VedantaSandesh Dec2016

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 22

Dec 2016

Issue 6

Geeta JayantiGreetings

Earlier Issues

CONTENTS

Vedanta Sandesh - Dec 2016 1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 8-11

4.

Inspiration 12

5.

Letter 13

6.

Social Media 14-15

7.

Gita Reflections 16-19

8.

We Must 20-24

9.

Jivanmukta 25-27

7

10.

Incredible India Pics

28-29

11.

Story Section 30-31

12.

Ashram News 32-33

13.

Mission/Ashram Pics

14.

Forthcoming Progs 40-41

15.

Links 42

34-39

3

Monthly eMagazine of the International Vedanta Mission Dec 2016 : Year 22 / Issue 6

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

fufeÙka eu'p{kqjkfnizo`ÙkkS fujLrkf[kyksikf/kjkdk'kdYi% A jfoyksZdps"VkfufeÙka ;Fkk ;% l fuR;ksiyfC/kLo:iks·gekRekAA

I am that ever-present effulgent Self, because of which the mind & sense organs are blessed with life, and can do their respective activities. I am all-pervading and devoid of all limiting adjuncts. I am comparable to the Sun in whose very presence the world is enlivened - to exist & act.

Hastamalaka Stotram - 3 5

Message from Poojya Guruji

Study of Creation Why should a student of self-knowledge use his/her time & energy for knowing the world outside rather than exclusively focussing on exploring & contemplating on the self. Well, there are various reasons for this, and all are of great importance.

One, the self as revealed in Vedanta, is not merely some truth confined to our self, but is the self of all. It is infinite & non-dual. While it is certainly important to turn within & realize the truth of oneself, thereafter we need to realize that this self-effulgent existence is not merely confined to myself but is the self of all. So we need to go into the story of the manifesttion and also the truth of creation, so that we finally realize that this SatChit-Ananda is not merely my truth but is also the truth of all. It is then alone that we can realize the non-dual unfragmented nature of our own self.

Two, we may have realized the fact that we are basically Sat-Chit & Ananda, but one thing keeps bothering all students of Vedanta, and that is, how do we assure effortless abidance in the awareness of the truth of our self. Here we shall discover that, that which is responsible for the displacement of our awareness are some objects of the world, which knowingly or unknowingly were very important to us. Which ever thing is important to us alone has the capacity to displace the awareness of other things and come & occupy place in our hearts. So all that which has in due course of time has got that importance need to be investigated and their truth has to be clearly analysed. As a misplaced & baseless notion can only be replaced by right & valid knowledge, so the study of the world is of great importance.

Finally, creation is composed of two aspects. There is a content part of everything and there is unique idenity of every manifestation. This unique identity is of the nature of ‘name & form’. In the study of creation we realize that the name & form aspect of every object has a relative existence, and can never be kept aside independent of the content.

Like the ‘chain’ aspect of a golden ornament can never be kept aside independent of its content. If we take away the gold, nothing is left behind. It was always gold alone. This is called the realization of the Mithyatvam of the world, and till the time the ‘other’ is negaated, so long the self cannot bee seen as one, non-dual & infinite truth.

So the study of creation is of paramount importance.

7

TATTVABODHA

T

he five koshas have been the

subject of discussion so far. The very objective of this discussion has been to reveal that state which is beyond the five koshas. Speaking about the ‘Self’ the Acharya has said know that to be the Self which is beyond these five sheaths.

This has not only been a straight piece of knowledge which one must believe, but the Acharya goes on to conclude the entire discussion with an extremely clear logic that the five sheaths are the non-Self and the Atma alone is the true Self which is of the nature of pure existence, pure consciousness and bliss.

The Panchkosha Viveka is of great importance to first see the anatma as anatma and then see the atma as atma.

