Monthly eMagazine of the International Vedanta Mission
Vedanta Sandesh Year - 22
Nov 2016
Issue 5
Chath Puja Greetings
Earlier Issues
CONTENTS
Vedanta Sandesh - Nov 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 News 34-37
14.
Forthcoming Progs 38-39
15.
Links 40 3
Monthly eMagazine of the International Vedanta Mission Nov 2016 : Year 22 / Issue 5
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
ukga euq";ks u p nso;{kkS u czkã.k&{kf=;&oS';'kwnzk%A u czãpkjh u x`gh ouLFkks fÒ{kquZ pkga futcks/k:i%AA
I am not a Human, nor I am a Devata or a Yaksha; I am
neither a Brahmin, Kshatriya, Vaishya or Shudra; I cannot be defined as a Brahmachari, Gruhasti, Vanprasti, nor even a Sanyasi. I am pure Consciousness, ever revealing as my Self. Hastamalaka Stotram - 2 5
Message from Poojya Guruji
Sanyas Is Sanyas necessary for Brahma-Gyana? Yes, indeed it very much is. The people who gave us the knowledge of Brahman alone have given us this institution & tradition of Sanyas; we have so many sriptural injunctions for it, and at the same time it is all very logical too. Basically Brahma-Gyana and Karma because are fundamentally opposed to each other and cannot go on simultaneously in one person. For this one needs to understand as to what does Brahma-Gyana mean and when is Karma possible. Brahma-Gyana means the realization that ‘I am Brahman’ - I am the one, non-dual, unfragmented and infinite life. It is not that I - remaining an individual, now know something to be Brahman, and logically appreciate it to be my fundamental truth. This is not the direct knowledge of Brahman, but is just an initial Paroksha Gyana. Such kind of knowledge never liberates - it just motivates & directs, and all along we continue to be a limited entity - with all our past, future, relatives, fears, pains & problems. Such a person is still in duality, there is a knower and a known, which are still different, and thus he still needs various practices & sadhanas. Brahma-Gyana implies the realization that I am not an individual, never was, it was just a case of mis-apprehension. If individuality continues to be my basic identity, then this fellow is still a sadhaka and not a siddha, because he still doesnt realize the profound implication of ‘I am That’. Karma is basically an intrument to bring about some change - whether in the world outside or within our own minds. In every karma, there is a limited doer, who is not happy with ‘what is’ and has a clear idea of ‘what it should rather be’, and thus is working to bring about that change. Whether it is some situation outside, or even their own self, karma not only starts with a basic dissatisfaction, but also a subtle arrogance that I know what it should rather be. Brahma-Gyana is motivated with a belief that ‘what is’ is basically complete, and thus keeping aside all desires of change we just need to first see the truth as it is. What we discover is that neither we are limited nor are things outside really away from us. To carry on doing karma is basically to remain in an imaginary world - that is why it is endless. So not because someone ssays, but on the very merits of Gyana & Karma, one should stand apart from the mad thoughtless race, and first see the truth of everything including oneself. This is what sanyas is all about. 7
TATTVABODHA
H
aving
discussed
the
Annamaya, Pranamaya, Manomaya and Vigyanamaya Koshas we will now discuss the next & last kosha which is the Anandamaya Kosha - the Bliss Sheath.
Swamini Samatananda
vkuUne;% d%\ ,oeso dkj.k'kjhjHkwrkfo|kLFk efyulÙoa fiz;kfno`fÙklfgra lr~ vkuUne;% dks'k%A What is the Bliss Sheath? Established in Avidya, which is of the form of the Causal body, of impure nature united with the Vrittis (modifications) like Priya, Moda and Pramoda. 9
What is Anandamaya Kosha?
in himself. This state where we expe-
The fifth sheath of our person-
rience a glympse of joy is not the ex-
ality is the Anandamaya. We revel in
periencer but it is that realm which
this kosha when we identify with the
is experienced. Anandamaya Kosha
Karan shareera, the Causal body. It is
is that subjective peaceful & blissful
the subtlest and most pervasive of all
state which the experiencer aspires &
sheaths. It is of the nature of ignorance
strives for. This means that our search
of the world and the Self, and is also
for joy in the outside world amongst
blissful in nature. It is that layer of our
various objects and experiences is fu-
personality which we revel whenever
tile because this layer of joy is already
we experience joy.
