Chinmaya-Tej Web-site:www.chinmaya.org San Jose Publication Vol.20, No.1 January/February 2009

MISSION STATEMENT To provide to individuals, from any background, the wisdom of Vedanta and practical means for spiritual growth and happiness, enabling them to become a positive contributor to the society.

Chinmaya Lahari

It Is It The guru sat surrounded by his disciples, facing the majestic Himalayan range. The vision of the peaks was veiled by heavenly clouds manufacturing snow behind a thick curtain. One disciple asked, “Gurudev, what is meant by the statement that Atman is sat-cit-ananda?”

The Guru instantly understood the doubt of the disciple: “Electricity expresses itself as light in the bulb, heat in the heater, and sound in the radio. How do you explain this to the person who does not know what electricity is? We would have to say that light, heat, and sound are electricity. But when you touch the live wire and have the direct experience of electricity, you know that neither light nor heat nor sound is in electricity.”

“In the same way, in the gross body, Atman, or the self, expresses itself only as sat, existence. Your bones contain no intelligence, do they? Similarly, in the subtle body, Atman expresses itself as cit, intelligence; and in the causal body as ananda, bliss.”

“Therefore, that which expresses itself as sat-cit-ananda is the Atman. In Paramatman there is neither sat, cit nor ananda.”

“Then what is it?”

“Go and find out for yourself! It cannot be explained.” s Table of Contents s

From the Editor’s Desk ...... 2 CMSJ: Status of New Building Project ...... 3 Himagiri Vihar: Wanderings in the Himalayas ...... 4 Shwami Chinmayananda & Himavadvibhuti Swami Tapovanam. . . . 14 Mahashivarathri/February 2009...... 20 Chinmaya Youth Camp #17...... 21 Chinmaya Study Groups ...... 22 Bhakti Rasamrutam ...... 23 Swaranjali (Youth Choir) ...... 21 Balavihar/Yuva Kendra Lanuguage Classes ...... 24 Chinmaya Balavihar First Grade Classes...... 25/26 Bala Vihar Locations, Shiva Abhishekam, Swaranjali Choir...... 27 BV Magazine ...... 28 Tapovan Prasad Magazine ...... 28 Br.Prabodhji's Satsang ...... 30 Vedanta Study Groups ...... 30/31 Prabodhji's Adult Classes in the Bay Areas ...... 30/31 Br.Prabodhji's Classes at Bala Vihar & Sandeepany ...... 31 Swami Tejomayananda's Itinerary ...... 32

1 FROM THE EDITORS DESK

Chinmaya Tej, is a bi-monthly publication of Chinmaya Mission San Jose. CMSJ is in the process of getting the necessary permits to build the New Facility. The City of San Jose is studying the building drawings and when they are approved we shall begin the construction of our New Building. We are happy to show you some elevation drawings of the projects. We invite you to visit the site when you can. News and events update via e-newsletter on CMSJ web-site is serving our timely announcements. Please keep us updated with your e-mail addresses and send them to “[email protected]” If you do not hear from us e-mail or Chinmaya Tej, please forward your address and e-mail to me indicated on this page. Chinmaya Tej is also available for viewing on our website. Chinmaya-Tej will be mailed to all Sponsors and Members of Chinmaya Mission San Jose. Send your subscription marked, Chinmaya-Tej, CMSJ, 1050 Park Ave., San Jose, CA 95126.

CHINMAYA TEJ EDITORIAL STAFF Editor: Uma Jeyarasasingam ([email protected]) Co-editor: Rohini Joshi Electronic Editorial Advisor: Satish Joshi Contributors: Swami Tapovanam, Swamini Saradapriyananda, Subbu Venkatkrishnan, Prakash Bettadapur Design & Layout: four waters / four waters media Printing: Bill Browning/PigMint Press, Redway, California Data Base: Kapil Vaish Mailing: Autozip, Ukiah, California Contact us: http://www.chinmaya.org • Phone: (650) 969-4389 Fax: (650)428-1795

2 Status of NEW BUILDING PROJECT

Hari Om Friends! After formalizing the architectural design, we submitted a preliminary comprehensive review application with the city of San Jose in mid-Jan 2009. Various departments including Fire, Public Works, Civil, Planning, etc., reviewed our plans and provided feedback on their observations by end of Feb’09. Based on this feedback, updates are being made to the design so as to reasonably comply with the city’s recommendations. We expect to return with these updates before end of Apr’09. In the meanwhile, we also sought audience with members of the city council and planning commis- sion. Thus far, we have met with one council member and one ex-chair of the planning commission and provided them updates on our plans. We plan to meet another council member in mid-May. We expect that the council members will be favorably disposed towards our project once they get updates through such meetings. On the financial side, we had set a goal to raise $1M by the end of 2008. With overwhelming support and abundant generosity of CMSJ patrons, we handsomely beat the goal. As a result, we paid off the balance of $300K on the Clayton road property. CMSJ is currently free of all debt and is financially very strong. We expect to raise at least another $5M by September 2009. All of this is consistent with our overall financial plan. When we get ready to start the building process, we expect to seek financing from a bank to the tune of $2M, which our cash flow can comfortably support. In the meanwhile we continue to seek your support so that we do not stay in debt in the long run. Once again thanks for your continued support. Subbu Venkatkrishnan

Proposed elevation drawing of the new building (view from Calyton Road). Architect, Kartik Patel.

