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3 s Table of Contents s From the Editor s Desk From Vedanta Through Letters Yoga Vasiṣṭha Preparatory Teachings of Sage Vasiṣṭha Chinmaya Study Groups Bhakti Rasamrutam Explain God Balavihar/Yuva Kendra Programs in the Bay Area Bala Vihar Classes Eight Guidelines to Happiness BV Locations, Shiva Abhishekam, Swaranjali choir BV Magazine Tapovan Prasad Magazine Vedanta Study Groups Br.Prabodhji's Satsang Prabodhji Classes at Bala Vihar Br.Prabodhji's Classes at Sandeepany Swami Tejomayananda's Itinerary

4 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 addresses and send them to Cmsj-news@chinmaya.org If you do not hear from us or Chinmaya Tej, please forward your address and 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 Chinmaya Tej Editorial Staff Editor: Uma Jeyarasasingam (umakj@sbcglobal.net) Co-editor: Rohini Joshi Electronic Editorial Advisor: Satish Joshi Contributors: Swami Chinmayananda, Swami Tejomayananda, Neeru and Anil Mehta Design & Layout: four waters / four waters media Printing: Bill Browning/PigMint Press, Redway, California Data Base: Kapil Vaish Mailing: Autozip, Ukiah, California Contact us: Phone: (650) Fax: (650)

5 From Vedanta Through Letters Q. I have neither the blind faith of my grand-mother, nor had I met with sorrow similar to those suffered by my father to soften me to run Godward. What am I to do? Gurudev s answer: Illustrious Atma-ram! Om Namo Narayana! The marvellous letter. Thou art a precious gift to Chinmaya from the Lord! Do you know the story of a young, rich, atheist who wrote on the wall; GOD IS NOWHERE? It took him seven years to know that in this very assertion of God s non-existence the pencil had declared His immediate presence! The young man in due course lost much of his wealth and was in straitened circumstances. One day he was almost at his wits end not knowing when and how he would pay all the bills that were piled up on the table in front of him. It was then that his young son crept into the room and, angling for a paternal compliment, spelt out loudly the faded words on the wall. GOD IS, the child read out fluently but the next word was too long for him. Yet, he was determined not to leave the attempt at that. He tried again; he strained his capacities; ah! then suddenly stood out clear for him, and he read: GOD IS NOW HERE. The father woke up in a jerk from his gloomy fears for the future and glared at the wall and the child alternately. The more he looked the more his eyes seemed to jump out of their sockets!! 3

6 The son was, of course, utterly disappointed at the lack of sport in his father who had overlooked to pat him lovingly with many compliments of Sabash... Sabash * for his success. But little did the child know that he had then initiated his Godless father into the Path of Hope, Consolation, Glory and Peace!! So is thy case!! In one breath you insist that you have neither faith nor devotion; in the very next breath you declare their existence in the very marrow of your bones!!the letter becomes a true copy of the young man s words on the wall. When you write: What am I to do? That question saves you. This shows you are not yet lost -- there is a definite Want within you eating up thy peace. Thou has belief; thou has devotion; only thou has not yet become conscious of them. Priya Ram! Why didn t you come earlier to Chinmaya? No one can appreciate so much as Chinmaya, your present plight. Swami Chinmyananda too was an Atma Ram; but by His Grace, the Swami discovered for himself that he had sufficient Godliness in him even in the heyday of his declared faith in atheism!! First blast out the idea in you that Godliness can thrive only in a bosom ploughed with sorrows, or that devotion is a flower that buds out only among the thorns of blind faith. Take Chinmaya s words to start with: you have more faith and devotion in you than what is discerned in many youngsters of our times. Now start regular Japa of OM NAMASIVAYA. Recognise Lord Siva as nothing more than a newly introduced acquaintance of yours; but Chinmaya who is recommending Him to you, promises that he is a decent guy, friendly, kind and generous Person. You will love Him when you come to know Him, insists Chinmaya. *Well done! 4