a part of our personality. It is only that we have made this joy so condition-
Joy of Anandamaya Kosha:
al that we experience this joy only in
The joy experienced in the Anan-
a particular condition on which I im-
damaya kosha is conditional. The
pose joy. And therefore this revelation
scriptures reveal those conditions
in the anandamaya kosha is not only
which are instrumental in awakening
conditional but it comes and goes as
us into this state of joy.
per conducive and inconducive situa-
An ignorant individual is initial-
tions. Therefore I am happy only when
ly bitten by the bug of desire which
any situation is as per my likes. Not
brings about ripples in the mind mak-
only this, but this state of joy is totally
ing it restless and anxious to fulfill its
dependant on some extraneous factor.
desire and become one with its object
This is a joy wherein there is an experi-
or experience of desire. Once the sit-
encer of joy, an experience and an ob-
uation is conducive enough to help
ject of experience. This nature of joy
fulfill the desire, the mental ripples
is based on the presumption that I am
caused by the desire and its distrac-
limited and I need to get joy from out-
tive thoughts quiten, bringing to the
side. Hence it only results in a viscious
surface the state of joy or ananda. It
trip of samsara, of seeking, where ef-
is this stage of experience wherein we
fort, change, swinging between joys
awaken into the karan shareera or the
and sorrows is the call of the day. Thus
blissful sheath. In all such conducive
it is fully justified to take this ‘realm of
situations the jeeva who is the expe-
the experience of joy’ as one kosha.
riencer residing in the vigyanamaya
kosha gets a glympse of the joy with-
ties; the Priya, Moda & the Pramoda.
Sensual joy has three intensi-
All these are varying glimpses of this
effort. It is awakening into a state ob
Anandamaya Kosha. Priya is that joy
pure existence and being by realiza-
which we experience when we ‘think’
tion of an existing fact. It is not a state
about an object or person of our like,
of conduciveness brought about by
Moda is that joy which we get when we
action or the fruits of action. Hence it is
come near our beloved, and Pramoda
not dependant on any efforts or action.
is that joy when we become one with
It is a state of revelling in bliss which is
our object or person of love. As we see
free of all limitations borne out of time,
all these levels of joy are conditioned
space and objects. It is a state of con-
by space, time and objects. Ignorance
tentment which the Gita describes as
is the only cause of identifying with all
being contented by myself and within
these koshas and revelling in them.
my self. It is only when awaken into
Unlike this anandamaya kosha
our reality that we awaken into a state
the scriptures reveal the Self to be of
of joy which is unconditional. There
the nature of Ananda itself. There is a
is no problem whatsoever with a sen-
great difference in realizing that ‘I am
sual experience, but to consider it to
of the very nature of Ananda’, and to
be ‘the’ source of getting real joy is a
momentarily experience Ananda as an
delusion borne out of the ignorance of
end result of some experience or sit-
facts of life and our Self. Such a per-
uation outside. In the experience of
son only gets trapped into the cycle
Ananda brought about by the knowl-
of samsara and yet unfortunately his
edge that ‘I am Ananda’, there is no
thirst remains unquenched.
