Chinmaya-Tejwww.chinmaya.org

Chinmaya Mission San Jose Publication

Vol.22, No.2March/April 2011

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.

Fall in love with life -- with Life, not the things and beings in your life.

Be in love with living.

Do not be satisfied with a superficial life of mere sense pleasures.

Search for treasures hidden beneath the world of thoughts.

Build yourself a temple of Peace which no man can take away.

With a life in harmony, find yourself exactly where you are NOW.

Love, Love, Love,

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s Table of Contents s

From The Editors Desk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2

Chinmaya Tej Editorial Staff . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2

The need for a Facility . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Chinmaya-Tej . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

Superimposition & Desuperimposition:

The Evolution of Awareness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

CMSJ Membership & Enrollment Data . . . . . . . . . . . . . . . . . . . . . . . 14

Balavihar Stories: The Poor Wood-Cutter . . . . . . . . . . . . . . . . . . . . . . 18

Balavihar Stories . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21

Bala Vihar/Yuva Kendra and Language Classes . . . . . . . . . . . . . . . . . 25

Bhakti Rasamrutam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

BalViHar Magazine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

Gita Chanting Classes for Children . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

Scheme of Study for Chinmaya Study Groups . . . . . . . . . . . . . . . . . . 28

Tapovan Prasad . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 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

Volume 22, No . 2March/April 2011

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FROM THE EDITORS DESK

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 STAFFEditor:

Uma Jeyarasasingam (umakj@sbcglobal.net)

Co-editor:Rohini Joshi

Electronic Editorial Advisor:Satish Joshi

Contributors:Subbu Venkatkrishnan, Br.Prabodh Chaitanya, Meena Kapadia, Swami Chinmayananda

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

CORRECTION: The previous issue attributed the photos of the Jnana Ganga program to the wrong source, they were provided by Mr. Bipin Thakkar. We apologize for the misprint.

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Hari Om!

Chinmaya Vision – A Commitment to ExcellenceAs 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 chal-lenges, 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 our activities: Balavihar, Yagnas, Pujas & Festivals. Our need for a new facility emerges from this situation.

New Building Plan & StatusWe started the New Building project on Maha Shivarathri in 2006 and acquired the property - an old church - on 10160 Clayton Road in San Jose, in January 2008 (2 buildings, ~11,000 sq ft total, 1.7 acres) at a cost of $2.6M and are in the process of building a new ashram from the ground up on the property. Architectural plans for the new ashram have been approved by the City of San Jose and we have been granted a Planned Development permit. Construction drawings are being worked on, which will be reviewed by the City and this will culminate in obtaining a Building permit that will help us commence construction.

The Need for a Facility

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Building DetailsThe permit allows construction of approximately 26,000 square foot building for assembly use with associated parking of 87 spots. A total of 17 rooms are planned for classroom instruction. At a given time, 370 children/adults can be accommodated in the classrooms, and the assembly area capacity is 340. For special programs we have conditional use permis-sion provided we demonstrate adequate off-site parking.

Ground BreakingThe ground breaking function for our new ashram is planned for July 22, 2011 in the auspicious presence of our beloved Guruji, HH Swami Tejomayananda. Detailed program is being worked out.

Construction – Work To Be Done

From a limited perspective, ground breaking could be viewed as a culmina-tion and success of a long project – a great initiative and lots of hard work by the New Building Project Team. Yet in another way it is the beginning of a new project where quite a bit still needs to be done. A construction project of this magnitude naturally requires multiple conditions be met with the city and other relevant agencies.

FinancialThe estimated overall cost for this new ashram is $9M, of which $2.6M has been spent in acquiring the property. Additionally, we have incurred soft costs like architectural fees, civil and site engineering, environmental testing, emissions testing, geological and geotechnical services etc., in the range of $250K-$300K. The construction cost alone is expected to be of the order of $6M-$6.5M. Once the construction drawings are available, we will be able to get a better estimate of the construction cost. We are anticipating bank financing to the tune of $4M. Over the past few years, we have made significant progress in our fund-raising efforts and are counting on your continued support to help us reach the goal line. We actively seek everyone's support to build this new ashram, a legacy for generations to come.

Thank you and God bless CMSJ New building team.

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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.

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After the student has performed karma yoga (selfless service dedicated to the Lord) and upasana (meditation) and acquired the necessary qualifica-tions, Bhagawan Shankaracharyaji (or the Vedas) asks the student, the seeker (the individual), to now seek Self-knowledge.

