+ All Categories
Home > Documents > Chinmaya TejChInMaya tej eDItoRIaL staFF eDItoR Uma Jeyarasasingam / [email protected] Co-eDItoR...

Chinmaya TejChInMaya tej eDItoRIaL staFF eDItoR Uma Jeyarasasingam / [email protected] Co-eDItoR...

Date post: 18-Feb-2020
Upload: others
View: 15 times
Download: 0 times
Share this document with a friend
Chinmaya - Tej CHINMAYA MISSION SAN JOSE PUBLICATION September/October 2012 Vol. 23, No.5


Chinmaya mission san Jose PubliCaTion

september/october 2012Vol. 23, No.5

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

Children are the architects of the future world. They are the builders of humanity. It is the most sacred task of the parents as well as teachers to mould their lives in accordance with the sublime

Indian tradition. The seed of spiritual values should be sown in the young hearts, and the condition should be made favourable for its sprouting and steady growth by the exercise of proper control and discipline. Cared for with warmth of love and affection, such a tree shall blossom forth flowers of brotherhood, universal love, peace, bliss, beauty and perfection.

To mould the behaviour of an individual , is to mould a character for the community. This is what education strives to achieve. I believe that we can give a purposeful direction to a personality even in the days of its almost unconscious early childhood. Later on, no doubt, we must hammer out for the child new extensions and open up new dimensions for its play in the society through literary, scientific and social studies. Whatever the child is to be later on say, a political leader, an economist, philosopher, scientific scholar or a glorious artist — his contribution to the society will directly depend upon his character and personality.

The present convulsions of behaviour that are observed in all levels of our society, can be directly attributed to the unsteady growth of the real personality in children. If our efforts can start a new movement of mental growth through this new scheme of giving a right lead for the inner expansion of growing children, we shall have done a wonderful pioneer work in re-making a nation of ourselves.

1pa g e

ContentsV o l u m e 2 3 , N o . 5 S e p t e m b e r / O c t o b e r 2 0 1 2

From the editors Desk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2

status of Building project . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Chinmaya-tej . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

sri ganapati — Vinayaka . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

the eighth pearl . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

Lost in the Forest of samsara . . . . . . . . . . . . . . . . . . . . . . 10

Chinmaya Mission West Krishnalaya Rejuvenation . . . . . . . . . 14

saint tukaram: the Mentor of the Masses . . . . . . . . . . . . . . 15

swami tejomayananda Update . . . . . . . . . . . . . . . . . . . . . . 19

Day by Day with Krishna . . . . . . . . . . . . . . . . . . . . . . . . . . 20

Bala Vihar Locations & Choir . . . . . . . . . . . . . . . . . . . . . . . 23

Meditation with talks on Vedanta . . . . . . . . . . . . . . . . . . . . 24

Bala Vihar Magazine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

gita Classes for Children . . . . . . . . . . . . . . . . . . . . . . . . . . 26

Chinmaya study groups . . . . . . . . . . . . . . . . . . . . . . . . . . 27

tapovan prasad . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Community outreach program . . . . . . . . . . . . . . . . . . . . . . 29

Vedanta study groups adult sessions . . . . . . . . . . . . . . . . 30

satsangs with Br . prabodh Chaitanya . . . . . . . . . . . . . . . . . 30

prabodhji's Classes at Bala Vihar Locations . . . . . . . . . . . . . 31

prabodhji's Classes at sandeepany . . . . . . . . . . . . . . . . . . 31

swami tejomayananada’s Itinerary . . . . . . . . . . . . . . . . . . . . 32

ChInMaya tej eDItoRIaL staFFeDItoR Uma Jeyarasasingam / [email protected]

Co-eDItoR Rohini Joshi

eLeCtRonIC eDItoRIaL aDVIsoR Satish Joshi

ContRIBUtoRs Subbu Venkatkrishnan, Swamini Saradapriyananda, Swami Tejomayananda

DesIgn & LayoUt four waters media,West Sacramento, CA

pRIntIng PigMint Press, Redway, CA

Data Base Kapil Vaish

MaILIng Autozip, Ukiah, CA

ContaCt www.chinmaya.org Ph: (650) 969-4389 Fax: (650)428-1795

FRoM the eDItoRs DesKTej, 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.

3pa g e

Hari Om!

As Bala Vihar enrollment and attendance at events grows, the Chinmaya vision - “to provide maximum happiness, to the maximum (number of) people, for the maximum time” - continues to inspire the entire Chinmaya Mission San Jose community. In the midst of increasing challenges, our commitment to excellence remains strong as ever. It is quite evident that the present Sandeepany San jose Facility is not adequate to support needs of all our activities. Our need for a new facility emerges from this situation.

Current Status as of November 6, 2012

We are very pleased to inform every one that with God's Grace, Pujya Gurudev's blessings, and continuous support of everyone in the Chinmaya Mission community the construction phase of new building project is now very much underway! Thank you for your patience and understanding over the past many months during which we were deeply engaged with the city of San Jose to procure the construction permit - all that is now behind us and with the bank loan secured, the construction has begun in full swing!

1. We are now in the process of demolishing the existing structure — asbestos abatement as per city regulations and guidelines was just completed

2. The heavy equipment demolition of the entire facility will be next — it began during the week of November 5th, and will continue for about three weeks

Going forward, we will continue to keep you up-to-date on the progress with a report every month.

Getting to this point in the new building project would not have been possible without generous and continuous financial support by many in the community. Now, as 2012 draws to a close, we sincerely urge all those who are yet to fulfill their pledge of donation made earlier in the year to do so as soon as possible.

Thank You and Warm Regards,

CMSJ Board of Directors

status new building

4pa g e

Chinmaya ~ TejThank you for asking about Chinmaya Tej. Pujya Gurudev initiated and launched the CMSJ Newsletter in 1988. Later, finding the CMSJ Newsletter to be, in his words, “like a catalog”, i.e., woefully inadequate for the purposes he had in mind, he gave detailed guidelines to transform it into a formal, informative, useful, and high-quality publication. Thus Chinmaya-Tej was born.