7 Priya Sowmya*, You need Him urgently. It is evident from your own unintentioned words what am I to do? This is the helpless cry from the parched throat of the dying Spritual Man in you. Hurry Up. To-morrow may be a day too late. Take to His lips at once the milk of devotion. With the spoon of Om Namasivaya carefully wet His pale lips. The Spiritual Man in you is not yet dead, he can be saved... if you HURRY up to Him. There is a great grand Truth God. He can be approached, seen, recognized. He can be befriended. he can be trusted. Give Him but LOVE and He is thy slave, in His Ananya Form. Try: start to-day. Hesitate no more. Let thy shyness die away in thy own enthusiasm. Give Him a trial. Give him a chance. Before going to bed, daily sit for a few minutes and pray. Call upon Him whom you know not, and demand of His guidance, light and faith. Whenever you wake up try to open your eyes with Om Namasivaya on your lips. Fall to sleep singing Om Namasivaya mentally. Each morning before you leave the bed sit for a couple of minutes and repeat our mantra and your prayer. Do this regularly for a month. Chinmaya assures that you will begin experiencing a thrill, that is voiceless and pleasant, a peace that fills and overflows, a joy that sings and dances in you. Soon a luxurious sense for Shanti** will dawn within thee dispelling thy gloomy inner contentions and struggles. After a month take stock of thy inner life and write to Chinmaya again. ^ Non-separate **Peace *Dear Friend 5

8 Yoga Vasiṣṭha Preparatory Teachings of Sage Vasiṣṭha Chapter 2 The first chapter described true detachment and the desire for liberation, displayed by Sri Rāma. He is complimented by all present and Sage Viśvāmitra says: " म% उव च न र घव तव -.य0यद 34य 3 नवत5 वर व सनत नव8 र म म : इ.य<=य> ब<धA: पद थDव सन द ढFG ब0ध इ.य मध य> २ Viśvāmitra uvāca na Rāghava tavāstyanyad jñeyaṁ jñānavatāṁ vara svayaiva sukṣmayā buddhyā sarvaṁ vijñātavān asī (1) #1 Sage Viśvāmitra said: O Raghava! Best amongst the wise! There is nothing else to be known by 6 you. By your own subtle intellect, you have known everything. There are many knowledgeable people, but who is the best amongst them? One who blesses oneself and others with the knowledge is the best. Similarly, the one who destroys oneself and others is the worst person. Śri Rāma, is the best amongst the wise. By his own subtle discrimination he has known all that is to be known. What is a subtle intellect? A sharp intellect is that which can analyze and categorize the objects of the world. Such an intellect helps to acquire comforts and discovers new ways to find enjoyment. This type of intellect is easily appreciated by the world as it brings fame and worldly success. A subtle intellect on the other hand inquires into the Self, the essence of everyone. Kathopanishad (I:iii:12) declares, ḍṛśyate tvagryayā buddhyā sūkṣmayā sūkṣma-darśibhih - The truth is known to one with a single pointed and subtle intellect. A mirror reflects everything without bias, but a blind person is unable to see himself.

9 Similarly the Guru and the scriptures reveal the Truth to everyone. But it is of no use for one who does not inquire, discriminate or try to understand oneself. A subtle intellect arises only in one who has mature detachment and an intense desire for liberation. These qualities are rare. Self-realization is easy for those who have them. Some people show dispassion when they do not get the object sought (alābhe vairāgyam). Others show dispassion for the objects that are lost from them (śmaśāna vairāgyam). Neither of these types of dispassion lasts for long. Self control is effortless to one in whom detachment is spontaneous and intense. A person with a weak detachment can be bribed at a price and her resolve weakened. In the purāna-s, śukdeva while holding a vessel of oil filled to the brim on his head, was taken through a palace full of pleasures. He did not spill a drop of oil from the container. He did not even notice the pleasures of the palace! Such was his single pointedness. Vishvāmitra defines liberation and bondage thus: व सनत नव8 र म म : इ.य<=य> ब<धA: पद थDव सन द ढFG ब0ध इ.य मध य> २ vāsanā-tānavaṁ Rāma mokṣa ityucyate budhaiḥ padārtha-vāsanā-dārḍhyaṁ bandha ityabhidhīyate (2) #2 O Rāma! The exhaustion of vāsanā-s is called liberation by the wise. The firmness of such vāsanā-s for objects is called bondage. Ādi śankarāchārya also defines liberation as vāsanā-prakṣyaḥ - the total exhaustion of vāsanā-s. (Vivekacūdāmaṇiḥ 317). What are vāsanā-s and how are they formed? Every thought, imagination or perception creates an impression (saṁskāra) in our mind. When a thought or action becomes deeprooted and firm, then such a solidified impression is called a vāsanā. Every vāsanā is an impression, but every impression does not necessarily become a vāsanā. For example, if I see 7