Swamini Samatananda

enh;a 'kjhja enh;k% izk.kk% enh;a eu'p enh;k cqf)eZnh;a Kkufefr LosuSo Kk;rs r|Fkk enh;Rosu Kkra dVddq.Myx`gkfnda LoLekn~fHkéa rFkk iapdks'kkfnda enh;Rosu KkrekRek u HkofrA Just as our bangles, ear-rings, houses etc., are known as”mine” are all other than the knower - so too, the five sheaths known by the Self as “my body, my pranas, my mind. my intellect and my knowledge” (should all be other than the knower, and so cannot be the Atman.)

9

Superimposition on the Self:

edge comes to see this fact that the

The basic nature of the problem

identification with the five sheaths to

of a Jiva is not ignorance of the Self be-

be the Self is a superimposition borne

cause the Self is never totally unknown

out of a serious misapprehension and

but the basic problem is knowing the

that negating the unreal is the path to

Self in a wrong manner. The body,

liberation.

mind and intellect are the most closest to the Self and hence not knowing the

Panchakoshas are objectifiable:

true nature of the Self in the first place

and then associating the body, mind

sion by explaining to us how the five

and intellect to be the Self is the easi-

sheaths that include our gross body,

est error that a human being can make.

the pranas etc are not ‘Me’ but ‘Mine’.

Thus the scriptures have always giv-

This has been explained in a very lu-

en us a single goal of knowing the Self

cid manner bringing to our mind the

as a means to liberation. Our bondage

simple things of our life that are ob-

is not the presence of the world of ob-

jectified by us. The Acharya says we

jects, or our physical and mental bod-

all say ‘My ornaments’, ‘My House’ etc.

ies but it is only our erroneous percep-

The term ‘mine’ or ‘my’ is used for that

tions about the Self. We spend all our

which is seperate from me. It implies a

life time in trying to change the world

seer and an object that is seen. There

outside, in trying to change our body

is an obvious duality between the seer

and mind, our experiences and this is

and the seen. Like wise we also objec-

where we have misguided ourself to

tify our body, our pranas, our mind and

such an extent that it has put us on an

so also the intellect. We say ‘my body’,

endless trip of seeking. The only way

‘my pranas’, ‘my mind’ and so on and

to free one’s self from the shackles of

so forth. If we can so easily objectify

such seeking is to see the real nature

our body, mind etc. as ‘mine’ then how

of the five sheaths and to see the real

can the body or the mind be ‘I’. When

nature of the true Self. Thus the entire

we say my body or my mind it clear-

discussion of the five sheaths or the

ly shows ‘I’ the Self is different from

panchakoshas has been a part of the

the body, mind and intellect. Here too

discrimination process of the Pancha-

I am the seer and the gross body or

kosha and the Real Self. Having gone

the five koshas are the ‘seen’. We are

through this process of discrimina-

conscious of the body and the various

tion, a sincere student of Self Knowl-

changes in the body, we are conscious

The Acharya concludes this ses-

of our emotions, our ignorance and

of five kosha’s is indeed a wise man.

knowledge. In all we are conscious of

Seeing these sheaths as anatma, he

all the happenings at the level of our

does not associate his self with these

various faculties. This is possible only

outer layers. nor does he see the lim-

when ‘I’ stand apart from all these as

itations of the various faculties as his

their seer. In this manner the Acharya

limitations. Such an enlightened wise

brings to our understanding in a simple

man is a Jivanmukta, a liberated soul.

logical manner and experience based

They effortlessly revel in a state of

observation that the five koshas are

pure self-effulgent existence which

not the Self but they are seperate from

is free from the limitations of time

the Self. This understanding is a path-

and space, which they know as their

way to negating the identification with

real Self. Such a man of knowledge is

the five koshas as the ‘I’ and opening

called Panchakoshatitaha.

the doors to knowing the real nature of

the Self.

pointer i.e. the Atma is ‘Panchakos-

hatitah’ is concluded.