The manifold purposes of Tej, as laid out by Gurudev, are as follows:

1. It is the voice of CMSJ.

2. Gurudev wanted CMSJ’s publication to be of high quality and comparable to CMW’s Mananam and other Chinmaya Mission Publications.

3. It is the official publication of CMSJ. When CMSJ was first registered as Non-Profit Organization, there were queries from various government agencies as to whether CMSJ had an official publication, from which they could learn about CMSJ, our history, mission, and values. Tej served that purpose.

4. Tej is CMSJ’s mode of outreach and communication to spiritual seekers beyond those who are able to attend CMSJ’s discourses in person. Extra copies of each issue of Tej are printed so as to be available for new seekers.

5. Gurudev also instructed us to cover Vedanta topics in the Tej. Accordingly, Tej has articles on Vedanta topics for beginners as well as advanced readers.

Other Details about Tej:

1. The annual cost to produce 6 issues of Chinmaya Tej is $21,000. It is paid for by CMSJ’s Annual Membership contributions, Bala Vihar revenues, and general donations.

2. Chinmaya Tej is also available online. Hard copies of Chinmaya Tej are distributed only to members of CMSJ who reside in California.

5pa g e

Lord Shiva’s first son is described as the Supreme Leader (Vinayaka) or as the leader of the ganas (Ganapati), who attends upon and follows at all times Lord Shiva, or as the Lord of all obstacles (Vishneswara). These names clearly show that He is a master of all circumstances and not even the divine forces can ever obstruct His path. Since He is thus the Lord of all obstacles, no Hindu ritual or auspicious act is ever undertaken without invoking Him. With His grace, it is believed, no undertaking can fail due to subjective or objective obstacles.

Ganapati is said to have two spouses, Buddhi (intellect) and Siddhi (achievement). Thus He is the Master of knowledge and achievement.

In this characterisation Sri represents a possessor of perfect Wisdom, and a fully-realised Vendantin. Westerners are shocked to notice that Hindus revere a divine form which to them seems so ridiculous and absurd. But the elephant-headed Lord of all difficulties in life indeed represents the highest and the best that have ever been given in our Scriptures. To a Vedantic student, since his “path of Knowledge” is essentially intellectual, he must have ‘a great head’ to conceive and understand the logic of Vedantic thought. In fact, the truth of Vendata can be comprehended only through listening to a teacher and, therefore, sravana (listening) is the initial stage to be mastered by the new initiate. Therefore, Sri Ganapati has large ears representing continuous and intelligent listening to the teacher.



aSri Ganap


6pa g e

After “listening” (sravana) to the truths of the Upanishads, the Vedantic student must independently “reflect” (manana) upon what he has heard, for which he needs a sensitive intelligence with ample sympathy to discover in himself sufficient accommodation for all living creatures in the universe.

His intellect must have such depth and width in order to embrace in his vision the entire world-of-plurality. Not only must he, in his visualisation, embrace the whole cosmos, but he must have the subtle discriminative power (viveka) in him to distinguish the changing, perishable, matter-vestures from the Eternal, Immutable, All-Pervading Consciousness, the Spirit. This discrimination is possible only when the intellect of the student has consciously cultivated this power to a large degree of perfection.

The trunk, coming down the forehead of the elephant-face, has got a peculiar efficiency and beats all achievements of man and his ingenuity in the mechanical and scientific world. Here is a “tool” which can at once uproot a tree or pick up a pin from the ground. The elephant can lift and pull heavy weights with its trunk and, at the same time, it is so sensitive at its tip that the same instrument can be employed by the elephant to pluck a blade of grass. The mechanical instrument cannot have this range of adaptability. The spanner that is used for tightening the bolts of a gigantic wheel cannot be used to repair a lady’s watch. Like the elephant’s trunk, the discriminative faculty of an evolved intellect should be perfect so that it can use its discrimination fully in the outer world for resolving gross problems and, at the same time, efficiently employ its discrimination in the subtle realms of the inner personality layers.

The discriminative power in us can function only where there are two factors to discriminate between; these two factors are represented by the tusks of the elephant as the trunk is between them. Between good and evil, right and wrong, and all other dualities must we discriminate and come to our own judgements and conclusion in life. Sri Vinayaka is represented as having lost one of His tusks in a quarrel with Parasurama, a great disciple of Lord Shiva. This broken tusk indicates that a real Vedantic student of subjective experience is one who has gone beyond the pairs-of-opposites (dwandwaatita).

7pa g e

Ganesha has the widest mouth and the largest appetite. In Kubera’s palace, He cured Kubera’s vanity that in his riches he had become the ‘Treasurer of the Heavens’. When Kubera invited Him to a dinner for many, He ate up all the food prepared for the dinner. Thereafter, He started consuming the utensils and then the decorative pandal, and still He was not satisfied. Finally when a humbled Kubera desperately sought help, Ganesha’s Father, Lord Shiva, approached Him and gave Him a handful of “puffed rice”. Eating this up He became satisfied.

The above story narrated in the puranas, is very significant. A Man of Perfection has an endless appetite for life — he lives in the Consciousness and to him every experience, good or bad, is only a play of the Infinite through him. Lord Shiva, the Teacher, alone can satisfy the hunger of such sincere students by giving them a handful of “roasted rice”, representing the “baked vasanas”, burnt in the Fire of Knowledge. When one’s vasanas are burnt up, the inordinate enthusiasm of experiencing life is also whetted.

A Man of Perfection must have a big belly to stomach peacefully, as it were, all the experiences of life, auspicious and inauspicious.

When such a master-mind sits dangling his foot down, it is again significant, in the symbolism of the puranas. Generally we move about in the world through the corridors of our experiences on our two feet, or the inner subtle body, mind and intellect. A perfect Man of Wisdom has integrated them both to such an extent that they have become One in him — an intellect into which the mind has folded and has become completely subservient.