Daily Classes at Vedanta Ashram 8.00 - 9.15 AM 10.30 - 11.30 12.30 - 1.00 5.30 - 6.00
- - - -
Panchadasi - Chap 1 (Eng) Vedanta Saar (English) Sanskrit Geeta Chanting 11
Like Sun I too shall rise to give Love & Light to all
Mail from Poojya Guruji Samadhi for Gruhastha Regarding your question whether a Gruhastha who has so many duties, and cannot give up karma, can he/she ever ‘be’ in the non-dual state of Samadhi for long. Can the abidance in it ever be possible - well the answer is both yes & no. The fundamental rule is indeed to give up all karma and then alone the abidance in self is possible. That is why there is importance & necessity of sanyas ashram. To be a karta is to accept the duality of subject & object as real, and in samadhi you transcend this, so logically you need to choose either of the two. There is no samucchaya possible. When you have accepted the independent existence of anything apart from you then obviously you require to be conscious, calculative & deliberate in all your karmas, and all kinds of planning etc. is required - customized for different kinds of work, situations & the people in your life. Sanyasi’s can afford to keep everything aside and flow with the wind thus reserving their entire attention for directly seeing the truth of all that they have come to intellectually appreciate. However, Bhagwad Gita reveals that the essence of sanyas can also be accrued by a person who has appreciated the secret of Karma Yoga. Karma Yoga is a very unique & dynamic Art of Living wherein one learns to give out ones best in every situation, yet the agenda is two fold. Apart from excellence in the work outside, one simultaneously prays to realize & actualize the art & capacity of seeing ‘Inaction in Action’ – Karmani akarma yah pashyet.... This art is worthy of deep exploration & clear appreciation, and once you get the hang of this, then you get blessed with the ‘Sanyas state of mind’ even in your field of karma, and thereafter being yourself, even while the guna’s do their job, is cake-walk. Love & om,
Swami Atmananda
13
Thoughtful SOCIAL MEDIA Postings
Thoughtful SOCIAL MEDIA Postings
15
GITA REFLECTIONS
fde~ rn~czã fde/;kRea fde deZ iq#"kksRreA vf/kHkwra p fda izksDre~ vf/knSoa fdeqP;rs AA
What is Adhidaivam ? (vf/knSoa fdeqP;rs \) 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 Continuing our discussion on the various questions put forth by Arjuna, we shall now look at the last question which is 'What is Adhidaivam?' Bhagwan Sri Krishna goes on to explain what is this Adhidaivam. Adhidaivam literally means the truth or essence of all the devatas; the various divine manifestations. Sri Krishna answers that the Param Purusha or Ishwara alone is the adhidaiva or the truth or essence of all devatas. The very atma of all devatas.
Devatas:
Devata is a very significant principle of Sanatan Dharma. The word Devata literally means 'Diety'. In Sanatan Dharma Devatas are many, but Ishwara is one. Ishwara or as mentioned in this sloka the Purusha is the god of all devatas. In Sanatan Dharma it is said there are about 33 crores of devatas. It is understood that the world by itself is inert and so in that context everything that is functional and has life in it is blessed by a specific divine power of consciousness which blesses and enlivens everything. Therefore every thing in Sanatan dharma is considered to be blessed by such divine powers which in turn bless our lives. Everything from the basic five elements of space, air, fire, water and earth to all the manifestation of these five elements are blessed by these devatas in order to function. There
are various Devatas like the god of the forest, god of the village, gods of rivers, god of the house etc. Every part and organ of our body is blessed by a specific devata blessing each organ and part of the body to function as it does. Our eyes can see by the grace of the Sun God, the tongue can taste food by the grace of Varuna devata, the diety of our mind is the moon and likewise all parts of our body is blessed by a particular devata. Often the world is unable to understand the concept of many gods in Hinduism and misapprehend it as a network of confusion. But any intelligent person can understand that when we see so many aspects functional in the entire cosmos fom the earth to the various planets in space to the various organs of the human body one can understand that being able to see a functional potent power behind everything is actually seeing a divine principle functioning behind everything. This not only divinises the pottentiality but also our very vision of conceiving these powers with divinity and a sense of gratitude and blessedness. It is the beauty of the Vedic philosophy that it teaches us to perceive every aspect of the world with this beauty of gratitude and blessedness. It surely negates the attitude of ego, seeing the world functioning as enlivened matter and also humbles a human being to see the blessings of these various
Gita Reflections cosmic powers. It is only when we are unable to see the blessing of these various deities that we get pressed under the huge burden of sense of individuality and a sense of doership. The principle of seeing the presence of all such dieties is not a myth but a reality. It would be a great folly to see such a dynamic and living world and yet not be able to see the presence of such cosmic powers. In fact it is a great pride of Sanatan Dharma where in our Rishis in the very ancient times itself have identified with all these great powers and have personified god in all such forms. All these deities are the innumerable cosmic powers performing their duties as per God's wishes. They are the best examples of performing actions with an attitude of service to ishwara. The earth is moving perfectly in its orbit, the sun is selflessly and endlessly lightening and nourishing ou life, the rivers have nourished civilizations from time immemorial, the trees, the soil of the earth is continuously providing us with food and the list of all such cosmic powers is endless. In fact the selfless and convictional functioning of the devatas is a great lesson for all mankind. On one hand we see nature and all its elements tuning in to the will of God and giving out it's, on the hand it is only man who is so intoxicated by his own selfishness and sense of individuality that he has
become the single cause of distruction on earth. It is from nature and such cosmic powers alone we can truly learn the art of yagya bhava or karma yoga taught by Sri Krishna in the Gita.
