VedantaSandesh Aug2016

t F or ma ew N Monthly eMagazine of the International Vedanta Mission

Entering the 23rd Year of Publication

Vedanta Sandesh Year - 23

Aug 2016

Issue 2

Tattva Bodha Gita Reflections We Must Wandering in Himalayas Pauranic Stories Social Media Quotes Incredible India Pics Mission / Ashram News

Janmashtami Greetings

Earlier Issues

CONTENTS

Vedanta Sandesh - Aug 2016 1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-11

4.

Letter 13

5.

Gita Reflections 17-19

6.

We Must 21-23

7.

Jivanmukta 25-27

8.

Incredible India Pics

9.

Story Section 30-31

7

28-29

10.

Ashram News 33

11.

Mission News 34-37

12.

Forthcoming Progs 38-39

13.

Links 40 3

Monthly eMagazine of the International Vedanta Mission Aug 2016 : Year 22 / Issue 2

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

txrheforqa dfyrkÑr;ks fopjfUr egkeglPNyr%A vfgeka'kqfjok= foHkkfl xqjks Hko 'kadj nsf'kd es 'kj.ke~AA

O Sankara! In order to save the world the noble ones assume various forms and wander in disguise. Of all these selfless benefactors, Thou shinest like the Sun. O Sankara, the great teacher, Be Thou my refuge.

Totakashtakam - 6 5

Message from Poojya Guruji

Krishnam Vande Jagadgurum ~ The name ‘Krishna’ is derived from a dhatu which means ‘to attract’.

So the one who is most attractive is Krishna. Believer or non-believer everyone is attracted to Anand - joy, happiness & bliss, or lets say Krishna. He alone took a beautiful & joyful form to reveal the secret of joy to all. That is why he is universal. ~ Talking of Anand, everyone love their Self the most, Everything becomes likable only when it gives joy to ourselves Doing anything for ourselves is like doing HIS puja Sitting in our hearts he plays his enchanting flute and we keep looking for him outside in the world. ~ Those who are blessed enough to study HIS teachings alone realize the truth of themselves - as one with their beloved Lord - the blissful & attractive Krishna. Being one with our beloved is the culmination of every love story. That’s true fulfillment. That is freedom.

Jai Sri Krishna ! Joyous Janmashtami to all !

7

TATTVABODHA

I

n the subject of the Pan-

cha Koshas, the five sheaths, we have so far discussed about the Annamaya kosha - the first & foremost layer of our personality which is made out of food we eat. Now let is look into the second layer of our personality, the Pranamaya Kosha which is in fact the atma of the Annamaya.

izk.ke;% d%\ izk.kk|k% iapok;o% okxknhfUnz;iapda izk.ke;% dks'k%A

What is the Pranamaya Kosha?

Pranamaya Kosha is that layer of our personality which comprises of our five physiological functions, such as Prana etc. (Prana, Apana, Vyana, Udana and Samana).

Together with the five organs of action, they constitute our Pranamaya Kosha.

9

Pranamaya is the second layer or kosha of our personality. Prana is a Sanskrit word meaning energy, which brings about movement or motion. Pranamaya is that layer of our personality which governs all physiological activities. It is the vital air sheath. Every living being depends on its pranas to exist and act. Prana is that which provides energy for all kinds of our activities - conscious or unconscious, voluntary or involuntary. There is as though a whole layer of energy which helps us drive our physical body & faculties to perform all their actions. Not only do human beings, animals birds or trees have pranas but every micro organisms has pranic energy. Wherever there is prana there is movement, growth, change and activity, and where there is no prana there is no activity. When we die the body dissipates because it has become completely bereft of prana.

Basically pranic energy is one, but depending upon its various functions it is further classified into five types, which we shall shortly see. This basic prana plus our five karmendriyas together constitute our Pranamaya Kosha. This kosha is activity dominated. Let us also at this point remember that energy by itself is insentient. Energy works as per certain definite laws but by itself is not conscious. Consciousness is that which is aware of itslf or everything around. Prana is not conscious of anything. It just provides fuel or rather it is itself the very fuel. It is the inexaustible fuel by which everything works.

It is as though the wheels of a conscious self by which it can move & act.

After discussing the Annamaya Kosha, the Taittiriya Upanishad says ‘Anyontara atma Pranamayaha’, meaning inside this layer of our pesonality made out of food, here is another layer of our personality which controls & manages this layer, and is called the Pranamaya Kosha.