At such a great yogi’s feet are the endless eatables of life — meaning the enjoyable glories of physical existence. All powers come to serve Him, the entire world of cosmic forces are, thereafter, His obedient servants, seeking their shelter at His feet. The whole world and its environment are waiting at His feet for His pleasure and command.

In the representation of Sri Vinayaka we always find a mouse sitting in the midst of the beautiful, fragrant, ready-made food, but if you observe closely, you will find that the poor mouse is sitting looking up at the Lord, shivering with anticipation, but not daring to touch anything without His command. And now and then He allows the mouse to eat.

A mouse is a tiny animal with minute teeth and, yet, in a barn of grain a solitary mouse can bring disastrous losses by continuously gnawing and nibbling at the grain. Similarly, there is a “mouse” within each personality, which can eat away even a mountain of merit in it, and this mouse is the power of desire. The Man of Perfection is one who has so perfectly mastered this urge to acquire, possess and enjoy, this self-annihilating power of desire,

8pa g e

that it is completely held in obedience to the will of the Master. And yet, when the Master wants to play His part in blessing the world, He rides upon the mouse — meaning the desire to serve the world becomes His vehicle to move about and act with.

The puranas tell us how once Sri Vighneswara, while riding His mouse, was thrown down and looked so ridiculous that the moon laughed at the comic sight. The pot-bellied Lord Vinayaka looked at the moon and cursed that nobody would ever look at it on that day — Vinayaka Chaturthi.

When a Man of Perfection (Vinayaka) moves about in the world, riding on His insignificant-looking vehicle, “desire to serve” (the mouse), the gross minds of worldly people (the moon — the presiding deity of the mind) would be tempted to laugh at such prophets and seers. But such gross ones miss “seeing” the Truth... and who is the loser?

The Lord of Obstacles, Sri Vighneswara, has four arms representing the four inner-equipments (antahkarana). In one hand He has a rope, in another an axe. With the axe, He cuts off the attachments of His devotees to the world-of-plurality and thus ends all the consequent sorrows, and with the rope, pulls them nearer and nearer to the Truth, and ultimately ties them down to the Highest Goal. In his third hand He holds a rice ball (modaka) representing the rewards of the joys of sadhana which He gives His devotees. With the other hand He blesses all His devotees and protects them from all

obstacles in their Spiritual Path of seeking the Supreme.

On the spiritual pilgrimage, all the obstacles are created by the very subjective and objective worlds in the seeker himself; his attachment to the world of objects, emotions and thoughts, are alone his obstacles. Sri Vighneswara chops

them off with the axe and holds the attention of the seeker constantly towards the higher goal

with the rope that He has in his left hand. En-route He feeds the seeker with the modaka (the joy of satisfaction

experienced by the evolving seeker of Reality) and blesses him continuously with greater and greater progress until, at last, the Man of Perfection becomes one with the Lord of obstacles, Sri Vighneswara.

The above three or four examples should clearly bring to your mind the art employed by Vyasa in his mystical word paintings. It must be evidently clear to all sensitive thinkers that the representations given in the various symbolisms are not as many different deities, but they are vivid and varied pen-portraits of the subjective Truth described in the Upanishadic lore.

by Swami Chinmayananda

9pa g e

Nurture FrieNdships

Cultivates friends. To have a friend is to make life easier and richer. A friend is a present that you give to ourself. But you cannot pick up a friend, nor purchase a friend.

We have to discover a friend.

Friends are made by many acts; and friends are lost often by a single thoughtless act. You must grow up to deserve

a friend... to have friends you must have friendliness in you: selfless and loving, with deep concern for others.

Perhaps dogs are lovable and become friends because they wag their tails... rarely their tongues. Learn to speak softly, always words of love and affection, then friends multiply. In short, the ability to love and express it in action are the requirements in gathering more and more friends. In fact, “love in action” is the heart of all religions.

Who is a friend? He, who comes to you with love and cheer, when all others have left you is a true friend.

Such a true friend is discovered not by searching outside for the right person to be friend, but by your growing

to be the right person, to deserve a friend!

Swami Chinmayananda

T h e E i g h t h P e a r l

10pa g e

Chapter Six, SeCtion xiV, of Chandogya Upanisad contains a metaphorical story about a man who, having been tied

and blindfolded by thieves and left in a desolate forest, wanders lost and does not know which way leads to home. The man calls out

for help, and a passing traveller, hearing his cries, unties him and points out the direction to his village.

What is the forest where this person is lost? The body is the forest. In this forest that is the body, there are all kinds of problems [vaata (wind), kapha (phlegm), pitta (bile)… dvandva (dilemma), dukha (suffering, sorrow, unhappiness), vacca (words, talk)]. The body is troubled by heat, cold, gas, fat, digestion problems, urinary infections, and much more. Something is not right all the time; it’s an ongoing condition. Formerly, up to the age of 40 everything was generally fine with the body. People didn’t pay attention; they abused the body by staying up late and giving no thought to what they ate. This used to be the case. Now people are sick even earlier than 40. The body is the forest in which people wander lost.

Lost in the Forest

oF samsara

11pa g e

Now, what is the blindfold? People are not able to see that they are not going anywhere, for they are blindfolded by infatuation and delusion. It is like one goat or sheep in a herd falling into a well, and then all the other goats or sheep also fall into the well. Without recognizing what they want as individuals, everyone follows the others. “Since everyone is going to school, I'll go to school.” Or “Since everyone is going to college, I'll go to college.” The same happens with jobs, marriage, children, and so forth. At the least, people should ask themselves why they are doing all these things. Do they get what they are looking for by doing them? This is called blindfolded – “moha patta abhinanda aksha” (“blindfolded by the infatuation for pleasures”). We need to contemplate every word; then the meaning will become clear. When Bhagwan Shankaracharya wrote this passage, he must have been furious with what was going on in the world.