Ishwara is Adhidaiva:
One often easily mistakes the various cosmic powers or dieties to being Iswara or God himself. Ishwara is the God of all gods. Ishwara by his power of Maya creates, sustains and envelopes the creation back in himself. And all the dieties are all the specific powers that enable the world to function. If we were to understand in our worldly languange than Ishwara is like the Prime Minister and all the dieties are like the various Ministers who have a specific portfolio to manage. Whatever is the department assigned to the various devatas they function selflessly blessing all living and non-living beings as per their department. Just like a Prime Minister does not have to go about doing every little thing himself, so also Ishwara does not go around managing every little thing in the cosmos. He empowers all such deities. He makes the constitution of righteous functioning and then with this inbuilt system of righteousness the entire creation gets rolling. The scriptures say that it is as though due to fear of such a divine power that even the God death is continuously functional in the best manner.
WE MUST 6
-6-
We Must Let the Scriptures give faith in Ourselves
P.P. Gurudev Swami Chinmayanandaji 21
We Must
Actions are the louder expression of thought. The quality of thought is ordered
by the nature of our inner ‘belief’ and ‘faith’. Where faith is shaky, thoughts are vague, and actions weak and purposeless indecisive and timid. If our service to the world is to be effective and productive of sure results, then our head and heart, within, must be inspired by our own ‘convictions’.
We have faith, but not firm conviction. We have certainty but not self-resurrect-
ing, adamantine belief. Those dynamic convictions that drive us to spectacular actions and blazing results cannot be had by accident. They are not built-in resources in any individual. We have to discover and cultivate them in ourselves, by our own steady and planned self education.
Vedanta unfolds this in all its students. Penetrating study into the depths of the
Upanishads, understanding of the way-of-life mapped out by Lord Krishna in His scientific and logical discourses in the Geeta, do transform the thought pattern in the student and he discovers for himself a new purpose and a clearer vision of the goal of his life. He grows first in his faith in himself, and then he discovers certain definite convictions maturing within him.
Through earnest study (Sravan) and through subjective investigations upon these
ideas in one s own mind, by oneself, a process called “deep reflection” (Manan), one can discover new horizons to one s life. With this inner expansion of vision shall we realise the opening up of some secret chambers of power and strength in ourselves, and an irresistible gush of intelligent determination and will to apply ourselves in action in the world around.
We Must
If the convictions are true and noble “Buddha-like” then service to man springs
forth, bringing blessings of compassion and friendship, love and peace to all. If the convictions are false and ignoble “demon-like” that service to people rattles out, blasting the world with the curses of hate and war, death and destruction. We must be careful of the type of convictions we cultivate in our hearts.
Such an intellectual sense of conviction must now slowly mature to become our
belief. By themselves, convictions may not stand the onslaught of the rough life or its plethora of stormy outbursts. When in our life happenings are unfavour able friendship broken, love crushed, wealth gone, health broken; when bereavements shatter, insults shower, false accusing fingers point out at us at a time when we need our belief the most, we may find ourselves empty, cheated, sans conviction, sans belief. In this inner poverty, the intellect stops in fatigue, the heart turns dry.
Therefore, belief must again be tempered into an irrevocable “way-of-life” with us
always, under all conditions. If convictions are gathered through study (Sravan) and if they can become our belief through reflection (Manan), then belief can fructify to become a "way-of-life." Only through meditation (Nidhidhyasana), practiced with all our mind to keep us constantly in touch with our belief, and bringing it out as the expression of all our actions, feelings and thoughts, shall we grow mightily in our belief. It will then come to waft its fragrance all around us, adding a new attractiveness in all our actions. If this is practiced for some length of time with deep sincerity, firm determination and zealous regularity, the positive pitch of our total life will resound in harmony with the true notes of our belief. Such an individual can never again ever miss his spiritual glow even in the most trying moments of stress and strain.
