Chinmaya-Tej - Chinmaya Mission San Jose

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

MISSION STATEMENT
To provide to individuals, from any background, the wisdom of
Vedanta and practical means for spiritual growth and happiness,
enabling them to become a positive contributor to the society.
Chinmaya Lahari
It Is It
The guru sat surrounded by his disciples,
facing the majestic Himalayan range. The
vision of the peaks was veiled by heavenly
clouds manufacturing snow behind
a thick curtain. One disciple asked,
“Gurudev, what is meant by the statement
that Atman is sat-cit-ananda?”
The Guru instantly understood the doubt of the disciple:
“Electricity expresses itself as light in the bulb, heat in the heater,
and sound in the radio. How do you explain this to the person
who does not know what electricity is? We would have to say that
light, heat, and sound are electricity. But when you touch the live
wire and have the direct experience of electricity, you know that
neither light nor heat nor sound is in electricity.”
“In the same way, in the gross body, Atman, or the self, expresses
itself only as sat, existence. Your bones contain no intelligence, do
they? Similarly, in the subtle body, Atman expresses itself as cit,
intelligence; and in the causal body as ananda, bliss.”
“Therefore, that which expresses itself as sat-cit-ananda is the
Atman. In Paramatman there is neither sat, cit nor ananda.”
“Then what is it?”
“Go and find out for yourself! It cannot be explained.”

s Table of Contents s
From the Editor’s Desk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
CMSJ: Status of New Building Project . . . . . . . . . . . . . . . . . . . . . . . . . 3
Himagiri Vihar: Wanderings in the Himalayas . . . . . . . . . . . . . . . . . . . 4
Shwami Chinmayananda & Himavadvibhuti Swami Tapovanam. . . . 14
Mahashivarathri/February 2009. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
Chinmaya Youth Camp #17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
Chinmaya Study Groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
Bhakti Rasamrutam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Swaranjali (Youth Choir) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
Balavihar/Yuva Kendra Lanuguage Classes . . . . . . . . . . . . . . . . . . . . . 24
Chinmaya Balavihar First Grade Classes. . . . . . . . . . . . . . . . . . . . 25/26
Bala Vihar Locations, Shiva Abhishekam, Swaranjali Choir. . . . . . . . 27
BV Magazine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Tapovan Prasad Magazine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Br.Prabodhji's Satsang . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Vedanta Study Groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30/31
Prabodhji's Adult Classes in the Bay Areas . . . . . . . . . . . . . . . . . . 30/31
Br.Prabodhji's Classes at Bala Vihar & Sandeepany . . . . . . . . . . . . . . 31
Swami Tejomayananda's Itinerary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
1

FROM THE EDITORS DESK
Chinmaya Tej, is a bi-monthly publication of Chinmaya Mission San Jose. CMSJ
is in the process of getting the necessary permits to build the New Facility.
The City of San Jose is studying the building drawings and when they are
approved we shall begin the construction of our New Building.
We are happy to show you some elevation drawings of the projects. We invite
you to visit the site when you can.
News and events update via e-newsletter on CMSJ web-site is serving our timely
announcements. Please keep us updated with your e-mail addresses and send
them to “Cmsj-news@chinmaya.org”
If you do not hear from us e-mail or Chinmaya Tej, please forward your address
and e-mail to me indicated on this page.
Chinmaya Tej is also available for viewing on our website.
Chinmaya-Tej will be mailed to all Sponsors and Members of Chinmaya Mission
San Jose. Send your subscription marked, Chinmaya-Tej, CMSJ, 1050 Park Ave.,
San Jose, CA 95126.
CHINMAYA TEJ EDITORIAL STAFF
Editor:
Uma Jeyarasasingam (umakj@sbcglobal.net)
Co-editor:
Rohini Joshi
Electronic Editorial Advisor:
Satish Joshi
Contributors:
Swami Tapovanam, Swamini Saradapriyananda, Subbu Venkatkrishnan,
Prakash Bettadapur
Design & Layout:
four waters / four waters media
Printing:
Bill Browning/PigMint Press, Redway, California
Data Base:
Kapil Vaish
Mailing:
Autozip, Ukiah, California
Contact us:
http://www.chinmaya.org • Phone: (650) 969-4389 Fax: (650)428-1795
2

Status of
NEW BUILDING PROJECT
Hari Om Friends!
After formalizing the architectural design, we submitted a preliminary
comprehensive review application with the city of San Jose in mid-Jan
2009. Various departments including Fire, Public Works, Civil, Planning,
etc., reviewed our plans and provided feedback on their observations by
end of Feb’09. Based on this feedback, updates are being made to the design
so as to reasonably comply with the city’s recommendations. We expect to
return with these updates before end of Apr’09. In the meanwhile, we also
sought audience with members of the city council and planning commission.
Thus far, we have met with one council member and one ex-chair
of the planning commission and provided them updates on our plans.
We plan to meet another council member in mid-May. We expect that the
council members will be favorably disposed towards our project once they
get updates through such meetings.
On the financial side, we had set a goal to raise $1M by the end of 2008.
With overwhelming support and abundant generosity of CMSJ patrons, we
handsomely beat the goal. As a result, we paid off the balance of $300K
on the Clayton road property. CMSJ is currently free of all debt and is
financially very strong. We expect to raise at least another $5M by
September 2009. All of this is consistent with our overall financial plan.
When we get ready to start the building process, we expect to seek financing
from a bank to the tune of $2M, which our cash flow can comfortably
support. In the meanwhile we continue to seek your support so that we do
not stay in debt in the long run.
Once again thanks for your continued support.
Subbu Venkatkrishnan
Proposed elevation drawing of the
new building (view from Calyton
Road). Architect, Kartik Patel.
3

Himagiri
Vihar
Wanderings in
the Himalayas
Pujya Gurudev served Swami Tapovanam for many years
while he lived in the Himalayas. Swami Tapovan Maharaj
had travelled in Himalayas many times to Kailas.
He had written on his experiences of his visits to Mount Kailas.
His travelogue was written in Malayallam, his mother tongue entitled
Himagiri Vihar. When Pujya Gurudev joined him in Uttar Kasi,
he translated the manuscript to English and called it
Wanderings in the Himalayas. Here is an excerpt from that book.
by Swami Tapovanam
4