The necessary preparation for the seeking of Self-knowledge is presented in the form of a five-point program. (1) Karma yoga is for purification of the mind. (2) Upasana is for concentration / single pointedness of mind, as well as for expansion of mind where one is able to uplift the mind from individual needs and demands. (3) Sravanam (hearing of Truth) is for the elimination of ignorance. (4) Mananam (reflection on Truth) is for the removal of doubts; and (5) nidhidhyasanam (meditation on Truth) is for the removal of erroneous notions. Mainly there are two erroneous notions: I am this body/mind, and this world of plurality is real.

Before proceeding with the important topic of superimposition and desu-perimposition – one of the methods by which the Scriptures attempt to remove the above mentioned erroneous notions – I will briefly recap the central Vedantic teachings.

Br. Prabodh Chaitanya

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Now, Vedanta stresses the importance of “sravanam,” which means listening to what the teacher teaches from the Scriptures (or based on the Scriptures) and gathering the essence of the scriptural teaching so that the student can absorb the central theme of the teaching. This ability to absorb, or grasp the meaning of the teaching, is very essential to an understanding of Vedanta.

The central theme, or subject matter, of the Vedantic text is the oneness between the Jiva and Ishwara (“JivaBramhaIkyam”). To reiterate, that I am Brahman – Infinite Consciousness – is the central theme of Vedanta. There is a sloka (verse) from the works of Bhagawan Adi Shankaracharya that says “Slokhardena pravakshyami yaduktam grantha kotibihi,” or “In a half stanza I will tell what is said in scores of Scriptures.” That is the mastery of such a great teacher: he can put everything in a half stanza, and if needed he can go on writing commentary after commentary on every work.

There are three parts to Bhagawan Shankaracharyaji’s sloka: “Brahma Satyam Jagan Mithya Jeevo Bramhaiva naparah.” (1) Brahman alone is the Ultimate Truth. (2) The world of names and forms is illusory – is only apparent. (3) This individual Jiva is none other than Brahman – the infinite Consciousness. In other words, the Jiva is Brahman. The entire teaching of Vedanta can be recapped in these three concepts.

The Methodology of Superimposition and Desuperimposition(adhyaaropa apavaada prakriya)

As we have seen, the central theme, or subject matter, of any Vedantic text is as follows: “Brahma Satyam Jagan Mithya Jeevo Bramhaiva naparah.” Now how is this knowledge revealed in our Scriptures? The Scriptures use one method, or technique, to explain this essence, or the Truth, of the whole universe. The method is called “superimposition” (adhyaaropa) and “desuperimposition (apavaada),” or negation of erroneous notions. This method, termed “adhyaaropa apavaada prakriya” in Sanskrit, is used to reveal the Truth and thereby remove the mistaken notions that “I am this body/mind, and this world of plurality is real.”

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There is a sloka referring to this technique that reveals Ultimate Truth. Everything comes automatically to those who truly understand and practice this sloka – that is the beauty of our Scriptures. The sloka is “Adhyaaropa-apavaadaabhyaam nishprapancham prapanchyate Shishyaya sukhabodhartham shastragnaih kalpitah kramah.” Or, “By the method of superimposition and desuperimposition, the Absolute Truth (free from creation) is revealed. The methodology is devised by the wise masters for easy comprehension of the student.”

What is revealed by this two-step process coined by the great masters to make known the Ultimate Truth? That which is free from the world of plurality and that in which there is no world are revealed. That which is Brahman is revealed (nish prapancham prapanchyate) for easy comprehension of the student. What are these two steps?

Prior to discussing this two-step process, we have to remember that superimposition (in the form of erroneous notions) is already present. We have already misunderstood the Truth. We have misunderstood our True Identity. This misunderstanding, a basic defect, has created the problems we are currently facing or experiencing. Therefore, Scripture wants to eliminate this error, or wrong thinking, by progressively providing some corrective measures to remove our ignorance of Truth.

