Chinmaya-Tej. Web-site: Chinmaya Mission San Jose Publication Vol.18, No.6 November/December Sri Swami Tapovanji Maharaj

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1 Chinmaya-Tej Web-site: Chinmaya Mission San Jose Publication Vol.18, No.6 November/December 2007 Sri Swami Tapovanji Maharaj

2 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. The Bhagavad GΣtå The GΣtå is one of the most widely translated and commented upon scriptures of the world. It is a kara who for the first time lifted it out of the mass of Mahåbhårata Literature and gave it recognition as an UpanΣßad. The GΣtå is a revelation to humanity by Lord K ß ãa through Arjuna-a-friend and disciple-at a critical moment of his life. It teaches man the Goal Supreme to be attained, as well as the means of attaining it. It is a Universal Scripture containing various strands of teachings suited to different men at their stages of development. The significance of the first Chapter named Arjuna-vißåda-yoga literally meaning "Arjuna's Spiritual conversion through sorrow" describes the conditions under which man opens up to the Voice of the Spirit. It is often a mighty crisis or a grave tragedy which opens our eyes to the Spiritual Reality within us. ~Swami Chinmayananda

3 s Table of Contents s From the Editor s Desk My Teacher Swami Tapovanam The Beaming Beacons Bhagavad Gita Comforts Yajna Spirit Bhakti Rasamrutam What They Say About the Gita Sadhana: Overcome Desire & Attachment Adult Classes in the Bay Area Balavihar/Yuva Kendra Programs in the Bay Area Chinmaya Kids' Page Why Does Man Look for God? Community Outreach Programs BV Locations, Shiva Abhishekam, Swaranjali Youth Choir BV Magazine Tapovan Prasad Magazine Br.Prabodhji's Satsang, Gita Chanting Classes Br.Prabodhji's Classes at Sandeepany and Bala Vihar Vedanta Study Groups Swami Tejomayananda's Itinerary

4 FROM THE EDITORS DESK Chinmaya Tej, Vol.18 No.6, the last issue of This issue is dedicated to Swami Tapovanji Maharaj, Guru of Swami Chinmayananda. We also dedicate this issue to Srimad Bhagavad Gita. In November, 2007, we celebrated Gita Jayanthi and Tapovan Jayanti. We hope to keep you informed of all our activities and spritual messages from the great Masters. News update via is serving our timely announcements of events. Please keep us updated with your addresses and send them to We are also updating the data base that is used to mail Chinmaya Tej. Cmsj Sponsors, Tej Subscribers, Donors who have contributed more than $1000 to Cmsj during the last two years and the Chin/Tej Sponsors one year (six issues) sponsorship, is $300. Chinmaya-Tej, subscription is $25 a year. Chinmaya Tej is available on our web-site. If you do not wish to receive the Chinmaya Tej by mail, please inform us by to Umakj@sbcglobal.net. Chinmaya-Tej will be mailed to all Sponsors 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 Electronic Editorial Advisor: Satish Joshi Contributors: Swami Chinmayananda,Swami Vivekananda, Swami Tejomayananda, Uma Jeyarasasingam, Gautham Ganesan Design & Layout: four waters/four waters media Printing: Bill Browning/PigMint Press, Redway, California Data Base: Kapil Vaish Mailing: Autozip, Ukiah, California Website & Phone: Phone: (650) Fax: (650)

5 M Y T E A C H E R, SWAMI TAPOVANAM by swami chinmayananda In 1886 at Mudappallur (near Alathur), in Palghat Taluk, a son was born to Balammal. He was named Chippu Kutty. The entire childhood of Chippu Kutty was spent in his father's house in Koduvayur. Sri Achuthan Nair had great hopes that his son would get himself educated, in the modern sense of the temr, and come to occupy a high position in life. While studying in high school, Chippu Kutty returned home one day from school declaring his decision to go to school no more. His father, feeling extremely disappointed, expressed his surprise that a member of his family should be so stupid as not to continue his education.the young boy said, "I am only giving up the place and method of education. I no longer want to get myself fully educated." Very few then understood the born yogi was seeking his education in the infinite Truth and that he was expressing his dissatisfaction with everything limited or conditioned. The loving father immediately arranged foe two tutuors to attend to the child's education, one to instruct him in English and the other to educate him in Sanskrit. Within a short period, the boy gained mastery in both languages, and realizing the hollowness of English, switched to a deeper and more exhaustive study of Sanskrit literature and the vernacular Malayalam. 3