Circumambulation of the Holy Peak
At Darchan, we pitched our tents
beside those of the natives and
camped with them. The sight
from Darchan of Mt. Kailas and its
surroundings — the spotlessly white
peak on the nor th, and the vast,
circular, deep-blue Lake Rakshasathal
to the north — was most beautiful.
Manasarowar, lying to the east of
Rakshasathal, was out of sight. We
rested one day at Darchan and next
morning after breakfast set
out for the circumambulation of
Mr. Kailas. During my first visit,
illness had prevented me from
performing that holy act, which is
regarded as an essential part of a
visit to this sacred mountain. The
Lamas of the area fully believe that
those who complete the circumambulation
have fulfilled the purpose
of human life.
We set out on our circumambulation
at about 10 a.m. There were several
Lamas and Laminis (women Lamas)
circumambulating the Holy Mount.
Some of them, especially the women,
were engaged in the severest form of
penance — prostration together with
circumambulation. They prostrated
themselves at full length on the
ground, got up, took five or six steps
forward, and then prostrated themselves
again. Thus they proceeded
around the foot of the mountain until
they completed a full circle. To go
all around the mountain prostrating
oneself every few feet, over earth
5
and stone, over water and snow, in
the benumbing cold of Kailas, at a
height of 16,000 to 19,000 feet, is
no easy task for the common man.
In addition to these prostrations, the
Lamas and Laminis repeated the holy
mantra “manipadme hum” quickly
and incessantly. The fact that the
persons engaged in the act of prostration
— circumambulation depend
for their food entirely upon chance,
adds still further to the rigour of the
penance. They carry no provisions
with them. They live upon the saktu
flour or other food given to them
by pilgrims.
One may find even Tibetan householders
repeating their mantras at
all times. Another indispensable
act of their worship is to rotate
with the hand a metal disc which is
totally covered with inscriptions of a
mantra. Mantras may often be found
scrawled in bold letters on stones by
the wayside and on the walls of
lamaseries.
On the four sides of Kailas are four
lamaseries where Lamas spend all the
12 months in penance. Proceeding
slowly, very slowly, we reached the
western lamasery, called Chukku,
situated six or seven miles from
Darchan. There we paid our homage
to Lord Buddha with devotion and
rested two or three hours in the
company of the Lamas. Since we
were accompanied by a nobleman

of Darchan who was devoted to us,
we were treated with special considerations
at the ashram. After our rest
we started again, and before nightfall
arrived at the northern lamasery,
called Dirfook, about five miles
farther on. Here, too, we worshiped
Lord Buddha with devotion and
passed the night in the ashram. In
the night there was a heavy rainfall,
followed by snowfall.
From here you get a clear and
complete view of Kailas. No other
view is so clear or complete, morning
and evening. Next morning we
resumed our journey. First we had
to tackle a steep ascent. The highest
point of the climb is Dolma Pass
(19,000 feet). At this height is the
beautiful lake Gourikunda. This is
believed to
be the Divine
lake where
the Goddess
Parvati sports
as she bathes.
Crossing the
heaps of snow
with immense
difficulty,
I reached
the shore of
the celestial
lake where
I sat down
immersed
6
in its beauty. Big boulders of ice
appeared here and there in the water.
A glass like sheet of ice, two or three
inches thick, had formed over the
surface of the lake. The pilgrims who
bathed in the lake and performed
their ablutions had first to break the
ice with sticks before they could take
a dip in the freezing water beneath.
The third lamasery, situated to
the east 10 or 12 miles from the
second, is called Sunthul-foolk.
Here, too, Lord Buddha is worshiped
with elaborate ceremonies. At the
lamasery we were supplied with
tea. Since we had eaten nothing that
day and marched across the rugged
mountainside on empty stomachs, a
cup of tea was most welcome. After
a short rest we resumed our journey
and, covering
four miles,
by evening,
reached
Darchan.
To circumambulate
Kailas,
the abode of
Gouri and
Sankara, the
haven of great
Rishis, and
the summit
of Nature’s
beauty, is a feat
that can be

accomplished only by passing along
the banks of mighty streams and
threading through marrow gorges
between the highest mountains in the
world. It is the holiest of penances.
It was on Krishna Ashtami day in
August-September that we completed
the circumambulation of Mt. Kailas.
The other Indian sadhus had finished
their pilgrimage a month or two
earlier and had returned home. So
we came across no Indians near
Kailas. We had been rather late
as the Badri route that year had
become passable only after mid-June.
Compared with the other routes,
the Badri route is not only more
difficult and troublesome because of
the heavy snows, but it is also longer
than the others. The Nepal route is
also long, but the snow along the
route presents no obstacles. From
Rishikesh to Badri the distance is
170 miles; from Badri to Kailas,
about 205 miles. Besides, the route
passes over very difficult terrain.
Although we met no Hindu sadhus
in the neighborhood of Kailas, we
met several Buddhist monks in the
region. We stayed two more days in
the Kailas valley.
If one climbs about a mile and a
half from Darchan, one comes to
the fourth (the southern) lamasery
Gengta. In the company of another
sadhu I undertook the ascent to
the monastery. As I climbed higher
and higher, I saw to the south the
famous lake Rakshasathal. The whole
7
landscape appeared to be not merely
rare but of supermundane beauty.
As soon as the Lamas, who were
engaged in their studies, perceived
our approach, they received us
warmly with bright smiles and
seated us on the raised seats. Usually,
laymen, however high their worldly
status may be, do not sit on the
raised seats reserved for the Lamas.
The Lamas of Tibet, like the sannyasins
of India, are regarded s preceptors
and are treated with veneration. The
Lamas know that the Indian monks
in their ochre-colored robes are
also Lamas and so honour them by
sharing their raised seats with them.
We worshipped at the shrine of Lord
Buddha, and then spent some time
agreeably talking with the High Lama.
Understanding my wish to examine
the rare books kept in the lamasery,
the Lamas were good enough to
show them to me.
The High was a handsome young
man of extraordinary brilliance. His
complexion was fair.
The Brahmin is white in complexion,
the kshatriya red, the vaishya is
yellow, and the sudra is black.
If this stanza from the Mahabharata
is accepted as authoritative, there is
nothing wrong in taking the Lama for
a Brahmin, since his complexion was
remarkably fair, though not without
a shade of yellow. By nature he was
extremely satwic. Several people