One who has the discrimination

With this the third lakshana or

Daily Classes at Vedanta Ashram 8.00 - 9.15 AM 10.30 - 11.30 5.00 - 5.30 6.00 - 6.30

- - - -

Panchadasi - Chap 1 (Eng) Vedanta Saar (English) Sanskrit Geeta Chanting 11

Like Sun I too rise to bless all with Love & Light

Mail from Poojya Guruji Quititude not Enough Hari om !

Further to your statement ‘This realization is acquired with quietude and effortlessness.’ - please note that it is not mere quietitude & effortlessness which helps us to get realization, but more specifically the direct knowledge. That is why there is greater importance of the study of scriptures from a proper Guru.

Mere quietitude is not opposeed to anything, it doesnt remove ignorance. Knowledge alone removes ignorance, just as light alone darkness, not your quietly standing in darkness. Quietitude does facilitate enquiry & knowledge, and this has to be clearly appreciated. So many people nowadays just sit down quietly - in the name of meditation. They shall certainly get refreshed & recharged to a certain extent - just as sleep also does, but one has to ‘see’ this fact that quititude doesnt alter the very cause of all ills & grief. You can experience peace & silence but the experiencer continues to be a wanting being. One should rather ask oneself as to why, inspite of the experience of peace & quititude that we still continue to seek more & more peace. So there is still some issue with the knowledge of the experiencer. In a quiet mind, think about the reasons of a quiet & unquiet mind, explore the understanding of the experiencer, why should it continue to look outside for an experience of peace. As long as we continue to depend on anything, including our own mind, so long we reveal ourselves to be limited & lacking, and that alone is the crux of all problems. It is the notion of ourself to be limited & lacking that this endless dependence on something or the other keeps going on. This is the root cause of all seekings & dependences. Break that jinx. As long as there is a desire for some experience, so long we are still in ignorance of the truth of ourself. So aim for knowledge rather than for some temporary experience of peace & silence.

Love & om,

Swami Atmananda 13

Thoughtful SOCIAL MEDIA Postings

Thoughtful SOCIAL MEDIA Postings

15

GITA REFLECTIONS

vf/k;K% dFka dks= nsgsfLeu~ e/kqlwnuA iz;k.kdkys p dFka Ks;ksfl fu;rkRefHk%AA

Who is Adhiyagnah ? (vf/k;K% d% \) Swamini Samatananda

O Madhusudana ! Who is that Adhiyagnah here in this body; and at the time of death how are you known by those whose minds are steady?

17

Gita Reflections The eighth chapter begins with an exhaustive list of questions based on the technical terms used in the concluding part of the seventh chapter. Arjuna is confused about terms like Essential Being, Essential Diety, Essential Sacrifice etc. and soon after raises his doubts. The Gita is yet another classic example of our glorious scriptures where one sees a completely conducive atmosphere of the freedom to raise doubts, a fine tuning between a teacher and student and a compassion and patience on the part of the teacher to help the student rise and awake from exactly where he stands. Thus a series of questions come without any hesitation on the part of Arjuna only reflecting a strong desire to know the truth. Arjuna goes on to ask O! Madhusoodan, the destroyer of the demon Madhu-Who is the Adhiyagyaha and How is this Adhiyagyaha to be understood? To which the Lord replies.

Who is the ‘Adhiyagyaha’:

Adhiyagyah aham eva atra-I alone am ‘Adhiyagyaha’ who is the very centre in a ritual.

The subject of yagya for a student of Gita is hardly new. Sri Krishna has exhaustively spoken on the subject of Yagya as the very

backbone of one’s spiritual journey.