3 HimagiriHimagiri ViharVihar

Wanderings in the Himalayas

Pujya Gurudev served Swami Tapovanam for many years while he lived in the Himalayas. Swami Tapovan Maharaj had travelled in Himalayas many times to Kailas. He had written on his experiences of his visits to Mount Kailas. His travelogue was written in Malayallam, his mother tongue entitled Himagiri Vihar. When Pujya Gurudev joined him in Uttar Kasi, he translated the manuscript to English and called it Wanderings in the Himalayas. Here is an excerpt from that book.

by Swami Tapovanam

4 Circumambulation of the Holy Peak At Darchan, we pitched our tents and stone, over water and snow, in beside those of the natives and the benumbing cold of Kailas, at a camped with them. The sight height of 16,000 to 19,000 feet, is from Darchan of Mt. Kailas and its no easy task for the common man. surroundings — the spotlessly white In addition to these prostrations, the peak on the nor th, and the vast, Lamas and Laminis repeated the holy circular, deep-blue Lake Rakshasathal mantra “manipadme hum” quickly to the north — was most beautiful. and incessantly. The fact that the Manasarowar, lying to the east of persons engaged in the act of prostra- Rakshasathal, was out of sight. We tion — circumambulation depend rested one day at Darchan and next for their food entirely upon chance, morning after breakfast set adds still further to the rigour of the out for the circumambulation of penance. They carry no provisions Mr. Kailas. During my first visit, with them. They live upon the saktu illness had prevented me from flour or other food given to them performing that holy act, which is by pilgrims. regarded as an essential part of a visit to this sacred mountain. The One may find even Tibetan house- Lamas of the area fully believe that holders repeating their mantras at those who complete the circumam- all times. Another indispensable bulation have fulfilled the purpose act of their worship is to rotate of human life. with the hand a metal disc which is totally covered with inscriptions of a We set out on our circumambulation mantra. Mantras may often be found at about 10 a.m. There were several scrawled in bold letters on stones by Lamas and Laminis (women Lamas) the wayside and on the walls of circumambulating the Holy Mount. lamaseries. Some of them, especially the women, were engaged in the severest form of On the four sides of Kailas are four penance — prostration together with lamaseries where Lamas spend all the circumambulation. They prostrated 12 months in penance. Proceeding themselves at full length on the slowly, very slowly, we reached the ground, got up, took five or six steps western lamasery, called Chukku, forward, and then prostrated them- situated six or seven miles from selves again. Thus they proceeded Darchan. There we paid our homage around the foot of the mountain until to Lord Buddha with devotion and they completed a full circle. To go rested two or three hours in the all around the mountain prostrating company of the Lamas. Since we oneself every few feet, over earth were accompanied by a nobleman

5 of Darchan who was devoted to us, in its beauty. Big boulders of ice we were treated with special consid- appeared here and there in the water. erations at the ashram. After our rest A glass like sheet of ice, two or three we started again, and before nightfall inches thick, had formed over the arrived at the northern lamasery, surface of the lake. The pilgrims who called Dirfook, about five miles bathed in the lake and performed farther on. Here, too, we worshiped their ablutions had first to break the Lord Buddha with devotion and ice with sticks before they could take passed the night in the ashram. In a dip in the freezing water beneath. the night there was a heavy rainfall, The third lamasery, situated to followed by snowfall. the east 10 or 12 miles from the From here you get a clear and second, is called Sunthul-foolk. complete view of Kailas. No other Here, too, Lord Buddha is worshiped view is so clear or complete, morning with elaborate ceremonies. At the and evening. Next morning we lamasery we were supplied with resumed our journey. First we had tea. Since we had eaten nothing that to tackle a steep ascent. The highest day and marched across the rugged point of the climb is Dolma Pass mountainside on empty stomachs, a (19,000 feet). At this height is the cup of tea was most welcome. After beautiful lake Gourikunda. This is a short rest we resumed our journey believed to and, covering be the Divine four miles, lake where by evening, the Goddess reached Parvati sports Darchan. as she bathes. To circumam- Crossing the bulate Kailas, heaps of snow the abode of with immense Gouri and difficulty, Sankara, the I reached haven of great the shore of Rishis, and the celestial the summit lake where of Nature’s I sat down beauty, is a feat immersed that can be

6 accomplished only by passing along landscape appeared to be not merely the banks of mighty streams and rare but of supermundane beauty. threading through marrow gorges As soon as the Lamas, who were between the highest mountains in the engaged in their studies, perceived world. It is the holiest of penances. our approach, they received us warmly with bright smiles and It was on Krishna Ashtami day in seated us on the raised seats. Usually, August-September that we completed laymen, however high their worldly the circumambulation of Mt. Kailas. status may be, do not sit on the The other Indian sadhus had finished raised seats reserved for the Lamas. their pilgrimage a month or two earlier and had returned home. So The Lamas of Tibet, like the sannyas- we came across no Indians near ins of India, are regarded s preceptors Kailas. We had been rather late and are treated with veneration. The as the Badri route that year had Lamas know that the Indian monks become passable only after mid-June. in their ochre-colored robes are Compared with the other routes, also Lamas and so honour them by the Badri route is not only more sharing their raised seats with them. difficult and troublesome because of We worshipped at the shrine of Lord the heavy snows, but it is also longer Buddha, and then spent some time than the others. The Nepal route is agreeably talking with the High Lama. also long, but the snow along the route presents no obstacles. From Understanding my wish to examine Rishikesh to Badri the distance is the rare books kept in the lamasery, 170 miles; from Badri to Kailas, the Lamas were good enough to about 205 miles. Besides, the route show them to me. passes over very difficult terrain. The High was a handsome young Although we met no Hindu sadhus man of extraordinary brilliance. His in the neighborhood of Kailas, we complexion was fair. met several Buddhist monks in the The Brahmin is white in complexion, region. We stayed two more days in the Kailas valley. the kshatriya red, the vaishya is yellow, and the sudra is black. If one climbs about a mile and a half from Darchan, one comes to If this stanza from the Mahabharata the fourth (the southern) lamasery is accepted as authoritative, there is Gengta. In the company of another nothing wrong in taking the Lama for sadhu I undertook the ascent to a Brahmin, since his complexion was the monastery. As I climbed higher remarkably fair, though not without and higher, I saw to the south the a shade of yellow. By nature he was famous lake Rakshasathal. The whole extremely satwic. Several people