At first, the corrective measures suggested by our Scriptures may not appeal to our intellects. They may not be convincing or seem absolutely correct. They may be difficult to accept, as we may think we are compromising the truth. For example, assume there is a stain, or black spot, that does not belong on a cloth. Therefore, the right thing to do is to remove the black spot. So we apply some stain remover spray. A person may say that there is already something on the cloth (a stain) that does not belong to the cloth; and on top of the spot, we are applying something more that also does not belong to the cloth. Why do we want to do this? What we want to accomplish is to get rid of the stain. So we apply something that has the ability to remove the stain. So we apply stain remover on top of an existing black spot. After the stain remover absorbs all of the dirt, we wash out the spot, thereby removing the dirt and the solution. Finally, what remains is the cloth — how it was before the stain — how the cloth is supposed to be. So for the dirt (erroneous notions) that is already there in the form of a stain, we will give the word “adhyaasa” so that this process is clear. This “adhyaasa,” or inherent superimposition, is

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already there in the body/mind/intellect. Fundamental confusion is already present, as the stain is already on the cloth. Then the Scriptures provide the process – the scriptural solution for removing the erroneous notions – which we can call “adhyaaropa.” We can see the minor distinction between what is already present (“adhyaasa,” or inherent superimposition), and scriptural superimposition (“adhyaaropa”). So the two-step scriptural solution is applied, with the elimination of all superimposition being termed desuperimposition (“apavaada,” or negation).

Let us consider another example of this two-step scriptural method (superimposition and desuperimposition) that leads to Ultimate Truth. When we begin life, we think we are the body 100 percent and nothing else. So we need objects of pleasure to satisfy the needs and wants of the body. Therefore Scripture says that since we think we are the body, then we should keep the body fit to enjoy pleasures. So we start improving by working for fitness. When we are convinced that bodily fitness actually helps us enjoy life, then Scripture asks, “Did you follow and like what I said?” We say, “Yes.” Next Scripture raises the question: “If your body is

healthy but your mind is disturbed, will you be able to enjoy life?” We say, “No.” Therefore, we are now eager to know how to have a quiet, calm, balanced mind. This desire to calm the mind indicates we also have a mind; otherwise, we are only body-centered, body-oriented. Now, our focus has progressed to improving, correcting, and purifying the mind.

Then it is said for all the nice objects we gather in our lives, there are certain things known to us; in other words, we know the

cause. But there are a lot of unknown occurrences as well in our lives. Would you agree? We say, “Yes.” How are these unknowns coming into our lives? Where are they arising from? Scripture says these unknowns are arising from karma. Based on our actions, we receive objects of pleasure, people, and situations in our lives. Therefore, if we correct our karma-s, then we will have better objects, people, and improved situations, which will lead to peaceful, happy lives. Now, after focusing on our bodies and minds, we are focusing on improving our karma-s.

Slowly the Scripture is taking us from the perception that “I am the body” to “I am sense organs” to “I am mind now” to “I am the doer/enjoyer of action/results.” The “things” that incur karma I was already doing – but not knowing that things were not done in the right way. So the Scriptures start refining my understanding and giving me the right cause and effect

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connection at every step, so that logically, also, I can see the connection. I can validate it and experience it in my life. So gradually the Scripture elevates my awareness.

Scripture then poses the next question: Can you be happy when people in your surroundings are unhappy, suffering, starving, feeling insecure, or are in the midst of war, etc.? You say, “No. I cannot be happy.” Now Scripture says that therefore you should also work to benefit and uplift others. Additionally, you should share what you possess. In this way people also are inspired to do greater and nobler things for others. They live ideal lives.

Next the following questions are posed by Scripture: How did you come into this world in the first place? How did the world come into being in the first place? What is this world? Where does the world come from? Who are you as you think you are? Enquire in to that. Some individuals propose accepting the biological explanation (mother and father give birth to children). Still, you don’t know where you came from. Biology explains the birth of the body. But how does life come into the body?

So in this manner, enquiry begins and continues. What is this world? It cannot be the creation of an ordinary jiva. It cannot be there on its own because there is no creation without a creator. Everything that we see is created. It has to have a creator. If the world is there, then there has to be a creator. The Creator is the Almighty, All-Pervading; He is the One who gives the results of actions. He is kind. He is just. Therefore accept Him as Lord of your life. You are finite. He is infinite. You are little-knowing. He is All-Knowing. You are little-pervading, and He is All-Pervading. You have very little power. He is Almighty. In this fashion, Scripture provides us the necessary direction for our spiritual growth – for our thinking to evolve.

So earlier, prior to hearing knowledge provided by Scriptures, I was living a life of 100 percent self-indulgence – objects, pleasures, bodily indulgences. That was all. I thought of nothing else. Now my thinking has evolved. Also earlier, I was simply a doer. Now I am better at that: my actions are nobler, and prohibited actions are eliminated from my lifestyle.

