VedantaSandesh Sept2017

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 23

Sept 2017

Issue 3

Cover Page

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This month our cover page is dedicated to the nine days festival of Navratris, which falls this year from 21st Sept to 29th Sept.

Vijayadashami being on the 30 Sept.

In this nine days festival devotees do vrata & upasana for cleansing their minds and to bring about greater control & command over their bodies & mind. All this is by bringing about devotion unto the feet of divine mother.

In these nine days of Upasana, the first three days are devoted to the upasana of Durga, the next three days are primarily devoted to the upasana of Laxmiji, and finally the last three days are for Saraswatiji.

Durga mata stands for the annihilator, so we first begin by removing all the neagtivities, the aasuri sampatti; then Laxmiji stands for wealth - basically the divine wealth - Daivi Sampatti, and finally it is the prayer of knowledge - represented by Saraswatiji. Apart from these primary three-fold goals, one also undergoes tapasya, which is all about handling our body-centric desires, and setting things right. When the objects outside are important then it culminates in acquisition of aasuri sampattis, while when the focus turns on God, then the daivi sampatti start making more sense.

Apart from these there are lot of cultural festivities during these nine days, speially Garba and Dandiya.

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CONTENTS

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Vedanta Sandesh September 2017

1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-14

4.

Letter 15-16

5.

Gita Reflections 17-21

6.

We Must 22-27

7.

Jivanmukta 28-29

8.

Story Section 30-32

9.

Mission / Ashram News

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33-50

10.

Forthcoming Progs 51

11.

Links 52 3

Monthly eMagazine of the International Vedanta Mission Sept 2017 : Year 23 / Issue 3

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:

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Swamini Samatananda Saraswati

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iapdks'kkfn;ksxsu rÙkUe; bo fLFkr%A 'kq)kRek uhyoL=kfn ;ksxsu LQfVdks ;FkkAA

Just as a Sphatika stone when is associated with blue

cloth etc. appears to be blue etc; so also when the Self is in proximity of the Five Koshas, and we do not know their truths, then it appears to be having limitations of these koshas, but in reality is as untainted as the sphatika.

Atma Bodha - 15

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Message from Poojya Guruji

Jiva & Jiva-Bhava

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Jiva is a limited & finite manifestation of one limitless & infinite divinity. Every finite manifestation has its own beauty & uniqueness. Everyone & everything is like a flower in this beautiful garden of creation. What one manifestation can do, no one else can do. By itself there is no problem in any manifestation whatsoever, in fact everyone has a unique contribution to make. The problem is all about taking a small manifestation as our ultimate truth.

Every manifestation was initially in an unmanifest state, and then because of the surge of some necessity it donned a form to become manifest. When a cause takes up a form to become manifest, then nothing really happens to the cause, it remains untainted, like when water takes up a form of a wave, then water continues to be the same H2O even when it has taken up the form of a wave.

The life of wave is indeed very different. It has a birth, growth, decay and also death, but inspite of this it contributes very uniquely to the entire creation in a unique way. Even when it is continuosly undergoing all the changes, yet the most important thing to realize is that the ‘content’ component of wave is untouched by all the changes happening in the ‘form’ component. H20 never becomes H2O2 etc at any moment. This realization is very important and crucial. Water remains as it is throughout this entire process. So also we need to see this fact that even when we take up a form, we never become that form, form is just as though im-

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posed on us and inspite of all the changes happening at the level of form, we continue to remain our same old original and untainted self.

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Manifestation is not a problem but taking ourselves as this manifestation is the problem. Manifestation is outside, but the notion that ‘I am a limited manifested entity’ is a notion in our mind. Jiva is outside but Jiva-bhava is in our mind.

Viveka is required to realize this fact that even when the water has taken up a form and presented itself as a wave, it is basically still the same untainted water.