6 early years of preparation All these years he had been studiously preparing himself for his great mission in life. He continued his deep studies of Vedanta directly from the original textbooks. Though himself the head of a rich family, he looked after the estate as a trustee and lived in a thatched shed away from home. His contemporaries remember how they met the young boy living in his hut in the open field, sleeping on the ground, and living with one single dhoti as his sole personal possession. They confess that, though the boy appeared tp be extremely intelligent, they took him to be "slightly mad". Balambal, his mother, had her own plans for seeing her son married and settled in life. She often pointed out the girl chosen for him and said, "This is the girl for you to marry. When are you going to marry?" Chippu Kutty's usual answer was rather evasive: "Yes, I shall marry; and when I marry, you will see whom I marry. You will have no reason to regret." Years rolled on. During those years, the young seeker, full of book knowledge, had oftengone seeking satsang at the feet of Swami Satyananda, Ramana Maharishi, Avadhutha Chattambi, Swami Thiruvatigal, Brahmananda Swami, Mangaraswamy of Malabar. During his pilgrimages he visited the Himalayas three times and roamed about the various sacred pilgrim centers in India. One day, after his brother had returned home after completing his education, Chippu Kutty, entrusted the responsibility of the family to him, quietly ordered a small feast in his own home. Almost all the available members of the family were invited. They were all surprised. Was not Chippu Kutty rather strange in his behavior?" They did not, therefore, try to interpret his "Last Supper." A couple of days later, the two brothers were together in Palghat. As usual, they went out in the evening for a walk, and near the gates of Victoria College, Chippu Kutty turned and said, " It is getting late. You can go back home; I am going to Harihara Temple." Thus, in 1923, when Chippu Kutty Nair was thirty-four years of age, he left the worldly life and took to the life of a roaming monk. a life of renunciation Whom all Sri Swami Tapovanam met and from what sources he gathered his inspiration and instructions are not very well known, since by the time I had the good fortune to surrender myself at his feet, he had soared so high in his realization that looking back upon the past wax to him a meaningless and purposeless preoccupation. When a resident of his village once reached Uttarksai for his darshan, Sri Swamiji had patience and consideration to listen to stories about his home and his surviving relatives. When he wrote to me regarding that conversation, he added, "Bheemanachan told me all about the story of a home in Mudapallur, and I listened to it all as in a moving dream." 4

7 However, he had told me of a sannyasin whom he had mentioned twice as his guru, at whose feet he must have studied; but he didnot give Sri Gurudev the sannyas initiation. When he wanted to take his initiation, his guru had said: Sannyasa need not be given to you. You take it. You are already a sannyasi. Thus Swami Tapovanam was an institution uncaused, and he too caused no cause.he came from nowhere, existed everywhere, and ultimately went to be everywhere. To write the life history of such a saint is very difficult. unique writings Swami Tapovanam did not leave the the Himalayas since he got there at age 34 years. In the winter months, he would come down to Rishikesh and spent time at Swami Sivananda's Ashram. He travelled roaming around in the Himalayan valleys from Kashmir to Almora and was very well known to the remote villages in that region. He reported his travels in two splendid volumes, both in Malayalam: Himagiri Viharam (Wanderings in the Himalayas) and Kailas Yatra (Journey to Kailas). Besides these two important books, Swami Tapovanam wrote in chaste Sanskrit, Iswara Darshan, which is a garland of spiritual thoughts of a man of realization as he waded through the welter of life. Apart from this main work, he wrote smaller pieces, all in easy Sanskrit and in different meters, such as Sri Saumya Kashisha Stotram (Hymn to the Charming Lord of Uttarlasi). Each of them a glorification of some beautiful spot of divine association where he had lived and spent his life of perfection, such as Uttarkasi, Gangotri, Gomukhi and Badrinath is in essence a summary of difficult Vedantic textbooks and the Upanishads. 5

8 solitude, contemplation and teaching Swami Tapovanam did not leave the the Himalayas since he got there at age 34 years. In the winter months, he would come down to Rishikesh and spent time at Swami Sivananda's Ashram.For the last 30 years, Swami Tapovanji spent most of his time in Uttarkasi, and every summer he used to go to Gangotri, the place where Bhageeratha did his great tapas ( Spiritual austerities). He had never encouraged disciples to come to him, and he never believed in opening ashrams. According to him, Mahatmas with ashrams are managers of dharmasalas (inns) and he believed that true seekers will be guided to a true teacher by Sri Narayana Himself.Bhageeratha did his great tapas ( Spiritual austerities). He had never encouraged disciples to come to him, and he never believed in opening ashrams. According to him, Mahatmas with ashrams are managers of dharmasalas (inns) and he believed that true seekers will be guided to a true teacher by Sri Narayana Himself. In fact, many of the mahatmas who are today working outside India, belonging to various missions of India, came in contact at some time or other with Sri Tapovanji Maharaj. Everyone of them was initiated by him into one or two of the Upanishads and some early introductory textbooks of Vedanta. Never did he try to keep in contact with his devotees or disciples. He invariably discourages anybody writing letters to him, and as such a general 6