In this manner, control over the mind and senses is cultivated. Faith in Scriptures and teachers comes step-by-step. It all may not happen in one lifetime: faith in the Scriptures and control over the mind and senses may happen over many lives. What Scripture provides is the entire process. Finally you discover who you are. As part of the enquiry into who you are, you recognize yourself as that Consciousness. You discover that your true nature is not the body, not the senses, not prana-s (vital airs), not the mind, not the intellect, not even the ego. You are that Consciousness which illumines all these faculties.

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With the knowledge that you are the illuminating Consciousness, you advance to the point where you ask the question: “Is this Consciousness finite or infinite?” In other words, how do I arrive at this Consciousness? This is discussed in the text Drg Drishya Viveka: I am the seer behind all the seen. I am the Consciousness that knows every faculty. That is my nature.

So this Consciousness is arrived at as my real nature. Whatever other mistaken ideas I had about myself are eliminated, even though in the beginning I had started with the idea that I am the body. At that time, I was told: “If you think you are the body, then first take care of your body.” (Exercise in the morning, etc.) Gradually my understanding has been corrected. Finally, whatever other understanding that was given to me about myself during my journey is also removed. Only the idea that “I am Consciousness” remains. So, in this manner, the Scriptures give a complete teaching by superimposition and de-superimposition, by gradually moving our understanding to the Ultimate teaching. This methodology for revealing Truth is adhyaaropa apavaada prakriya with respect to the individual.

With respect to the universe, the methodology of superimposition and desuperimposition (of gradually moving our understanding to the Ultimate teaching) works as follows. The first step when viewing the world, we are told is to recognize that the world is an effect (karyam). Once we understand that the world is an effect, a question arises: if the world is an effect, then what is the cause? To answer this question let us consider the classic example of a clay pot. Is the pot created or not? It is created. Therefore, it is an effect (Step 1, as above). Then the question arises: What is the cause of this effect? So what is the cause of a clay pot? Clay. Clay is the cause of a clay pot. (Step 2)

Now we are told clay is the cause of a clay pot. Also we know that the effect cannot remain without the cause. The cause is always present in the effect. The effect is nothing but the cause in a different form. Then we say it is not only a pot, it is now clay and a pot. So we have two things now. To review, in the first step, whatever creation we see, recognize that it is an effect. Now, in the second step, since an effect has to have a cause, we need to look for the cause. The above two steps are called “superimpositions.”

The third step is desuperimposition (apavaada). Are there two things – clay and pot? Start analyzing. Look for the pot. The best way to analyze is to postulate a deal: One person says, “I’ll keep the clay. You keep the pot.” Or, as another example, in a fight between a husband and a wife, the wiser one says, “I keep the gold, you keep the ornaments.” It means that you keep nothing. I keep the essence, everything, because there are no two things: the clay and a clay pot, gold and a gold ornament. There

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is only the cause – clay or gold. The elimination of the effect is called “apavaada” (de-superimposition, Step 3).

To recapitulate: Step 1: Recognize creation as an effect (superimposition). Step 2: Find the cause of the effect (superimposition). Step 3: The first stage of de-superimposition is acknowledging that there is no effect. This means the cause alone is. Then we say, if there is only clay and no clay pot, and clay is the cause, and there is no effect; therefore, clay is not the cause. Clay IS, but is not the cause any more.

For example, let’s say, there are a father and a son. The father is in the waking state, and the son is in the dream state – a dream son. Their relationship is one of cause (father) and an effect (son). When the father wakes up, the son disappears. When the son is gone, who remains? The man who was dreaming he was a father is now only an individual without the “father-hood.” Similarly, there is only clay (no clay pot) without the “cause-hood” because the clay is not the cause – because there is no effect (a pot). We eliminated the effect in Step 3. Therefore there is no effect, no “cause-hood.” The essence alone is. This elimination of the effect (the elimination of “cause-hood”) is de-superimposition (negation), or apavaada.

Now consider the universe as a pot, a big pot. If the universe is a pot, is it created? Yes. So it is an effect. If the universe is an effect, then it has to have a cause. What is the cause? The Scriptures tell us the cause of this universe is Brahman with the creative power called “maya.” Scripture has to tell us because nobody can see the cause of creation. The cause is beyond the knowledge of the organs of perception and mind. Therefore only the Scriptures are valid means of such knowledge.

This is the way our thinking should proceed: There is the world and the cause, which is Brahman with maya-power. Now are there two things (the world and Brahman)? No, because effect (the world) is nothing but the cause itself (Brahman with maya). So we “eliminate” the world. There is no world, only Brahman with maya. This “there is no world” is what we call “jagat mithya,” or “apparent world.”