spoke to me highly about the purity
of his character and the sincerity of
his devotion. Also because of the
abundance of such satwic qualities he
could be regarded as a true brahmin.
It is true that our ancient spiritual
masters have held that only Brahmins
are entitled to sannyasa. The crux
of the problem lies in the answer to
the question: who is a Brahmin? If a
Brahmin is defined as one in whom
satwic qualities are developed to
perfection, it is clear that only such
a person will have the desire to enter
sannyasa and lead a Divine life. If,
out of selfish motives, one embraces
sannyasa without the necessary satwic
qualities and true spirituality, his
cannot be true sannyasa. Granting
this, it must be recognized that all
true sannyasins are Brahmins because
they are predominantly satwic by
nature. It follows that if there are
true Mahatmas among Buddhists,
Christians, or Moslems, they too are
all true brahmins.
The quiet grandeur of the ashram,
located on a wide plateau in the
centre of Mt. Kailas far from the
haunts of men, evoked in me feelings
of wonder and peace. Though Lamas
do not generally engage themselves
in spiritual discussions or meditation,
for their chief activity consists
in memorizing and repeating holy
names, their ashrams are built in
peaceful solitude. To lead a solitary
life, far from worldly pleasures, is
their principal duty. Customary
8
practices like living in solitude are
but the surviving signs of a monastic
life which prevailed in Tibet in all its
stern rigour.
Sannyasa Versus the Way
of the HouseHolder
In Buddhism as well as Hinduism,
sannyasa and solitary life were treated
at one time as worthy of reverence.
Some historians maintain with sound
reason that sannyasa gained such
firm hold on Hinduism—which was
previously devoted to a life of Vedic
rites, sacrifices, and action—as a
result of imitating Buddhist ideas.
Even as educated moderns criticize
the renunciation of action, various
schools of thought in the distant past
also had found fault with sannayasa
as unscientific and improper.
For example, there were the Samucchaya
Vadis (Integrationists) who
argued with vehemence that, even
though knowledge of Brahman is the
means to liberation, such knowledge
should go hand in hand with action
towards the goal, and that there is
nothing essentially irreconcilable
between knowledge and action. The
people of this way of thinking were
totally opposed to the renunciation of
action; but the advocates of sannyasa
easily tore their arguments to shreds.
In support of their contention, the
champions of renunciation pointed
out that a mere statement “I am
Brahman” is not tantamount to the
realization of Brahman; that Brahman
can be realized only through long and

arduous discipline of both body and
mind, in peaceful solitude; that for
people immersed day in and day out
in the belief “I am the body,” it is by
no means easy to dispel the perverse
notion by merely repeating occasionally,
“I am Brahman”; and that
therefore the stage of sannyasa, with
its complete renunciation of desire
and total avoidance of excitement, is
indispensable to all true seekers of
Brahman. To the enlightened who
abide in Brahman, sannyasa is a
matter of course. The truth is, they
have already become Brahman.
Abidance in Brahman is uninterrupted
attention on Brahman. When
the mind is engaged in a state of
samadhi, how can the concept of
body and other objects extraneous
to the Atman arise in it? The concept
of the Atman and the concept of
the non-Atman cannot exist in the
mind at the same moment. How
can there be activities connected
with the body in the absence of a
9
strong attachment to such objects?
As the enlightened ones abiding in
knowledge are beyond the reach of
activities, sannyasa comes to them
quite spontaneously. The advocates of
sannyasa, therefore, argue that during
the stage of preparatory practice,
sannyasa in the form of renunciation
of action is indispensable; that in
the stage of attainment it becomes
natural; that action (karma) and
Knowledge (jnana) cannot therefore
exist in the same person at the same
time; that the karma of Janaka or
Vidura was merely the reflection of
it and that only worldlings obsessed
with the idea of sense enjoyment
oppose the idea of sannyasa.
It is hardly worth stating that
Buddhism, too, insists upon monasticism
and solitude as indispensable
devices for preventing the perpetual
flow of the senses and the mind
towards sensuous pleasures and for
weaning them to the quiet perfor-

mance of spiritual duties, and that
the wide prevalence of monasticism
in Buddhist countries like Tibet is the
result of such insistence. Buddhism
firmly believes that the householder’s
life is false and sinful.
Practical-minded men have often
asked in the past and still continue to
ask, “Of what use to this world full
of action, sustained by action, and
propelled by action, are the sannyasins
who have renounced the world
and its activities to live immersed
in Samadhi and bhajan”? To this
question, the sannyasins’ answer
is quite simple. Their very state
of non-action is in itself a mighty
blessing to the world. More than all
the learned disquisitions of erudite
scholars, more than all their profound
treatises, the nirvikalpa samadhi
of a sannyasin touches the heart of
humanity and elevates it to a higher
plane. His desireless non-action does
greater good to the world than the
swiftest and the most frantic activities
of the revolutionaries. What is more,
sannyasa is mightier than armies and
is boundless as the sea.
Yet there is nothing wrong if a
householder, residing in his own
house, tries to realize Brahman, even
as a sannysin does in his forest home.
People of all castes and in all stages
of life, in short, all human beings, are
entitled to the enjoyment of spiritual
bliss. It is their birthright. Spiritual
realization is not impracticable even
in the vortex of worldly activities,
10
provided one has the necessary
mental strength.
I am a sannyasin, who has, after the
acceptance of sannyasa, made the
Himalayas his abode—a great lover of
solitude, engaged
unintermittently
in the contemplation
of the
Paramatman; a
firm believer in
sannyasa, not only
as a desirable
stage in human
life, but as the
holiest part of it,
one who looks
upon sannyasa as
a miraculous
means of converting
worldly
existence, which
is generally
regarded as sad and melancholy, into
something full of bliss. I concede also
that for certain people the very
thought of the Soul is impossible
until they have totally abandoned all
distracting activities. That is all true.
But in spite of all this I do not believe
that householders are disqualified
from leading a spiritual life or that
people in various stages of life cannot
meditate upon the Soul. In the midst
of action, think of the Soul. Surrounded
by wife, children, and
grandchildren, still think of the
Paramatman with devout love. Think,
constantly, of the power that activates
your hands and legs. Always use

