July 2008, No. 124 In This Issue - Chinmayamission...

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In This IssueJuly 2008, No. 124

sPiRitUaL tRaiLsThe Final Resting PlaceAdvice to Householders

The Power of Common Sense

in His PResenCeSpiritual Connections

The Net of Indra

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Even today Swami Tapovanam’s life as a young sannyasi is glorified and pointed out as the ideal for new initiates to aspire toward and emulate. Many eager to study Vedanta from such a pure soul came to sit at his feet as he spoke on the scriptures for one hour each morning. Swami Tapovanam was one who, through long years of discussion with mahatmas, experienced the truths that he had once only intellectually appreciated. He was so saturated in divine Bliss that he could not but share the bountifulness of God-realization as experienced by him and verified by the scriptures and masters throughout India’s history. As the crowds increased, each student vying to serve the teacher-saint, Swami Tapovanam retreated to higher altitudes where he could live in the solitude of communion with Nature, which he loved so dearly.

Source: Himalayan Hermit

Whether these traditional rites [of sannyasa] are performed or not, what an aspirant has to do is to become good and get established in the Truth. If, on the contrary, he feels proud of belonging to a particular Order, the result is isolation, hatred, and littleness of mind. . . .

If India has been able to acquire such a great reputation, it is not because of her material wealth but the greatness of her spirituality—this is something unique. Even at its best, material wealth is evanescent, charming at the start and sorrowful at the end. On the contrary, the wealth arising out of the realization of the Truth is everlasting, uniformly beautiful, and blissful. . . .

Source: Himalayan Hermit

The first and foremost means of God-realization is love—love of the Lord, unsurpassed. Love of God purifies the mind and easily leads to concentration.

Moderation in conversation is a great sadhana. As far as possible, talk of God. Don’t pollute your mind with petty talk of love and hate.

Source: Tapovan Prasad, March-April 2004

Parama Guru Swami Tapovan Maharaj belonged to that class of exalted mahatmas about whom Shrimad Bhagavatam says:

“Without bathing oneself in the dust of holy men’s feet, this Enlightenment cannot be had, O Rahugana, merely through various disciplines like austerity, sacrifices, charitable gifts of food and the like, domestic duties, Vedic study, or worship of various deities” (5.12.12).

The Lord Himself says about such rare ones:

“I will always follow the footsteps of a sage who desires nothing, who is always tranquil, and who has enmity to none, so that all the worlds within Me may get purified by the dust of his feet” (11.14.16).

Source: Himalayan HermitClick here for Pujya Guruji’s Itinerary

d His Holiness Swami Tapovanam

d His Holiness Swami Chinmayananda

d His Holiness Swami Tejomayananda

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Spiritual TrailsSpiritual TrailsThe Final Resting Placeby Param Pujya Swami Tapovanam Maharaj

Originally printed in Tapovan Prasad (date unknown)

Of all the objects of veneration, the Self is most venerable. It is the holiest of the holy, the fairest

of the fair, the dearest of the dear—priceless and unsurpassed. It is of the nature of Sat (Existence), Chit (Knowledge), and Ananda (Bliss). It is to be sought by everyone. It shines by itself, like the sun, in every heart, at all times. Why rush here and there to enjoy the beauty of beautiful objects? Immerse yourself in happiness in this principle of the Self. Purify yourself. Keep the higher Self in view every moment of your life; find joy in That which is ever beautiful.

In the corner of the room is a hive full of honey, but the fool rushes about the world frantically searching for a drop of it. He sees not the hoarded gold in his house and goes about begging for pieces of copper. To search for peace and happiness in external objects is in no way different from this. He who seeks happiness outside himself will never find satisfaction. He who finds joy in his own Self, alone is truly happy.

The Self itself is the world. When one has realized that there is not an atom apart from the Self, how can he ever feel he is in a foreign land? He is joyous, ever abiding in the Self. Even in inaccessible regions, he rejoices like a child. To the left or right, in front or behind, above or below, he perceives only the Self. For him, everyone who comes or goes, sees or hears, takes or gives, speaks or is silent, is Brahman (the all-pervading Truth). For him, there is no difference whether he is in the waters of a deluge sporting according to the inclinations inherited from previous lives, or sitting rock-still in meditation. Having realized the Self, no longer identifying himself with the body, he finds everlasting joy in the Self alone.