If the pranas are managed well the body keeps fit. That is why yogis maintain their well being of the body by taking resort to sadhanas like Pranayama. Thanks to the concerted activities of some Yogis, Pranayama has nowadays become an extremely popular daily sadhana to bring about our physical and mental well being. Although Maharshi Patanjali defined Yoga as a means to control the mind, Yogah Chitta Vritti Nirodhah’, in which Pranayam is basically an initial practice for a higher end of ultimately quietening the mind, but today is perceived more as a means to help bring about better health.

Good health is no doubt very important but one should be aware of the real potential of pranayama to ultimately help us attain higher levels of Yogic sadhana. A healthy body is a means to realising the truth which is beyond the body and the mind. In a text called Upadesh Saar by Ramana Maharshiji it is said that pranayam surely controls the mind but the nature of control is like capturing a bird in a net.

Such a control of the mind is temporary, so should not stop at this level, and aim ultimately for acquiring knowledge and contemplation.

Prana is responsible for the action of the karmendriyas, the organs of action, just as electrical energy is responsible

for the functioning of a light bulb or fan etc. Through these five karmendriyas we perform five gross actions. Prana is the force behind them. You have seen how old people become slow due to low levels of prana. Pranamaya kosha is the energy in annamaya kosha. There are five main pranas: Prana, Apana, Udana, Samana and Vyana. These forms of prana control various functions in the physical body. Let us briefly see each of them: 1. Prana: Breathing is governed by the Prana.

2. Apana: The evacuation and rejection of all waste material from the body is taken care of by the Apana.

3. Vyana: Blood circulation and nourishment of every cell in the body is the role of Vyana.

4. Udana: All reactions and reverse processes are done by Udana. Vomiing, blurping, shedding tears, and sneezing are managed by the udana vayu. At the time of death this prana provides the necessary power to leave the gross body.

5. Samana: The food eaten is digested

and assimilated by Samana.

Physical activities are not only possible by prana, but it also activates Prana more to bless us. Pranamaya kosha is purified through the practice of Pranayama, because pranayama is all about consciously directing our pranas for optimum use, thus making the pranic energy penetrate into each and every cell and fibre of the body. Efficient functioning of the pranas help keep the body healthy and active. So it is very important to bring about the right balance in pranic energy, yet for a student of Vedanta the journey goes beyond the Pranamaya. With Self knowledge being the goal one needs to see the pranas also only as a means to keep the body and mind decently healthy.

Extreme focus in maintaining the pranas defeats the goal of self nowledge and this extreme identification itself is what makes the Pranas a kosha-a veil in seeing the real nature of the Self. Ultimately the goal is to see the Self as Panchakoshaitah i.e. the Self is beyond the five sheaths, as per the lakshanas of Atma given earlier.

The Pancha Koshas

1. Annamaya Kosha 2. Pranamaya Kosha 3. Manomaya Kosha 4. Vigyanamaya Kosha 5. Anandmaya Kosha

djkjfoUnsu inkjfoUna eq[kkjfoUns fofuos'k;Ure~A oVL; i=L; iqVs 'k;kua ckya eqdqUna eulk LejkfeAA I bring to my mind that lovely & cute form of child form of Lord Krishna who lying on the leaf of a banyan leaf is catching his lotuslike feet with his lotus-like hands and is putting the thumb into his lotus-like mouth. \ rRlr~

Mail from Poojya Guruji Indifference Hari om!

Well, instead of building indifference towards worldly objects, people or pleasures, let the so called 'indifference' be the result of deeper wisdom. However, we need to deeply understand the real nature & implication of the word indifference. The word indifference itself does not & should never mean that the objects or the people around have no significance. They are as important, nice & precious as you are, however when we look upon the extraneous things & beings as objects of our gratification then alone it leads to problems, not otherwise. Just give some space to everyone, including yourself. Why do we see an object, achievement or a person outside as a source of lasting joy or fulfilment? Is this a valid presumption? Even if the things outside were permanent, still the lasting fulfilment can never be there.

Those who depend can never be free & full. No objects ever gives us joys or sorrow.

The truth of joys is different. The capacity of an object to give us joy doesn't really depend on the object but depends on our perceptions of it. It is directly proportional to the importance we give to it. More you give importance to anything, the more you empower it to give you joys or sorrows. Moreover, can you imagine the glory of your self who just by giving importance to something can convert it into a source of joy.