7 spoke to me highly about the purity practices like living in solitude are of his character and the sincerity of but the surviving signs of a monastic his devotion. Also because of the life which prevailed in Tibet in all its abundance of such satwic qualities he stern rigour. could be regarded as a true brahmin. Versus the Way It is true that our ancient spiritual of the HouseHolder masters have held that only Brahmins In Buddhism as well as , are entitled to sannyasa. The crux sannyasa and solitary life were treated of the problem lies in the answer to at one time as worthy of reverence. the question: who is a Brahmin? If a Some historians maintain with sound Brahmin is defined as one in whom reason that sannyasa gained such satwic qualities are developed to firm hold on Hinduism—which was perfection, it is clear that only such previously devoted to a life of Vedic a person will have the desire to enter rites, sacrifices, and action—as a sannyasa and lead a Divine life. If, result of imitating Buddhist ideas. out of selfish motives, one embraces Even as educated moderns criticize sannyasa without the necessary satwic the renunciation of action, various qualities and true spirituality, his schools of thought in the distant past cannot be true sannyasa. Granting also had found fault with sannayasa this, it must be recognized that all as unscientific and improper. true sannyasins are Brahmins because they are predominantly satwic by For example, there were the Samuc- nature. It follows that if there are chaya Vadis (Integrationists) who true Mahatmas among Buddhists, argued with vehemence that, even Christians, or Moslems, they too are though knowledge of Brahman is the all true brahmins. means to liberation, such knowledge should go hand in hand with action The quiet grandeur of the ashram, towards the goal, and that there is located on a wide plateau in the nothing essentially irreconcilable centre of Mt. Kailas far from the between knowledge and action. The haunts of men, evoked in me feelings people of this way of thinking were of wonder and peace. Though Lamas totally opposed to the renunciation of do not generally engage themselves action; but the advocates of sannyasa in spiritual discussions or medita- easily tore their arguments to shreds. tion, for their chief activity consists In support of their contention, the in memorizing and repeating holy champions of renunciation pointed names, their ashrams are built in out that a mere statement “I am peaceful solitude. To lead a solitary Brahman” is not tantamount to the life, far from worldly pleasures, is realization of Brahman; that Brahman their principal duty. Customary can be realized only through long and

8 arduous discipline of both body and strong attachment to such objects? mind, in peaceful solitude; that for As the enlightened ones abiding in people immersed day in and day out knowledge are beyond the reach of in the belief “I am the body,” it is by activities, sannyasa comes to them no means easy to dispel the perverse quite spontaneously. The advocates of notion by merely repeating occa- sannyasa, therefore, argue that during sionally, “I am Brahman”; and that the stage of preparatory practice, therefore the stage of sannyasa, with sannyasa in the form of renunciation its complete renunciation of desire of action is indispensable; that in and total avoidance of excitement, is the stage of attainment it becomes indispensable to all true seekers of natural; that action (karma) and Brahman. To the enlightened who Knowledge (jnana) cannot therefore abide in Brahman, sannyasa is a exist in the same person at the same matter of course. The truth is, they time; that the karma of Janaka or have already become Brahman. Vidura was merely the reflection of

Abidance in Brahman is uninter- it and that only worldlings obsessed rupted attention on Brahman. When with the idea of sense enjoyment the mind is engaged in a state of oppose the idea of sannyasa. samadhi, how can the concept of body and other objects extraneous It is hardly worth stating that to the Atman arise in it? The concept Buddhism, too, insists upon monasti- of the Atman and the concept of cism and solitude as indispensable the non-Atman cannot exist in the devices for preventing the perpetual mind at the same moment. How flow of the senses and the mind can there be activities connected towards sensuous pleasures and for with the body in the absence of a weaning them to the quiet perfor-

9 mance of spiritual duties, and that provided one has the necessary the wide prevalence of monasticism mental strength. in Buddhist countries like Tibet is the I am a sannyasin, who has, after the result of such insistence. Buddhism acceptance of sannyasa, made the firmly believes that the householder’s Himalayas his abode—a great lover of life is false and sinful. solitude, engaged Practical-minded men have often unintermittently asked in the past and still continue to in the contempla- ask, “Of what use to this world full tion of the of action, sustained by action, and Paramatman; a propelled by action, are the sannya- firm believer in sins who have renounced the world sannyasa, not only and its activities to live immersed as a desirable in Samadhi and bhajan”? To this stage in human question, the sannyasins’ answer life, but as the is quite simple. Their very state holiest part of it, of non-action is in itself a mighty one who looks blessing to the world. More than all upon sannyasa as the learned disquisitions of erudite a miraculous scholars, more than all their profound means of convert- treatises, the nirvikalpa samadhi ing worldly of a sannyasin touches the heart of existence, which humanity and elevates it to a higher is generally regarded as sad and melancholy, into plane. His desireless non-action does something full of bliss. I concede also greater good to the world than the that for certain people the very swiftest and the most frantic activities thought of the Soul is impossible of the revolutionaries. What is more, until they have totally abandoned all sannyasa is mightier than armies and distracting activities. That is all true. is boundless as the sea. But in spite of all this I do not believe Yet there is nothing wrong if a that householders are disqualified householder, residing in his own from leading a spiritual life or that house, tries to realize Brahman, even people in various stages of life cannot as a sannysin does in his forest home. meditate upon the Soul. In the midst People of all castes and in all stages of action, think of the Soul. Sur- of life, in short, all human beings, are rounded by wife, children, and entitled to the enjoyment of spiritual grandchildren, still think of the bliss. It is their birthright. Spiritual Paramatman with devout love. Think, realization is not impracticable even constantly, of the power that activates in the vortex of worldly activities, your hands and legs. Always use

10 them to do things good and Maitreyi, he required her to embrace desirable. Do not allow yourself to be sannyasa. Yajnavalkya, whose, heart tempted by intoxicating wine. On was ever fixed on Brahman, was the contrary, drink, drink your fill of himself a householder. Though the Nectar of Life for ever more and the acceptance of sannyasa is not a find everlasting Bliss! condition precedent to the attain- ment of Divine Knowledge, vairagya The Srutis and is a necessary requisite. This is borne the smritis amply out by the example of Maitreyi prove that in the herself, who was the very embodi- past it was house- ment of vairagya. Desiring to enter holders, more sannyasa, Yagnavalkya called his than sannyasins, two wives to his side and announced who worked his intention to them. He also in the field of proposed to partition his wealth philosophical between them. His elder wife, thought. Indiffer- Maitreyi, was a woman of great ence to worldly wisdom and therefore quite pleasures is the indifferent to worldly riches. chief requisite “Of what use is wealth to me?” she for spiritual said, “Even if you give me the entire advancement. sea-girt earth with all its wealth, will Whether a man it save me from worldly bondage and dwell at home or in the forest, if he afford me the Supreme Bliss? Never. has vairagya he is a sannyasin. One Like the pleasure-hunting rich men, may put on the saffron gown and go I too may enjoy earthly pleasures on mumbling the mantras, but he is with the wealth, but truly the wealth no sannyasin unless he has the true can do nothing for me. I therefore vairagya. There seems to be nothing pray you, kindly teach me the way absurd in the idea of a householder to see Truth and escape from the (whether man or woman) immersing bondage of illusions. I beg of you himself or herself in Divine thought only the wealth of knowledge and even as the great Rishis in their no material riches.” Himalayan ashrams did, provided Maitreyi was but a frail woman, but he or she has the necessary viveka Yajnavalkya was convinced of her (discrimination) and vairagya. wisdom and her vairagya. Pleased It does not appear that before the with her, and finding a deserving great Rishi Yajnavalkya imparted pupil, he decided to impart the Divine Knowledge to his wife Supreme Knowledge to her. Like the