10 a nice dress, this is an impression in the mind. However, if I brood over my liking for the dress, it becomes a strong desire, a vāsanā. vāsanā-s remain in us in an unmanifest (unknown) form. They are known to us on two levels. a) They prompt actions: The vāsanā-s first manifest in the mind as liking or disliking for objects. These further express as desires (saṅkalpa) for acquiring the objects. Eventually, these desires become so compulsive that they prompt us into action for their acquisition. If we are able to dismiss these desires easily, without pain or struggle, then they are weak vāsanā-s. However, if these desires are irresistible, then the vāsanā-s are strong. Suppose, a desire for a film arises. A person with a weak film vāsanā will return home after seeing the House Full sign at the cinema theater. But someone with a strong film vāsanā will be compelled to buy a ticket by hook or crook. b) They cause reactions to results obtained: If our mind reacts instinctively with a liking or 8 disliking towards the end product of our actions, then it shows that the mind has a hidden vāsanā for that particular result. The mind naturally gravitates towards the objects of its liking and disliking. For instance, the mind broods constantly on both one s enemies and loved ones. What is exhaustion of vāsanā-s and how do they bind? It is the compulsive aspect of vāsanā-s that binds us. It clouds our intellect and takes away our freedom of action. It agitates the mind and makes us reactive. When the vāsanā for a particular object is exhausted, the impressions or memories are not lost. Living would be impossible if we forgot an object once we had overcome the desire for having it. We remember the object but it cannot enslave us. The desire for having it may occasionally still arise but will not be compulsive. We too may have a desire for renunciation (sannyāsa) sometime, but it is effortlessly given up! Swami Rāma Tirtha, however, had such a compulsive desire for sannyāsa that thereafter he could no longer remain at home.

11 The wanting to become something is a vāsanā that binds, whether it is to become something good or bad. The state of being is exhaustion of all vāsanā-s and this is called liberation. Sage Vasiṣṭha was a great enlightened soul, the Kulaguru (family preceptor) of the Raghu clan and Sri Rāma s personal guru. Viśvāmitra Rishi therefore advises Sri Rāma to gain knowledge from Sage Vasiṣṭha. तदन0तर8 Jव" म%4ण L4Jरत: सन वJसM उव च - tadanataraṁ Viśvāmitreṇa preritaḥ san vasiṣṭha uvāca - सवDद सवDNOह स8स Q रघ<न0दन सRयक Lय<Tत त सवUण प Wष त समव Yय> ३ sarvadā sarvameheva saṁsāre Raghunandana samyak pratyuktāt sarveṇa pauruṣāt samavāpyate (3) 9 #3 Thereafter, requested by Viśvāmitra, Sage Vasiṣṭha said: O Raghunandana! In this saṁsāra (worldly existence) everything indeed is always accomplished in full by well-applied human effort. That which is desired by man is called puruṣārtha, and the effort to gain the desired goal is also called puruṣārtha. Prārabdha or fate is what comes to us as results of our past actions. Today s effort (puruṣārtha) carves tomorrow s destiny. What comes to us in the present is our destiny. What we do with what we get is our effort. Therefore success and failure are in our hands. Consequently, instead of wasting time in worrying about the past or the future, we must do our best with whatever we have on hand. One who waits for better times to come waits forever. One who says I am out of luck is indeed unfortunate. One who blames the stars or the Lord can never succeed. Some weak-willed people use the excuse, It is not the Lord s wish that I meditate, hence I do not or can not. This is like the lazy man with an untended garden who