Do you also see the fact that the very necessity to get joy implies the conclusion that whatever you are, you are bereft of joy in yourself; and that you are incomplete and will be complete & fulfilled when you get some A, B or C. How valid is this? So there is much more to know about this whole issue of vivek & vairagya than it meets the eyes. Impermanance of objects is a fact, but really speaking it is just the proverbial tip of the iceberg. We need to look upon our near & dear ones objectively, and basically respect & accept what they are. True love is acceptance of others as they are. Whatever changes are required in their lives has to come from them alone, as far as we are concerned we just accept what they are. Indifference not only indicates absence of expectations, and acceptance of everyone as they are, and is basically borne out of knowing the glorious truth of your self. When we look upon everyone as they are, then it is indeed a beautiful world, where everyone including you are nice, complete & beautiful. Reflect more deeply on all this. The very fact that vivek comes first and then we talk of vairagya means that it is right vivek which is the cause of vairagya and not vice versa. Work more on cause, and then the effect shall definitely come. Think.

Love & om, Swami Atmananda 13

Interesting SOCIAL MEDIA Postings

Interesting SOCIAL MEDIA Postings

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GITA REFLECTIONS

fde~ rn~czã fde/;kRea fde deZ iq#"kksRreA vf/kHkwra p fda izksDre~ vf/knSoa fdeqP;rs AA

What is Adhyatmam? ( fde~ v/;kRee~) Swamini Samatananda

Arjuna said: O Krishna, What is

that Brahman? What is Self-Knowledge? What is Karma? What is the truth of this manifest world? And please also tell me about Devatas?

17

Gita Reflections

Chapter Eight of the Gita begins

inclination of a person in the field of

with a chain of fundamental questions by

action. Every human being has a natural

Arjuna. These questions are very crisp as

inclination to perform in a particular field of

they are an enquiry into knowing cerain

action. This natural inclination in the Gita

terms which Sri Krishna uses in the

has been called as prakriti or swadharma.

conclusion of the Seventh Chapter. What

Choosing a field of action as per ones

is that Brahman? What is Adhyatma?

swadharma or swabhavah has been

What is action etc? In the last section

highly glorified by Bhagwan to the extent

we tried to understand the secrets Sri

that it is said \-dying whilst practisiing one’s

Krishna unfolds with reference to what

swadharma is any day more superior than

is Brahman. Bhagwan says know that to

practising another persons inclination. This

be Brahman who is imperishable and the

concept of swadharma spoken of by our

one who is beyond the limitations of time,

great Rishis thousands of years ago has

space and objects. The second question

recently started gaining great importance

Arjuna asks is - What is Adhyatma? or

in the name of individual aptitude. Giving

What is that knowledge pertaining to the

aptitude tests and trying to understand

Self. itself reveals that the imperishable

one’s inclination or aptitude in the field of

Brahman, the substratum of the universe

action has gained prime importance in the

is none other than my very own Self. This

modern times. Natural passion in one’s

eternal truth of the universe is the truth of

work invokes effortless involvement and

my very own self.

love in ones work field. Not only this the

focus naturally stays on the work unlike

Unfolding this Sri Krishna says

‘Swabhavaho meaningg

'Our

adhyatmam essential

uchyate, nature

others who are more attached to the fruits

is

of action. For them the journey is more

called Adhyatma'. Swabhavah is a very

enjoyable rather than the momentory

interesting term which has been explained

pleasure of having reached somewhere

in the Gita in two ways. One meaning is

or achieved something. This is the basic

with referance to the prakriti or natural

crux of swadharma or swabhavah.

Gita Reflections The second meaning of Adhyatma is

people and the objective world. In the

that which refers to our basic self, the very

deep sleep state everything is dropped.

substratum of all. This tattva or substratum

No joys and sorrows, no attachments,

transcends all yet pervades all. It has the

there is no doer nor the enjoyer. Here the

potential of manifesting itself in any special

nature of enquiry is that amongst all these

form it wishes to take. This expression

states and their roles who am I? What

itself is our worldly identity, the Jiva. The

is the adhyatmic secret about this Self?

Jiva alone is an expression of Paramatma.

Sri Krishna says, the one who adorn's

Pure existence itself expresses as the ‘I’

all these different states and roles is the

in the Jiva. Diving deeper into the truths

adhyatma. Various forms and various

of this Jiva one comes to discover who

roles come and go but the substratum

is adorning this Jiva. It is this substratum,

always remains. This substratum as

the Tattva which is really pure existence.

though adorns different forms of human,

In & through the various changes at the

animals, birds and various other living

level of body, mind & intellect there is one

and non-living things. This substratum is

common denominator which can see the

pure existence and the Truth. Know this

changes in body & the mind. That is the

to be svabhavah, your essential nature.

