeshwar Mahadev Abhishek

V edanta Sandes h

Blessings from Poojya Guruji ñ

48
 Ashram News
Maha Shivratri Pooja & Abhishek

by all Campers

Sh. Gangeshwar Mahadev

V edanta Sandes h

13th Feb 2018 ñ

49
 Ashram News
Maha Shivratri Pooja & Abhishek

Sh. Gangeshwar Mahadev

Jhanki Darshan
V edanta Sandes h

13th Feb 2018 ñ

50
 Ashram News
Maha Shivratri Pooja & Abhishek

Sh. Gangeshwar Mahadev

Jhanki Darshan & Arati

V edanta Sandes h

13th Feb 2018 ñ

51
 Ashram News
Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

Chaupayi - 24
V edanta Sandes h

18th Feb 2018 ñ

52
 Ashram News
Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

Chaupayi - 24
V edanta Sandes h

18th Feb 2018 ñ

53
 Ashram News
Birthday of Swamini Poornanandaji

Sh. Gangeshwar Mahadev

Abhishek & Pooja

V edanta Sandes h

28th Feb 2018 ñ

54
 Genral News
Visit - Sirpur Lake

With Campers

Lovely Weather
V edanta Sandes h

10th Feb 2018 ñ

55
 Genral News
Visit - Sirpur Lake

Enjoying Lovely Food

Shloka Chanting before Start

V edanta Sandes h

10th Feb 2018 ñ

56
 Genral News
Visit - Sirpur Lake

With Campers

Varieties of Lovely Birds

V edanta Sandes h

10th Feb 2018 ñ

57
 Genral News
Visit - Sirpur Lake

With Campers

Varieties of Lovely Birds

V edanta Sandes h

10th Feb 2018 ñ

58
 Forthcoming Programs
5th-12th Mar 2018

GITA GYANA YAGNA@ Amdabad

Gita Chap-4 /Drg. Drushya Viveka

Poojya Swamini Amitanandaji

25th March 2018

Hanuman Chalisa @ Vedanta Ashram, Indore

Monthly Satsang @ 6.30 Pm

Poojya Guruji Swami Atmanandaji

16th-22nd Apr 2018

GITA GYANA YAGNA@ Jalgaon

Gita Chap-10 / Narada Bhakti Sutra

Poojya Swamini Poornanandaji

4th-10th June 2018

GITA GYANA YAGNA@ Mumbai
V edanta Sandes h

Gita Chap-18 / Mandukya-1

Poojya Guruji Swami Atmanandaji

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International Vedanta Mission

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Published by:
International Vedanta Mission

Editor:
Swamini Samatananda Saraswati