The ultimate Truth is One; in Truth, there is no room for plurality. If two truths exist, there can be no independence; and how can a dependent and limited thing be eternal? The ultimate Truth,

therefore, is One without a rival. It is this Truth that is variously designated as God (Ishvara) and the supreme Self (Paramatman). When this Truth is conditioned by the adjunct of the body, It is called jiva (individual self). Man, thinking he is the body made of flesh, blood, and bone, is sad from his very birth, never finding joy. As long as the individual self ’s body-identification continues, there is no liberation from worldly sorrows.

When did this mighty illusion that I am the limited body, which is at the root of all worldly suffering, originate? This question is impossible to answer. If the Self, which is beyond space and time, originated at any time, be sure that the great illusion, too, had its origin at the very same moment. If with the help of the scriptures or logic we realize that this Self has no beginning, how can we conceive of a beginning for illusion? Even as the supreme Self, which is the ultimate Truth, is constant and eternal, the power to create, which is also Its form, is real and everlasting. This universe, with all its diversity, is but the effect of that basic power. For those who understand Its nature, It exists only in the present. So waste not precious time trying to answer questions such as when did this illusion originate and from where. This will only cause you to continue to be immersed in this ocean of worldliness, of births and deaths. The way to destroy this illusion is sought by the wise. It is cold water that the scorched man seeks.

The destruction of this illusion that has no beginning is the goal of human life. This is the state of nirvana. The five elements, and the movable and immovable things composed of them, are in a constant state of change. Thus, they can never be real.

Creation is the expansion of the divine Power. Its contraction is dissolution. This being so, how can creation be different from that Power? Billions and billions of universes with their movables and immovables once existed; if they were all real, where have they gone now? Everything is as ephemeral

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as a water bubble. The effect is not distinct from cause, even as a pot is not distinct from the clay. If that is so, how can this universe, which is the effect, be real if it is not identical with the supreme Spirit?

Let the universe be what it is. What is the use of investigating its nature? On the contrary, we ought to think of that supreme Self, which is of the nature of Consciousness and Joy. Man should give up other thoughts and concentrate upon the meditation of Brahman. Everything unreal and dependent is of the nature of sorrow. For the unwise, untruth appears as truth. Even so, worldly life is mistaken to be joyful. True bliss is real and eternal, and not inert.

The man who desires happiness should take refuge not in the unreal and evanescent, but in the supreme Self, which is the ocean of happiness. As worldly existence is of the nature of sorrow, everyone in the world should try his utmost to escape it. Worldly ones should use worldly means to overcome worldly sorrows. Then the path of the Spirit will open itself to them. Spiritual life is the sole remedy for the three types of anguish: adhyatmika, adhidaivika, and adhibautika. It brings liberation to corporeal as well as incorporeal beings.

Facing sorrow

Many teachers of Hinduism, Buddhism, and Jainism, being afraid of sorrow and pain, have propagated the view that worldly life is of the nature of sorrow and pain, that it should be given up, that man can liberate himself only by renunciation. But why should man be afraid of sorrow and pain? If there are sorrowful experiences in worldly life, why not remain in the world and boldly fight and overcome them? One cannot get rid of sorrow by simply refusing to engage oneself in worldly activity. What will be the state of this world if, out of fear of sorrow, the world renounces all action? By propagating this false idea of renunciation, we are shutting the door to progress and opening the way to deterioration.

We have to achieve happiness and peace not by renouncing the world, but by remaining fixed in the thought of the supreme Self, by possessing unshakeable faith. To remain inactive as a stone, or to indulge in meaningless activities like thoughtless children or lunatics—both these are ill-suited to the wise and practical man. So sannyasa (renunciation) cannot mean inactivity. It ought to induce man to engage himself in some ceaseless activity.

Sannyasa implies realization of the Truth and dissemination of ways to ensure that Realization. For intellectual people, it also means the study and teaching of philosophical works. If these principles are strictly followed, none can say that sannyasa is harmful. On the contrary, if sannyasins perform their duties—activities befitting them and to be performed by them, activities impossible for others to perform—they will not be subjected to criticism and insult as idlers. Not only that, they will be universally honored and praised. But sannyasins of the latter type are rare. Most sadhus lead a life of inactivity and become a burden to society, which is why they are subject to criticism.