12 cries, I left it to the Lord, and He left it on me and between the two of us, we made a mess of it! The Gita (VI:5) says, Uddhared ātmanā ātmānam na ātmānam avasādayet Lift yourself by yourself, do not degrade yourself. If we can fall by ourselves without another s push, surely we can also rise by self effort. Bhagīratha put forth tremendous efforts, despite the almost insurmountable obstacles in bringing down the celestial Gaṅgā (the Ganges) to earth for the upliftment of his ancestors. Therefore it is said, daivaṁ nihitya kuru pauruṣam-atmśaktyā - giving up dependence on fate, put forth all efforts. Some people may work hard but their efforts are misdirected. Others work in fits and spurts. Yet another type of people work without thinking and some work hardly! To bring about the desired results, our effort should be well directed, well thought and single pointed. The nature of the mind is analyzed in the following verses. J[Jवध व सन \य]ह: श<भ`Aव श<भ` > 10 व सन घ4न श<a4न त% bदपन यc ४ त.eNण श<भनAव पद8 L Y-यJस श -वतम अथ bदश<भ भ व य.न त gत\य एव स: ५ dvividho vāsanā-vyūhaḥ śubhaścaivāśubhaśca te vāsnaughena śuddhena tatra ced-apanīyase (4) tatkrameṇa śubhenaiva padaṁ prāpsyasi śāśvatam atha ced-aśubho bhāvo yatnād jetavya eva saḥ (5) #4 & #5 Your vāsanā-s are of two kinds - good (auspicious) and bad (inauspicious). If you are led by the stream of pure vāsanā-s, then you will gradually reach the Eternal abode. However, if the disposition of the mind is bad then it should be conquered by effort. Each one of us has innumerable vāsanā-s. They can be categorized into a) Good or auspicious vāsanā-s: These lead us to liberation. They express

13 as the desires to help others, uplift oneself, study scriptures, meditate, be creative, and engage in duties, etc. These are called daivi sampatti - divine virtues in the Gita (XVI). b) Bad or inauspicious vāsanā-s: These lead us into greater bondage. They express as desires to harm others, be destructive and criminal, seek pleasure, be selfish, cruel and egotistical, etc. These are called asuri sampatti - demonic qualities in the Gita. In the Rāmāyana, Vibhīṣaṇa tells Rāvaṇa, Good and bad tendencies are there in all of us. However, in some the good tendencies dominate, while in others the bad. The bad tendencies may express even in those who are mostly good people. When this happens, we are surprised, How could such a great man do something so terrible! Similarly a terrible man may also occasionally perform a noble action. There is a story about a thief who once mailed money to the house of a penniless man that he had tried to rob. Once robbers came to loot Swami Tapovan Maharaj. When they realized that he was penniless mendicant, they fed him instead! We should listen to the divine promptings within us and ignore the demonic ones. By consciously following the good promptings, their force increases. They in turn lead us to the eternal abode which is beyond good and bad thoughts. If ignoble thoughts obstruct our way then we should overcome them by strong determinations. Once a child was told that whenever the devil tried to tempt her to do wrong, she should tell him to get back. After eating her brother s share of chocolates, she confessed, I told the devil to get back, but alas, he pushed me from behind! This is our justification! What is the nature of the effort to be put forth in overcoming the inauspicious tendencies? श<भ श<भ jय5 म गljय5 वह0त व सन सJरत प Wष4ण Lय.mन य जन य श<o पJथ ६ śubhāśubhābhyāṁ mārgābhyāṁ vahantī vāsanā-sarit pauruṣeṇa prayatnena yokanīyā śubhe pathi (6) 11