Without practising the yagya bhava as explained by Bhagwan it is impossible to gain Self knowledge. A Yagya is generally refered to a ritual. But in the Gita the term Yagya goes far beyond the concept of being a mere ritual to all that is performed in the field of action in terms of offering to the world around or even towards the individual self. Let us now understand Who is the Adhiyagyaha? Any yagya or action is performed by an individual who invokes a sense of doer ship to achieve a certain goal. The spirit in a yagya being that all rituals and actions are an offering to God but here the beauty is that not only is the action offered to God but the performer of the action or the doer himself is also an expression of God. The scriptures say that the world is pervaded and sustained by Bhagwan Vishnu and so also that the one who performs a yagya sees himself also as Vishnu without which the yagya cannot be fruitfull. In other words the performer of any yagya has the faith to see himself as none other than Paramatma himself. Even though one may not be in a position of having directly realised this but the journey begins with this faith that I am one with Ishwara. With this divine identity one performs all rituals and actions in

Gita Reflections this world. One can understand this by seeing that it is Lord Vishnu who sustains this creation and the Jiva is sutained by his actions. Bhagwan Vishnu being the sustainer of the entire creation hence the diety of any doer performing actions is Vishnu. He is not seperate from him.

How is the Lord the Adhiyagyaha?

Sri Krishna answers-O! the greatest amongst human beings-the lord resides in this body itself- I alone am the adhiyagyaha in this body.

The body alone performs action and so the Lord resides in the body of all who adorn this body. One cannot perform actions without this body and so the Lord is every karma that the Jiva performs as the sustaining force. In this manner Sri Krishna unfolds that not only is the Yagya or field of action the Lord himself but also the doer of this yagya or actions is the Divine existence himself. In the Gita again the Lord says-’Ishwarah sarva bhootaanaam hriddeshe arjuna tishthati-Ishwara resides in the heart of all beings. Adhiyagya means residing in the heart. Ishwara is not seperate from the performer. As he is the core of our personality and existence, he is associated with every action one does.

Every puja, every yagya, every action.

All beings are nothing but Paramatma

alone therefor he alone is the performer of all actions. Not only this He alone is the reciever of the puja or action and he is also the giver of the fruit of action. Yagya bhoktra roopen and karm fal daatrena... for this he resides in the heart of every jeeva. Every small action one does good or bad it is immedietely registered and so all actions bear results. For every person every experience is the karma fala of his own actions. Even though we do not remember them, yet it is Ishwara alone who witnesses all our actions and gives us the fruits in return as per our actions. The Upanishads say that Ishwara resides in the heart as the antaryami and this is how he is always in fine tune with the performer of all actions and thus the perfect bestower of all the fruits of our actions.

This is a very significant point because it divinises the very manifestation of a doer and negates the vision of seeing a sense of doership as a lower nature. It reveals that the sense of doership by itself is not a lower nature but the sense of individuality leading to self centric activities is the lower nature. Doership invoked with the sense of being Vishnu himself invokes actions borne out of a sense of fulfillment and for the welfare of the entire creation.

WE MUST 7

-7-

We Must act with Enthusiasm & Peace

P.P. Gurudev Swami Chinmayanandaji 21

We Must

We can meet, for every successful and happy man around us, a dozen men who

are successful but unhappy, along with a hundred men who are both unsuccessful and unhappy, and perhaps a thousand men who, insensitive to both failure and their consequent misery, spill over in deterioration every where. If these dozen successful but unhappy men can be rendered happy, and the hundred can be trained to be both successful and happy, then surely our world would be a greater place in which to live.

And, if the sensitivity of the thousand can also be raised, we will have brought almost a heaven upon the earth. In our times we find progress everywhere around us, but no attempt is being made to improve the man, to help him tune up himself. In this sad and tragic neglect lies the miser able cause for the mounting sense of dissatisfaction and discontentment, which, in their turn, force young men to be brutal immoral, addicts and criminals. The peaceful life of the society gets shattered. The cultural harmony in the community of man becomes broken. Disaffection spreads.

Hatredness increases. From local disturbances to brawls, riots, strikes, confron-

tation, battles, and wars all fan out, blistering the fair face of peaceful prosperity. How best can we help our brethren to be successful and happy? No doubt we know the theory, and it is no closely guarded secret. We do successfully practice it in our factories and farms, in offices and in governments. But we never think of applying it in our own life. ‘Plan better and achieve more’, is the cry that we hear these days from all professors of management and administration, theories which have now assumed the status of a science. But even after planning well, many of us find we fail to achieve success. A plan can deliver its promised blessings only when the plan is executed with promptitude. ‘Be prompt’ is the certain and only way to success. This doesn’t mean we should be reckless or thoughtless. To act promptly means to work with regularity, poise and system. All of us have our daily routine work which must be disposed of promptly meaning we accomplish it briskly. Let us not linger upon their repeated details for they

We Must are but the daily recurrence in our life, week after week, month after month.