9 rule he replied to but a few.living thus sequestered and seeking always solitude and contemplation, he was ever ready to give satsang but never encouraged anyone to be too familiar with him. He loived alife of his own, chaste and pure, far and high. His gates were never closed, though he never came out of them. During the Uttarkand pilgrimage season, all varieties and types of seekers came to him, and Swamiji gave his advice to everyone. All received the advice best suited to their temperaments and natures. In the beginning his way of teaching was rather confusing for me. A teacher from Benares would come to discuss with him some portions of the Rig Veda and the implications of some Upanishadic text. The discussions would sometimes be entirely in pure Sanskrit, and the very conversation was held in aphopristic st yle, implying subtle logic and suggesting very significant lines of philisophic argument. At this moment would enter a heaving old ladyfrom the villages of Rajasthan on her way to Gangotri an ignorant, dull-witted, ordinary, commonplace woman. To the utter discomfiture of the pundit from Benares or the scholar from Madras, Swamiji would suddenly come down in his talk to inquire of the woman's children at home, of her relations and others, and would convince her that all she had to do was to visit Gangotri and return home with all her sins completely washed out. This capacity to sing in all tunes and with allnotes is unavoidable in a great teacher occupying a place of reverence and glory. It took years for others around him to understand the necessity for such an agile mind and intellect in a teacher. final days Between my yajna programs, I had occasionto reach his feet at a time when he was reported to be very ill. He had been in ill health for thjree or four months. Individual appeals and even a communal appeal, for which it took a substantial team of devotees from Delhi, were of no avail. The power of conviction and the deep determination with which he laughed at our fears could serve as atrue reeducation, even to great students of the scriptures. To learn the ideas of Vedanta from the textbook is easy, but however logical the philisophy may be, a doubt will still linger in the mind of the student: "Is it ever humanly possible for one to get oneself completely detached from the destinies of one's mind and intellect and revel deep within oneself in a constant, unbroken stream of bliss and perfection?" Logically, the state of beatitude may be possible, but in practical existence all seekers hold the doubt "Is it even possible?" I must confess that the few days I spent at his feet during these two visits were much more educational to me than the years that I had spent in his presence, enjoying, every day hours and hours of his satsang. 7

10 What he used to say during the discussion of the Upanishads were the very words that he repeated, or rather reminded me of, when he was discussing his own illness. Our argument that he must come down at least to Rishikesh, where medical services were more easily available, was invariably answered, "Do you think that medical science has discovered any medicine by which this human body can be immortalized? It should die, and since it must die, why not die here? See how peaceful this serene Himalayan atmosphere is? If we are healthy, here we can live in quietude and peace, and even if we must die as all must die how peaceful and serene to die in this quietude with nobody to disturb us. You can die so beautifully, so silently." The courage and the mental poise of a man who can thus wait for an appointment with Death and watch his approach with the thrill of one awaiting a lover's rendezvouis cannot be had unless one has come to live the truths indicated in the Upanishads. I have already left this body. There is nothing in it to regret, were the words that he said to me with a smile and the sparkle in his eyes at that time. My reaction to these words was rather tragic. Perhaps he created the situation to hammer into me the insignificance of the phenomenon called death. Looking into my brimful eyes, he expressed his regret: So, this is the Vedanta that you have studied from me? What is strange in death? Death is only one of the experiences which Atman illumines. We are not that dying stuff. We are the Self. I had no words to say, no thoughts to think, no feelings to entertain. I had no reply to give. I went away hoping... his presence remains The particular form that the great Lord took in the name of Sri Swami Tapovanam has dissolved, and he has gone back to merge into his own Nature. He has now become the Essence in each one of us. Wherever we find the glow of divine compassion, love, purioty, and brilliance, there we see but Sri Gurudev with his ever-smiling face. He has left his sheaths. He has now become the Self in all of us. Ours is a new, great responsibility. We, his family of disciples, have tosee that he finds an ample field in our individual bosoms to express himself. It is not sufficient that only we ourselves evolve we must learn to release him to visible expression everywhere. It is a glorious chance now tyo take a sacred oath that we shall not rest contented until he is fulfilled. Chinmaya 8

11 THE BEAMING BEACONS A mind that longs after unbroken Divine Peace, truly such is the mature result of meritorious deeds accumulated through generations. ~Swami Tapavanji Unless one has practiced universal love sufficiently for long cannot expand oneself. -Swami Chinmayananda Sincerity and dedication go a long way in making our output fruitful. ~Swami Tejomayananda Strength does not come from physical capacity. It comes from an indomitable will. ~Mahatma Gandhi The last lapse of all paths are the same-surrender of the ego. ~Sri Ramana Maharishi Learning without thought is labor lost; thought without learning is perilous. ~Confucius 9

12 Bhagavad Gita Comforts By Swami Chinmayananda Even as the depths of ocean, deep within each one of us is a region of unaffected by the tumultousuproars of our daily life. Ever it remains a calm seat of poise and serenity. President Truman called this the fox-hole in his mind and took a retreat into it whenever he felt tired and vexed with the outer world. Gandhiji called this his small inner voice. With whatever name one may call it, all those who have discovered its existence have un animously declared that a dive into its peace and calm, invigorates one s tired mind and soothens out one s tense nerves. According to our philosophy, this is the seat of one s intuition and an occasional plunge there in gives poise to one s personality, and adds a glowing dexterity to one s action. 10