Now Brahman with maya remains. But if, in actuality, there is no effect (the world), then there is no creative power either. What is eliminated is the “cause-hood,” which is maya. So now we have Pure Brahman, “Nitya shuddha Buddha mukta satya svabhava, Brahma,” or “Brahman of the nature of eternally pure, Knowledge, ever free Existence.” (Vedanta Saara, 4.

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171) This is the technique of adhyaropa apavaada: superimposition and desuperimposition (or negation).

This Pure Brahman is also known as “Sat” (Existence), as seen in Drg Drshya Vivka. Now, what is the essence outside Sat? What is the essence inside Sat? It is Chitta (Consciousness). Then the Scripture says that Sat is Chitta. Therefore this Existence is Consciousness. (“Sattyaya hi chit, chichtaya hya ham,” or “Existence is Consciousness, Consciousness I Am,” Upadesha Saara, 23.) And therefore that oneness, between Existence and Consciousness, is established. And, of course, this Existence is infinite, and so this Consciousness is also infinite.

So, once again, in this manner the Scriptures give a complete teaching by superimposition and desuperimposition, by gradually, step-by-step, moving our understanding to the Ultimate teaching.

Now, if someone says there are 10 steps to reach the Ultimate teaching, someone else may say that step 5 is the final teaching, and someone else may say step 7 is the last teaching. However, the Scripture says that the Ultimate teaching is only at step 10. If the first person brings a book and shows step 5, and the second person shows step 7, and still another person shows another page. All three people have written testimony as proof. To resolve this apparent inconsistency, we need to have done a thorough study of our Scriptures.

A student of Vedanta needs to be very clear concerning the Ultimate teaching — which is what Vedanta calls “Advaita” (non-dualism). Brahman alone is. There is no jiva as an independent entity and no jagat as an inde-pendent entity. Jiva is eliminated as “jiva-hood.” Jagat is eliminated. The world is eliminated, and therefore its “cause-hood” is eliminated also. All that remains is Brahman only. This is Advaita. Now, Shravanam is the first step to arriving at the Ultimate teaching of non-dualism. Therefore, when we do shravanam, we should listen consistently, systematically with our understanding until this Ultimate teaching of non-duality is revealed to us.

In conclusion, some scriptural ideas are given only to remove them – as in the methodology of adhyaaropa apavaada, or superimposition and de-superimposition (negation). We put some solution on top of dirt only to remove the solution and the dirt. But if someone says do not apply the stain remover because it is to be removed anyway, we point out the fact that otherwise the dirt will not be removed — and Ultimate Truth will not be revealed.

The following information pertains to the CMSJ Membership and Bala Vihar membership and student enrollment in the

Bay Area region and has been consolidated by Meena Kapadia.