Only let us be prompt. Let us be brisk. But, while briskly going through these daily

routine functions of life, let there be no haste. Famous and wise is the saying: ‘Haste makes Waste’. To the extent that we realise how few are the day s hours which we may command for work and how immense are the possibilities of life s achievements, we are driven to be prompt. When we frankly recognise the fleeting nature of time itself, if we are really men of vision and ambition, it must become urgent and compulsory that we must plan carefully, act diligently, execute promptly all with brisk efficiency, without any ruinous haste. Acting upon the excited impulse of the moment with haste and its imperative consequences, the carelessness of execution and the thoughtlessness of finish causes the full quota of mistakes and our ultimate disappointments in life.

No doubt, in our busy world of quick transport and fast communications we,

very often, are pressed from all sides to increase our ordinary pace, but even on such demanding occasions let us be sure that we keep our unfailing serenity and faithful self-possession. This becomes possible only if we maintain in our mind a constant awareness of His Presenceand a continuous sense of dedication unto Him. Let us start our day with prayer and thus draw our inspiration from Him . . . We Must.

Let us remember Him now and then and learn to revive our enthusiasm to be

prompt . . . We Must.

Let us draw our poise, efficiency, promptitude and courage from Him Who is in-

voked in our heart through our ardent prayer . . . We Must.

The most treacherous pit-fall we are to avoid, according to the Bhagawat Geeta,

is our habit of wasting our precious span of existence in vain regrets and futile anxieties over actual or imagined losses or disappointments. Time that has gone to fill up the ranks of the ‘Past’ cannot now help us so ‘regrets-of-the-past’ should be a past-time only for the fools. Time unborn still lies in the womb of ‘Future’, thus it cannot serve us

We Must now then ‘anxieties-regarding-the future’ should be dreams natural only to the impotent and the weak. Let us not waste our time and opportunities in such unproductive regrets and equally wasteful anxieties. Let us bend our mind and body to the work that lies now, right in front of us. In ardent prayer let us learn to surrender all our anxieties and regrets to the Lord of our heart . . . We Must.

All intelligent men who have scored in the past were, throughout, sensible opti-

mists in their life. Studiously they all took reasonable care to avoid at least repetition of their past mistakes and they were wakeful enough to learn from their errors. They never allowed themselves to be blinded by tears of regrets or fears. Our strength should perennially cascade from our realisation of the immense resources that lie untapped in ourselves.

The Lord, the Omnipotent, resides ever in our heart. ‘To Him alone you go, in all

conditions’, says Geeta. Therefore let us carry ourselves confidently; success shall be ours, and, in fact, failure can only be "success delayed" to every prompt servant of the Lord. The more is our surrender unto Him, the more shall He come to express Himself through us. But our hearts are today full, and there is no accommodation for the Lord, the Supreme Prompter in all actions. Therefore, we must keep on clearing out the daily-accumulating mental rubbish. This inner ‘garbage-disposal’ is achieved only by study of the scriptures for a short time daily and through our regular introspection and meditation.

Let us learn, for a few minutes every day, to lift our mind from duties and actions

to a divine attitude of sustained attention for the inflow of His Grace and Joy, Peace and Bliss . . . We Must.

Let us glide the small things of our life into the nimbleness of dedicated efficiency

that we may come to radiate His serene Poise .... We must.

Let us act always with such a resurrected personality, ever fresh with enthusiasm

lit with the lamp of Peace .... We Must.