Next, what are the ropes with which this person is tied? The ropes are my craving for sense objects seen or unseen. My emotional dependence on the things I desire is my bondage. We saw that although Tukaram Maharaj (the great Indian poet-saint,1609-1650) was married, there was no bondage. He was free as a bird from emotional cravings.

Who are the thieves who have taken this person to the forest? Who (or what) has pushed us into the forest of life? Our merits and demerits — in other words, karmaphala (the fruits of our actions) — have pushed us into samsara.

Now what is this person’s lamentation (what we “cry out” in life)? “I am the son of so and so.” “I belong to them and they are mine” (“Aham esham, mama ethe”). “I am happy,” and “I am sorrowful.” “I am stupid,” and “I know everything.” “I am a very religious person, and I go to temple every day.” “Do you know how many relatives I have? When I throw a party, 100 people will show up. I have a lot of contacts.” “I was born on such and such a date.” “I lost everything, and I'm dead now. I'm getting weaker.” All this talk means identification with body, mind, and pranas. “I am a sinner.” “I'm holier than others.” “My son is dead. When my son is dead, I think I'm dead.” There is too much identification with children because people often want to live their unfulfilled lives through their children. What they could not accomplish themselves they want to accomplish through their children. So if I didn't become a doctor, I want my child to become a doctor. If I could not study Vedanta, I want my children to study Vedanta. Another lamentation, “My wealth is gone. How will I live?” We do not ask how we were living before we were wealthy and had a family. Before your wife (or husband) and son came into your life, weren’t you living?

12pa g e

Just live. Therefore, don’t make scenes: “What will happen to me? Where is my shelter? How will I be protected?”

In this manner, the person who is lost in the forest is tied by hundreds and thousands of wrong thoughts, misunderstanding his true identity. He shouts and is frustrated. Then what happens? Somehow (as explained by Bhagwan Shankaracharya), in actuality only with the accumulation of merits, and not otherwise, will a teacher appear in a person’s life. The teacher who will help the one who is bound will be extremely compassionate. Such a teacher will be one who knows the truth, Sat (Existence/Truth/Brahman) — knows that “I am that Sat” — and is therefore free from bondage. Who can untie the person lost in the forest? Only the one who himself is free — the one who is abiding in Truth. Here abiding means one who never thinks, “I am other than Brahman.” He always thinks, “I am Brahman.” When such a teacher appears (comes in contact with the one who is lost), out of compassion the knower of Brahman will show the flaws in samsara (the state of perpetual rebirth). The defects of samsara shown by the teacher are associated with pain (AP), associated with temporariness (AT), of a dependent causing nature (DC), and dissatisfaction guaranteed (DG). These defects are the conditions that the world of samsara inevitably provides. Once this fact is revealed by the teacher, the person (student) will become dispassionate, saying “This is not what I want.” Concerning all the things which belong to samsara, he'll become dispassionate. Then the teacher will present the teaching. Now, what is this teaching?

Here in essence is the teaching that liberates the student from the bondage of ignorance: You are not a transmigratory individual. You are not the doer and enjoyer. You're not the son of so and so. Then who are you? You are That. (Sat/Truth). This teaching means you have to understand that you as an individual, the son of so and so, etc., and all the relationships you have gained while in this body are due to identification with the body. Then who are you really? You are That Truth (Sat), Brahman. So, first of all, the blindfold of ignorance is removed. (You're not this body or its relationships). Similar to the blindfold being removed from the person in the forest, the Guru comes and gives advice, upadesha (spiritual instruction): You are not samsari (a wanderer in samsara), the body, etc. You are Brahman. You were free, you are free, and you will always be free. There is no possibility of bondage, for you are Atma/Brahman. All of the sorrows you are experiencing are at the level of the body and mind. You (as Atma/Brahman) have nothing to do with any of them. Own up to that Truth, and you are free. So when an individual abides in that Truth — in the Self that is his very own nature — then he shall be happy and

13pa g e

at peace. He will be at rest. This is the ultimate meaning of the story of the person lost in the forest and trying to get back home, which meaning can be summarized as “Acharyavan purusho veda iti.” The person who has a teacher will acquire knowledge. He will obtain liberation.

As shown with the experiment (in the previous section of Chandogya Upanisad) on how to recognize the presence of salt in water, the proper means must be used to acquire knowledge. Although the student tried different methods (by looking at, smelling, and touching the water), he could not figure out whether or not salt was present in the water. Then the teacher said, “You are using the wrong means. Use the right means” (taste the water). In the same manner, if I want to know who I am, and I see that I am a body, I may believe therefore that I must be this body only. Or everyone may tell me, “You are a body.” Or if I am at a particular place, they may say, “You are here.” When my body is healthy, they may say, “I am healthy.” Or when my body is young, they say, “I am young.” Yet, these are all invalid means for obtaining knowledge as far as the “Who am I?” question is concerned. So by using the wrong means of acquiring knowledge, I get the wrong knowledge. Therefore, I need the right means for obtaining knowledge, which is a spiritual teacher. And what type of teacher is needed? It is the teacher who knows that “I am that Sat” and who uses Scriptures to reveal the import of Scriptures. The person who has such a teacher will acquire knowledge. He will obtain liberation.

by Br. Prabodh Chaitanya

This article is taken from the transcription of a lecture on Chandogya Upanisad, Chapter 6, XIV, given by

Br. Prabodh Chaitanya Krishnalaya Ashram in May 2011.

14pa g e

15pa g e

Year after year, devotees go on periodic pilgrimages to Pandharpur, Dehu (Tukaram’s birthplace near Pune) and Alandi (Jnanadev’s birthplace). They are called varkaris. The great names associated with this Bhakti cult are Namadev, Jnanadev and Eknath. Tukaram was born into this rich heritage.