13 To plunge into the deeper layers of one s mental make-up is to take leave of all the anxieties and fears of the daily life, at least for the time being. To eradicate these disturbing elements from one s mental atmosphere, one has to practise a great deal of selfcontrol in life. The unruly thoughts which multiply endlessly should be securely harnessed and the mind trained to glide over pleasanter thoughts which bring in harmony and peace. To achieve this, a sense of detachment with the worldly objects is essential, and this must, of necessity, presuppose a re-evaluation of world-of-objects around. It is to this re-evaluation of the world and its objects that one should turn all one s attention when faced with problems, crucial or casual. For most of us almost everything is a problem and not infrequently they do assume threatening proportions. Wherever we go, they seem to pursue us in some form or other and there seems to be no escape from their hydraheaded throttling clutches. Problems arise when we fail to view situations in their right perspective. Overshadowed with ignorance and delusory misconceptions, balance and driscrimination fly out from our minds, leaving behind selfishness, lust and anger. This is because we live so much on the superficial, that our inner depths of peace and serenity become alien to us. Identifying with the ever-changing waves, we have forgotten the real nature of the ocean; constantly living the storms of the mind, we are today foreigners to our own spiritual tranquility. Senses contact the objects and from those contacts sensations are born. All such sensations are impermanent and fleeting. The contacts of the senses with objects, O son of Kunti, which causes heat and cold, pleasure and pain have a beginning and an end; they are impermanent; endure them bravely, O descendant of Bharata. Gita Ch.II:14 Neither the senses nor the objects can themselves cause any sensations. But when they come together, backed by our mental-intellectual background, we are drawn into a play of opposites like good and bad, joy and sorrow, pleasure and pain, likes and dislikes, heat and cold etc. These mental evaluations and intellectual estimations, though, no doubt, the noblest of human faculties, are also the root causes of all problems. Mind and intellect as such are faultless equipments. But unfortunately, through them alone we had been accumulating our own past memories of experiences called Vasanas. And these Vasanas condition our intellect and its purity and as a consequence one s efficiency ebbs away constantly. Berefet of its power of steady discrimination, when this deluded equipment comes to play in the world outside, there is no sign of its inherent efficiency. Through indiscriminate living again and again 11

14 we get loaded with more and more Vasanas. Instead of turning us towards the Permanent and the Real amidst the transient and the fleeting, we are repeatedly made to identify ourselves with the ephemeral pleasures and pains. And we come to suffer thereby the endless tribulations of life. Gita mainly advises that man should unburden his accumulated Vasanas in his present life and learn to work freely without amassing fresh loads of it. To dispose of this burden the only method known is to stick to one s Swadharma and to learn to execute one s own duty even if it be devoid of merit. Srimad Bhagavad Gita brings solace to our raving minds, balm to our injured egos and relief to our over-wrought brains. Gita has no quack remedy for the maladies that beset us. She seeks to eradicate the very cause of the malady and hence it is necessary to have patience, perseverance, and great faith in the values preached by her immortal words. In the Gita-way-of-life problems are nil. In the fire of the Gita knowledge, ignorance with all its misconceptions is reduced to ashes. Therefore, with the sword of knowledge, cut asunder the doubts regarding the Self, born of ignorance, residing in your heart, take refuge in Yoga. Arise, O Bharata. 12

15 The attitude with which we perform an action is very significant. Often we see people who find no joy in what they do, and even the thought of work tires them. So what can we do to bring joy into our performance of duty? That question is answered in the verse: The world is bound by action other than the ones performed for the sake of yajna (sacrifice). Arjuna you, therefore, perform action for the sake (for yajna) alone, free from all attachment. (III:9) Lord Krishna here advises Arjuna to perform actions for the sake of Yajna, sacrifice, free from attachment. We derive great joy when actions are performed in such spirit. When actions are not performed for the sake of sacrifice, they bind us. But what does yajna mean? Those of us raised within the Hindu culture will immediately picture a ritual in which a sacred fire is lit and the host pours oblations inti it, as apriest chants mantras. But this is not the meaning that Lord intends here. The Sanskrit root is yaj, which means to sacrifice or to worship. The worshiper, the one who worships, is called Yajna. The act of worship is also called yajna, so is the altar of worship, and the worshiped. Therefore, the worshiper, the worship, and the worshiped, all three are called yajna. This will help us in understanding the essence of the ritual, but who is the one that is ultimately being worshiped? It must be someone that is worthy of worship and then we need to ask ourselves, Who is the most worshipful one in this world? It is God. The question then becomes why is God the most worshipful one? In order to understand that question, let us draw an analogy from everyday life. What Yajna Spirit By Swami Tejomayananda 13