We Must
Let us have the sense of justice to check up from time to time the quality, the
nature of our own belief. In the light of new data gained, in the presence of new ideas accepted, the old belief may have to be changed in its form or content. At such moments let us have the courage to make the necessary changes to remodel the existing belief.
Keep alert! Let us not be conservative. Progressive we must be ... as a scientist
would in the light of new data, as a doctor must when the patient shows new symptoms. Let us always have the courage to check within ourselves, to repair, to refine our convictions, our belief, and our way-of-life, until we discover the One . . . which is at once the Way and the Goal.
Let us never forget that enroute there is always the opportunity and the grada-
tion of improvement, so let us never allow our conservative attitude and fanaticism to strangulate our progress . . . We Must.
Let us be the vigilant sentinel; seize the choice, the direction, the gait of bur ad-
vance, the speed of our passage into new and fresh acceptances, and let us capture the freedom and power that is ours . ... We Must.
Let the Scriptures give us faith in ourselves . . . We Must.
Let us, through study, reflection and meditation grow from conviction to belief and
ultimately earn our Perfect Way-of-Life . . We Must.
- 24 -
Jivanmukta Wandering In Himalayas
50 The Temple of Sharada Part-5 Now Desolate & Deserted
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
Contrary to the message in this old text, I found that the present temple has no
door on the southern side. The temple itself is a small one and its entrance is from the west. Perhaps the old structure of Sankara’s time was destroyed and a modern building has taken its place. All that one can now see within the Temple are a seat, round and smooth, hewn out of rock, a Sree Chakra and a few other figures are worshipped at the Shrine.
Jivanmukta
Worshipping stone or earth or other materialistic objects as Brahman cleanses
the mind and helps to concentrate it. A mind cannot qualify itself for the realisation of Truth except through the worship of both gross and subtle. If bhaktas advise their disciples to meditate upon Shalagrama or Shivalinga or some such stone as if it were God, yogis advise their followers to concentrate their mind upon the naval wheel, the lotus of the heart, the tip of the nose, the centre of the brows, and the like, and followers of the Upanishads direct their pupils to worship the physical body, air and other materialistic things. All of them agree that without first gaining a certain degree of concentration by fixing the mind upon physical objects, it is difficult for most people to focus their minds on the abstract Brahman. Constant supposition by itself cannot make a thing real. There is nothing absurd in worshipping something unreal for the purpose of improving the mind. When a mind has realised the eternal Truth by distinguishing between the True and the untrue with the help of concrete objects, he may no longer requuire that mode of worship, but until such realisation, the substitution of the Unreal for the Real is not undesirable or purposeless.
Today the far-famed Sharada Temple lies more or less deserted, haunted by wild
beasts and sorrounded only by the cottages of the poor, uneducated Muslim peasants. I spent a few days there. I discovered ancient tiles of huge size sticking out of the earth near the Temple and was reminded of the glory of this Temple centuries ago. It is astonishing how in the course of time populous towns are transformed into forests and forests into town, both in the highlands and in the low.