Tukaram was the second of five children, born to Bolhoba and Kankai in the year 1608. They were traditionally agriculturist, shudras, believed at that time to be of low caste. Tukaram was married at an early age to Rukma and had a son by her. However, she was weak and an asthmatic, incapable of carrying on the arduous task of runnning a household in those days. So he married again to a woman called Jijabai. In 1625, when he was barely seventeen years old, he lost both his parents. Soon his sister-in-law also passed away and his elder brother Saoji, who was of a spiritual bent of mind, went away to Varanasi. Tukaram had to shoulder the entire responsibility of the household.

The small trade, money-lending and agricultural work which was handed down to the young Tukaram did not flourish well. In the year 1629, there was a major drought and the village witnessed untold suffering. His wife Rukma died of starvation, followed soon after by his eldest sone. The countryside was swept by pestilence and the ravaging armies of the Moghuls. The agony of this devastation scorched the sensitive heart of Tukaram.

It was at this time that a deep restlessness took hold of him; the first stirrings of an intensely spiritual life began to surface and he left for Bhamnath, a quiet place on the hills. In solitary communion with nature, he had glimpses of the Glory beyond, beckoning him to the cool, soothing presence of the Lord of his heart.

Eventually he returned to the household, where Jijabai bore the brunt of the responsibilities, as Tukaram gravitated more and more towards his inner spiritual life. At times, entrusted with money or small trade, he would distribute the amount to any suffering soul in need and return home empty-handed. It was around this time that he started composing small lyrics called abhangs, meant to be sung. He was greatly attracted by the teachings of the Geeta,

Saint tukaramThe Mentor of the Masses

Shaila Suta

16pa g e

and read Jnaneshwari, the Marathi commentary by Jnanadev and went on to write his own interpretation of the Geeta, emphasising the aspects of advaita and bhakti, in his Mantra Geeta.

When the time was ripe, he received mantra deeksha by a satguru, around the year 1940. Babaji Chaitanya, the disciples of Keshava Chaitanya, whose guru was the famous Raghava Chaitanya, appeared to Tukaram, when he was in a trance-like state. To quote an abhang, in Tukaram’s own words,

He placed his hand on my forehead, And showed the very ecstasy... Then the whole fine blue light appeared... Colours shed, it entered the colourless, And pure remained the light of the Self.”

(chau dehache matha...)

Tukaram’s life entered a new phase after this event. His poetic instinct was strengthened by a dream in which Namadev appeared with Panduranga and asked him to compose abhangs. Poems started flowing spontaneously and his kirtans drew devotees from far-flung places. The aura of divine love was irresistible.

One of the devotees drawn to him with great intensity was Bahinabai, who came from an orthodox brahmin family. Tukaram was persecuted by the rigid brahmins who stuck to outward forms of worship, not understanding the essence of spirituality and universal love. Their hostility was spearheaded by one Rameshwar Bhatt, who insisted that all his poems and writings should be thrown

into the Indrayani river flowing by, if he wanted to avoid excommunication. Forced to obey, Tukaram tied up all the papers, weighed with a big stone and consigned them to the waters. He sat on the banks of the river with a heavy heart, mentally communing with Panduranga. Was it not He who bade him compose the poems? What was His will now? Why this divine play? He sat agonising thus for thirteen days, without food or water. The Lord, who

is the embodiment of compassion, graced the papers to float up to the surface of the river, none the worse for thirteen days of submergence! With this incident, Tukaram’s greatness as a bhakta came to be recognised and even the irate Rameshwar became an admirer and follower of Tukaram in the later years.

17pa g e

Many miracles are recounted about this period of Tukaram’s life. Once, a God-intoxicated devotee left his child who was very ill, to participate in Tukaram’s kirtan and satsang. The child died and the wife brought the lifeless little one to the satsang, upbraiding her husband’s lack of concern. Tukaram began to sing, imploring the Lord in heart-rending terms. Slowly, the child opened its eyes, proving beyond doubt the presence of the all-merciful Lord in the satsang.

Tukaram’s sense of oneness with all living creatures is seen clearly in another story that is handed down. Once, when he was passing by a field, the birds which were feeding, flew away, seeing his approach. Stricken by this, he prayed soulfully to the Lord to remove whatever impurity there was in his mind and body, which made the birds fear him and fly away. He remained still, lost in meditation, till the birds returned and perched on him.

Many are the legends which fan the flame of bhakti in responsive hearts. Those who set about verifying facts and writing dry, arid biographies, lose the very essence of the matter.

Tukaram’s end is shrouded in mystery. Bahinabai sings, “O Tukaram! While we were looking at you, you disappeared in a flash.” Others say that a wondrous chariot carried him away. Siffice it to say that this great saint left his mortal coils in the year 1650.

The rich storehouse of abhangs left behind by this bhakta is cherished to this day, as a unique contribution to Marathi literature. They are studied for their sheer poetic value by scholars of merit. But they are truly kept alive by the Maharashtrian peasants who sing them with every breath. The words and phrases used by this god-intoxicated poet have enriched the language forever.

His abhangs have been collected from many sources. They are not available in chronological order, but they delineate the spiritual autobiography of the composer very clearly. Simple imagery from the daily life of the villagers lends colour to the exotic lyrics. The anguish of a seeker disenchanted by worldly life is clearly portrayed.

“The mind is tortured as if on a hot plate. It is blown out by parching like puffed grains.”

18pa g e

English translations do not do justice to the beauty of the original.

The travails of an indigent other-worldly person, tortured by ignorant priests, hounded by money-lenders, weighed down by the unending responsibilities of a householder, find expression in his abhangs, all directed towards the Lord. He denounces the hypocrisy of those learned pandits who could not soak their hearts in the infinite love of the Lord.

“A brahmana who gets angry after touching a mahar is not a brahmana, Suicide is the only expiation for such a brahmana.”

The growing number of his devotees in the later years included many inimical to him originally, who underwent a change of heart. This created a social revolution of sorts, cutting across the rigid caste system.