SPONSOR MEMBER TOTAL

2006-07 209 780 989

2007-08 220 882 1102

2008-09 246 946 1192

2009-10 245 1106 1351

2010-11 258 1155 1413

CMSJ Membership & Enrollment Data2006 - 2011

Membership / Family Data

Membership / Family Data

0

200

400

600

800

1000

1200

2010-112009-102008-092007-082006-07

0.00.20.40.60.81.0

SPONSOR MEMBER

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Enrollment Totals

Bala Vihar (Cultural School Program) Enrollment Data

MEMBERS SPONSOR

SAN JOSE FREMONT DANVILLE/SAN RAMON SAN JOSE FREMONT DANVILLE/

SAN RAMON

2006-07 641 313 91 246 53 33

2007-08 689 381 127 259 54 32

2008-09 680 438 172 297 53 44

2009-10 820 518 220 278 61 48

2010-11 826 514 309 263 93 48

TOTAL (MEMBERS & SPONSORS) TOTAL

SAN JOSE FREMONT DANVILLE/ SAN RAMON ENROLLMENT

2006-07 887 366 124 1377

2007-08 948 435 159 1542

2008-09 977 491 216 1684

2009-10 1098 579 268 1945

2010-11 1089 607 357 2053

0

200

400

600

800

1000

1200

SAN JOSE

FREMONT

DANVILLE/ SAN RAMON

06-07 07-08 08-09 09-10 10-11

15

16

Danville/San Ramon

KG 1 2 3 4 5 6 7 8 9 10 11 12 TOTAL

06-07 11 16 8 17 15 16 9 8 7 8 4 4 1 124

07-08 9 16 16 11 16 25 21 8 11 6 9 4 7 159

08-09 25 19 26 25 18 23 25 18 6 11 8 8 4 216

09-10 32 37 37 28 32 23 17 24 16 5 6 5 6 268

10-11 47 49 48 51 36 32 21 16 25 17 6 4 5 357

Fremont

KG 1 2 3 4 5 6 7 8 9 10 11 12 TOTAL

06-07 56 49 58 55 43 31 24 21 9 2 8 4 6 366

07-08 74 65 56 48 57 39 26 30 17 9 2 9 3 435

08-09 68 75 69 59 46 48 40 21 26 18 10 3 8 491

09-10 69 98 85 77 61 43 41 35 21 18 16 11 4 579

10-11 59 93 83 78 78 48 41 37 32 19 12 16 11 607

San Jose

KG 1 2 3 4 5 6 7 8 9 10 11 12 TOTAL

06-07 96 117 111 109 113 71 73 49 43 39 22 23 21 887

07-08 103 113 105 118 107 99 64 64 48 51 39 17 20 948

08-09 111 128 125 96 105 93 87 49 53 44 34 35 17 977

09-10 143 128 140 133 95 92 72 81 58 55 36 30 35 1098

10-11 107 131 141 133 118 84 81 65 83 48 50 19 29 1089

Bala Vihar Enrollment Breakdown by Grade

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Bala Vihar Enrollment Breakdown by Grade Bala Vihar Enrollment Breakdown by Grade

0

30

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San Jose

Fremont

Danville/ San Ramon

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Balavihar StoriesSwami Chinmayananda

“Siva-Siva ... Siva-Siva...Siva-Siva...” In between the noise of the axe falling on wood there wafts the devoted tune “Siva-Siva ... Siva-Siva...Siva-Siva...” As we move forward and through the overhanging branches and thick leaves of the undergrowth, we find an honest wood-cutter collecting dry wood in the jungle. Constantly he is chanting, “Siva-Siva ... Siva-Siva...Siva-Siva...”

Till afternoon he cuts wood, and by afternoon he makes two clean bundles, and across a pole he lifts them and goes down to the village market, two miles away. There he sells the fuel and lives a frugal life, literally a hand-to-mouth existence, upon that meagre income.

Years roll on. The devotee is still in the same condition. Now he is growing weaker. Old age has started scratching on his face and limbs.

In Kailas, Mother Parmeswari was unhappy. She had twice already hinted at, and once even suggested, that immediately some help must be sent to the old, poor wood-cutter.

Sambhoo merely smiled and gave no reply.

One day Mother Divine could no longer suffer to see this great injustice — a true Parameswara’s devotee suffering so much in life was ridiculous. Deciding to help him, she reached the presence of the Lord, as He just got up from his morning meditation. She announced her agony, and requested that Ishwara should do something immediately.

Bhagwan again smiled calmly.

This tickled Mother all the more and she became more and more eloquent in arguing for the devotee.

Sri Gangadhar in His Peaceful State, smiled with all love and said, “Darling Jagadeeswari, I can’t give him anything now. The time is not yet ripe. Wait.”

Mother Divine could not believe such an empty excuse. “You are Sri Parameswara, the Lord of Lords, and if you say that you can’t do such a simple thing for your own devotee, then who else can?”

The Poor Wood-Cutter

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“In fact, I really can’t,” explained Kailasapati, “No one can. Only when he comes to deserve it, can we give anything to him, Now it is useless”

“Don’t bluff me. I am not a child. I know you are joking. This is not the right time to joke. For the last three days he was ill--and thus he had not cut wood, and so had not sold any bundle, and do you know, your devotee was starving? Yet, he has not given up his ‘Siva-Siva’ song. Aren’t you ashamed that your devotee is thus suffering in your heartless neglect? Now he has not even strength enough to cut any more wood. There, he is going to his brother’s place to beg. Shame! Shame! upon you, my Lord!’”

“Then I shall show you, even if I give, he cannot take it — will not --it is not yet time for him.”

“Siva-Siva... Siva-Siva...” there comes the great devotee of the Lord, our wood-cutter. He is now tired, fatigued. The illness has eaten into him. His steps are not steady. But cheerfulness has not left his eyes. He has an unpolished staff in his hand to help him on the rough jungle path. “Siva-Siva ... Siva-Siva...Siva-Siva...” he is coming along. At every step he is looking eagerly on the ground all around him as though expecting some accidental windfall — maybe some purse fallen from some unlucky traveller. “Siva-Siva ...” Maybe some gold ornament slipped down from the neck of some lady who might have passed that way. “Siva-Siva ...” or maybe some loose coins dropped down from some

torn pocket: “Siva-Siva ...” Anything might be a windfall for him — in his present condition. “Siva-Siva ...” even a single copper-coin can be a great kingdom gained.