Why should man be afraid of pain and sorrow? As long as one is in the body, he cannot escape these altogether. Sorrow assails him who is doing penance in the forest, as much as him who remains at home doing his daily duties. Even the Paramahamsa cannot escape it. To flee from sorrow is merely to waste one’s life. It is everyone’s duty to do his utmost to make this sorrowful world a place of happiness. One should not, like a coward, flee from sorrow and take refuge in sannyasa. No man should embrace sannyasa either to lead a lazy, effortless life or to pride himself upon being a saint or guru. The ancient masters entered sannyasa for far nobler purposes that are difficult to achieve.

the state of no sorrow

Q: Among the ancient masters, some say that there is a state called jivanmukti (being liberated while living); others deny it. We should like to know Swamiji’s view.

a: I am happy. I am unhappy. My son is dead. My money is lost. Such states of worldliness are common to all unenlightened ones. Similarly, to say, “I am not of the world. I am the eternal, ever-pure, self-conscious, and ever-free Brahman. In me there is no worldliness, and there are no joys and sorrows resulting from worldliness.” This state of emancipation is experienced by all the enlightened in this physical existence itself. This being the case, it is not possible to deny the state of jivanmukti, even as it is impossible to deny the state of bondage.

Q: To say “I have no pleasure or sorrows” are just words. Haven’t we seen even enlightened people depressed with sorrow, elated with joy, upset with anger? As the enlightened and the unenlightened are equally affected by all kinds of sorrows and joys,

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how can it be said that there is a state of jivanmukti while one is still in the body?

a: He who has no feeling of ‘I’ or ‘mine’ with respect to wealth, wife, children, or his own body; he who has realized the Self and lives in It cannot have pleasures and pains as before. After all, it is the attachment to sensuous objects that causes bondage resulting in pleasure and pain.

Q: It is true that the man of peace and detachment does not experience pleasure and pain, but he is not affected by the agreeable and disagreeable elements such as the gentle breeze and blazing heat?

a: Who can prevent that? As long as one is in the body, he cannot but be subject to the laws of Nature. He cannot avoid agreeable or disagreeable sensations altogether. Does not the body exist for the jivanmukta? What is suggested is not the total destruction of physical sorrow, but only a reduction of the mental reaction.

Q: If this is so, as long as an enlightened one is alive, how can that person reach the state of liberation, which is absolutely free from pain and sorrow, which is full of bliss?

a: True, one cannot in the worldly sense. But, from the viewpoint of Reality, a knower of Brahman reaches the state of Liberation and is free from all sorrow.

the vision of God

Give up the delusion that this body is the Self. This body is only inert matter, like stone or earth. Earth is never seen to act by itself. Similarly, this body, too, is incapable of functioning by itself. It is worked by an independent Spirit of the nature

of Consciousness. This Self is ‘I.’ Remember this always. It is the supreme Spirit, one without a second, that is known as jivatman when viewed individually, and Paramatman when viewed collectively. The creative power, maya, which has no beginning or end, and which is responsible for the creation, protection, and destruction of the universe, is not different from Existence-Knowledge-Bliss, as the burning quality of fire is not different from the fire.

By means of love and knowledge, sages cross this ocean of maya and reach that supremely auspicious State that is everlasting, ever-pure, absolute, unrivalled, beyond birth and death. They reach that State from which there is no return. In relation to those who have not attained the knowledge of Truth, maya is ever active. But maya has no power to bind those who have destroyed ignorance with true knowledge, who find joy in the Self, who have realized, “I am Brahman.” In such cases, maya becomes as illusory as the rope-serpent. The supreme Spirit, which is the basis of everything and which pervades everything, alone is true.

What is this universe? How, when, and wherefrom did it originate? Leave all such questions and seek that Truth. Remember It. Know It. This is what seekers of Liberation ought to do. It is the vision of God that brings all worldly sorrows to an end, and it is therefore the holies of all holy experiences. He who seen God and has thus once and forever put an end to the sorrows and tribulations of worldly existence, is the one who has fulfilled the purpose of human life. Sooner or later all creatures will certainly reach that goal. It may take ages and ages, but it is bound to happen. Even as all water ultimately reaches the ocean, the individual self must reach the supreme Self. It is the final resting place.