16 is that we worship and respect in the world? We respect power. A person who is in power becomes highly valued, he or she can be a boss, a minister, or a president. So we think that a person who is in authority and who wields power, is a worshipful person. We also revere people who have great knowledge and those who are wealthy and famous. Everyone likes to have a photograph taken with some celebrity. We also revere those who personify agreat ideall, those who are integrated and righteous. And lastly we sometimes worship those who have lived a ripe old age. It is not the person that we worship per se, but the power, knowledge, wealth, fame, fame, or integrity in that person. Now think about the following: We respect that person who is the very source of all and who and who is adorned with all these qualities in infinite measure. The One who has total knowledge, power, and wealth? The source of all is called God. And he alone is fit to be worshiped. All that we have is from Him and we should recognize this fact first. Next we have to copnsider how to show our gratitude. If someone gives us asmall gift we are grateful for it. But what about the One who has given us the hand to accept any gift? We do not think about that. So what are we to do with our gifts? Swami Chinmayananda has said beautifully, What you have is His gift to you. What you do with what you have is your gift to Him! Hands are given so that we can worship Him. Awareness of this is the first step. The second step is to be grateful.thirdly, we should remember the purpose for which we use our gifts. They should be used in dedication to that highest altar. If we work for a company we are expected to do a good job for them. Should we not then have an even greater duty to worship that source which has given us everything? That fundamental source is the Lord. That from which all beings are born and That by which the whole world is pervaded. Man attains perfection by worshipping the Lord, with his actions (karma). We can use whatever gift has been given to us, we do not have to do anything else. If he has given us the gift of writing, we can write in praise of Him. If he has given us a good voice then we can sing His glory. 14

17 We can show our gratitiude by doing whatever we are capable of with the gifts (svakarma) that we have been given. When we are told that karma yoga entails performing action without any desire for the fruit of that action, we do not understand its true import. We wonder how anyone can work without desires? All we have to do is to divinize them. Right now we have desires for small, petty little things that gratify our senses. But why waste our time on that? Our inspiration for all actions must be, I am worshiping the Lord. When we are told to perform karma without desire, for material gain. Our only wish should be May the Lord be pleased with my karma. Even while performing a ritual, in the dedication sankalpa, we should say, I am doing this for the pleasure of the Lord. Afterwards we may say, May the Lord be pleased with my action. It is a fact that when one works with this kind of inspiration for a great ideal, one does not need any other incentive. Take, for example, people working for the Mission. They willingly put in long hours and even put up with Swamiji's reprimands. When we love what we do or when we work for an ideal that we cherish then we do not need incentives or holidays for there is no tiredness. We are ready to do anything great or small, for someone we love; but when there is no love, a person is reluctant. In karma, there is great joy whenever there is the element of love or devotion. Duty does not become a burden, it is wonderful, our personality unfolds and that is true karma yoga. The word "service" in most religions is easy to understand and is used to 15

18 describe rendering service to the needy and the poor. But in Hinduism all duties are performed as worship of the Lord, which is subtler and not understood as easily. Thus when we perform our duty as worship, it automatically becomes service for the other person. In this context there is a story that brings out the essence of karma yoga very well. We may have some great ability or gift, but if we use it only for worldly purposes, we will not achieve that rare perfection. In medieval India ther was agreat Mughal emperor by the name of Akbar. He had many great scholars, poets, and musicians in his court, but the greatest of these was a famous musician, Tansen. One day, as Tansen sang a beautiful composition. Akbar was deeply moved. He exclaimed, "Tansen, you are the greatest musician in the world!" Being a humble person, Tamsen replied, "O great king, you honor me greatly, yet I must tell you that my talent is insignificant compared to that of my guru." The emperor was curious to know who this guru was and asked Tansen to bring him to the court. But Tansen explained, "My guru, Swami Haridas will not come to the court. To hear him sing, you will have to go to him. He is at the temple of Lord Krishna in Vrindavan." Akbar agreed and they went to see Swami Haridas together. As they approached the temple they could hear the most charming and divine music. Akbar was deeply touched and asked, "Tansen,you are absolutely right. How is it that Swami Haridas sings so beautifully? Even though you are his great disciple, I do not hear that rare perfection in your voice." Tansen replied, "O Emperor, Swami Haridas' song is so beautiful because he sings for the Lord. With his music he worships the Lord. He seeks to please Him just as I seek to please you." So whom do we really try to please through our actions? If we try to please other people or ourselves, then the result is only frustration and disappointment. But when we work to please the Lord, our heart is filled with love, ouractions, desires and personality rise to divine heights. Such a person alone can be called karma yogi, one who lives in the yajna spirit. Then there is no bondage. Actions should be performed as service of the Lord, and the fruits are received as His blessings. 16

19 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. 17

20 Sri Adi Shanakaracharaya This famous Gitasastra is an epitome of the essentials of the whole Vedic teaching. A knowledge of its teaching leads to the realization of all human aspirations. Swami Vivekananda The Gita is a bouquet composed of the beautiful flowers of spiritual truths collected from the Upanishads. This is What They Say About the Gita Mahatma Gandhi The Gita is the universal mother. She turns away nobody. Her door is wide open to any one who knocks. A true votary of the Gita does not know what is disappointment is. He ever dwells in perennial joy and peace that passeth understanding. But that peace and joy come not to the sceptic or to him who is proud of his in tellect or learning. It is reserved only for the humblein spirit who brings to her worship a fullness of faith and anundivided singleness of mind. There never was aman who worshipped her in that spirit and went back disappointment. The Gita inculcates the duty of perseverance in the face of seeming failure. It teaches us that we have a right to actions only but not to the fruit thereof, and that success and failure are one and the same. Thing at the bottom. It calls upon us to dedicate ourselves, body, mind and soul, to pure duty, and not to become mental voluptuaries at the mercy of all chance desires and undisciplined impulses. As a Satygrahi, I can declare that the Gita is ever presenting me with fresh lessons. If somebody tells me that this is my delusion, my reply to him would be that I shall hug this delusion as my richest treasure. I would advise every one to begin the day with an early morning recitation of the Gita. Take up the study of the Gita not in a 18