What is that soft noise on our right side in the jungle? Oh! Who is now coming? Who are they? One is clad only in the tiger-skin loincloth of a yogi. He wears a live serpent, instead of the usual sacred thread, over his left shoulder and across his body to his right hip, and there comes Siva, the mighty God, mounted on his magnificent bull. The sickle of the young moon that rests in His hair casts a gentle glow over His person. Behind Him sits the Mother of the Universe, gracefully embracing the ever-smiling Lord of the Cosmos. First Jagadamba slips down, and then Jagadeeswara jumps out.

They came together towards the foot-path on which the devotee was slowly coming up. “Siva-Siva ... Siva-Siva...Siva-Siva...” The Lord took a heavy pot, overflowing with shining gold-coins and put it on one side of the jungle path, and both of them the Great Father and the Mother of the Universe, remained like us, hidden under a nearby bush. The bull started happily grazing upon the green grass on the slopes.

Now, come, children. Slowly. Careful — Don’t make any noise. Let us slowly, inch by inch, move forward. Let us see with our own eyes how the poor devotee will dance in his joy when he gets the pot of gold coins. Hush! No noise. Slowly, Duck beneath the shrubs. Be in the cover.

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Nobody should see us. Quiet. Now come, Yes. That will do. It is not safe to go further. Because here comes the wood-cutter. Now lie down quietly and watch.

The tired man, leaning on his staff, slowly came up to the bend when we were watching him through the thick green leaves and lusty flowers. “Siva-Siva ... Siva-Siva...Siva-Siva...” He stopped near us for a moment and in a whisper said to himself, “I am now getting old. In his old age my father had become blind. Suppose I also get blind, will I be able to walk safely on this path with the help of only a staff like this? Let me see!”

Look at that! The poor fool closed his eyes and, tapping with his staff and feeling his way, he walked straight, in firm steps down the road, “Siva-Siva ... Siva-Siva...Siva-Siva...” right past the pot of blazing gold, and having reached a point a few feet, beyond the treasure-pot, the path under the tree, the unfortunate man opened his eyes, and in utter satisfaction nodded his head and said, “Certainly I can walk safely, even if I become totally blind, This is in my blood.”

“Siva-Siva ... Siva-Siva...Siva-Siva...” and he moved along.

Mother Divine saw all this. She could not believe what she saw. She was voiceless. She did not know what to do. While the Great Nataraj started swinging in a dance of joy. At the sight of the Lord so happy, Parameswari felt all the more ridiculous. Smiling at her, the Lord only said, “This way, dear. Our bull is under that yonder tree.” Silently she walked away following the long strides of Lord Shankar.

“Darling, you need not feel so very unhappy. In the world each gets only what he deserves — not what he has earned for himself. Even if we had left that pot of gold coins in the wood-cutter’s hut, he might feel happy at that moment — but he would become anxious and sleepless all through the night, and by the following day, afternoon, it would have been stolen away by someone, and thus he would have lost it. The sorrow of this loss would have made him more unhappy than he is now. perhaps it might have driven him mad!” concluded Lord Siva.

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Swami Tejomayananda

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Vedanta 2010

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Bala Vihar/Yuva Kendra and Language Classes

LINCOLN HIGH SCHOOL 555 Dana Avenue, San Jose

Bala Vihar is in three sessions.

Grades KG – 4: 10:30 - 11:45 a.m.

Grades 5 – 12: 9:00 - 10:15 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: www.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. 11, 2010 at 1:00 p.m. Classes include BalaVihar/Yuva Kendra, Gita Chanting, Languages and Dance classes. Vedanta Classes for Adults are also offered.

SAN RAMON/EAST BAY: Classes will begin on Sept. 11, 2010 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 California High School. Parent Volunteers and CMSJ Volun-teers organize setting up, Book-Store, Snacks, Lecture Halls etc. Our sincere thanks to all the many dedicated volunteers.

26

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 Swaranjali, with devotion, an offering to the Lord as their contribution to the New Building Project.

Choir participants who sang on the Bhaktirasamrutam album were trained 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.