11 illuminating rays of light from the people who ought to know better, sun, knowledge now began to issue people who are deemed generally forth from the great Yajnavalkya. wise, are running after fleeting He said: pleasures without trying to know the Soul — the Soul that constantly rains “Dear Maitreyi, a wife does not love her husband for his sake; she loves down on them unsurpassed joy and him for the sake of the Self. Similarly, a exists by their own side in their own husband does not love his wife for her form. Is [sic] there a greater wonder sake, but for his Self. A father loves than this? Why do the seekers of his son not for the son’s happiness, eternal happiness waste themselves but for his own. The rich man loves in the search of these petty, earthly his riches, not for the sake of the pleasures?” riches, but for his own comfort and “My dear, labour not under the convenience. Thus, my dear, if a man delusion that external things are loves others — persons or things the source of happiness. Give up all — it is for his own sake and not for attachment and cling to vairagya. them. Man’s love for others is greater Indeed, even now you are rich in or less according to the nature of the vairagya; yet, I tell you all this only relationship between him and them, to strengthen your spirit of vairagya. and so it is unimportant; his love for Withdraw your mind from all himself is absolute and therefore it is transient, terrestrial concerns, of utmost importance. Man desires to give it peace and practice concentra- save himself at the cost of his wealth, even at the cost of his own wife and tion, so that you can see God as children. From this it is clear that clearly and as directly as I see you. man’s supreme love is for himself, Now I will tell you how you can and his love for things useful to fulfill the purpose of life by him is comparatively negligible.” realizing the Blissful Soul freely and completely.” “The Soul, the residuum, is the object of supreme love, while wife, children, “Oh Maitreyi, perceive your Soul by and other dear ones appear only as hearing, thinking, and meditating. objects of relative affection. If the He who aims at realizing the Soul soul is the object of supreme love, must, first of all, with the help of it follows that it is also the object of the mahatmas who have realized It supreme bliss, because, as it is well already and with the aid of suitable known, the degree of love depends books, understand to some extent on the degree of bliss. Oh Maitreyi, the nature of the Soul. From them he know this: the Soul is the mass of may learn that Soul is One without bliss, the ocean of bliss. See how a second; that It is omnipresent; that

12 It is the same Soul that manifests “He is convinced that the boast of itself as Jeeva in all living bodies, heraldry and the pomp of power that It itself is Brahman, the ultimate are nothing but vanity. With the cause of the universe. Then he must conviction that high birth or low convince himself of this truth by birth, wealth or poverty, pleasure or independent reasoning. Once he has pain, good or evil, desire or anger, done that, he must meditate upon it all pertain only to the body and not intensely and without break. Then to the Soul, the jnani rises to the in the course of such concentrated, exalted state of jeevanmukti, wherein devout meditations, the mind merges he realizes beyond all doubt, ‘I am with the Soul, and in that state of the Soul, pure and blissful, the samadhi he perceives It directly. The One without a second.’ That is the numberless doubts which assailed ultimate goal of man. For him there is him before now resolve themselves no gain greater than the realization of completely! Is there a soul different the Soul, no greater pleasure to enjoy, from a body? If there is, does it no higher duty to perform.” possess any attributes or functions? “Self-abidance is the paramount duty, Or is it pure, without attributes? If paramount joy, paramount gain. it is without attributes, does it differ It is the Supreme Knowledge, Oh from body to body? Or is it one Maitreyi; Self-abidance is the sole and the same? Such doubts and the means of attaining immortality. Thus, illusory idea that ‘I am the body,’ if you aim at immortality, spare no ingrained in him in the course of effort toward reaching that state of several lives, now melt into thin air.” Self-abidance.”

13 Swami Chinmayananda

Himavadvibhuti Swami Tapovanam By Swamini Saradapriyananda

The Upanishads proclaim, “Aachaaryavaan Purusho Veda” (one who has a teacher, knows the Supreme). Time and again the statement proved itself correct. Legions of saints and sages extolled the sacred relationship and tradition of the Guru-Sishya Sampradaya which is the unique speciality of . Pujya Gurudev’s reverence and surrender to Himavadbhuti Swami Tapovanam are known to all. There is another truth which is not stated anywhere or even whispered in low tones. When a disciple becomes very famous and well known, such a famous Mahatma’s Guru becomes equally famous and widely known. No Mahatma ever thinks that his Guru became famous because of his own greatness. The teacher can never be rendered more glorious since he is already on the pinnacle of perfection. But the world comes to know of the perfect Master only because of the ardent devotion and surrencer of the famous disciple. But for Adi Sankaracharya, his Guru Govindapadachary who never cared to come into the open would not have been heard of by the world. But for Swami Vivekananda who burst upon the society like an atom bomb, the world would not have known the perfection that was Sri Ramakrishna Paramahamsa.

14 So, too, but for our Gurudev who In the case of Swami Vivekananda also dedicates every small action of too, the same thing happened. He his to Swami Tapovan Maharaj, none expressed his wish to sit in con- in the world would have come to tinuous meditation. Sri Ramakrishna understand the Himavad vibhuti. postponed it. He said that ther was a However, there are a few fundamental state higher than sitting in meditation. differences between the earlier two He should go round the world and Gurus and our Parama Guru. spread the message of Vedanta. He told the young Naren that he locked It is said that Govindapadacharya once up the wisdon of Naren and took asked Sankaracharya what he would away the key. The wisdom would like to do in future. Sankaracharya come back to him only after Naren replied that he would like to sit in finished his work. a cave and get lost in meditation. Govindapadacharya told him that It is the other way round in the case there was a great task ahead of him of Pujya Gurudev. It was Gurudev which he was born to perform. He who got the burning inspiration to advised Sankaracharya to go to Kashi go down to the plains and spread where Lord Siva would instruct him the eternal message of the scriptures. what to do. Swami Tapovanam tried to dissuade

The teacher can never be rendered more glorious since he is already on the pinnacle of perfection. But the world comes to know of the perfect Master only because of the ardent devotion and surrender of the famous disciple.