them to do things good and
desirable. Do not allow yourself to be
tempted by intoxicating wine. On
the contrary, drink, drink your fill of
the Nectar of Life for ever more and
find everlasting Bliss!
The Srutis and
the smritis amply
prove that in the
past it was householders,
more
than sannyasins,
who worked
in the field of
philosophical
thought. Indifference
to worldly
pleasures is the
chief requisite
for spiritual
advancement.
Whether a man
dwell at home or in the forest, if he
has vairagya he is a sannyasin. One
may put on the saffron gown and go
on mumbling the mantras, but he is
no sannyasin unless he has the true
vairagya. There seems to be nothing
absurd in the idea of a householder
(whether man or woman) immersing
himself or herself in Divine thought
even as the great Rishis in their
Himalayan ashrams did, provided
he or she has the necessary viveka
(discrimination) and vairagya.
It does not appear that before the
great Rishi Yajnavalkya imparted
Divine Knowledge to his wife
11
Maitreyi, he required her to embrace
sannyasa. Yajnavalkya, whose, heart
was ever fixed on Brahman, was
himself a householder. Though
the acceptance of sannyasa is not a
condition precedent to the attainment
of Divine Knowledge, vairagya
is a necessary requisite. This is borne
out by the example of Maitreyi
herself, who was the very embodiment
of vairagya. Desiring to enter
sannyasa, Yagnavalkya called his
two wives to his side and announced
his intention to them. He also
proposed to partition his wealth
between them. His elder wife,
Maitreyi, was a woman of great
wisdom and therefore quite
indifferent to worldly riches.
“Of what use is wealth to me?” she
said, “Even if you give me the entire
sea-girt earth with all its wealth, will
it save me from worldly bondage and
afford me the Supreme Bliss? Never.
Like the pleasure-hunting rich men,
I too may enjoy earthly pleasures
with the wealth, but truly the wealth
can do nothing for me. I therefore
pray you, kindly teach me the way
to see Truth and escape from the
bondage of illusions. I beg of you
only the wealth of knowledge and
no material riches.”
Maitreyi was but a frail woman, but
Yajnavalkya was convinced of her
wisdom and her vairagya. Pleased
with her, and finding a deserving
pupil, he decided to impart the
Supreme Knowledge to her. Like the

illuminating rays of light from the
sun, knowledge now began to issue
forth from the great Yajnavalkya.
He said:
“Dear Maitreyi, a wife does not love
her husband for his sake; she loves
him for the sake of the Self. Similarly, a
husband does not love his wife for her
sake, but for his Self. A father loves
his son not for the son’s happiness,
but for his own. The rich man loves
his riches, not for the sake of the
riches, but for his own comfort and
convenience. Thus, my dear, if a man
loves others — persons or things
— it is for his own sake and not for
them. Man’s love for others is greater
or less according to the nature of the
relationship between him and them,
and so it is unimportant; his love for
himself is absolute and therefore it is
of utmost importance. Man desires to
save himself at the cost of his wealth,
even at the cost of his own wife and
children. From this it is clear that
man’s supreme love is for himself,
and his love for things useful to
him is comparatively negligible.”
“The Soul, the residuum, is the object
of supreme love, while wife, children,
and other dear ones appear only as
objects of relative affection. If the
soul is the object of supreme love,
it follows that it is also the object of
supreme bliss, because, as it is well
known, the degree of love depends
on the degree of bliss. Oh Maitreyi,
know this: the Soul is the mass of
bliss, the ocean of bliss. See how
12
people who ought to know better,
people who are deemed generally
wise, are running after fleeting
pleasures without trying to know the
Soul — the Soul that constantly rains
down on them unsurpassed joy and
exists by their own side in their own
form. Is [sic] there a greater wonder
than this? Why do the seekers of
eternal happiness waste themselves
in the search of these petty, earthly
pleasures?”
“My dear, labour not under the
delusion that external things are
the source of happiness. Give up all
attachment and cling to vairagya.
Indeed, even now you are rich in
vairagya; yet, I tell you all this only
to strengthen your spirit of vairagya.
Withdraw your mind from all
transient, terrestrial concerns,
give it peace and practice concentration,
so that you can see God as
clearly and as directly as I see you.
Now I will tell you how you can
fulfill the purpose of life by
realizing the Blissful Soul freely
and completely.”
“Oh Maitreyi, perceive your Soul by
hearing, thinking, and meditating.
He who aims at realizing the Soul
must, first of all, with the help of
the mahatmas who have realized It
already and with the aid of suitable
books, understand to some extent
the nature of the Soul. From them he
may learn that Soul is One without
a second; that It is omnipresent; that

It is the same Soul that manifests
itself as Jeeva in all living bodies,
that It itself is Brahman, the ultimate
cause of the universe. Then he must
convince himself of this truth by
independent reasoning. Once he has
done that, he must meditate upon it
intensely and without break. Then
in the course of such concentrated,
devout meditations, the mind merges
with the Soul, and in that state of
samadhi he perceives It directly. The
numberless doubts which assailed
him before now resolve themselves
completely! Is there a soul different
from a body? If there is, does it
possess any attributes or functions?
Or is it pure, without attributes? If
it is without attributes, does it differ
from body to body? Or is it one
and the same? Such doubts and the
illusory idea that ‘I am the body,’
ingrained in him in the course of
several lives, now melt into thin air.”
13
“He is convinced that the boast of
heraldry and the pomp of power
are nothing but vanity. With the
conviction that high birth or low
birth, wealth or poverty, pleasure or
pain, good or evil, desire or anger,
all pertain only to the body and not
to the Soul, the jnani rises to the
exalted state of jeevanmukti, wherein
he realizes beyond all doubt, ‘I am
the Soul, pure and blissful, the
One without a second.’ That is the
ultimate goal of man. For him there is
no gain greater than the realization of
the Soul, no greater pleasure to enjoy,
no higher duty to perform.”
“Self-abidance is the paramount duty,
paramount joy, paramount gain.
It is the Supreme Knowledge, Oh
Maitreyi; Self-abidance is the sole
means of attaining immortality. Thus,
if you aim at immortality, spare no
effort toward reaching that state of
Self-abidance.”

Swami Chinmayananda
Himavadvibhuti
Swami Tapovanam
By Swamini Saradapriyananda
14
The Upanishads proclaim,
“Aachaaryavaan Purusho Veda”
(one who has a teacher, knows
the Supreme). Time and again the
statement proved itself correct.
Legions of saints and sages extolled
the sacred relationship and tradition
of the Guru-Sishya Sampradaya
which is the unique speciality of
Hindus. Pujya Gurudev’s reverence
and surrender to Himavadbhuti
Swami Tapovanam are known to all.
There is another truth which
is not stated anywhere or even
whispered in low tones. When a disciple becomes very famous and well known,
such a famous Mahatma’s Guru becomes equally famous and widely known.
No Mahatma ever thinks that his Guru became famous because of his own
greatness. The teacher can never be rendered more glorious since he is already
on the pinnacle of perfection. But the world comes to know of the perfect Master
only because of the ardent devotion and surrencer of the famous disciple.
But for Adi Sankaracharya, his Guru Govindapadachary who never cared to
come into the open would not have been heard of by the world. But for Swami
Vivekananda who burst upon the society like an atom bomb, the world would
not have known the perfection that was Sri Ramakrishna Paramahamsa.