14 #6 The river of vāsanā-s flowing through the good and bad channels should be directed to the good channel by great effort. If a man wants to develop his biceps he should do weight lifting etc., but studying physics will not help him. If a woman wants to make money she should work hard. Physical efforts are required for achieving physical goals. When the goal is to exhaust vāsanā-s, the efforts required are not physical but more subtle. Merely dreaming, willing and wishing away the vāsanā-s will not help. Some feel that one day they will be miraculously free of all negativity. Others wait for the guru s magical touch to free them. Some hope that one day the Lord will come and liberate them without their effort. These things do not happen, so we should give up false hopes. A river in full spate may flood the surrounding area and destroy life and property. If the flow is dammed and re-channeled, it becomes a boon to all. Similarly, an uncontrollable flow of thoughts, sullied with negative 12 vāsanā-s leads one to condemnation! If the mind is controlled and rechanneled into positive fields it yields a rich crop of progress and happiness. How can this be achieved? a) By being intellectually alert: We must become conscious of the flow of thoughts in us. Recognize the good and bad tendencies without justification or condemnation. We must not pretend not to see nor should we try to hide what is there in us. This choiceless awareness of our thoughts hastens the process of cleansing. b) By Analysis: A doctor examines a patient, diagnoses the disease, understands the factors that aggravate the symptoms and then suggests the cure. Similarly we must analyze how the good and bad thoughts come to us, what sustains them, what aggravates them and what stops them. When we see that by brooding over thoughts we are encouraging them, we should avoid brooding. We should also avoid the company of bad people, reading those books or seeing those programs, etc., which

15 bring out the worst in us. These should be scrupulously avoided, just as a recovering alcoholic would avoid thinking about drinks and liquor bars. c) By substitution: When a person grows tired of hearing the same hard rock music playing on the music deck daily, he is advised to tape over the cassettes with some classical music. Similarly, our negative vāsanā-s should be substituted with positive ones, which in due time will get sublimated. Selfish thoughts are to be replaced by selfless thoughts, miserly thoughts with those of generosity, etc. d) By outgrowing: Through mental and physical growth certain vāsanā-s are automatically dropped. We all grow out of the childhood preoccupation with toys painlessly. e) By observing others: Seeing the terrible consequences of bad tendencies in others, removes them from us also. Seeing the trauma of a drug addict removes whatever little desire we may have for taking drugs. f) By one s own suffering: The wise learn from the experiences of others; but if we don t learn from them, then we ourselves get trapped by the world and our own suffering removes the evil tendencies in us. A youngster may still love speeding even though he is warned by his own intellect, his parents and the law. But a near accident with a truck or a night in the jail for speeding soon sobers him down totally. g) By the path of action (Karma Yoga): The choiceless performance of our duties as the worship of the Lord frees us from the likes and dislikes. When we work without ego and egocentric desires, the existing vāsanā-s get exhausted and no new vāsanā-s are created. h) By the path of devotion (Bhakti Yoga): Attachment to the divine liberates us from the attachment to the world. Love for the form of God reduces our attachment to our own body. i) By the path of knowledge (Jnana Yoga): By the enquiry into what 13

16 is real and unreal, eternal and ephemeral, we can remove vāsanā-s. We may ask, What is it that we see in life? Do the objects really have happiness in them? If they do, then why do they not give us joy always? What is the source of eternal joy? Such an enquiry can exhaust our vāsanā-s for objects. j) By the path of meditation (Dhyan Yoga): During meditation, the dormant and subtle vāsanā-s spring forth in our awareness. When we witness them as they are, without involvement, they vanish by themselves. One may ask, But why exhaust vāsanā-s at all? And why only negative ones? Vāsanā-s bind us, and the negative ones pollute our moments of joy and peace. We find that jealousy obstructs the flow of true love and greed obstructs generosity. For enjoying unadulterated bliss, all evil tendencies must get washed out of our mind. The inauspicious vāsanā-s are overcome by auspicious vāsanā-s. How does one overcome the auspicious vāsanā-s? 14 तत: पTवकष qण न]न8 Jव3 तव-त<न श<भ ऽYयस.वय.य sय व सन t Jनर Jधन ७ tataḥ pakva-kaṣāyeṇa nūnaṁ vijñāta-vastunā śubhā pyasau tvayā tyājyo vasanādyo nirādhinā (7) #7 Thereafter, even this stream of good vāsanā-s, should be abandoned by you, with burnt up passion, free from anxiety and indeed by realizing the nature of Reality. Efforts to fall asleep are put forth only up to the point of feeling sleepy. Thereafter the thought I am sleepy drops away on its own and the bliss of sleep is experienced. When the thoughts linger, sleep is absent. The thought I am sleepy cancels other thoughts such as I want food, I must work, etc. Similarly the good vāsanā-s negate the bad ones. They in turn drop off during meditation, upon realization of the Truth. Therefore our efforts in overcoming the base tendencies