15 him twice or thrice. But when Sri What meets the eye is only the Gurudev approached him again and superficial bug. If we delve into the again, Swamiji Maharaj understood depths, we can find that there is that it was the samashti prarabdha absolutely no variance between the that was giving the call. He gave ideas of Swamiji Maharaj and the assent with hints and warnings, Pujya Gurdev. “You start the work and then it runs you!”; “No one in these days wants The Upanishadic statement, Vedanta. Consider yourself lucky if Yadevaiha tadamutra, five persons sit and listen to you!” The yadamutra tadanvhiha third was the advice, “Don’t ever start What is here is there, What is there is an institution.” Luckily for the world, indeed here Sri Gurudev indulged in all the three actions he had been warned against. holds good in this regard. The pure The tiny sapling of the Chinmaya snow of the Himalayas melts and Mission which started in Madras flows, as the fun-loving dynamic innocently enough, expanded and Ganges, down the Himalayas carrying exploded in all directions. It is still the herbs and the majesty of the growing to involve all sections of mountain ranges to fertilise the plains society all over the world and covering of India. So too the calm and satvic all aspects of human endeavour and temperament of Swami Tapovanam achievement! How did it happen? Is Maharaj is expressed as the dynamic it possible to thrive and flourish after missionary zeal of Pujya Gurudev, disregarding the instructions of the fired by which he thrilled and inspired teacher? How can one explain the thousands of sadhakas all round phenomenal glorious success of the world. Swami Tapovan Maharaj Pujya Gurudev? was not against service to the needy

16 though he did not come down to the uplifting the society, indeed it is plains for such work. In the fourth extremely noble – supremely glorious. chapter of Badareesa Stotra, Realisation of Thy nature is not a tuberculosis that eats up the body Swamiji Maharaj discusses how the vitality and thus renders it incapable of man of realization acts. all such action.” “O Lord of Badri, what law can come Swami Tapovan Maharaj approved to rule over him who has realized and commended Sri Gurudev’s work Thy nature? Out of an urge to serve whole-heartedly. Neither Govinda- the world, let him ever work out padacharya nor Sri Ramakrishna great and glorious programmes, or let Paramahamsa lived to see the splendid him remain in this Himalayan valley, work done by their illustrious disciples forgetting the world, ever drowned in nor did they see the tremendous meditation. Both are the same to him. impact made by them on the world. For, a man of realisation is ever free. Swami Tapovan Maharaj however “Seeing the many sorrows of the lived long enough to see the success world, if one who has known Thy of Sri Gurudev’s yagnas, read the real nature, with his mind, melted commentaries written by him on the in kindness, serves the world, for Upanishads and also gave an introduc- tion to the commentaies on Mandukya Upanishad and the karikas. Several of the devotees of Pujya Gurudev in the early days of the yagnas could visit Uttarkashi along with Sri Gurudev and receive the blessings of Swamiji Maharaj. In the Hymn to the Ganges, standing in the lofty heights of Gangotri and Gomukh, which is still higher up, Swami Tapovan Maharaj addresses Mother Ganges thus: “O Divine Mother, O Bha- girathi on the slopes of the Gomukh ranges,, just like the ladies in glass houses, Thou art roaming about reflecting

17 Thy glory all round. Thou art the Swamiji Maharaj was a visionary Mother of this universe, yet behave of the divine splendour splashed in Thy shyness like those who cannot everywhere in the Himalyan ranges. stand the blazing sun?” He roamed in their valleys and peaks Waking up as it were to her glorious like an uncrowned monarch all alone state of Motherhood by this exhorta- spurning the company of kings and tion, the Ganges gurgles forward the wealthy. Thieves bowed before in haste, crossing over hurdles and him, sages listened to him, and pujaris breaking through rocky obstacles with looked after his needs. The Lord grim determination, to rush onto the of Kailas was his witness and stars planes and to give succour to parched his company. The tall trees of the throats and dried fields. So too Swami Himalayas strove to equal his height Tapovanam’s lofty and dizzy heights of and the clear lakes struggled to be divine intoxication awake to the full like him in purity! He disciplined the stature of its dignity in universal love body to strict austerities even at the in Pujya Gurudev and rushed to the doorstep of death and earned the title plains and even gutters of the material “Prince of Renunciation”. He resolutely world to give a gentle but strong shake shunned the entreaties of Sri Gurudev to the complacent generation.” Swami to go down to Delhi for treatment Tapovanam tried to dissuade him and relief for his sick body. He smiled at death and said that he would not like to keep the visitor called Death waiting anymore, death who had been patiently waiting for so many years! Devotees and disciples were never given a chance to serve his body or touch his feet. Perhaps, the spirit of the Himavadvib- huti relented on entering the melting heart of Pujya Gurudev and allowed greater changes to his devotees to serve and love him. Perhaps, his spirit expressed through Sri Gurudev is a little more considerate and less stern to the brother Donkey – the body, as referred to by St. Francis of Assissi. twice or thrice. But when Sri Gurudev approached him again and again, Swami Tapovanam was a poet of high Swamiji Maharaj understood that it excellence. Even his prose passages in was the samashti prarabdha that was Himagiri Vihar and Ishwara Darshan giving the call. sound like poetry. The Badareesa 18 Stotra and Ganga Stotra are musical divined his thoughts and sent a person treatises on philosophy. A versatile to call him back. Caught re-handed, writer and eloquent speaker par the disciple returned with a red face. excellence that Pujya Gurudev is, The Master told him, “Don’t venture he brought to light all the writings forth into retreats Spend your time in of Swamiji Maharaj in the English the company of mahatmas.” language. In Sri Gurudev’s com- Sri Gurudev obeyed the injunction mentaries, words dance to the music all his life. He kept the company of of Sanskrit verses. The glory of the mahatmas until his sadhana was over. Himalayas is brought into the drawing Ever since, he kept the company rooms of modern homes to tickle of others who needed him for their and kindle the sleeping giant of the sadhana. spirituality of modern man. Swamiji Maharaj was born on Geeta Long ago when Sri Gurudev was still Jayanti Day. He offered Sri Gurudev as with Swamiji Maharaj, he desired a present to the modern world to roar to go away to the lonely place to and thunder the message of the Geeta spend some time in complete retreat, from the yagnasalas. The Geeta was meditating and reveling. He did not a taboo in the educated world forty seek the permission of his Guru but years ago. Now by the grace of Sri slyly left with a bundle of clothes. Gurudev it is a fashionable adornment He crossed the Ganges and was of the modern drawing room. Earlier happily walking on the thin footpath the educated youth were ashamed imagining to himself all the glories of a of showing an interest in Vedanta. lone life of dedication and meditation. Now it is a fashion to regularly Swamiji Mararaj sitting in the veranda attend Vedanta classes. of his kutia and gazing as usual at the mountain discerned the young man Yadevaiha tadamutra, walking all by himself. The Master yadamutra tadanviha