[Bhakti Rasamrutam

(The sweet essence of Devotion)

27

][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/East Bay: California High School Every Saturday (3:15pm - 4:15pm)

Contact: (510) 490-1266

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1. Self Unfoldment2. Tattva bodh3. Bhaja Govindam4. Atma bodh5. Manah Shodhanam6. Upadesa Saram7. Narada Bhakti Sutra8. Meditation and Life9. Bhagavad Gita Introduction – Ch.1 & 210. Jnanasarah11. Kenopanishad12. Gita, Ch. 3 – 613. Dyanaswaroopam14. Kaivalya Upanishad15. Gita, Ch. 7 – 916. Isavasya Upanishad17. Gita, Ch. 10 – 1218. Bhakti Sudha19. Gita, Ch. 13 – 1520. Mundaka Upanishad21. Gita, Ch. 16 – 1822. Sat Darshan23. Vivekachoodamani

Scheme of Study for Chinmaya Study Groups, US

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.

29

A MONTHLY SPIRITUAL OF CHINMAYA MISSION

WORLDWIDE

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

30

VEDANTA STUDY GROUPSADULT SESSIONS

Concord: Bhagavad Gita, Ch. 8 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.)

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.)

San Jose: Bhagawad Gita Ch. 2 Sevak: Jayaram ReddyContact: Krishna Reddy (408) 257-9587 Time: 8:00 pm (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

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San Jose Clayton Facility Self Unfoldment Sevak: Venkatesh SrinivasanContact: Ramana Vakkalagadda (408) 564-2749 Time: 8:00 pm (Fri.)

San Ramon Bhagavad Gita, Ch 6 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: Bhagavad Gita Ch. 4 Sevak: Vipin KapadiaContact: Rakesh Bhutani (925) 933-2650 Time: 9:30 am (Sun.)

All classes held weekly unless otherwise stated

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 Mandukya Upanishad Tuesdays & Thursdays: 7:30-8:30 pm Brhadaranyaka Upanishad

Saturdays: 6:30-8:30 am. Guided Meditation and Taittiriya 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: 10:3 am Gitas from Tulsi Ramayana

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Swami Tejomayananada’s ItinerarySPRING/SUMMER 2011

DATE LOCATION/EVENT PHONE

Apr 04 - Apr 12 Chinmaya Vibhooti 91 - 97637 23824 (M) Pune, Maharashtra Ishavasya Upanishad

Apr 12 - Apr 12 Chinmaya Vibhooti 91 - 97637 23824 (M) Pune, Maharashtra Sri Ramanavami Celebration

Apr 13 - Apr 15 Central Chinmaya Mission Trust 91-22 - 2857-8647 Powai, Mumbai

Apr 17 - Apr 25 Chinmaya Sannidhi 61 - 2 - 8850-7400 Sydney NSW 2154, Australia Tulsi Ramayana Shri Hanuman Jayanti April 18

Apr 27- May 1 Shri Chandru Bharwani 65 - 6734 4939 Singapore 65 - 9637 5525 (M) Essence of Bhagavatam

May 3 - May 9 Chinmaya Tapovan Trust 91 - 1892 - 234 325 (M) Sidhbari 176 057, Himachal Pradesh Shrimad Bhagavatam (Camp in Hindi) Canto VII

11 May - 13 May Reserved

15 May - 22 May Chinmaya Ashram 91 - 94232 82227 (M) Kolhapur Maharashtra

“The ‘young’ with his dynamism,

may serve the world,

but only the ‘old’,

with his wisdom,

can reach the Truth.”

~ Swami Chinmayananda

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

What Do Our Sponsors Receive?

• They enjoy all the classes offered at Sandeepany Schools for adults and children.

• They will receive the journal, MANANAM and the bi-monthly Newsletters: Chinmaya Tej and CMW Newsletter.

• Sponsors are invited to attend Weekend Retreats held periodically at Sandeepany.

UNITED WAY CONTRIBUTIONS

Your contributions to United Way can now be designated to Chinmaya Mission San Jose (United Way I.D. No 212100). The Mission is enrolled to receive such contributions with

United Way Agency in Santa Clara.

Chinmaya Family would like to thank you for your support.

If travelling South on 101 Take Guadalupe Expressway Exit Then go past the airport about two (2) miles and get off at Park Ave. exit

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

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

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

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

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Chinmaya Mission San JoseSandeepany San Jose

1050 Park Avenue San Jose, CA 95126

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

Non-Profit Organization U.S. Postage

PAID Piercy, CA