17 should be concentrated. When we get a glimpse of the Truth, the experience is so powerful that the mind will naturally gravitate towards it. Such a glimpse is not possible as long as the evil tendencies gurgle within us. Who are the guardian angels of the gates of liberation? म :[ Q [ रप ल `.व र: पJरक wतत : शम Jवच र: स0त ष`त<थD: स ध<स8गम: ८ mokṣa-dvāre dvārapālāścatvaraḥ parikīrtitaḥ śamo vicāraḥ santoṣaścaturthaḥ sādhu-saṁgamaḥ (8) #8 At the gateway of liberation, it is declared, there are four gatekeepers. They are quietude of mind, inquiry, contentment and fourth, association with wise people. Without pleasing the sentry, one cannot enter the portals of liberation, i.e., without these four virtues it is not possible to experience the bliss of Realization. These are: 1) Quietude of mind: This is the most precious wealth that we possess, yet how little we value it! We are ready to sell it dead cheap at the slightest provocation. A word of insult, an unfulfilled wish, a slight headache - and the mind gets agitated! When the mind remains calm under the greatest provocation, even when everything is in sixes and sevens, then we can claim to have self-control. 2) Inquiry: The intellect must have the ability to make subtle inquiries about the fundamental questions of life. Bhaja Govindam says (verse 8) Kastvaṁ ko haṁ kuta āyātah, kā me jananī ko me tātaḥ, iti paribhāvaya - Who are you? Who am I? From where have we come? Who are my mother and father (who is my cause)? - Inquire thus! 3) Contentment: A spiritual seeker is one who is materially content but not spiritually, since one is eager to reach the goal. A worldly person is 15

18 generally spiritually content (with a 4) The association of the good: little prayer etc.) but not materially so. Tulasīidās-jī says in Rāmacharitmānasa, Contentment arises in us when there is Binu satsanga viveka na hoi a sense of enough-ness. One may have discrimination cannot arise without the millions of dollars, yet be discontent. company of the noble. By association And another may be penniless, yet with good people, our noble qualities flourish, we become inspired to live content. Hence it is said, He alone a virtuous life. We grow out of our who is discontent is poor and a beggar. weaknesses, and we develop detachment Bhaja Govindam (verse 2) advises us, to the world. We learn to understand One should entertain oneself and be the goal of life and the means to reach content with whatever wealth one earns it. This is the last but not the least of by performing one s duty. Spiritual the four virtues. In fact with satsaṅga progress is possible only to one who is (company of good), the other three materially content. virtues develop with great ease. 16

19 Surrender Anoymous empty in worth yet wish to give alive if only could learn to live standing tall no doubt will fall reckless refuse to take responsibility surrender ah, freedom! 17

20 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 & Jnanasarah 11. Kenopanishad 12. Gita, Ch Dyanaswaroopam 14. Kaivalya Upanishad 15. Gita, Ch Isavasya Upanishad 17. Gita Ch Bhakti Sudha 19. Gita, Ch Mundaka Upanishad 21. Gita, Ch 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. 18