Atman, the Self. This is the one that is

This substratum which expresses as the

seen amidst the coming and going of the

Jiva, which is a unique expression is not

three states of waking, dream and deep

diff from the Tattva. At that level of Ishwara

sleep state. Every Jiva is moving in the

it is a part of the whole, just as a wave is

cycle of these three states. Every role,

a part of the ocean but the reality of the

every identity keeps coming and going

ocean and the wave is nothing but water.

with coming and going of these states.

Just as fire is hot so also the nature of

Everything changes. As long as one is in

all beings is satchidananda by nature. it

the dream state it appears to be so real.

is not a belief but the reality of my self.

In the waking state that appears to be so

This is the secret of adhyatma or the self-

real that we get intensely attached with

Ayam Atma Brahma.

WE MUST

-3-

We Must

Grow to be Positive

P.P. Gurudev Swami Chinmayanandaji 21

We Must

Physical health, mental harmony and all-round happiness are the demands of

every intelligent man in every society. To gain these, man has evolved an elaborate civilisation of material quest, of sense enjoyments, of secular values and of abominable political, social and national concepts and systems.

From the days of tribal clans to the modern times of social ism and communism,

all economic and political experiments have, so far, proved complete failures. From the days of the crude but ingenious stone-weapons to the sophisticated modern engines of production or machines of destruction, we have all the grand efforts of man ordered by his false lines of thinking to accomplish this great demand of his for his physical health, mental harmony and spiritual happiness. Yet even today we find ourselves far away from the realisation of these, our common goal.

The Great Masters of old who apparently had reached a state of utter joy and

satisfaction, perfect health and supreme harmony, unanimously declare that these depend primarily upon man s inner thought-habits and not upon his outer luxury.

Modern psychiatrists endorse this view; modern medicine nods to accept large-

ly this statement of a scientific truth. “The cause for disease in life is sin”, declare the scriptures of the world, and according to the Rishis, “sin is false actions springing out from wrong thoughts”. Therefore, if we can re-adjust the thought patterns in us, health and harmony could be assured to all even if the environments are not directly promising them.

Wherever we go we carry with us our own thought-world, and in it we ourselves

decree the health, harmony and happiness of ourselves and of those who live around us. By changing our thoughts, we can perform a miracle of remoulding the world around us. The subjective thought-personality in each of us determines and orders the environments about us. The only private treasure we can really possess in this world is our own thoughts within. It is a sacred sanctum and none can invade it without our active

We Must sabotage of our own within.

Let us learn to keep this inner thought-world holy, pure, and ever peaceful. We

can then spread wholesome satisfaction everywhere we go. We must. A missionary who has not this essential inner “wealth” is a disturbance everywhere and a crushing devastation trodding upon the community. And prayer ardent, regular, sincere, deep and loving prayer is the only secret technique by which the total transformation of our inner thought-personality can be achieved. Cultivate, we must, this sacred mental attitude of “prayer in utter peace”, with our whole heart, in total surrender to the benign influence of love-glory-joy, which is His divine nature ever.

Even when we know all this we are not able to live it in action, because our minds

are not at this moment tuned up to Him, and, therefore, not prepared fully for prayer.

We, in our daily life, in its natural contentions and usual competitions, live a wrong life, in all our contacts and experiences, pursuing tensions and strains, creating constantly chaos with in for ourselves, and confusions without for others around us.

One of the secrets of taming our present wild mind is to teach ourselves to dwell

upon our likes and to learn to be indifferent to our dislikes. Every hour of the day we can, if we so choose, find enough around us deserving, no doubt, our disapproval. The tendency for fault-finding and destructive criticism is the pernicious pre-occupation of debilitated, unholy minds. Unfortunate indeed are those of us who make it a habit to dwell constantly upon the unpleasant and the disagreeable aspects of life.

The result is, naturally, that we unconsciously generate within us poisonous

fumes of discord, and we end up in a self-created state of fretfulness, restlessness, agitated exhaustion and weariness. Through prayer we can lift our present mind to the pleasant, the re-creative, the blissful. The Lord of Love is so full of the positive qualities that when we bring His Form and Nature Divine into our mind during our daily contemplations, we are creating these divine moods and trends of healthy thoughts within our

We Must bosom.