21 carping or critical spirit, but in a devout and reverent spirit. Thus approached, she will grant your every wish. Once you have tasted of her sweet nectar, your attachment to it will grow from day to day. The recitation of the Gita verses will support you in your trials and console you in your distress, even in the darkness of solitary confinement. I find solace in the Bhagavad Gita that I miss even in the sermon on the mount ( by Jesus Christ). When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavad Gita.I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming tragedies and my life has been full of external tragedies and if they have no visible, no delible scar on me, I owe it all to the teaching of the Bhagavad Gita. Aldous Huxley The Gita is one of the clearest and most comprhensive summaries of the Perennial Philosophy ever to have been done. Hence its enduring value, not only for Indians, but for all mankind. The Bhagavad Gita is perhaps the most systematic spiritual atatement of the Perennial Philosophy. Dr. Radhakrishnan The Bhagavad Gita is more a religious classic than a philosophic al treatise. It is not an esoteric work designed for and understood by the specially initiated but a popular poem which helps even those who wander in the region of the many and variable. It gives utterance to the aspirations of the pilgrims of all sects who seek to tread the inner way to the city of God. We touch reality most deeply where men struggle, fail and triumph. Millions of Hindus, for centuries, have found comfort in this great book which sets forth in precise and penetrating words the essential principles of a spiritual religion which are not contingent on ill-founded facts, unscientific dogmas or arbitrary fancies. With a long history of spiritual power, it serves even today as alight to all who will receive illumination from the profoundity of its wisdom which insists on a world wider and deeper than wars and revolutions can touch. It is a powerful shaping factor in the renewal of spiritual life and has secured an assured place among the world s great scriptures. 19

22 Sadhana overcome desire attac hment & By Swami Tapovanji Maharaj Worldly desires are of the nature of bondage; they are also its cause. The desire for home, family, gold woman, etc, ties a man down to the world with no visible string or chain. He is like the elephant chained down to the stump of a tree. He cannot go beyond the end of the tether. He has no freedom. Yet, he is proud of his independence. Wonderful indeed is the perversity of illusion. God is the great string-puller. All moving and motionless things are bound together into a garland by Him with the cord of attachment. The flowers may wither away but the thread remains intact. Attachment remains unaffected even when this body shrivles up gets destroyed. This clinging to sensuous objects is at the root of all suffering, the cause of the worldliness which produces all that is evil. Casting off this attachment one can find Liberation {mukti). All demoniac dispositions stem from this attachment. Leave off attachment, all such dispositions at once vanish. Desire, anger, covetousness, 20

23 pride, jealousy, spitefulness, sorrow, fear,etc., have their origin in attachment. It is the false attribution of beauty to objects that leads to mental attachment. By cultivating discrimination and by constant practice we can slowly outgrow the attachment. So long as mind remains extrovert, there will be attachment. But spiritual practices will gradually help a man to develop the spirit of all round detachment. When you reclaim your mind from gold (wealth), it will run after woman (sensuousness), When you reclaim your mind from sensuousness, it will run after name and fame. You must bring your wayward mind under strict control, step by step, by the exercise of your power of discrimination. The senses are racing outwards like horses, spurred on by the force of one s samskara. If one s senses are whirled about like dry leaves in a storm, how can he enjoy freedom? He who achieves this difficult task is indeed a hero. Apply the axe of discrimination to the root of the huge tree of worldliness, Cut it down once and for all. Only the man who does so, finds joy and peace in the world. In this visible limitless universe what is the state that affords everlasting joy untainted by sorrow? Until discrimination dawns upon man s mind, alas! He remains a slave to desire. Discontent and disquietude are the characteristics of worldly existence. It is just another name for sorrow. Thus, by means of the cord of action, the Lord keeps the wheel of the universe in perpetual motion. It is action with desire that produces Samsara. But action without desire leads to emancipation. Prompted by desire man engages himself in ceaseless activitiea. Even if he controls his external senses and desists from action, so long as he entertains desires, so long as there is action at least in imagination, he does not escape from the sphere of Karma. Gita calls such a person "mithyacharah," a hypocrite. It is likened to an extinct volacano, whose inside is all boiling over. If a person resolutely uses his or her sense of discrimination, restraints the senses, engages oneself in spontaneous actions, devoid of attachments to the activity, he or she is an ideal person. If good actions are performed as means of worship, they lead the doers to peace and tranquility. In the Gita, Lord Krishna declares that the performance of one's duty without attachment to its results is the best form of Divine worship. Thoughts in an individual, expressed in the outer world of objects become His actions. Swami Tapovanam 21