19

2009 February

In the Hindu calendar, the auspicious festival of Mahashivarathri is celebrated on the 13 or 14th night of the new moon during Krishna Paksha (waning moon) in the month of Phalgun. According to one of the legends, this is the night when Lord Shiva performed Tandava Nrittya, the dance of primordial creation, preservation and destruction.

Mission members celebrated Mahashivarathri on Monday February 23 in the evening at Sandeepany Ashram. The celebrations started on a musical note at 6:15pm, with Swaranjali group serenading Lord Shiva with Bhajans. Pandit Ravichandran started the pooja promptly at 7pm. As is tradition, he first invoked Lord Ganesha to seek His blessings for the success of the event. Prior to starting of Shiva pooja, Pandit read out the names of devotees who sponsored the pooja. This was followed by chanting of Rudram and Chamakam. At the conclusion of the chanting, prasadam offerings from the devotees were made to Lord Shiva.

The celebrations continued with abhishekhams to Lord Shiva & Ganesha with milk, honey, buttermilk, orange juice, rose water and vibhuti. At the end of the abhishekham while Lord Shiva and Ganesha were being decorated, devotees sang the Shiva Mahima stotram.Both Lord Shiva and Ganesha were dressed with new dhotis. Beautiful garlands specially made for the occasion and lots of flowers adorned the Lords. The celebrations concluded with Aarthi exactly at mid-night and Mahashivarathri offerings of Prasadams to the Lord. 20 CHINMAYA YOUTH CAMP 2009 #17 Krishnalaya, Piercy, California July 4 - 11, 2009 conducted by Bala Vihar and Yuva Kendra Teachers Chinmaya Mission San Jose Glories of Lord Shiva and Parvati

THEME HIGHLIGHTS

* First Manifestation of Lord Shiva * Shiva as Lord of Meditation * Shiva and Sati * Shiva and Parvati * The Holy Family — Shiva, Parvati, Ganesha, Kartikeya * Shiva as Neelakanta * Shiva and Ganga * Shiva as Nataraj * Avatars of Lord Shiva * Devotees of Lord Shiva * Lord Shiva and Lord Vishnu * Lords Shiva,Vishnu and Brahma * Lord Shiva and Parvati as Purusha and Prakriti And many many more…

Camp Registration will be open to all interested students on April 1, 2009. Detailed information will be online at the same time. Camp registration gets filled up very fast. We will inform you by e-mail one week before the application is published.

21 Scheme of Study for Chinmaya Study Group, US

1. Self Unfoldment 2. Tattva bodh 3. Bhaja Govindam 4. Atma bodh 5. Manah Shodhanam 6. Upadesa Saram 7. Narada Bhakti Sutra 8. Meditation and Life 9. Bhagavad Gita Introduction – Ch.1 & 2 10. Jnanasarah 11. Kenopanishad 12. Gita, Ch. 3 – 6 13. Dyanaswaroopam 14. Kaivalya Upanishad 15. Gita, Ch. 7 – 9 16. Isavasya Upanishad 17. Gita Ch. 10 – 12 18. Bhakti Sudha 19. Gita, Ch. 13 – 15 20. Mundaka Upanishad 21. Gita, Ch. 16 – 18 22. Sat Darshan 23. Vivekachoodamani

Vedanta Study Groups held in the Bay Area are listed in this issue of Chinmaya Tej and you may contact them if you wish to join a Study Group.

22 Bhakti Rasamrutam (The sweet essence of Devotion)

Swaranjali, Chinmaya Youth Choir, has produced 10 CDs containing 100 Bhajans, glorifying the Lord in many Indian Languages. The Bhajans are rendered by 15 students of Swaranaji, with devotion, an offering to the Lord as their contribution to the New Building Project. The Choir is taught by Prema Sriram, Jaya Krishnan and Jayshree Ramkumar. The CD is entitled, Bhakti Rasamrutam, the sweet essence of Devotion. All details on this CD are posted on our web-site, chinmaya-sanjose.org. This is a rare gift which is very inspirational and uplifting. The proceeds from the CDs will add to our Fund-raising efforts. Thanks to all who contributed their time and talents to the production of the CD.

23 Bala Vihar / Yuva Kendra and Language Classes LINCOLN HIGH SCHOOL 555 Dana Avenue, San Jose BALA VIHAR IS IN THREE SESSIONS. Grades 5 – 12: 9:00 - 10:15 a.m. Grades KG – Grade 4: 10:30 - 11:45 a.m. Language classes: 11:45 - 12:45 p.m. Gita Chanting classes: 9:30 - 10:00 a.m. 10:30 - 11:00 a.m. 12:45 - 1:15 p.m.