So, too, but for our Gurudev who
also dedicates every small action of
his to Swami Tapovan Maharaj, none
in the world would have come to
understand the Himavad vibhuti.
However, there are a few fundamental
differences between the earlier two
Gurus and our Parama Guru.
It is said that Govindapadacharya once
asked Sankaracharya what he would
like to do in future. Sankaracharya
replied that he would like to sit in
a cave and get lost in meditation.
Govindapadacharya told him that
there was a great task ahead of him
which he was born to perform. He
advised Sankaracharya to go to Kashi
where Lord Siva would instruct him
what to do.
15
In the case of Swami Vivekananda
too, the same thing happened. He
expressed his wish to sit in continuous
meditation. Sri Ramakrishna
postponed it. He said that ther was a
state higher than sitting in meditation.
He should go round the world and
spread the message of Vedanta. He
told the young Naren that he locked
up the wisdon of Naren and took
away the key. The wisdom would
come back to him only after Naren
finished his work.
It is the other way round in the case
of Pujya Gurudev. It was Gurudev
who got the burning inspiration to
go down to the plains and spread
the eternal message of the scriptures.
Swami Tapovanam tried to dissuade
The teacher can never be rendered more glorious since
he is already on the pinnacle of perfection. But the world comes
to know of the perfect Master only because of the ardent
devotion and surrender of the famous disciple.

him twice or thrice. But when Sri
Gurudev approached him again and
again, Swamiji Maharaj understood
that it was the samashti prarabdha
that was giving the call. He gave
the assent with hints and warnings,
“You start the work and then it runs
you!”; “No one in these days wants
Vedanta. Consider yourself lucky if
five persons sit and listen to you!” The
third was the advice, “Don’t ever start
an institution.” Luckily for the world,
Sri Gurudev indulged in all the three
actions he had been warned against.
The tiny sapling of the Chinmaya
Mission which started in Madras
innocently enough, expanded and
exploded in all directions. It is still
growing to involve all sections of
society all over the world and covering
all aspects of human endeavour and
achievement! How did it happen? Is
it possible to thrive and flourish after
disregarding the instructions of the
teacher? How can one explain the
phenomenal glorious success of
Pujya Gurudev?
16
What meets the eye is only the
superficial bug. If we delve into the
depths, we can find that there is
absolutely no variance between the
ideas of Swamiji Maharaj and
Pujya Gurdev.
The Upanishadic statement,
Yadevaiha tadamutra,
yadamutra tadanvhiha
What is here is there, What is there is
indeed here
holds good in this regard. The pure
snow of the Himalayas melts and
flows, as the fun-loving dynamic
Ganges, down the Himalayas carrying
the herbs and the majesty of the
mountain ranges to fertilise the plains
of India. So too the calm and satvic
temperament of Swami Tapovanam
Maharaj is expressed as the dynamic
missionary zeal of Pujya Gurudev,
fired by which he thrilled and inspired
thousands of sadhakas all round
the world. Swami Tapovan Maharaj
was not against service to the needy

though he did not come down to the
plains for such work. In the fourth
chapter of Badareesa Stotra,
Swamiji Maharaj discusses how the
man of realization acts.
“O Lord of Badri, what law can come
to rule over him who has realized
Thy nature? Out of an urge to serve
the world, let him ever work out
great and glorious programmes, or let
him remain in this Himalayan valley,
forgetting the world, ever drowned in
meditation. Both are the same to him.
For, a man of realisation is ever free.
“Seeing the many sorrows of the
world, if one who has known Thy
real nature, with his mind, melted
in kindness, serves the world, for
17
uplifting the society, indeed it is
extremely noble – supremely glorious.
Realisation of Thy nature is not a
tuberculosis that eats up the body
vitality and thus renders it incapable of
all such action.”
Swami Tapovan Maharaj approved
and commended Sri Gurudev’s work
whole-heartedly. Neither Govindapadacharya
nor Sri Ramakrishna
Paramahamsa lived to see the splendid
work done by their illustrious disciples
nor did they see the tremendous
impact made by them on the world.
Swami Tapovan Maharaj however
lived long enough to see the success
of Sri Gurudev’s yagnas, read the
commentaries written by him on the
Upanishads and also gave an introduction
to the commentaies on
Mandukya Upanishad and
the karikas. Several of the
devotees of Pujya Gurudev in
the early days of the yagnas
could visit Uttarkashi along
with Sri Gurudev and receive
the blessings of Swamiji
Maharaj.
In the Hymn to the Ganges,
standing in the lofty heights of
Gangotri and Gomukh, which
is still higher up, Swami
Tapovan Maharaj addresses
Mother Ganges thus:
“O Divine Mother, O Bhagirathi
on the slopes of the
Gomukh ranges,, just like the
ladies in glass houses, Thou
art roaming about reflecting

Thy glory all round. Thou art the
Mother of this universe, yet behave
in Thy shyness like those who cannot
stand the blazing sun?”
Waking up as it were to her glorious
state of Motherhood by this exhortation,
the Ganges gurgles forward
in haste, crossing over hurdles and
breaking through rocky obstacles with
grim determination, to rush onto the
planes and to give succour to parched
throats and dried fields. So too Swami
Tapovanam’s lofty and dizzy heights of
divine intoxication awake to the full
stature of its dignity in universal love
in Pujya Gurudev and rushed to the
plains and even gutters of the material
world to give a gentle but strong shake
to the complacent generation.” Swami
Tapovanam tried to dissuade him
twice or thrice. But when Sri Gurudev
approached him again and again,
Swamiji Maharaj understood that it
was the samashti prarabdha that was
giving the call.
18
Swamiji Maharaj was a visionary
of the divine splendour splashed
everywhere in the Himalyan ranges.
He roamed in their valleys and peaks
like an uncrowned monarch all alone
spurning the company of kings and
the wealthy. Thieves bowed before
him, sages listened to him, and pujaris
looked after his needs. The Lord
of Kailas was his witness and stars
his company. The tall trees of the
Himalayas strove to equal his height
and the clear lakes struggled to be
like him in purity! He disciplined the
body to strict austerities even at the
doorstep of death and earned the title
“Prince of Renunciation”. He resolutely
shunned the entreaties of Sri Gurudev
to go down to Delhi for treatment
and relief for his sick body. He smiled
at death and said that he would not
like to keep the visitor called Death
waiting anymore, death who had been
patiently waiting for so many years!
Devotees and disciples were never
given a chance to serve his body or
touch his feet.
Perhaps, the spirit of the Himavadvibhuti
relented on entering the melting
heart of Pujya Gurudev and allowed
greater changes to his devotees to
serve and love him. Perhaps, his spirit
expressed through Sri Gurudev is a
little more considerate and less stern
to the brother Donkey – the body, as
referred to by St. Francis of Assissi.
Swami Tapovanam was a poet of high
excellence. Even his prose passages in
Himagiri Vihar and Ishwara Darshan
sound like poetry. The Badareesa