Tukaram’s ecstasy in the vision of the Lord as the Universal Person is seen in may abhangs.

“I seek these people because the Lord is in all... They are limbs of the same body.” “I see Thy Lotus-feet.

Here, there, everywhere!

Not a grain of dust but Thou art there!” “...the One Allah; who is He? He hath entered into All. He moves in many garbs. He shines in many forms.”

Another abhang portrays the death of the ego:

“I have seen my death with my own eyes, That was indeed an incomparable festivity; The three worlds were filled with joy, I enjoyed it as the Universal Soul.”

(Aapule maran...)

The earthly form of the saint is no more, but in his wake, the abhangs continue to be sung with divine fervour by the varkaris marching on to meet the Lord.

19pa g e

Swami Tejomayananda

20pa g e

a devotee

This article is a clear demonstration of the power of satsang.The writer had the good fortune of listening to a recorded talk by Swami Swaroopananda on ‘Bhakti Rasa — Meditation on Love’. The intense listening with an open

heart resulted in a vivid experience of living with Krishna. Read on...

RepRinted fRom tapovan pRaSad SeptembeR 2007

It is 6:25 on a chilly Florida morning. Comfortably ensconced in my warm blankets, I am smiling in my sleep when a tiny hand lightly shakes my shoulder. Krishna again. That child wakes up at the crack of dawn and won’t let me sleep in either! Go away, you little blue botheration! Let me sleep!

I roll over, snuggle into my blankets with a comfortable sigh. A few minutes later, I hear the soft lisping of a little blue voice -- uttiṣṣhottiṣṣha govinda uttiṣṣha garuṣadhvaja uttiṣṣha kamalakṣntṣ trailokyam maṣgalaṣ kuru.

Although somewhat irritated at this pestering, I cannot but smile and my eyes open to see the chubby six-year-old smiling at me, his big blue eyes full of the hope of breadfast.


21pa g e

“Good morning!”

“I suppose it is, now that you’ve driven away all traces of sleep!”

I haul myself out of bed, the last wisps of sleep and the cozy invitation of the blankets still lingering in my head. Krishna scoots over and hugs me.

“Sleep well?”

“Blissfully.”I brush my teeth and hop into the shower. A stream of liquid Krishna washes over me. And as I soap myself, little bubbles of Krishna cover my skin, carefully scouring off any trace of dirt.

Fresh and fully awakened, I dress and head to the kitchen to make breakfast. The water is boiling in the kettle, and I add the rolled oats and let it cook. Krishna is waiting eagerly for his oatmeal. I chop up the bananas, raisins, and nuts that Krishna made just for our breakfast. A liberal spoonful of honey sweetens the deal, and, of course, there’s plenty of butter. Always lots of butter.

“I should put you on a diet. You’re getting fatter and bluer every day.”

“I’m not fat! Just well-fed,” he says with an annoyed pout.

“You’re too much,” I mumble with a shake of my head.We sit on the doorstep, looking out into the garden, with our steaming bowls of oatmeal. Every spoonful bursts with Krishna. He makes the honey sweet, the nuts crunchy and gives the banana its gentle fruity flavor.

He makes the warmth warm. As I eat, he hides in the trees and sings secret birdsongs — I love birdsongs.

And I gaze into the sky, where he is busy painting me a sunrise. Although he has a preference for blue, he uses orange and gold — I like warmer colors, you see.

In my heart, I thank him, that delightful little boy, and he ruffles my hair with a morning breeze.

“I love you too.”

It’s a warm Florida mid-morning. I pull into the parking lot at the newspaper office. Time to go to work.

“Krishna,” I say sternly. “You must wait for me out here. You are not allowed in the office any more.”


22pa g e

“No buts! Last time I gave in and took you with me, and you covered the fax machine with butter!”

My heart breaks a little to see the child’s disappointment.

“Don’t worry. I’ll come out in my break and spend time with you. Until then you can sit here in the grass and enjoy the beautiful Florida sunshine.”

2:00 p.m. I need to step out for a minute to clear my head, filled with politics and crime and other matters of news. Before the door has even closed behind me, I am attacked by a gust of Krishna, messing up my carefully combed hair.

Peeved, I give chase. Tearing after him through the parking lot, my chagrin turns to mirth, and we laugh as we run around dizzily, two intoxicated children, completely lost to the world.

Ten minutes later, I am back at my computer, composing the graphics for tomorrow’s front page.

Its 9:30p.m. We are driving down State Road 50. A big blue child is huddled into the seat next to me, oozing drowsiness. I battle sleep myself, forcing my eyes to watch the road ahead, lit up with Krishna’s radiance.

Pulling into my parking lot, I don’t have the heart to wake the sleeping child. Picking him up, I carry him to bed, quite puzzled that a child so chubby and so blue should be as light as the peacock feather tucked into his disheveled hair.

Tucking him into bed, I curl up next to him. I am tired, I should go to sleep, and yet my obstinate eyelids refuse to budge even a millimeter, my eyes cannot stop gazing at that blue ball of bliss, cuddles up in my arms, sleeping the sweet sleep of peace.

I sigh. Is it any wonder that I have trouble waking up in the morning?

23pa g e

Shiva abhiSheka & Puja at SandeePany San joSeConduCted by Mission MeMbers

time: 7:30-8:30 pm / every 2nd Monday of the month

bala vihar locationS 2011-2012

FreMont Washington High school 38442, Fremont Blvd. Saturdays: 1:30 pm CONTACT: Lakshmi Prakash / (510) 490-1266

san raMon California High school 9870 Broadmoor Drive/San Ramon, CA 94583 Saturdays: 4:30 pm ContaCt: Meena Kapadia / (925) 680-7037

san Jose Lincoln High school 555 Dana Avenue, San Jose Sunday: Session I-9:00am, Session II-10:30am, Session III-11:45 am CONTACT: Uma / (650) 969-4389

San JoSeChoir 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: Prema Sriram: [email protected]

Those who are interested in joining the choir as a vocalist or musicians may please contact Prema at the address above.