So also even when we have manifested as a finite entity, we continue to be the infinite cause. This knowledge alone as though liberates us. We get liberated from our own notion, and then the story of wave is not the story of water - even when all along water continues to be the truth of wave all along. This is the liberating knowledge. Merely by knowledge we as though become free. This is the message of Vedanta to the world.

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TATTVA BODHA

Evolution of the Rajas Aspect

Swamini Samatananda

Tattva Bodha M

aya is trigunatmika i.e. it comprises of the

three Gunas. The Sattva Rajas and Tamas. We are seeing that the entire creation is made up of the Five elements and the three Gunas which are intrinsically the nature of Maya. Hence the three Gunas exist in everything that is made up of Maya. In humans the three Gunas exist in various degrees of concentration and combination. They also exist in all objects and nature.

Hence, in the Gita even the food which we eat is analysed from the aspects of the three Gunas, if we want to cultivate good behavior. Depending upon their combination, the gunas determine the nature of things, beings, their actions, behavior, attitude and attachments and their involvement with the objective world in which they live.

Creation reflects the Three Gunas:

As far as the creation is concerned we can see that

the Gunas are an intrinsic part of Maya. Before creation, they remain inactive and in a state of perfect balance in the Primordial Nature (mula Prakriti). When their balance is disturbed, creation sets in motion, and the diversity of objects and beings come

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into existence, each possessing the triple gunas in different proportions. Devatas and Celes-

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Tattva Bodha tial Beings in the higher worlds contain the predominance of sattva. Beings with a predominant quality of inertness at the level of the mind and the body are predominated by tamas. In humans, all the three gunas are present in different degrees of predominance according to their spiritual purity and progress.

People with a dull and disenthused mind possess the predominance of tamas, selfless people living in tune wit totality are pious people who abide by Dharma possess the predominance of sattva, while worldly people who are driven by selfish desires possess the predominance of rajas.

The Nature of Rajo Guna:

Rajo Guna charecterises the quality of activity and

change. Rajas is motivated in its action, ever seeking a goal or an end that gives it power. It is charecterised by self centric action that nourishes the sense of individuality that leads to fragmentation and disintegration. While in the short term Rajas is stimulating and provides pleasure, owing to its unbalanced nature it soon results in pain and suffering. Being Self-centric it is the force of passion that causes distress and conflict.

The Positive side of Rajo Guna: Even though the predominance of Rajo guna in a peson only results in samsara yet the very fact that are organs of action

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and our Pranas are born out of the Rajo Guna aspect of Maya

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Tattva Bodha they have a positive aspect of keeping the body alive and active.

If it was not for Rajo Guna then it would be difficult to keep the body functioning and looking after one’s physical needs.

One cannot imagine life without the hands, legs, speech etc.

The continuity of the world is possible with the aspect of the Rajo Guna. It is said Brahmaji who is the creator of the universe has the predominant quality of Rajas. Any thing that we create, maintain and change needs the power of the Rajo Guna.

The Evolution of the Rajas aspect: In the study of the evolution of the creation we have so far discussed about the evolution of the Sattva aspect. Now the second aspect of Maya is Rajas. The three Gunas being a part of the five elements consequently appear in all that is created of the Five elements. The rajo- guna charecterises action or agility. From the Rajas aspect of each individual element are evolved the karmendriyas (organs of action)and from the total Rajas aspect of the Five basic elements are born the Five vital airs (the Panch Pranas). Anything that is activity oriented, it is the maifestation of Rajo Guna. The Fival vital airs are the form of energy which supply power to all the organs of the body to perform various physiological actions. Thus the Five organs of action respond the world by activating the body, the energy of

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which is derived by the five vital airs.

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Tattva Bodha The Five organs of action created are as follows: From the Rajasic aspect of Space is formed the organ of Speech.

From the Rajasic aspect of Air is born the hands.

From the Rajasic aspect of Fire the Legs or organ of locomotion is born.

From the Rajasic aspect of Water the Genitals are born.

From the Rajas aspect of the Earth the Anus is formed.