Adult lectures by Br. Prabodhji, are held in the Media Room. All details are posted on Website, chinmaya-sanjose.org. All parents will receive E-mail announcements with regard to changes. The Parking Lot is on Dana Avenue and you can walk from the parking lot to the class-rooms. We are renting this facility from San Jose Unified School District. We are currently using 26 classrooms in three sessions. I appreciate all the parents, some of you who are driving your children from as far North as Redwood City to San Jose. You will find it very rewarding as you see your children grow up with Hindu Heritage, moulding them into young adults. We want the best for our children. FREMONT: Classes will begin on Sept. 8, 2008 at 1:00 p.m. Classes include BalaVihar/Yuva Kendra, Gita Chanting, Languages and Dance classes. Vedanta Classes for Adults are also offered. DANVILLE: Classes will begin on Sept. 8, 2008 at 4:30 p.m.. Classes include Bala Vihar/Yuva Kendra, Languages, Swaranjali (Youth Choir). Vedanta Classes for Adults are also offered. We have 1540 children enrolled in our program from our three centers since enrollment started 07-08 school year. I wish to thank all the volunteers who areTeachers, Co-Teachers and Youth Helpers teaching and assisting in the different classes. It takes more than teachers to organize these programs at San Jose Lincoln High, Fremont Washington High, and Danville Los Cerritos Middle School. Parent Volunteers and CMSJ Volunteers organize setting up, Book-Store, Snacks, Lecture Halls etc. Our sincere thanks to all the many dedicated volunteers. UJ

24 FIRST GRADE CLASS Chinmaya Balavihar, San Jose

TEACHER: FIRST GRADE CLASS Renuka Alladi Chinmaya Balavihar, CO-TEACHER: San Jose aruna Subramanian TEACHER: YOUTH HELPER: Kirtida Ruparel Sahaja Lohith CO-TEACHER: Sheela Sreekanth YOUTH HELPER: Hari Alladi

25 FIRST GRADE CLASS Chinmaya Balavihar, San Jose TEACHER: FIRST GRADE CLASS Jayanthi Balachander Chinmaya Balavihar, San Jose CO-TEACHER: TEACHER: Meena Ramaiyya Aruna Nataraj YOUTH HELPER: CO-TEACHER: Shriya Srinivasan Videhi Das YOUTH HELPER: Aniruddha Dasgupta

26 BALA VIHAR LOCATIONS 2008-2009

DANVILLE: Los Cerritos Middle School 968 Blemer Road Saturdays 4:30 pm Contact: Meena Kapadia – (925) 680-7037 SAN JOSE: Lincoln High School 555 Dana Avenue Sunday - Session I-9:00 a.m., Session II-10:30 a.m. Contact: Uma – (650) 969-4389 FREMONT: Washington High School 38442, Fremont Blvd. Saturdays 1:30 pm Contact: Lakshmi Prakash – (510) 490-1266

Shiva Abhisheka & Puja at Sandeepany San Jose CONDUCTED BY MISSION MEMBERS Time: 7:30-8:30 pm / Every 2nd Monday of the month

SWARANJALI YOUTH CHOIR SAN JOSE Choir sessions are held every alternate Sundays between 2:00 - 4:00 p.m. Venue: Sandeepany / San Jose Teachers: Prema Sriram, Jaya Krishnan, and Jayashree Ramkumar Contact: Poornima Dilip: [email protected] Those who are interested in joining the choir as vocalist or musicians may please contact Ranjani at the address above.

DANVILLE Choir sessions are held once every two weeks, Fridays at 6:30-7:15 p.m. Venue: 2040 Maidenhair Way, San Ramon, CA 94582 Teacher: Shailaja Dixit Contact: Shailaja at 925-309-4837 Those who are interested in joining the choir as vocalist or musicians may please contact Shailaja at the above number.

FREMONT Choir is held weekly on Saturdays, 12 noon - 1:00 p.m. Venue: Washington High School / Fremont Teachers: Natana Valiveti and Rajashri Iyengar. Those who are interested in joining the choir as vocalist or musicians may please contact Natana at [email protected]

27 Kids' Own Magazine...

BalaVihar

Parents ...... This is a monthly magazine published by Central Chinmaya Mission, for Children. It is packed with stories, puzzles, arts and craft ideas, children’s contributions of essays, riddles, games, and much more. You can subscribe to it directly. The annual subscription is $30 and you will receive it monthly by air. We suggest that you subscribe in your child’s name so your child will have the pleasure of receiving his or her own magazine from India. Make your checks payable to “Central Chinmaya Mission Trust” and mail it to: Central Chinmaya Mission Trust, Sandeepany Sadhanalaya, Saki Vihar Road, Mumbai 400 072, India.

Gita Chanting Classes for Children by Mallika Subramanian San Jose: Lincoln High School / Every Sunday Contact: (408) 245-4915 Fremont: Washington High School / Every Saturday Contact: (510) 490-1266

28 Our thanks to all our Sponsor families who have continued to support us for many years and to all Member families who have found our programs to benefit their children thereby supporting us. We have room for more Sponsors and Members. Please invite your friends to join the larger Chinmaya Family of the Bay Area.

CMSJ SPONSORSHIP ...... Annual Contribution $500 CMSJ MEMBERSHIP ...... Annual Contribution $200 Chinmaya - Tej...... Annual CT Sponsors $300 Chinmaya-Tej ...... Annual Subscription $50 (Receive Chinmaya-Tej only)

Tapovan Prasad A Monthly Spiritual of Chinmaya Mission Worldwide. Published by Chinmaya Chinmaya Mission, Madras. It is Internationally acclaimed Publication filled with articles and reports that are inspiring and educational. Hindus living all over the world keep in touch with their spiritual heritage through Tapovan Prasad. Annual Subscription by Airmail: US$20 (12 issues) Make checks to Tapovan Prasad Madras and mail to: No.2, 13th Avenue, Harrington Road, Chetput, ,600 031, India. 29 VEDANTA STUDY GROUPS ADULT SESSIONS

Concord: Bhagavad Gita, Ch. 6 Sevak: Vipin Kapadia Contact: Meena Kapadia (925) 680-7037 Time: 7:30 p.m. (Wed.)

Cupertino: Bhagvad Gita, Ch.18 Sevak: Sreeharsha Contact : Ram Mohan (408) 255-4431 Time: 7:30 pm (Thur.)

Fremont: Viveka Chudamani Sevika: Priya Batheja Contact: Priya Batheja (510) 490-1926 Time: 7:30 pm (Mon.)

Los Altos: Bhagavad Gita, Ch. 2 Sevak: Uma Jeyarasasingam Contact: Ruchita Parat (650) 858-1209 Time: 7:30 p.m. (Wed.)

Los Gatos Jnana Sara Sevak: Satish Joshi Contact: Tiwari (408) 234-7815 Time: 8:00 p.m. (Fri.)

Milpitas Bhagvad Gita, Ch.16 Sevika: Uma Jeyarasasingam Contact: Suma Venkatesh (408) 263-2961 Time: 7:30 pm (Tue.)