Stotra and Ganga Stotra are musical
treatises on philosophy. A versatile
writer and eloquent speaker par
excellence that Pujya Gurudev is,
he brought to light all the writings
of Swamiji Maharaj in the English
language. In Sri Gurudev’s commentaries,
words dance to the music
of Sanskrit verses. The glory of the
Himalayas is brought into the drawing
rooms of modern homes to tickle
and kindle the sleeping giant of the
spirituality of modern man.
Long ago when Sri Gurudev was still
with Swamiji Maharaj, he desired
to go away to the lonely place to
spend some time in complete retreat,
meditating and reveling. He did not
seek the permission of his Guru but
slyly left with a bundle of clothes.
He crossed the Ganges and was
happily walking on the thin footpath
imagining to himself all the glories of a
lone life of dedication and meditation.
Swamiji Mararaj sitting in the veranda
of his kutia and gazing as usual at the
mountain discerned the young man
walking all by himself. The Master
19
divined his thoughts and sent a person
to call him back. Caught re-handed,
the disciple returned with a red face.
The Master told him, “Don’t venture
forth into retreats Spend your time in
the company of mahatmas.”
Sri Gurudev obeyed the injunction
all his life. He kept the company of
mahatmas until his sadhana was over.
Ever since, he kept the company
of others who needed him for their
sadhana.
Swamiji Maharaj was born on Geeta
Jayanti Day. He offered Sri Gurudev as
a present to the modern world to roar
and thunder the message of the Geeta
from the yagnasalas. The Geeta was
a taboo in the educated world forty
years ago. Now by the grace of Sri
Gurudev it is a fashionable adornment
of the modern drawing room. Earlier
the educated youth were ashamed
of showing an interest in Vedanta.
Now it is a fashion to regularly
attend Vedanta classes.
Yadevaiha tadamutra,
yadamutra tadanviha

Mahashivarathri
In the Hindu calendar, the auspicious festival
of Mahashivarathri is celebrated on the 13 or
14th night of the new moon during Krishna
Paksha (waning moon) in the month of Phalgun.
According to one of the legends, this is the night
when Lord Shiva performed Tandava Nrittya, the
dance of primordial creation, preservation and
destruction.
Mission members celebrated Mahashivarathri on
Monday February 23 in the evening at Sandeepany
Ashram. The celebrations started on a musical note
at 6:15pm, with Swaranjali group serenading Lord
Shiva with Bhajans. Pandit Ravichandran started
the pooja promptly at 7pm. As is tradition, he first
invoked Lord Ganesha to seek His blessings for
the success of the event. Prior to starting of Shiva
pooja, Pandit read out the names of devotees who
sponsored the pooja. This was followed by chanting
of Rudram and Chamakam. At the conclusion of
the chanting, prasadam offerings from the devotees
were made to Lord Shiva.
The celebrations continued with abhishekhams
to Lord Shiva & Ganesha with milk, honey,
buttermilk, orange juice, rose water and vibhuti.
At the end of the abhishekham while Lord Shiva
and Ganesha were being decorated, devotees sang
the Shiva Mahima stotram.Both Lord Shiva and
Ganesha were dressed with new dhotis. Beautiful
garlands specially made for the occasion and lots
of flowers adorned the Lords. The celebrations
concluded with Aarthi exactly at mid-night and
offerings of Prasadams to the Lord.
20
February
2009

CHINMAYA YOUTH CAMP 2009 #17
Krishnalaya, Piercy, California
July 4 - 11, 2009
conducted by
Bala Vihar and Yuva Kendra Teachers
Chinmaya Mission San Jose
Glories of Lord Shiva and Parvati
THEME HIGHLIGHTS
* First Manifestation of Lord Shiva
* Shiva as Lord of Meditation
* Shiva and Sati
* Shiva and Parvati
* The Holy Family —
Shiva, Parvati, Ganesha, Kartikeya
* Shiva as Neelakanta
* Shiva and Ganga
* Shiva as Nataraj
* Avatars of Lord Shiva
* Devotees of Lord Shiva
* Lord Shiva and Lord Vishnu
* Lords Shiva,Vishnu and Brahma
* Lord Shiva and Parvati as Purusha and Prakriti
And many many more…
Camp Registration will be open to all interested students on
April 1, 2009. Detailed information will be online at the same time.
Camp registration gets filled up very fast.
We will inform you by e-mail one week before the application is published.
21

Scheme of Study for
Chinmaya Study Group, US
1. Self Unfoldment
2. Tattva bodh
3. Bhaja Govindam
4. Atma bodh
5. Manah Shodhanam
6. Upadesa Saram
7. Narada Bhakti Sutra
8. Meditation and Life
9. Bhagavad Gita Introduction – Ch.1 & 2
10. Jnanasarah
11. Kenopanishad
12. Gita, Ch. 3 – 6
13. Dyanaswaroopam
14. Kaivalya Upanishad
15. Gita, Ch. 7 – 9
16. Isavasya Upanishad
17. Gita Ch. 10 – 12
18. Bhakti Sudha
19. Gita, Ch. 13 – 15
20. Mundaka Upanishad
21. Gita, Ch. 16 – 18
22. Sat Darshan
23. Vivekachoodamani
Vedanta Study Groups held in the Bay Area are listed
in this issue of Chinmaya Tej and you may contact
them if you wish to join a Study Group.
22