Then from the total (samashti) Rajasic aspect of the five basic elements, the five vital airs or the Panch Pranas are born.

Thus, from the Sattvic and Rajasic aspects of the five elements, evolved the Sukshma Sarira. This concludes the discussion of the creation of the subtle aspects of the body and the universe.

The nature of the Self is beyond the three Gunas: In the process of creation the very purport of studying the process of creation is to ultimately realise that the three Gunas reside in the Self, the Self does not reside in them. This very understanding reveals a nature of the Self which is not bound by

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the three Gunas, but it is the Self which is the Master of the

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Tattva Bodha three Gunas. Yet, the knowledge of the triple gunas is of great significance. A correct understanding of the three qualities of Nature is essential to overcome your bondage to earthly life and attain liberation. By knowing the distinction among the three gunas and by developing the quality or mode of sattva in abundance a person can purify his mind and not only experience peace and equanimity, but this alone opens the doors to Self nowledge. Ultimately Bhagwan Krishna in the Gita reveals that even though the Upadhi is made up the three Gunas the Self is beyond the three Gunas and one must aim to realise the Self as Gunateet. I can use the three Gunas to express them as and when required but it is also in my freedom to realise the

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nature of the Self as being beyond the three Gunas.

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Mail from Poojya Guruji Saakaar & Nirakaar Hari om !

Our understanding & perception about our own self is indeed the foundation of our lives. We build everything as per that. The self is nirakaar, but manifestations are saakaar. Manifestations are comprehensible, that is why they are called saakar. Nirakaar is not comprehensible by our faculties, and for its realization we need to open our ‘eye of wisdom’- the third eye, or the Gyana-Chakshu. Anything which can become an object of our knowledge is saakaar. Saakaar is also fundamentally the same nirakaar, but presenting itself all dressed up in some clothes of name & form, and it does this avatarana, descending, just to bless us with comprehensibility. So dont be too much bothered about the beautiful saakaar world seen around. It is the creation by the same benevolent God for some divine purpose. Saakaar facilitates invocation of love in us, and having been blessed by love then you can purify & quieten your mind to get a peep into the truth of yourself - the Nirakaar.

See the role of both.

God has manifested in the form of your children, so learn to give them the best with all the love at your command. This is the objective of V edanta Sandes h

Karma Yoga, it teaches us to make our day to day karmas loving, enthusiastic & selfless. It is this selfless motivation which purifies our mind

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and then alone one can get a peep inside.

All thoughts, good or bad are all different facets of the mind. To the extent you can work & relate to others lovingly to that extent your mind will become sattwic - calm & composed. With such a mind self-knowledge is possible. Even though everything is an expression of the divine, but still you will require to make your mind sattwic, because it is only in the sattwic mind that there is the necessary intelligence & meditative capacity to appreciate the deeper truth of life & self - otherwise all this will remain hollow words. Aim for that.

Love & om

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Swami Atmananda

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Gita Reflections

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vuU;kf’pUr;Urks eka ;s tuk% i;qZiklrsA rs"kka fuR;kfHk;qDrkuka ;ksx{ksea ogkE;ge~%AA (Gita 9/4) 17 17

Yogakshemam Vahamyaham (;ksx{ksea ogkfe vge~)~

Swamini Samatananda

All those devotees who reverentially thinking about me lovingly revel in me, for all such people who are always

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connected with me - I take care of all their requirements and assure security of their possesions.

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Gita Reflections

T

his sloka is seen as a pendant in the neck-

lace of the BhagwadGita. It is a loving and compassionate assurance from God that I will personally look after the requirements and sustenance of my devotees.

At the physical level our entire life comprises of two ma-

jor activities: acquisition and preservation. One one hand we work hard to acquire the unacquired which is called ‘Yoga’and soon after we get busy in sustaining that which is acquired.

This is called Kshema. All anxieties and problems are born out of Yoga & Kshema. But if we just think about a child, does he ever have to worry about his food, clothing, his studies, his toys.