- 24 -

Jivanmukta Wandering In Himalayas

51 The Temple of Sharada Part-6 Happy Days at Sharada

Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta

The Ancient ‘Sharda Temple’ fu%lax fueqZfDr ina izi| czãkReÒkosu fojkftrks ;% Jh lkSE;dk'kh'k egs'ojk; rLeS ue% Lokfe riksouk;AA Once a seat of Learning, now in ruins in Pak Occupied Kashmir

In a solitary corner of the house adjoining the Temple, I passed six or seven

days in peace. I Spent part of my time instructing the brahmachari who accompainied me in Vedanta, and part in darshan and meditation. The brahmin priest looked after us and supplied us with food. This was done for two reasons. For one thing, the Temple had made provision for services to sadhus; for another, I had brought with me a letter of recommendation from a noble soul in Srinagar. But more than all these, the priest was of a pious and liberal disposition. He and his family, therefore, did their best to

Jivanmukta entertain us as hospitably as they could. We were spared all external discomforts, but I was not quite happy. I felt we had no right to live upon that poor family , even though its members had not given any hint of inconvenience and their attitue had been uniformly respectful. Were we not a burden upon them?

At the end of the week I therefore decided to quit the place. I made that decision

against my own desire. I felt I had no alernative. If we had money or provisions we could have prolonged our stay without taxing our host, but we had none. I never travelled in the Himalayas with money. Another possibility was living upon alms. But in the locality there were few Hindus and consequently that source of subsistence was closed to us.

It was after exploring all the possibilities that I made the resolve to return . One

morning I took leave of the Holy Mother and left the Temple most unwillingly. But my host would not let me go. I had to stay on. In the course of a few days I made three more attempts to leave the Temple, but on all occasions. the priest and the others obstinately refused to let us go. I said to myself :�Oh Divine Mother, this is all your support. It is wonderful. It seems you do not want to send us away. Even at the time our strength fails, your power triumphs�

It was past 3.00 PM, I was sitting on the first floor of the house, explaining a pas-

sage in a book on Vedanta to a brahmachari. Just then, a bright, handsome, young man, clothed immaculately in western style, complete with hat and spectacles, came up to where we sat and prostrated before us with great reverence. I asked him to sit down. Without a moment’s hesitation he seated himself on the floor. For half an hour he sat there listening to the discourse with rapt attention. At the end of the talk, the young man and I had a discussion in English and other languages, and he had great regard for Vedanta philosophy. He had also sincere respect for sadhus. He came to know about us from his merchants, he enjoyed contract rights over the deodar and other valuable trees there. He had come to Kashmir to supervise the work of his officers.

Dances of India

Incredib

ble India

Dances of India

29

STORY

Rukmini’s abduction

by Krishna

Once upon a time

Maharshi Parashara narrated the story of Devi Rukmini’s abduction by Krishna.

Both of them were fond of each other and desired to wed together. But, Rukmi the brother of Rukmini hated Krishna and was keen on his sister wedding his friend Sisupala. He influenced his father King Bhishmak and even arranged their engagement much against the objection of Rukmini. At the Wedding Ceremony, the Guest List included Kings like Salva, Jarasandha, Dantavakra and such other opponents of Krishna; the King invited Balarama and Krishna too. Fearing that Krishna, who proposed earlier to wed Rukmini, might create trouble at the Function, Rukmi as well as Sisupala prepared for any eventuality alerting their Armies; Salva, Jarasandha, and other well wisheres too readied their armies too. But so did Balarama. Precisely when the Bride entered the Wedding Platform, Krishna took away Rumini like a surprise flash and both of them fled away in the Chariot of Krishna with the flag of Garuda atop.The armies of Sisupala and asscociates could hardly prevent the Glorious Abduction. Rukmi was unable to bear the insult and followed Krishna’s chariot but was defeated and his moustache and beard were shorn by Krishna as a symbol of His victory.

Subsequently, King Bhishmaka performed the wedding most appropriately.

Pradyumna was born to Rukmini and Krishna and the son looked exactly like Krishna.