Aanimals of India
Incredib
ble India
Animals of India
29
STORY
Parashuram-Ganesh Encounter
Once upon a time After avenging his father’s death and the massacre of the erring Kshatriyas, Parashurama desired to personally pay homage to Bhagavan Shiva and reached Kailasa; he witnessed Nandeeswara, MahaKaala, Ruru Bhairava, Rudraganas and Bhuta-Preta-Piscachas but finally Ganesha stopped him. All kinds of requests, and prayers failed and Ganesha refused entry to Bhargava Rama as Devi Parvati and Shiva were engaged in privacy. Finally, the latter lifted his Parashu (axe) and tried to force his entry; Ganesha lifted his trunk, looped Parashurama with it and encircled him round and round where by Bhargava visioned Sapta Dwipas, Sapta Parvatas, Sapta Samudras and Sapta Lokas viz.BhurBhuvar-Swara-Janar-Tapo-Dhruva-Gouri Lokas and Vaikuntha / and Golokas. In the process, the mighty Parashurama hit one of Ganesha’s tusks with the Parashu that Maha Deva once gifted to Bhragava and the tusk fell off and blood gushed out. The resting parents of Ganesha were shocked as Kartikeya rushed and informed them. Parvati’s first reaction was to kill Parashurama but being the Loka Mata or the Mother of the Universe restrained herself and addresed Parashurama as follows: ‘You are born in Brahma Vamsha to one of the illustrious sons Maharshi Jamadagni and to Devi Renuka of Lakshmi ‘Amsha’or alternate Form of Devi Lakshmi. How did you do this to my son! Shiva is your Guru since he taught Trailokya Vijaya Kavacha and countless Asrtras to you. Is this the Guru Dakshina that you thought fit to give your Guru! You could have perhaps given a better Dakshina by cutting Ganesha’s head instead of breaking his tusk only! My son Ganesha has the power of destroying crores of cunning animals like you but was only playful with you; yet, you have only wantonly hurt him by breaking his tusk, not as an accident but with vengeance; you may know that he recieves the foremost worship all over the Universe!’. As Parvati addressed on the above lines, Parashurama felt ashamed of himself, prostrated to his Guru Shiva and Devi Parvati. Meanwhile a Brahmana boy was visioned who actually was Vishnu who analysed the situation; indeed there was no justification of what Parashurama did to Ganesha but Parashurama was momentarily taken aback by folly as otherwise he was also like Ganesha or Skanda! Vishnu therefore pleaded being the Universal Parents might not read much into the happening. Vishnu also assauged the hurt feelings of Parvati and requested her not to impose personal angles into the unhappy situation; He further said that her son had Eight names viz. Ganesha, Ekadanta, Heramba, Vighna nayaka, Lambodara, Shurpakarna, Gajavaktra and Guhaagraja! Parashurama pleaded mercy of Parvati since she was Jagan Mata or the Mother of Creation and begged of Ganesha for pardon of his indiscretion; Ganesha was graceful enough to agree of partial responsibility and the episode was closed happily. 31
Mission & Ashram News Bringing Love & Light in the lives of all with the Knowledge of Self
Ashram News Oct 2016 Durga Ashtami:
9th Oct was the Durga Ashta-
mi, On this day we open the Durga Cave once a year, do full shringar of Durga Mata inside and bhaktas get darshan of Mataji. Being a day prior to the Sanyas Deeksha of Poojya Guruji, we combined these two& had a nice bhajan program.
Sanyas Deeksha Day:
On 10th Oct 2016 was the 29th
Sanyas Day of Poojya Guruji. He did the Paduka Puja of the padukas given to him by his Poojya Gurudev Swami Chinmayananda at Sidhbari in 1988. Later all the Ashramites chanted stotras & bhajans on the occasion in Satsang Hall.
Vijayadashmi Celebs:
Vijayadashmi or Dusshera is the Ashram Day. On this day in 1995 it was established. On Dusshera we do abhishek of our giant Shiv-Linga. This year also it was done by Angad Kapoor. Later there was Vahan & Machine Puja, and in the evening was a lovely Cultural Program.
33
Mission News Gita Gyana Yagna, Jalgaon 13-19 Oct 2016 Dutta Mandir, Jalgaon
Subjects: Gita Chapter 7 Upadesha Saaram
By
Poojya Swamini Poornanandaji
Mission News Gita Gyana Yagna, Bhubaneswar
20 - 26 Oct 2016 Sivananda Samskrutik Kendra, Bhubaneswar
Subjests: - Katha Upanishad 1-3 / Gita 3
By Poojya Swamini Samatanandaji
35
Mission News Ashtami & Dusshera Celebrations, Ashram
Mission News Hanuman Chalisa Satsang - at Ashram
20th Oct 2016
37
Forthcoming Gita Gyana Yagna @ HSS Hall, Indore By : P. G. Swami Atmanandaji From 4th to 10th Nov 2016
Gita Gyana Yagna @ RK Math, Mumbai By : P. G. Swami Atmanandaji From 26th Nov to 2nd Dec
Programs Gita Gyana Yagna @ RK Kendra, Amdavad By : P. Swamini Amitanandaji From 26 Nov to 1st Dec 2016
Gita Gyana Yagna @ Ram-Naam Bank, Lucknow By : P. Swamini Samatanandaji From 26th Dec to 1st Jan
39
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