21 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. 19

22 Explain God One of God s main jobs is making people. He makes them to replace the ones that die, so there will be enough people to take care of things on earth. He doesn t make grown-ups, just babies. I think because they are smaller and easier to make. That way He doesn t have to take up His valuable time teaching them to talk and walk. He can just leave that to mothers and fathers. God s second most important job is listening to prayers. An awful lot of this goes on, since some people, like preachers and things, pray at times beside bedtime. God doesn t have time to listen to the radio or TV because of this. Because He hears everything, there must be a terrible lot of noise in His ears, unless He has thought of a way to turn it off. God sees everything and hears everything and is everywhere which keeps Him pretty busy. So you shouldn t go wasting His time by going over your Mom and Dad s head asking for something they said you couldn t have. 20

23 Atheists are people who don t believe in God. I don t think there are any in Chula Vista. At least there aren t any who come to our church. Jesus is God s son. He used to do all the hard work like walking on water and performing miracles and trying to teach the people who didn t want to learn about God. They finally got tired of Him preaching to them and they crucified Him. But He was good and kind, like His father and He told His father they didn t know what they were doing and to forgive them and God said O.K. His Dad (God) appreciated everything that He had done and all His hard work on earth so He told Him He didn t have to go out on the road anymore. So one of them is on duty all the time. He could stay in heaven. So He did. And now He helps His Dad out by listening to prayers and seeing things which are important for God to take care of and which ones He can take care of Himself without having to bother God. Like a secretary, only more important. You can pray anytime you want and they are sure to help you because they got worked out. You should always go to church on Sunday because it makes God happy, and if there s anybody you want to make happy, it s God. Don t skip church to do something you think will be more fun like going to the beach. This is wrong. And besides, the sun doesn t come out at the beach until noon anyway. If you don t believe in God besides being an atheist, you will be very lonely, because your parents can t go everywhere with you, like to camp, but God can. It is good to know He s around you when you re scared in the dark or when you can t swim and you get thrown into real deep water by big kids. But... you shouldn t just always think of what God can do for you. I figure God put me here and He can take me back anytime He pleases. And... that s why I believe in God. (This was written by an 8-year-old, Danny Dutton, of Chula Vista, CA, for his third-grade homework assignment. The assignment was to explain God.) 21

24 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 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 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. 22

25 Second Grade Class Chinmaya Balavihar San Jose Teacher: Daksha Thakkar Co-Teacher: Swati Shah Youth Helper: Anjana Amirapu 23

26 Second Grade Class Chinmaya Balavihar San Jose Teacher: Suvarna Bhamre Co-Teacher: Sravanthi Puranam Youth Helper: Keerthi Venka 24

27 Second Grade Class Chinmaya Balavihar San Jose Teacher: Sukanya Ramachandran Co-Teacher: Sasmita Mishra Youth Helper: Arjun Natraj 25

28 8 Eight Guidelines to Happiness 1. Maintain good health 2. Use your physical body to sing the glories of the Lord and serve people. Use your allotted time wisely. Do not crave for more or less; enjoy what you have. 3. Fill your heart with love and positive emotions. 4. See the unity of life. see the Self in everyone. Do not create division. 5. Integrate your personality. Let there not be division between mind and intellect. 6. Let your family be happy. Create a loving atmosphere in your home, filled with trust and right understanding. 7. Have one good friend. Your best friend is the Lord or a devotee of the Lord. (This doesn t mean you ignore others or are rude to them.) 8. Remember that if happiness is dependent on something external, it is not happiness, it is an illusion. Happiness is my own nature. All I have to do is feel it, recogize it. A person who understands these is on the path to joyful living. Talk by Swami Tejomayananda Transcribed by Neeru & Anil Mehta 26

29 Bala Vihar Locations Danville: San Jose: Fremont: Los Cerritos Middle School 968 Blemer Road Saturdays 4:30 pm Contact: Meena Kapadia (925) Lincoln High School 555 Dana Avenue Sunday - Session I-9:00 a.m., Session II-10:30 a.m. Contact: Uma (650) Washington High School 38442, Fremont Blvd. Saturdays 1:30 pm Contact: Lakshmi Prakash (510) 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: poornima_dilip@hotmail.com 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, Saturdays at 2:30pm - 3:30p.m. Venue: Los Cerros Middle School 968 Blemer Road San Ramon, CA Teacher: Shailaja Dixit Contact: Shailaja at 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 natana@yahoo.com 27

30 BalaVihar Kids' Own Magazine... Parents This is a monthly magazine published by Central Chinmaya Mission, Mumbai 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 , India. Gita Chanting Classes for Children by Mallika Subramanian San Jose: Lincoln High School / Every Sunday Contact: (408) Fremont: Washington High School / Every Saturday Contact: (510)

31 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) 29 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, Chennai, , India.