When he was hardly ten days old, Demon Sambara kidnapped the child not knowing that he was the son of Krishna threw him in the Sea as a huge fish ate him but the child was safe in its belly. A fisherman caught hold of the big fish and presented it to the King Sambara who in turn gave it to Mayavati the head cook of the King’s kitchen who cut the fish to find an attractive baby inside. At that very juncture, Brahmarshi Narada appeared in the kitchen and revealed the Story to Mayavati of Lord Rudra turning ‘Manmadha’ (Cupid) into ashes when he and Rati (Cupid’s wife) aimed Floral Arrows. Lord Rudra gave boons that in their next birth, Cupid would be born as Lord Krishna’s son Pradyumna and Mayavati as Rati.As Pradyumna grew as a youngman, Mayavati desired to marry him despite wide difference of age. Pradyumna was popularly known as ‘Vyuha’ as the Lord of Intelligence, along with three of His other names viz Vasudeva (Lord of Consciousness); Sankarshana (Lord of Individuality) and Aniruddha (Lord of Intelligence). Eventually Pradyumna killed Sambara, married Mayavati and stayed with Rukmini and Krishna at Dwaraka.

31

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

Ashram News Nov 2016 Diwali Celebs:

On 30th Oct was the festival of

lights - Diwali. Vedanta Ashram was decorated and then there was the Lakshmi Pujan, followed by a very austere & eco-friendly celebration.

Our Russian Mahatmas had just arrived two days back, they also enjoyed the celebrations.

Rudrabhisheka:

On 15th Nov was the birthday

of Poojya Swamini Samatanandaji. Early in the morning she did the puja of Bhagwan Sri Gangeshwar Mahadev, and later took the blessings of Poojya Guruji & P. Swaminiji.

In the evening there was a special Bhajan & Bhojan Program.

Bhajan n Bhojan:

On 15th Nov evening, there was a Bhajan & Bhojan Program at Ashram - to celebrate the birthday of P. Swamini Samatanandaji & Smt Swarna Dass. We chanted Hanuman Chalisa & had some lovely bhajans.

This was followed by Bhojan - which was partially cooked outside.

33

Mission News Gita Gyana Yagna, Indore

4th to 9th Nov 2016 Hindi Sahitya Samiti Sabhagruh, Indore

Subjest: - Gita Chapter 4

By Poojya Guruji Swami Atmanandaji

35

Mission News Gita Gyana Yagna, Indore

4th to 9th Nov 2016 Hindi Sahitya Samiti Sabhagruh, Indore

Subjest: - Gita Chapter 4

By Poojya Guruji Swami Atmanandaji

35

Mission News Gita Gyana Yagna, Mumbai

26th Nov to 2nd Dec 2016 Vivekananda Auditorium, RK Mission, Khar

Subjest: - Gita Chapter 15 / Panchadasi Ch 3

By Poojya Guruji Swami Atmanandaji

36

Mission News Gita Gyana Yagna, Ahmedabad 26th Nov to 1st Dec Ramkrishna Kendra, Maninagar

Subjests Gita Chapter 13 & Amrutbindu Upanishad

By Poojya Swamini Amitanandaji 37

Ashram News Diwali Celebrations at Ashram

Birthday Celebs of Sw Samatanandaji

Trip to Saini Farm, Rau

Ashram News Hanuman Chalisa Satsang - at Ashram

20th Nov 2016

39

Forthcoming Gita Jayaanti Program @ Agrasen Dham, Indore By : P. G. Swami Atmanandaji 8th Dec 2016

Gita Jayanti Program @ Gita Bhawan, Indore By : P. G. Swami Atmanandaji 9th Dec 2016

Programs Salil Sandhya @ Shankaracharya Hall, Vedanta Ashram, Indore By : Salil Date 18th Dec2016

Gita Gyana Yagna @ Ram-Naam Bank, Lucknow By : P. Swamini Samatanandaji From 26th Dec to 1st Jan

41

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