Bhakti Rasamrutam
(The sweet essence of Devotion)
Swaranjali, Chinmaya Youth Choir, has produced 10 CDs
containing 100 Bhajans, glorifying the Lord in many
Indian Languages. The Bhajans are rendered by 15
students of Swaranaji, with devotion, an offering to the
Lord as their contribution to the New Building Project.
The Choir is taught by Prema Sriram, Jaya Krishnan
and Jayshree Ramkumar. The CD is entitled, Bhakti
Rasamrutam, the sweet essence of Devotion. All details on
this CD are posted on our web-site, chinmaya-sanjose.org.
This is a rare gift which is very inspirational and uplifting.
The proceeds from the CDs will add to our Fund-raising
efforts. Thanks to all who contributed their time and
talents to the production of the CD.
23

Bala Vihar / Yuva Kendra and Language Classes
LINCOLN HIGH SCHOOL
555 Dana Avenue, San Jose
BALA VIHAR IS IN THREE SESSIONS.
Grades 5 – 12: 9:00 - 10:15 a.m.
Grades KG – Grade 4: 10:30 - 11:45 a.m.
Language classes: 11:45 - 12:45 p.m.
Gita Chanting classes: 9:30 - 10:00 a.m.
10:30 - 11:00 a.m.
12:45 - 1:15 p.m.
Adult lectures by Br. Prabodhji, are held in the Media Room.
All details are posted on Website, chinmaya-sanjose.org.
All parents will receive E-mail announcements with regard to changes.
The Parking Lot is on Dana Avenue and you can walk from the parking lot
to the class-rooms.
We are renting this facility from San Jose Unified School District. We are
currently using 26 classrooms in three sessions.
I appreciate all the parents, some of you who are driving your children from as
far North as Redwood City to San Jose. You will find it very rewarding as you
see your children grow up with Hindu Heritage, moulding them into young
adults. We want the best for our children.
FREMONT: Classes will begin on Sept. 8, 2008 at 1:00 p.m.
Classes include BalaVihar/Yuva Kendra, Gita Chanting, Languages and Dance
classes. Vedanta Classes for Adults are also offered.
DANVILLE: Classes will begin on Sept. 8, 2008 at 4:30 p.m..
Classes include Bala Vihar/Yuva Kendra, Languages, Swaranjali (Youth Choir).
Vedanta Classes for Adults are also offered.
We have 1540 children enrolled in our program from our three centers
since enrollment started 07-08 school year. I wish to thank all the
volunteers who areTeachers, Co-Teachers and Youth Helpers teaching
and assisting in the different classes. It takes more than teachers to
organize these programs at San Jose Lincoln High, Fremont Washington
High, and Danville Los Cerritos Middle School. Parent Volunteers and
CMSJ Volunteers organize setting up, Book-Store, Snacks, Lecture Halls
etc. Our sincere thanks to all the many dedicated volunteers.
24
UJ

FIRST GRADE CLASS
Chinmaya Balavihar,
San Jose
TEACHER:
Renuka Alladi
CO-TEACHER:
aruna Subramanian
YOUTH HELPER:
Sahaja Lohith
25
FIRST GRADE CLASS
Chinmaya Balavihar,
San Jose
TEACHER:
Kirtida Ruparel
CO-TEACHER:
Sheela Sreekanth
YOUTH HELPER:
Hari Alladi

FIRST GRADE CLASS
Chinmaya Balavihar, San Jose
TEACHER:
Jayanthi Balachander
CO-TEACHER:
Meena Ramaiyya
YOUTH HELPER:
Shriya Srinivasan
26
FIRST GRADE CLASS
Chinmaya Balavihar, San Jose
TEACHER:
Aruna Nataraj
CO-TEACHER:
Videhi Das
YOUTH HELPER:
Aniruddha Dasgupta

BALA VIHAR LOCATIONS 2008-2009
DANVILLE: Los Cerritos Middle School
968 Blemer Road
Saturdays 4:30 pm
Contact: Meena Kapadia – (925) 680-7037
SAN JOSE: Lincoln High School
555 Dana Avenue
Sunday - Session I-9:00 a.m., Session II-10:30 a.m.
Contact: Uma – (650) 969-4389
FREMONT: Washington High School
38442, Fremont Blvd.
Saturdays 1:30 pm
Contact: Lakshmi Prakash – (510) 490-1266
Shiva Abhisheka & Puja at Sandeepany San Jose
CONDUCTED BY MISSION MEMBERS
Time: 7:30-8:30 pm / Every 2nd Monday of the month
SWARANJALI YOUTH CHOIR
SAN JOSE
Choir sessions are held every alternate Sundays between 2:00 - 4:00 p.m.
Venue: Sandeepany / San Jose
Teachers: Prema Sriram, Jaya Krishnan, and Jayashree Ramkumar
Contact: Poornima Dilip: poornima_dilip@hotmail.com
Those who are interested in joining the choir as vocalist or musicians may please contact
Ranjani at the address above.
DANVILLE
Choir sessions are held once every two weeks, Fridays at 6:30-7:15 p.m.
Venue: 2040 Maidenhair Way, San Ramon, CA 94582
Teacher: Shailaja Dixit
Contact: Shailaja at 925-309-4837
Those who are interested in joining the choir as vocalist or musicians may please contact
Shailaja at the above number.
FREMONT
Choir is held weekly on Saturdays, 12 noon - 1:00 p.m.
Venue: Washington High School / Fremont
Teachers: Natana Valiveti and Rajashri Iyengar.
Those who are interested in joining the choir as vocalist or musicians may please contact
Natana at natana@yahoo.com
27

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 400 072, India.
Gita Chanting Classes for Children
by Mallika Subramanian
San Jose: Lincoln High School / Every Sunday
Contact: (408) 245-4915
Fremont: Washington High School / Every Saturday
Contact: (510) 490-1266
28

Our thanks to all our Sponsor families who have continued
to support us for many years and to all Member families
who have found our programs to benefit their children
thereby supporting us. We have room for more
Sponsors and Members. Please invite your friends to
join the larger Chinmaya Family of the Bay Area.
CMSJ SPONSORSHIP . . . . . . . . . Annual Contribution $500
CMSJ MEMBERSHIP . . . . . . . . . . . Annual Contribution $200
Chinmaya - Tej. . . . . . . . . . . . . . . . Annual CT Sponsors $300
Chinmaya-Tej . . . . . . . . . . . . . . . . . Annual Subscription $50
(Receive Chinmaya-Tej only)
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,600 031, India.