No. Its because he has complete faith in his parents.

A story is often illustrated that reflects the spirit of this

shloka. There was a brahmin who had great faith in this shloka, but his faith was shattered one day when his family did not get enough alms to have a proper meal. Disappointed he tore the palm leaf on which this shloka was written and went out of the house. Soon after he left, a boy came to his house with a bag full of grocery. He informed the brahmin’s wife that her husband had sent her the food.

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The brahmin’s wife noticed that the boy’s tongue was

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Gita Reflections bleeding. She found out from the boy that it was her husband who had cut off the boy’s tongue. When the brahmin came back, the wife rebuked him for injuring the boy who had delivered food for the family. The brahmin, it turns out, knew nothing about the boy or the food sent. He soon realized that it was Ishvara who delivered the food, and that when he tore the palm leaf, it injured Ishvara in the form of that boy. So Ishvara did not just deliver the food, he also carried the sack of food on his back. This is what is meant by the word “vahaami” which means “to carry”.

The implication of this sloka is complete surrender to

God.Here one must be careful to understand that Ishwara will look after such a devotee does not mean that a devotee becomes inactive or complacent but it means a devotee who performs all his actions dynamically, with full faith and integration. In fact the meaning of Yoga is retaining the awareness of God. When in action it become karma yoga, when in meditation it becomes dhyan yoga, association with God by devotion is Bhakti Yoga.

What ever we do the awareness of God be retained.A devotee who constantly retains the awareness of God as he performs his actions. It may be anything eating, sleeping, working, studying, looking after the family or even performing any sadhana.

Just as a mother of a new born baby may be doing anything,

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cooking, washing, cleaning but she is constantly aware of her

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Gita Reflections baby and amazingly she is the first one to here the soft cry of her little bundle of joy. Did we have to think where we will be born, how will we get food as soon we are born, and so on.A devotee who surrenders his mind at the Feet of God is also constantly aware of God. Surely then Ishwara too will carry him in his lap.

This message is not for the idle and complacent ones.

Therefore Bhagwan also describes the about the type of devotee whom He will personally look after as being the one who sees God as one with him self and is devoted to God with single pointed devotion. He is the one who is ever absorbed in the contemplation of Ishvara. This kind of devotee is the Selfless one.

Such people need not worry about the unacquired and the sustenance of the acquired. The glory of his devotion is such that he firmly believes that God is truly the creator and sustainer of the entire universe. In fact this kind of bhakta will not even worry about his moksha. His devotion itself brings about an over-

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whelming sense of gratitude and the fragrance of liberation.

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WE MUST 16

Break your shell, open your wings and fly

- 16 -

We Must

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Have Integrity

P.P. Gurudev Swami Chinmayanandaji 23

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We Must T

he most perfect characteristic in an eminently successful life seems to be integrity - an inflexible, undaunted, firm integrity. And, also, it seems that everyone who has cultivated this trait has drawn from it many an unseen and personal advantage over others who are striving in the same field of achievement.

Once an individual in himself has discovered and fully developed an indomitable integrity, he finds he is master of every challenge, and in all his efforts we observe a self-assurance which is both captivating and rewarding.

Indeed, very few have it, and there is none who is not charmed by it. A man of integrity is accepted, believed, trusted and befriended by all. To attract to oneself such genuine attitudes from others bosoms is to create and assure a vibrant environment for great undertakings and perhaps, with the others ready help, a spectacular success. Truly, integrity is a personal asset to man in every field.

The nobility of integrity is not merely in its honour, sincerity and honesty in action, but it is rooted deeper in the quality and beauty of ones own intentions. If the spring of our every thought is pure and if we have the heroism to live unfailingly ever true to the great ideals in ourselves, however impracti al and Utopian they may be, even in spite of all immediate failures, we still have cultivated integrity.