By replacing the present thoughts in us with the holy thought-patterns of prayer

and surrender, of love and peace, of tenderness and kindness, we can become healthier, more harmonious and happy. Without these essential ingredients of a spiritual life, all sadhanas becomes a waste and, at best, proves to be an unproductive sorrow only.

Let us cherish and constantly dwell upon the mercies we daily live than upon the miseries we hourly endure. We must.

Surely we are a team of determined sadhaks. Sooner or later we realise we

must go to the great Spiritual Source in us for our real happiness and for a life of entire satisfaction. Narayana ever speaks, we know, to a fully receptive mind. All sadhanas are to create this “totally receptive� mind. It is men who had prepared thus their within, pursuing the intelligent way-of-life and regular prayers who came to serve as Lord s instruments in the world, in re-establishing love, peace and true prosperity.

We have hopes of serving the world; naturally, We Must prepare ourselves.

Let us give up our false living through wrong thoughts. Let us grow to be positive.

We Must.

Let us take to regular and ardent prayers, sincere and serene. Let us grow to be positive. We Must.

Let us recharge our life with health, harmony and happiness. Let us grow to be positive. We Must.

Jivanmukta Wandering In Himalayas

47 The Temple of Sharada Part-2

Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta

The Ancient ‘Sharda Temple’

Once a seat of Learning, now in ruins in Pak Occupied Kashmir

fu%lax fueqZfDr ina izi| czãkReÒkosu fojkftrks ;% Jh lkSE;dk'kh'k egs'ojk; rLeS ue% Lokfe riksouk;AA

Jivanmukta

On reaching Srinagar my heart was filled with joy at the sight of the natural beauty all around me; but I did not very much like the worldliness of city life. So I proceeded to Mt. Shankara nearby. On the top of this 6,000 foot high mountainis a Shivalinga installed by Shree Shankara Himself. The mountain comands an enchanting view. I liked it very much, but I left Srinagar and its environs before longand resumed my journey in the direction of the famous Sharada Temple where it is said, Shree Shankara ascended the Throne of Omniscience.

The countryside on the way struck me as more truly representative of Kashmir. In the village there were only two classes of people-brahmins and Moslems.

Lower-caste Hindus were conspicuous by there absence. The servants of brahmins were all Moslems, who had free access to every part of their Master’s homes. Once while I was seeking alms in a village, an old brahmin lady received me respectfully and served me food in a place of honour. Just then another majestic lady cameinto the apartment and seated herself near me. This threw the mistress of the house into a flutter and she told her visitor, “Swamiji is having his meal, please get up and keep yourself at a distance”.

Only then did I understand that the visitor was a Moslem; till that moment I was under the impression that she too was a brahmin. As soon as I grasped the situation , ‘I said, “mataji, “don’t bother her for my sake. I have absolutely no objection to her presence in the room while I am having my meal”. Even in dress, there is little to distinguish a brahmin from a Moslem in kashmir.

Another thing that struck me in Kashmir was the universal use of meat. Kashmiri brahmin sacrifice sheep and eat mutton. This information might shock many good brahmins in Kerala. The prevalence of such irreconcilable practices within the borders of our country cannot be a source of surprise to the thoughtful. Another curious thing is that there are old-fashioned people still among us who would justify every practice, however immoral or illogical, as part of the divine dispensation. Whatever their arguments be, the core of good practice is this; whatever leads man to God is acceptable; whatever stands in the way of realising god should be rejected totally and unceremoniously.

Kashmiri brahmins are intelligent and industrious. In personal beauty few can rival them. When we remember that Mandana Misra, Mamta Bhatta and Abhinav Gupta were all Kashmiri Brahmins, our respect for the people of Kashmir cannot but increase. Kashmiri Moslems are mostly Brahmin converts, and it is no wonder, that they resemble the Brahmins physically as well as intellectually.

Incredib Jog-Falls on River Sharavati in Karnataka

Hogenakkal-Falls on River Kaveri in Taml Nadu

Waterfalls of India

ble India Langshiang-Falls in the state of Meghalaya

Dudhsagar-Falls on River Mandovi in Goa

29

Waterfalls of India

STORY

Surya Devata and his Progeny

Once upon a time

The Story of the seventh and the current Manu Vaiwaswata was indeed outstanding and eventful. Surya Deva who was also called Viwaswan married Vishwakarma’s daughter Sanjna Devi. But since Surya was too powerful and radiant, Sanjna was unable to withstand his heat and light and was so afraid of him that she could glance him with wobbly and unsteady eyes. The couple gave birth to Viwasvata Manu and Yama Dharma Raja. Yet, Sanjna Devi could not adjust and continued to suffer Surya’s heat; Surya got annoyed and cursed her that she would give birth to a River named Yamuna whose course was uneven and unsteady. Sanjna Devi was unable to hold the wrath of her husband any longer and having created a Chhayaa Sanjna (a shadow of hers) and briefed her to pretend like the original Sanjna, left for her father’s home.