San ramonChoir sessions are held once every two weeks, Saturdays at 2:00pm - 3:00pm Venue: California High School 9870 Broadmoor Drive, San Ramon, CA 94583 teaCHer: Shailaja Dixit / Contact: Shailaja at (925) 309-4837

Those who are interested in joining the choir as a vocalist or musicians may please contact Shailaja at the above number.

fremontChoir is held weekly on Saturdays, 12 noon - 1:00 pm Venue: Washington High School / Fremont teaCHers: Natana Valiveti and Rajashri Iyengar ContaCt: Natana at [email protected]

Those who are interested in joining the choir as a vocalist or musicians may please contact Natana at the above address.

Swaranjali youth choir

24pa g e

Saturday / 6:30-8:00am / Sandeepany Ashram Guided Meditation & Mandukya Upanishad Brahman is the only Reality. Nothing else is real. All the Universe, consisting of the evershining Sunday, moon and stars, is a dream - a long, long dream. How can this everlasting Universe perceived in the waking state be a dream? In the great Mandukya Karika, the illustrious Seer and Acharya, Sri Gaudapada tries to answer this question. The Karikas explain clearly and proves with various inferences and logic that this Universe is nothing but a dream.

Saturday / 1:30pm-3pm / Fremont BV Location Bhagavad Gita - Ch. 6, Yoga of Meditation The Lord teaches the path of meditation by which one can attain the highest possibilities in life. To a true seeker, a thorough study of this chapter is sufficient direction and guidance to attain the highest through meditation.

Saturday / 4:30pm-6pm / San Ramone BV Location Bhagavad Gita - Ch. 1. Yoga of Arjuna’s Grief. The seed of all grief in our lives is our mis-understanding of our true nature. Lord in Srimad Bhagavad Gita reveals our true nature by giving Upadesha to Arjuna.

Sunday / 9am-10am / San Jose BV Location Bhagavad Gita - Ch. 14: The Yoga of the Three Gunas; Ch. 15: The Yoga of the Supreme Spirit. Continuing further from Ch. 13, the Lord expounds in detail about the world of plurality and the Three Gunas. The Lord also explains that the Three Gunas decides in which womb (good or bad) one takes birth, etc. Chapter 15 is one of the most famous chapters in the Gita, often recited as a prayer before meals. Lord gives direct teaching by which the Infinite is indicated.

Sunday / 10:30-11:30am / San Jose BV Location Discourses on Atma Bodha. Bhagavan Shankaracharyaji expounds on the nature of the Self and the means to attain realiSaturdayion whereby one can be free from the cycle of birth and death.

Monday / 10am-11:30am / Sandeepany Ashram Discourses on Sri Ramacaritamanas of Sri Goswami Tulasidas. One of the most popular texts of Hindu Philosophy is the Ramayana wherein we learn about the life, trials and tribulations of the Lord, Sri Rama and His Beloved Consort Sita. Dive deep into the manasa lake of exploits of Lord Rama and discover your true Lord within.

Chinmaya Mission san jose — september 2012 Class schedule

Meditation with talks on Vedanta

25pa g e

Sandeepany aShram 1050 park avenue, san jose, Ca 95126

San JoSe BV Location Lincoln high school, 555 Dana avenue, san jose, Ca 95126

Fremont BV Location Washington high school, 38442 Fremont Blvd .,Fremont, Ca 94536

San ramon BV Location California high school, 9870 Broadmoor Drive, san Ramon, Ca 94583

hoMe satsang with Br. PraBodh Chaitanya1st Friday of each month / 8pm - 9pm

TexT: sat DarshanamKirtida and Kamlesh Ruparel’s Residence 20668 seaton ave, saratoga, Ca 95070 / ph: 408-867-9550

2nd Friday of each month TexT: Dakshinamurty stotram

geetha & sanjay Rao’s Residence 22314 Cupertino Road, Cupertino, Ca 95014 / ph: 408-863-0595

sweta & jnana Dash’s Residence 6789 glenview Drive, san jose, Ca 95120 / ph: 408-268-5056

all ClaSSeS and meditation SeSSionS aRe fRee please visit www.chinmaya-sanjose.org for more information.

Wednesday / 10am-11:30am / Sandeepany Ashram Kathopanishad: Dialogue with Death revealing the Truth about the Self. Nachiketa deMondaystrates the qualifications of an ideal student and his dispassion for the world which makes him fit for the Self Knowledge. Lecture folloWedesday by guided meditation.

Tuesday & Thursday / 6:30am-7:30am / Sandeepany Ashram Brahma Sutra: Brahma Sutras constitute the central text of Vedanta Philosophy. The Vedanta doctrines enshrined in the Vedas, Upanishads, Bhagavad Gita, Puranas, etc. are summarized in the Brahma Sutras. These are also known as Vedanta Sutras, the Sutras that give exposition of Brahman as revealed by the Vedas.

Tuesday & Thursday / 7:30pm-8:30pm / Sandeepany Ashram The Brihadaranyaka Upanishad The Brihadaranyaka Upanishad is the greatest of the Upanishads by its size as well as substance. The six chapters are divided into three kandas which deal with upadesha, upapathi or exposition and meditation.

3rd Friday month Srimad Bhagavad Gita, Chapter 2

26pa g e

Kids' Own Magazine...BalViHar

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 400 072, India

Gita ChantinG Classes for Childrenby mallika SubRamanian

San Jose: Lincoln High school / every sunday Contact: (408) 245-4915

fremont: Washington High school / every saturday Contact: (510) 490-1266

San ramon: California High school every saturday (3:15pm - 4:15pm)

Contact: (510) 490-1266

27pa g e

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.