The personality in us, thereafter, with a glowing poise unfolds, and at each apparent failure, with each insurmountable obstacle met, in each moment of social criticism faced an from all empty laughter of pithless ridicule endured, welcome to steel our nobility and reinforce our determination to live the honourable life consistent with our ideal and our goal.

Such individuals alone are the evolvers; all others are mere

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We Must adapters at every turn compromising with circumstances and adjusting to the changing patterns of challenges. They may struggle on, as a hapless slave to their habits, but never can they come to dominate the outer field and command the world to march to the appointed Goal or end, chosen by their own vision and will. Only a person of integrity has this power over life and its happenings.

Naturally,then, integrity is the essential core of all eminently successful life.

No doubt, everyone of us has a covetable ideal, a great goal, or a mighty purpose in our mind, and this is noble indeed. But the resolution to live up to them and pursue them continuously wavers at the very sight of the first obstacles. Bhartrihari therefore says: Some act till they meet obstacles, others act in spite of obstacles and conquer them, but some act not, fearing the possibility of some obstacle that might arise enroute! When the unexpected crosses the path of life, the resolution is tested the integrity is put on trial.

Often it is tested without any mercy, tried without any charity. Yet, if it is rooted in our faith and vision, integrity shall come out successful, and we should be all the more noble for the strain and the stronger for the battle.

When a man of integrity thus strides through life s rough path, winning laurels in localised skirmishes with the outer circumstances, a new fire is kindled in his within, and with each resolution fulfilled he rises daringly to take up greater resolves upon himself.

It becomes a progressive self-disciplining, adding an extra-inch to his stature and an added edge to his efficiency.

A straight and dignified man, with his integrity sturdy and serene in both storm and sunshine, is sometimes noticed to decay and grow weak and even fall from his high pedestal of strength and glory. In a majority of cases, such falls are due to the unconscious

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We Must load of negative fears that have stealthily laid their booby-traps in our within. If carefully analysed, it will be found that all of them have sprung forth from a lack of charity in us, a temporary incapacity to over look some minor disappointment, a failure to disregard some words or actions of others around. In a weak moment, off guard, any paltry happening can become a stupendous load on our mind. Dragging this dead-weight of worry and the consequent agitations, it is impossible for the man of integrity to maintain his poise and keep his earlier strides.

We must set up a free flow of forgiveness from within us, so that into that rushing flood we can flush out all our negative and suicidal inner disturbances. More than forgiveness, a man who is building himself up for the highest achievement must have the plentiful ability to forget the follies of others around him, the dishonesty of those who are working with him, and the vulgarities of the members of his team. All cannot have true inspiration; even when they are inspired, all may not have the real efficiency in them, or the constancy of purpose with them forgive them; and if they continue to be bad, forget about them. The poet says:

“Good to forgive, Best to forget.�

Nothing should stop us. We must have infinite courage, resourcefulness, readiness for sacrifice and dogged perserverance.

These automatically flood our bosom if our efforts are dedicated to the Lord-of-our-heart.

In this devotion for the Lord, we shall discover our integrity growing, and the rest of the traits essential in the make up of a successful man-of-action who wears himself down in the service of the Lord will readily follow with ease and grace.

Remember, one of our noblest duties in life is to grow. This is the screaming cry of all evolution. Growth in the biological appara-

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We Must

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tus was the command in the lower stages of evolution. After having attained manhood, the demand is to grow in our moral stature, in our spiritual worth, in our cultural dignity. This is where study of the scriptures, regular and continuous, and sadhana, constant and sincere, come to serve us. The study clearly points out the goal and the way the sadhana yields to us the energy and vitality to walk the path and explode into the goal. These we must.

As we thus build our life, step by step, there is always a chance that we may now and then slip or fall. At such moments, let us forgive our own trespasses and learn to forget them. Let us forget to remember it and to worry over it. The glory of life is ‘not in never falling’ the true glory consists in ‘rising each time we fall’. Cheerfully let us rise up, courageously step on to the path and confidently march forward into fresh efforts with our head held high, proudly, with all confidence and full self-assurance.