24 ADULT CLASSES IN THE BAY AREA Brahmachari Prabodh Chaitanya's programs SAN JOSE, SANDEEPANY, 1050 Park Avenue Monday & Wednesday: Sreemad Bhagavatam Tuesday & Thursday Vedanta Sara of Sadananda Bhagavad Gita (Ch. 1 onwards) Saturday Guided Meditation Saturday Vivekchoodamani Sunday Sadhana Panchakam FREMONT, Washington High School Saturday Sadhana Panchakam DANVILLE Saturday Advaita Vedanta-Atma Bodh, Meditation techniques 10:00am - 11:30am 6:30am - 7:30am 7:30 pm - 8:30 pm 6:30 am - 7:00 am 7:00 am - 8:00 am 1:45pm - 3:00pm 1:45pm - 3:00pm 4:45 pm - 6:00 pm LOS ALTOS/SAN JOSE, Lincoln High School Sunday: Atma Bodha 9:45am - 11:00 am All meditation sessions will be guided by methods of Self-Enquiry as explained in Vedanta. Vedanta provides the vision of non-duality i.e. of Universal brotherhood and love. 22

25 Bala Vihar / Yuva Kendra and Language classes LINCOLN HIGH SCHOOL 555 Dana Avenue, San Jose Next Chinmaya Cultural School year begins on September 9, 2007 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, 2007 at 1:00 p.m. (See Page 28) 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, 2007 at 4:30 p.m.. (See Page 28) Classes include Bala Vihar/Yuva Kendra, Languages, Swaranjali (Youth Choir). Vedanta Classes for Adults are also offered. We have 1468 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. 23 UJ

26 Chinmaya Kids' Page Food for Thought 1. To give Love is true freedom; To demand Love is pure slavery. 2. Contiuous change alone is the changeless law. 3. Who is a friend? He who comes to you with love and cheer, when all others have left you, is a true friend. 4. A true friend is discovered not by searching outside for a right person to befriend, but by your growing to be the right person to deserve a friend. Character Building... Watch your thoughts...they become words Watch your words...they become actions. Watch your actions...they become habits. Watch your habits...they become your character. 24

27 ? WHY DOES MAN LOOK FOR GOD What are these ideas of religion and God and searching for the hereafter? Why does man look for a God? Why does man in every nation, in every state of society, want a perfect ideal, somewhere, either in man, in God, or else? Because that idea is within you. It was your own heart beating and you did not know. You were mistaking it for something external. It is the God within your own self that is propelling you to seek Him, to realize Him. After a long search here and there, in temples and in churches, in earths and in heavens, at last you come back, completing the circle from where you started, to your soul and find that He, for whom you have been seeking all over the world, for whom you have been weeping and praying in churches and temples, on whom you were looking as the mystery of all mysteries shrouded in the clouds, is nearest of the near, is your own self, the reality of your life, body, and soul.this is your own nature. Assert it, manifest it. Not to become pure, you are pure already. You are not to be perfect, you are that already. Nature is like that screen which is hiding the reality beyond. by Swami Vivekananda 25

28 Community Outreach Program CHINMAYA MISSION SAN JOSE Seva Opportunities SAN JOSE Are You Willing to Volunteer or Just Sponsor the Program? If yes, please call Krishna Bhamre: (408) or We need VOLUNTEERS for preparing and serving Hot Meals for the Homeless Lunch bags are prepared at Los Altos Community Center All Youth volunteers are required to sign up with Krishna Bhamre. Meals For The Homeless Program Serving at San Jose s Emergency Housing Consortium at Orchard Drive off Curtner Avenue (Adult & Youth Volunteers & Sponsors) FREMONT Fremont BV sponsors Sandwiches For The Needy. Frequency: Once a month on the 2nd Saturday Venue: Washington High School in Fremont, where Parents of Bala Vihar and the kids prepare 70 Sandwiches, bags them and provide chips, fruit and juice. The Sandwiches are delivered to the Tricity Homeless Coalition, where it is served to adults and children. The Shelter is located on 588 Brown Road, Fremont, CA In addition, last Christmas, Fremont Bala Vihar had donated new blankets, sweaters, sweat shirts and infant warm clothes etc. to the homeless at the shelter. 26

29 Danville: San Jose: Fremont: BALA VIHAR LOCATIONS 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 (formally known as Dvani 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: Ranjani Rallpalli - ranjani3201@yahoo.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 every alternate Wednesday at 6:00 p.m. Teacher: Radhika Sivaramakrishna Venue: Pleasanton Contact: Radhika at Those who are interested in joining the choir as vocalist or musicians may please contact Radhika at the above number. 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. Like a mother nourishes her children with love, So does the BalaVihar magazine do good to all children. The Magazine shines with fun-filled knowledge, spreading Love, Learning, Laughter. It also creates a glorious, affectionate bondage. KIDS Would you like to receive this monthly magazine? Your Mom could send for it in your name. Then, you can enjoy the stories, and participate in the games and arts and crafts. 28