VEDANTA STUDY GROUPS
ADULT SESSIONS
Concord: Bhagavad Gita, Ch. 6 Sevak: Vipin Kapadia
Contact: Meena Kapadia (925) 680-7037 Time: 7:30 p.m. (Wed.)
Cupertino: Bhagvad Gita, Ch.18 Sevak: Sreeharsha
Contact : Ram Mohan (408) 255-4431 Time: 7:30 pm (Thur.)
Fremont: Viveka Chudamani Sevika: Priya Batheja
Contact: Priya Batheja (510) 490-1926 Time: 7:30 pm (Mon.)
Los Altos: Bhagavad Gita, Ch. 2 Sevak: Uma Jeyarasasingam
Contact: Ruchita Parat (650) 858-1209 Time: 7:30 p.m. (Wed.)
Los Gatos Jnana Sara Sevak: Satish Joshi
Contact: Tiwari (408) 234-7815 Time: 8:00 p.m. (Fri.)
Milpitas Bhagvad Gita, Ch.16 Sevika: Uma Jeyarasasingam
Contact: Suma Venkatesh (408) 263-2961 Time: 7:30 pm (Tue.)
Mountain House: Self-Unfoldment Sevika: Padmaja Joshi
Contact: Padmaja Joshi (209) 830-1295 Time: 8:00p.m. (Wed.)
SATSANG
with Br. Prabodh Chaitanya
All events are from: 8:00-9:00pm
1st Friday of each month:
Baljit & Prakash Bettadapur, San Jose, CA 95124
Text: Upadesa Saara • Ph: (408) 369-8315
2nd Friday of each month:
Geetha & Sanjay Rao, Evergreen
Text: Drg Drshya Viveka • Ph: (408) 532-6461
3rd Friday of each month:
Sweta & Jnana Dash, Almaden Valley
Text: Drg Drshya Viveka • Ph: (408) 268-5056
30

All classes held weekly unless otherwise stated
San Jose: Self Unfoldment Sevak: Ravi Kaw
Contact: Nancy Kaw (408) 251-4725 Time: 8:00 pm (Thur.)
San Jose (LHS) Bhagvad Gita Sevak: Sreeharsha
Contact: Sreeharsha (408) 446-9823 Time: 3:00 pm (Sun.)
Sandeepany SJ Vedic Chanting Sevak: Subbu Venkatakrishnan
Contact: Mallika Subramanian (408) 245-4915 Time: 6:55 pm (Thur.)
San Ramon: Bhagavad Gita, Ch 3 Sevika: Sireesha Balabadra
Contact: Sireesha Balabadra (925) 804-6102 Time: 7:30 p.m. (Wed.)
Saratoga: Kindle Life Sevika: Kalpana Jaswa
Contact: Kalpana Jaswa (408) 741-4920 Time: 10:30 am (Thur.)
Sunnyvale: Kathopanishad Sevak: Satish Joshi
Contact: Rohini Joshi (408) 730-2596 Time: 8:00 pm (Wed.)
Redwood City: Bhagvad Gita, Ch. 2 Sevak: Sreeharsha
Contact: Sunil Jeswani (650) 364-1074 Time: 7:30 pm (Fri.)
Walnut Creek: Bhagavad Gita Ch. 2 Sevak: Vipin Kapadia
Contact: Rakesh Bhutani (925) 933-2650 Time: 9:30 am (Sun.)
Prabodhji's Classes at Bala Vihar Locations
Fremont: Saturdays 1:45 p.m. Bhagavad Gita, Ch 1 (Cont'd)
Danville: Saturdays 4:45 p.m. Vivekachoodamani (Cont'd)
San Jose: Session 1 Bhagavad Gita, Ch 8 (Cont'd)
Session 2 Panchadashi, Ch 4 (Cont'd)
Prabodhji's Classes at Sandeepany
Mondays & Wednesdays: 10-11:30 a.m. Yoga Vasishta (Continued)
Tuesdays & Thursdays: 6:30-7:30 a.m. Mundaka Upanishad (Beginning)
Tuesdays & Thursdays: 7:30-8:30 p.m. Vivekachoodamani (Beginning)
Saturdays: 6:30-8:30 a.m. Mundaka Upanishad (Beginning)
31

Swami
Tejomayananada’s
Itinerary
APRIL – JUNE, 2009
DATE LOCATION/EVENT PHONE
Apr 3-8 Manila (632) 5715771
Chinmaya Mission
Apr 14-21 Hong Kong (852) 2367 1278
Chinmaya Mission
Apr 25-30 Kolwan (91) 97637 23824
Chinmaya Vibhooti
May 3-9 Sidhbari Camp in Hindi (91-1892) 234 325
Chinmaya Tapovan Trust
May 12-16 Kolwan, Pune (91) 97637 23824
Camp for Chinmaya Vidyalaya teachers
May 19-23 Conference (91) 97637 23824
Chinmaya Vibhooti
May 26-30 Camp (91) 97637 23824
Chinmaya Vibhooti
June 1 YEP English Course Inauguration
Classes for Brahmacharies
Jun. 25-30 Mumbai (91-22) 2857-8647
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Contemplation is not easy if your encounter with the world is not noble.
Flood the world with your love.
Have compassion, extreme forgiveness — forgive, forgive!
The mind that is rich with noble qualities finds contemplation easy.
~ Swami Chinmayananda
Join the Chinmaya Family as SPONSORS…
We invite you to join our Sponsorship program so that you can help us to
promote, sustain and continue to teach adults and children, alike, the Hindu
Dharma which is our Heritage. Chinmaya Mission began its service to the
Hindu Community some 20 years ago in the Bay Area.We are funded by public
contributions. Your contribution, as a Sponsor, goes towards the operation of
Sandeepany. Many families who are taking part in the various classes that
we offer to adults and children, have enrolled themselves as Sponsors. They
enjoy many benefits and become an integral part of the spiritual family at
Sandeepany. Sponsorship is an annual contribution of $500 per family. The
donation is tax deductible and can also be paid bi-annually, quarterly
or monthly.
What Do Our Sponsors Receive?
• They enjoy all the classes offered at Sandeepany Schools for adults and children.
• They will receive the journal, MANANAM and the bi-monthly Newsletters:
Chinmaya Tej and CMW Newsletter.
• Sponsors are invited to attend Weekend Retreats held periodically at Sandeepany.
UNITED WAY CONTRIBUTIONS
Your contributions to United Way can now be designated to
Chinmaya Mission San Jose (United Way I.D. No 212100).
The Mission is enrolled to receive such contributions with
United Way Agency in Santa Clara.
Chinmaya Family would like to thank you for your support.

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