In the game of life a fall here or there is but natural. If we were not weak or imperfect why should we strive at all to become strong and divinely perfect? It is our privilege to fall through our weaknesses, and to often exhibit imperfections, even horrid and ugly. But the glory of us, the spiritual seekers, is not to continuously wallow in the filth, but to take courage and cheerfully climb out of the ditches each time we slip into one . . . This we must.

The poet (F. Von Logan) says again: Man-like it is to fall into sin, Fiend-like it is to dwell therein, Christ-like it is for sin to grieve, God-like it is all sin to leave.

With prayerful courage. We can.

With integrity. We Must.

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Jivanmukta Wandering In Himalayas

60 Amarnath Yatra Concludes Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta I

n the company of numerous pilgrims we paid homage to the idols in the cave. We saw to our great joy three or four holy doves which make their homes among the clefts in the rocks. The faithful ones believe that these doves are really great Rishis and their darshan is permitted only to virtuous souls. Whether or not these doves that so kindly offered us darshan were Rishis or mere birds, they filled my heart with devotion. We were struck by their wonderful fondness for solitude. Within the cave there is a smaller cavity that yields a kind of white earth which resembles holy ashes. Visitors to the cave accept it as prasad, smear their bodies with it, and take it home.

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It is rather odd that the right to distribute prasada and receive the Dakshina belongs to a Moslem. Here the holiness of a brahmin goes down on its knees before a Moslem. It serves only to prove that God’s prasada or grace, held by whomsoever, is precious. Considerations of the superiority of the brahmin caste and the inferiority of the Moslems are by no means strong enough to cancel the Divine rule-that God’s grace is everything and transcends everything else.

There are two routes leading from Panchatarangini to Amarnath.

The older route is more rugged, full of steep ascents, and still more dangerous descents. The new route is comparatively less difficult; it goes up spirally to the mouth of the cave, whereas the old path leads directly to the top of the mountain and then descends as

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Jivanmukta abruptly on the other side. Since the old route is dangerous, it has been closed to pilgrim traffic. But on our return journey, in our eagerness to enjoy the Divine beauty of the landscape all around, some of us proceeded along the ancient route, climbing to the top of the peak on the way.

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After the successful completion of the pilgrimage, I returned to the lowlands where I passed nearly a month in a serene, solitary garden in the suburbs of Srinagar. Then I crossed the Benehal Pass (9,200 feet above sea level) and reached the city of Jammu. there I rested for a few days befor returning to Rishikesh by train.

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STORY Section

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Ganesh & Kubera

O

nce Kubera became too proud

of his wealth. he wanted to show it off to the world. So he decided to have a big ceremony in his place where he will offer variety of food to the guest. He invited thousands of important guests. he also went to lord shiva place to invite him.

Now shiva knows everything. Nothing is

hidden from him. He could see that the invitation is not out of devotion or love for him but to show off his riches. Seeing the intention of kubera, lord shiva said “I can not come but my little son Ganesha will come. Take care that he is an voracious eater and serve him well�

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Kubera was too proud of his riches that

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Ganesh & Kubera he was very confident that he would be able to serve ganesha very well. so Kubera went back to his place and started preparing for the grand feast.

On the appointed day, all the guest came

and so did the Bal Ganesha. Kubera took the Bal Ganesha inside the palace and did the ceremonial rituals of welcoming the guest and then offered the food to him. In no time, the food was eaten by ganesha. more food was served and it again disappeared in ganesha belly in no time.

One of the name of Lord Ganesha is ‘lambodara’ which means the huge bellied lord. in no time, Ganesha ate all the food which was meant to be served to all the guest.

Seeing this Kubera was already panicked.

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he asked Ganesha to wait untill the cooks can make more food. but Ganesha was in no mood 33

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Ganesh & Kubera to relent or wait. he said give me more food otherwise I will eat everything here, including you and your palace. so Lord Ganesha started devouring plates, utensils and other items in the palace.