32 Vedanta Study Groups Adult Sessions Concord: Bhagavad Gita, Ch. 6 Sevak: Vipin Kapadia Contact: Meena Kapadia (925) Time: 7:30 p.m. (Wed.) Cupertino: Bhagvad Gita Q&A Sevak: Sreeharsha Contact : Ram Mohan (408) Time: 7:30 pm (Thur.) Fremont: Viveka Chudamani Sevika: Priya Batheja Contact: Priya Batheja (510) Time: 7:30 pm (Mon.) Los Altos: Self-Unfoldment Sevak: Uma Jeyarasasingam Contact: Ruchita Parat (650) Time: 7:30 p.m. (Wed.) Los Gatos Jnana Sara Sevak: Satish Joshi Contact: Tiwari (408) Time: 8:00 p.m. (Fri.) Milpitas Bhagvad Gita, Ch.18 Sevika: Uma Jeyarasasingam Contact: Suma Venkatesh (408) Time: 7:30 pm (Tue.) Mountain House: Self-Unfoldment Sevika: Padmaja Joshi Contact: Padmaja Joshi (209) 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 Text: Upadesa Saara Ph: (408) nd Friday of each month: Geetha & Sanjay Rao, Evergreen Text: Drg Drshya Viveka Ph: (408) rd Friday of each month: Sweta & Jnana Dash, Almaden Valley Text: Drg Drshya Viveka Ph: (408)

33 All classes held weekly unless otherwise stated San Jose: Self Unfoldment Sevak: Ravi Kaw Contact: Nancy Kaw (408) Time: 8:00 pm (Thur.) San Jose (LHS) Bhagvad Gita Sevak: Sreeharsha Contact: Sreeharsha (408) Time: 3:00 pm (Sun.) Sandeepany SJ Vedic Chanting Sevak: Subbu Venkatakrishnan Contact: Mallika Subramanian (408) Time: 6:55 pm (Thur.) San Ramon: Bhagavad Gita, Ch 3 Sevika: Sireesha Balabadra Contact: Sireesha Balabadra (925) Time: 7:30 p.m. (Wed.) Saratoga: Kindle Life Sevika: Kalpana Jaswa Contact: Kalpana Jaswa (408) Time: 10:30 am (Thur.) Sunnyvale: Kathopanishad Sevak: Satish Joshi Contact: Rohini Joshi (408) Time: 8:00 pm (Wed.) Redwood City: Bhagvad Gita, Ch. 4 Sevak: Sreeharsha Contact: Sunil Jeswani (650) Time: 7:30 pm (Fri.) Walnut Creek: Bhagavad Gita Ch. 2 Sevak: Vipin Kapadia Contact: Rakesh Bhutani (925) 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

34 Swami Tejomayananada s Itinerary 2009 Date Location/Event Phone Sep 1-19 Kolwan (91) Chinmaya Mission Sep Bahrain (973) Chinmaya Mission Sep Mumbai (91-22) Chinmaya Mission Oct 1-6 Sunil Kothari (91-836) , Hubli, Karnataka Oct 7-10 Tumkur, Karnataka (91) Chinmaya Mission Oct Mumbai (91-22) Chinmaya Mission Oct 20 - Nov 12 Chinmaya Dham (91) Yatra Nov Mumbai (91-22) Chinmaya Mission Nov Rourkela, Orissa (91-661) , Chinmaya Vidyalaya Nov Orissa guruji@chinmayamission.com Classes for Brahmacharies Jun Mumbai (91-22)

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36 D i r e c t i o n s t o S a n d e e pa n y S a n J o s e 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