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 (Receive Mananam, Chin-Tej, Exempt BV Reg., Consession on Youth Camps) CMSJ MEMBERSHIP: BV/YK annual contribution $200 (BV/YK subsidized by CMSJ / Receive Mananam and Chin-Tej) Chinmaya-Tej annual CT subscription: $300 (For non-bv parents) Chinmaya-Tej annual subscription: $50 (Receive Chin-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 SATSANG with Br. Prabodh Chaitanya All events are from: 8:00-9:00 pm 1st Friday of each month: Baljit & Prakash Bettadapur, San Jose, CA Ph: (408) Text: Upadesa Saara 2nd Friday of each month: Geetha & Sanjay Rao, Evergreen Ph: (408) Text: Jnana Saara 3rd Friday of each month: Sweta & Jnana Dash, Almaden Valley Ph: (408) Text: Bhagavad Gita Ch. 6 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) Prabodhji's Classes at Sandeepany Mondays & Wednesdays: 10-11:30 a.m. Yoga Vasishta (Continued) Tuesdays & Thursdays: 6:30-7:30 a.m. Panchadasi Ch. 6 (Beginning) Tuesdays & Thursdays: 7:30-8:30 p.m. Vivekachoodamani (Beginning) Saturdays: 6:30-8:30 a.m. Prasnopanishad (Beginning) Prabodhji's Classes at Bala Vihar Locations FREMONT: DANVILLE: SAN JOSE: Saturdays 1:45 p.m. Vishnu Sahasranamam (Cont'd) Saturdays 4:45 p.m. Vivekachoodamani (Cont'd) Session 1 Bhagavad Gita, Ch 5 (Cont'd) Session 2 Vishnu Sahasranamam (Cont'd) 30

33 VEDANTA STUDY GROUPS ADULT SESSIONS Held Weekly unless otherwise stated Milpitas Kaivalya Upanishad Sevika:Uma Jeyarasasingam Contact: Suma Venkatesh (408) Time: 7:30 pm (Tue.) Sunnyvale: Isavasya Upanishad Sevak: Satish Joshi Contact: Rohini Joshi (408) Time: 8:00 pm (Wed.) Cupertino: Bhagvad Gita, Ch.18 Sevak: Sreeharsha Contact : Ram Mohan (408) Time: 7:30 pm (Thur.) Saratoga: Kindle Life Sevika: Kalpana Jaswa Contact: Kalpana Jaswa (408) Time: 10:30 am (Thur.) Fremont: Viveka Chudamani Sevika: Priya Batheja Contact: Priya Batheja (510) Time: 7:30 pm (Mon.) Sandeepany SJ Vedic Chanting Sevak: Subbu Venkatakrishnan Contact: Mallika Subramanian (408) Time: 6:55 pm (Thur.) Los Gatos Tattva Bodha Sevak: Satish Joshi Contact: Sundeep ( ) Time: 8:00 p.m. (Fri.) San Jose (LHS) Bhagvad Gita Sevak: Sreeharsha Contact: Sreeharsha (408) Time: 3:00 pm (Sun.) Redwood City: Bhagvad Gita, Ch. 2 Sevak: Sreeharsha Contact: Sunil Jeswani (650) Time: 7:30 pm (Fri.) San Jose: Tattva Bodha Sevak: Ravi Kaw Contact: Nancy Kaw(408) Time: 7:30 pm (Thur.) Walnut Creek: Panchasai Ch. 15 Sevak: Vipin Kapadia Contact: Rakesh Bhutani (925) Time: 9:30 am (Sun.) Concord: Bhagavad Gita Ch. 2 Contact: Meena Kapadia (925) Los Altos: Bhagavad Gita Ch. 2 Contact: Ruchita Parat (650) Sevak: Vipin Kapadia Time: 7:30 p.m. (Wed.) Sevak: Uma Jeyarasasingam Time: 7:30 p.m. (Wed..)

34 Swami Tejomayananada s Itinerary DECEMBER 2007 DATE LOCATION TEXT Dec Mumbai Yajna Ph. (91-22) Dec Reserved Dec Orlando Camp Dr. Shailaja Nadkarni 331N Maitland Ave Suite C2 Maitland, Florida (1-321) Jan. 1-2 Mumbai Ph. (91-22) I am neither the doer nor the enjoyer: The notion of doership or enjoyership arises on identification with the conditionings (upadhi) of the mind and intellect. The word Upadhi means "remaining near, that which lends its attributes to another without bringing any intrinsic change in nearby object", just as a colored cloth lends color to the colorless crystal placed near it. The color is only an appearance. When the cloth is removed the crystal does not hold on to even a little color of it. To one who has gone beyond all conditionings, where is the notion of doership or enjoyership? ~Swami Tejomayananda 32

35 To renounce all desires is to end completely the last ventures of one's ego. Renunciation of ego is not a state of dull, meaningless, emptiness. Where the delusory ego has ended, the state of Full-Knowledge or Selfhood has dawned. To realize the Self in one's own bosom is to realise at once the Self which is all-pervading and eternal (Brahman). When the ego has ended, the Consciousness is not known by anybody other than the Eternal, and, as such, the knower of Truth in a brilliant experience of the Self becomes the Self, and, therefore, this state is called Selfhood (Brahmisthitih). ~ 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. Weekend retreats UNITED WAY CONTRIBUTIONS Your contributions to United Way can now be designated to Chinmaya Mission San Jose (United Way I.D. No ). 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.