In the panic state, Kubera went to Lord Shi-

va and asked for forgiveness and the solution to satiate the Ganesha hunger. Lord Shiva asked Kubera to give handful of roasted rice with love and humility. Kubera did the same and lord ganesha was satisfied.

Offering of love, devotion and humility alone

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is accepted by god.

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Mission & Ashram News

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

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Mission News Janmashtami Camp - 1

Poojya Guruji’s Prog Pics

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Laghu Vakya Vritti

10th - 14th Aug 2017

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Mission News Janmashtami Camp - 2

Poojya Swamini Amitanandaji’s Prog Pics

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Gita Chapter 7

10th - 14th Aug 2017

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Mission News Janmashtami Camp -3

P. Swamini Samatanandaji’s Prog Pics

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Meditation & Chanting

10th to 14th Aug 2017

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Mission News Janmashtami Camp - 4

P. Swamini Poornanandaji’s Prog Pics

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Mandir / Food Management

10th - 14th Aug 2017

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Mission News Janmashtami Camp - 5

Camp Conclusion

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Feedback of Campers

15th Aug 2017 40

Mission News Gita Gyana Yagna, Ahmedabad

by P. Swamini Amitanandaji

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Gita Chap-3 / Dhyana (Shivopasana)

18th to 22nd Aug

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Mission News Puja at Radhika Modi’s House

Guided by P. Swamini Amitanandaji

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Ahmedabad

23rd Aug 2017

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Mission News Short Vedanta Course (Eng)

by Poojya Guruji Swami Atmanandaji

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Sub: Drg-Dryshya Viveka

20th to 29th Aug 2017

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Ashram News Birthday Puja

by P. Swamini Amitanandaji

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Puja of Bhagwan Gangeshwar Mahadev

8th Aug 2017 44

Ashram News Sunderkand Chanting Program

by Das Bagichi Ramayana Mandal

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Three hours of Akhand Chanting

9th Aug 2017

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Ashram News Hanuman Chalisa Satsang - Aug 2017

by Poojya Guruji Swami Atmanandaji

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Pravachan on the 21st Chaupayi (contd)

27th Aug 2017

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Ashram News Janmashtami Celebrations - 1

Vishnu Sahasranama Archana

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At 12 night - Celebration of Birth

Maha-Aarti & Prasad 47

Ashram News Janmashtami Celebrations - 2

Vishnu Sahasranama Archana

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At 12 night - Celebration of Birth

Maha-Aarti & Prasad 48

Ashram News Janmashtami Celebrations - 3

Vishnu Sahasranama Archana

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At 12 night - Celebration of Birth

Maha-Aarti & Prasad 49

Ashram News Independence Day at Ashram

Flag Hoisting by Col Pankaj Misra

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Everyone sang the National Anthem

15th Aug 2017

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Ashram News Rakhi Celebration

Devotees & Disciples

V edanta Sandes h

Bond of Love

7th Aug 2017 51

Ashram News Janapav Teertha Yatra

Mahantji welcomes Poojya Guruji

V edanta Sandes h

Photography of Wild Birds & Flowers

17th Aug 2017 52

Forthcoming Programs 18th-22nd Sep 2017 GITA GYANA YAGNA@ Lucknow Gita Chap-14 / Kena Upanishad - 1 Poojya Swamini Amitanandaji 1st-7th Oct 2017 GITA GYANA YAGNA@ Barbil (Orissa) Gita Chapter-1 / Kathopanishad 1-1 By : Poojya Swamini Samatanandaji

23rd-29th Oct 2017 GITA GYANA YAGNA@ Indore Gita Chap-5 Poojya Guruji Swami Atmanandaji 8th-14th Nov 2017 V edanta Sandes h

GITA GYANA YAGNA@ Jalgaon Gita Chap-9 / Bhaja Govindam-2 Poojya Swamini Poornanandaji 53

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