Her father Vishwakarma however, chided her and asked her to return to her husband. But she assumed the form of a mare and commenced performing Tapasya in a far off Mountain meadows. Vishwakarma and Devas prayed to Surya to reduce the severity of his Swarupa to sixteenth of his original energy. [The remaining parts were absorbed in Lord Vishnu’s Sudarshana Chakra, Shiva’s Trishula, Kubera’s Palki or palaanquin, Yama Raja’s ‘danda’ or stick, Kartikeya’s weapon called Shakti and various Astras or Mantrika Arrows]. Meanwhile Chhaya Devi settled down and gave birth to Shaneswara and River Tapati. In course of time, Yama Dharma Raja noticed Chhaya Devi’s attitudinal changes in displaying partiality of treatment to Shanishwara, and River Tapati as against the earlier children. As Yama complained to Surya about the partiality of Chhaya Devi, Surya confronted her and she blurted out the Truth that original Sanjna created her as a shadow replacement. On finding out the whereabouts of the original Sanjna Devi, Surya also assumed the form of a horse and landed where the mare was in meditation. Later two sons named ‘Naasatya’ or nose-born and ‘Dastra’ ot teeth-born were materialised. There after a horse-riding son with Shield and Sword was born named Revanta. Sanjna was happy that her Tapasya succeeded in reducing the severity of Surya Deva. Eventually Vaiwaswata became the current Manu, Yama, Dharma Raja the Lord of Death, Yamuna and Tapati as the famed Rivers and Shaneeswara as a Planet. The Sanjna-Chhaya combine also gave birth to two Ashwini Kumars who became the Physicians of Devas as well as Saavarni the future Manu.

31

Mission & Ashram News Bringing Love & Light in the lives of all with the Knowledge of Self

Ashram News July 2016 Shanti Homa:

Kumud Tewary formally joined Vedanta Ashram

as its new inmate for study of Vedanta. A room was renovated for her and after a Shanti Homa she entered her new room on 5th July. (Click on Photo for Full Album)

Shashtipoorti & Brni Sakshi:

Kumud completed her 60 years this month, and a special Shashtipoorti Puja & Homa were organized.

Later she was given the new name of Brni Sakshi Chaitanya - on 18th July. (Click on Photo for Full Album)

Guru Poornima Celebs:

Guru Poornima was organized with grreat devotion & enthusiasm on 19th July. Poojya Guruji did the puja of Guru Parampara & Vyasa Peetha. Later there was Pada-Puja, Pravachan & Bhandara. (Photo is Link)

Pratah Smaran Dhyana:

A three days Pratah Smaran Dhyana was orgganized by Poojya Guruji from 21st to 23rd July. The three shlokas of Stotra were meditated upon in these three days. (Click on Photo for Dhyana Links)

Hanuman Chalisa Satsang:

31st July was the last Sundayy of the month, the day of Hanuman Chalisa Satsang. The program started at 6.30 in the evening with Bhajans. Then was the chanting & Pravachan by Poojya Guruji on 10th chaupayi - Bhima-roopa dhari .... (Photo is Album Link)

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Mission News

July 2016

Gita Gyana Yagna, Ahmedabad

Mission News Samutkarsh, Ahmedabad

July 2016 35

Mission News Guru Poornima Celebrations, Indore

Mission News Monthly Hanuman Chalisa Satsang at Ashram

Forthcoming Gita Gyana Yagna @ Pritam Society, Bharuch By : P. Swamini Amitanandaji From 1st to 7th Aug 2016

Vedanta (Janmashtami) Camp @ Vedanta Ashram, Indore By : P. P. Guruji Swami Atmanandaji From 20th to 25th Aug 2016

Programs Shri Krishna Janmastami Celebration @ Vedanta Ashram, Indore On 25th Aug 2016

Hanuman Chalisa Satsang @ Vedanta Ashram, Indore By : P. P. Guruji Swami Atmanandaji On 28 Aug 2016

39

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