C h i N M A Y AstUDy gRoUps

28pa g e

A Monthly SpirituAl of ChinMAyA MiSSion


Published by Chinmaya Chinmaya Mission Worldwide

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 $25 (12 issues)Make checks payable to

Tapovan Prasad, and mail to Chinmaya Mission

No.2, 13th Ave., Harrington Rd, Chetput, Chennai, 600 031, India

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

29pa g e

SAN joSEAre You Willing to Volunteer or Just Sponsor the Program?

If yes, please call Krishna Bhamre: (408) 733-4612 or e-mail [email protected]

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: Served at San Jose’s Emergency Housing Consortium at Orchard Drive off

Curtner Avenue (Adult & Youth Volunteers & Sponsors).

FREMoNTFremont BV sponsors Sandwiches For The Needy.

On the 2nd Saturday/Washington High School in Fremont.Parents of Bala Vihar and the kids prepare 70 Sandwiches,

bag them and provide chips, fruit and juice. The Sandwiches are delivered to the Tricity Homeless

Coalition, where they are served to adults and children.The Shelter is located on 588 Brown Road, Fremont, CAIn addition, last Christmas, Fremont Bala Vihar donated new blankets, sweaters, sweat shirts, and infant warm

clothes etc. to the homeless at the shelter.

C h i N M A Y A M i S S i O N S A N J O S e

Community outreach program

seva opportunit ies

30pa g e

VEdANTA STUdy GRoUPSA d u lt S e SS i o n S

Concord: Bhagavad Gita, Ch. 11 Sevak: Vipin KapadiaContact: Meena Kapadia (925) 680-7037 Time: 7:30 p.m. (Wed.)

Cupertino: Kathopanishad Sevak: Sreeharsha Contact : Ram Mohan (408) 255-4431 Time: 7:30 pm (Thur.)

Evergreen Area Self Unfoldment Sevak: Ramana VakkalagaddaContact: Venkatesh Srinivasan (408) 564-2749 Time: 8:00 pm (Fri.)

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

Los Altos: Bhagavad Gita Ch. 3 Sevak: Uma JeyarasasingamContact: Ruchita Parat (650) 858-1209 Time: 7:30 p.m. (Mon.)

Milpitas Vivekachudamani Sevika: Uma JeyarasasingamContact: 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.)

Satsangs with Br. Prabodh Chaitanyaall events are from: 8:00-9:00pm

1st friday of each month: Kirtida & Kamalesh n. ruparell

text: ABC’s of Vedanta • Ph: (408) 867-9550

2nd friday of each month: Geetha & sanjay rao

text: Srimad Bhagavatam - Kapil Gita • Ph: (408) 863-0595

3rd friday of each month: sweta & Jnan ranjan dash, almaden

text: Aparokshanubhooti • Ph: (408) 268-5056

31pa g e

San Jose: Bhagawad Gita Ch. 4 Sevak: Jayaram ReddyContact: Krishna Reddy (408) 257-9587 Time: 8:00 pm (Wed.)

San Ramon Bhagavad Gita, Ch 9 Sevak: Bela PandyaContact: Sireesha Balabadra (925) 804-6102 Time: 7:30 p.m. (Wed.)

San Ramon/Calif HS Bhagavad Gita, Ch 7 Sevak: Vipin KapadiaContact: Vipin Kapadia (925) 680-7037 Time: 3:15 p.m. (Sat.)

Saratoga: Self-Unfoldment Sevak: Kalpana JaswaContact: Kalpana Jaswa (408) 741-4920 Time: 7:30pm (Thur.)

Redwood City: Bhagvad Gita, Ch. 6 Sevak: SreeharshaContact: Sunil Jeswani (650) 364-1074 Time: 7:30 pm (Fri.)

Walnut Creek: Kaivalya Upanishad Sevak: Vipin KapadiaContact: Rakesh Bhutani (925) 933-2650 Time: 9:30 am (Sun.)

A l l c l a ss e s h e l d w e e k l y u n l e ss o t h e r w i s e s t a t e d

Prabodhji's Classes at SandeepanyMondays: 10-11:30 am Sri Ramacaritamanas

Wednesdays: 10-11:45 am Kenopanishad (followed by Sanskrit class)

tuesdays & thursdays: 6:30-7:30 am Brahma Sutra tuesdays & thursdays: 7:30-8:30 pm Brhadaranyaka Upanishad

Saturdays: 6:30-8:30 am. Guided Meditation and Mandukya Upanishad

Prabodhji's Classes at Bala Vihar Locations Fremont: session 1:30-3 pm Bhagavad Gita Ch 3

danville: 4:30-6 pm Gitas from Tulsi Ramayana

san Jose: session 1: 9 am Bhagavad Gita Ch 11 session 2: 10:30 am Gitas from Tulsi Ramayana

32pa g e

date Location / eVent phone

1 Dec - 7 Dec sarala Birla Birla park +(91-33) 2287-5424 Kolkota 700 019 India Jnana Yajna

8 Dec - 12 Dec Chinmaya ashram (91-651) 221-7989, Ranchi Lake (91) 943-033-0160 Ranchi, 834 001 jharkhand, India Jnana Yajna

13 Dec - 19 Dec Central Chinmaya (91-22) 2857-8647 Mission trust saki Vihar Road powai, Mumbai Maharashtra, India Classes for Brahmacharis Jivan Sutrani

21 Dec - 1 jan Chinmaya Vibhooti (91) 901-100-4542 po Kolwan, taluka Mulashi pune 412 108 Maharashtra, India Dec 27-31: Chinmaya World Workers' Conference

swami tejomayananadaiTiNeRARY

WInteR 2012

“Give our hands not so much the strenGth to accomplish Great thinGs as

the sensitivity to do with lovinG sympathy, small thinGs, most Graciously.”

~ 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.


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.

Non-Profit Organization U.S. Postage

PAID Piercy, CA

1050 Park Avenue San Jose, CA 95126

Ph. (408) 998-2793 Fax (408) 998-2952


Chinmaya Mission San JoseSandeepany San Jose

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 rightD




S t

o S





y S