Mountain House: Self-Unfoldment Sevika: Padmaja Joshi Contact: Padmaja Joshi (209) 830-1295 Time: 8:00p.m. (Wed.)

SATSANG with Br. Prabodh Chaitanya All events are from: 8:00-9:00pm 1st Friday of each month: Baljit & Prakash Bettadapur, San Jose, CA 95124 Text: Upadesa Saara • Ph: (408) 369-8315 2nd Friday of each month: Geetha & Sanjay Rao, Evergreen Text: Drg Drshya Viveka • Ph: (408) 532-6461 3rd Friday of each month: Sweta & Jnana Dash, Almaden Valley Text: Drg Drshya Viveka • Ph: (408) 268-5056

30 All classes held weekly unless otherwise stated

San Jose: Self Unfoldment Sevak: Ravi Kaw Contact: Nancy Kaw (408) 251-4725 Time: 8:00 pm (Thur.)

San Jose (LHS) Bhagvad Gita Sevak: Sreeharsha Contact: Sreeharsha (408) 446-9823 Time: 3:00 pm (Sun.)

Sandeepany SJ Vedic Chanting Sevak: Subbu Venkatakrishnan Contact: Mallika Subramanian (408) 245-4915 Time: 6:55 pm (Thur.)

San Ramon: Bhagavad Gita, Ch 3 Sevika: Sireesha Balabadra Contact: Sireesha Balabadra (925) 804-6102 Time: 7:30 p.m. (Wed.)

Saratoga: Kindle Life Sevika: Kalpana Jaswa Contact: Kalpana Jaswa (408) 741-4920 Time: 10:30 am (Thur.)

Sunnyvale: Kathopanishad Sevak: Satish Joshi Contact: Rohini Joshi (408) 730-2596 Time: 8:00 pm (Wed.)

Redwood City: Bhagvad Gita, Ch. 2 Sevak: Sreeharsha Contact: Sunil Jeswani (650) 364-1074 Time: 7:30 pm (Fri.)

Walnut Creek: Bhagavad Gita Ch. 2 Sevak: Vipin Kapadia Contact: Rakesh Bhutani (925) 933-2650 Time: 9:30 am (Sun.)

Prabodhji's Classes at Bala Vihar Locations Fremont: Saturdays 1:45 p.m. Bhagavad Gita, Ch 1 (Cont'd) Danville: Saturdays 4:45 p.m. Vivekachoodamani (Cont'd) San Jose: Session 1 Bhagavad Gita, Ch 8 (Cont'd) Session 2 Panchadashi, Ch 4 (Cont'd)

Prabodhji's Classes at Sandeepany Mondays & Wednesdays: 10-11:30 a.m. Yoga Vasishta (Continued) Tuesdays & Thursdays: 6:30-7:30 a.m. Mundaka Upanishad (Beginning) Tuesdays & Thursdays: 7:30-8:30 p.m. Vivekachoodamani (Beginning) Saturdays: 6:30-8:30 a.m. Mundaka Upanishad (Beginning)

31 Swami Tejomayananada’s Itinerary APRIL – JUNE, 2009

DATE LOCATION/EVENT PHONE

Apr 3-8 Manila (632) 5715771 Chinmaya Mission

Apr 14-21 Hong Kong (852) 2367 1278 Chinmaya Mission

Apr 25-30 Kolwan (91) 97637 23824 Chinmaya Vibhooti

May 3-9 Sidhbari Camp in Hindi (91-1892) 234 325 Chinmaya Tapovan Trust

May 12-16 Kolwan, Pune (91) 97637 23824 Camp for Chinmaya Vidyalaya teachers

May 19-23 Conference (91) 97637 23824 Chinmaya Vibhooti

May 26-30 Camp (91) 97637 23824 Chinmaya Vibhooti

June 1 YEP English Course Inauguration Classes for Brahmacharies

Jun. 25-30 Mumbai (91-22) 2857-8647

32 Contemplation is not easy if your encounter with the world is not noble. Flood the world with your love. Have compassion, extreme forgiveness — forgive, forgive! The mind that is rich with noble qualities finds contemplation easy.

~ Swami Chinmayananda

Join the Chinmaya Family as SPONSORS… We invite you to join our Sponsorship program so that you can help us to promote, sustain and continue to teach adults and children, alike, the Hindu Dharma which is our Heritage. Chinmaya Mission began its service to the Hindu Community some 20 years ago in the Bay Area.We are funded by public contributions. Your contribution, as a Sponsor, goes towards the operation of Sandeepany. Many families who are taking part in the various classes that we offer to adults and children, have enrolled themselves as Sponsors. They enjoy many benefits and become an integral part of the spiritual family at Sandeepany. Sponsorship is an annual contribution of $500 per family. The donation is tax deductible and can also be paid bi-annually, quarterly or monthly. What Do Our Sponsors Receive? • They enjoy all the classes offered at Sandeepany Schools for adults and children. • They will receive the journal, MANANAM and the bi-monthly Newsletters: Chinmaya Tej and CMW Newsletter. • Sponsors are invited to attend Weekend Retreats held periodically at Sandeepany.

UNITED WAY CONTRIBUTIONS Your contributions to United Way can now be designated to Chinmaya Mission San Jose (United Way I.D. No 212100). The Mission is enrolled to receive such contributions with United Way Agency in Santa Clara. Chinmaya Family would like to thank you for your support. If travelling South on 101 Take Guadalupe Expressway Exit Then go past the airport about two (2) miles and get off at Park Ave. exit

At the bottom of the ramp, and at the light, make a right turn

If travelling South on 280 Take the Meridian North Exit Go to Park Ave. and make a right turn

If travelling South on 880 Take the 280 exit to San Jose Get off at the Meridian North Exit Go to Park Ave. and make a right turn

If travelling South on 680 Get off at Race Street Exit At the bottom of the ramp, at the light, make a right turn Go to Park Ave. (3rd light) and make a right DIRECTIONS TO SANDEEPANY SAN JOSE

Chinmaya Mission Non-Profit Organization San Jose U.S. Postage Sandeepany San Jose PAID Piercy, CA 1050 Park Avenue San Jose, CA 95126 Ph. (408) 998-2793 Fax (408) 998-2952