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Advice to Householdersby Pujya Gurudev Swami Chinmayananda

How do we deal with the constant challenges in daily life?

Life is spent meeting challenges. Situations and problems continuously flow toward us; we do not have to look for them. But how we deal with them is what matters. And to meet them efficiently is the game. Sometimes we win and sometimes we lose, but meet them we must. There is no choice. If we meet them with courage and faith in ourselves, we win. But if we are not dynamic and diligent all the time, they will crush us. This is the law of life.

It becomes a sport—no doubt, exhausting, but exhilarating at the same time. We can enjoy it all only if we take it as a lifelong sport. In order to be a good player, however, we must have a mind full of reserve energy and inexhaustible inner stamina. A fatigued mind becomes affected by situations, crushed by problems, and tortured by life. It is not that life has the strength to persecute us, but we are too weak, and thus we allow life to play havoc with us.

Be strong—not merely with the physical strength of a bull, but with the subtle vitality of a calm mind—diligent in its application, consistent in it logical thinking, and replete with a will to win over all negative tendencies that poison and weaken the mind. “Be yourself,” is the simple motto of right living. Weaknesses are not ours; rise above them. Above the levels of both good and bad, illuming both equally, not getting in any way contaminated by them (like the sun that illumines both the ugly and the beautiful), resides the inner Essence: “That Thou Art.” This inner ruling fact is God. This Essence of life is the true You. All the sorrow and pains, losses and gains, belong to the body, and not to the true You. This is the Atman of the Vedantin.

Life is not, and should not be, one constant, steady flow. And when you see dark clouds gathering and

storms threatening, you need not despair and leave the boat. Be steady at the helm of Truth and steer toward the safer path, which the rishis chalked out. Constantly refer to the compass of inner purity, gaze Self-ward, and proceed at full speed. Keep smiling. Accept adverse criticism. Do not get perturbed. Words are but disturbances in the air created by merely moving the tongue. If there is nothing true in criticism, ignore it all as meaningless chatter. If there is truth in it, accept it with gratitude and bring about the necessary changes in yourself. Thus improve and come to shine more than ever before, and be grateful to all your creative critics.

How do we know what our duties are? How can we perform them correctly?

To perform and fulfill duties correctly, you must carefully reflect and understand your place in society. As an individual, you have duties toward yourself. As a domestic being, you have duties toward your family members. As a social being, you have duties toward society. And lastly, as a member in a competitive world, you have some duties toward your chosen profession.

All these duties are to be undertaken and fulfilled with a sense of loyalty and devotion to the Lord, Who, in His great wisdom, has placed you exactly where you are supposed to be. Your duties toward the elderly do no just extend to the home, but toward all older citizens around you. The present is the product of the past. The older generation carved out the present, for better or worse. And now you have an opportunity to serve them in their old age. If everyone looks after their parents and children, society will be vigorous and secure. But this is not usually the case—because of our indifference, which is born out of selfishness. In a blind search for personal happiness, we ignore and refuse this duty. Children become neglected, and teenagers run wild with no clear goal to life. Morality goes and everyone becomes confused.

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What are the duties that we have toward ourselves?

To live in self-control, to eat and sleep properly, to exercise, and to maintain a loving and peaceful attitude toward all. Gain spiritual knowledge so that you can serve the people around you in the proper way. Never give up self-study. Worship the Lord. Meditate regularly. Say your daily prayers even if you are traveling or unwell. This alone can bring sweetness into your life. This alone is the path of spirituality.

i always read that attachments are bad, either to things or people. Yet how is it possible to live with family members all our lives and not get attached to them? even if we keep a pet animal in the house for a few days we get attached to it. so how is it possible not to get attached to affectionate, considerate, and friendly human beings?

You are unfortunately misunderstanding the exact meaning of the terms “attachment” and “love.” When we come to depend on things and beings for our sense of security and fullness, it becomes attachment. Attachment shackles and makes us prisoners. Love, however, is an expansion of our selves. In our identification with all things and beings, we embrace everyone. Love liberates the mind. Attachment compels us to be slaves to the world, and we feel shattered without those beings and things. When the mind feels pressured to think, “I cannot live without it,” ‘it’ becomes an attachment. In short, ego plus selfish desire is attachment.

How can a householder learn to control his mind and body so that he can be ready for a higher step? is there a precise method?

The path is the same whether one is a householder or a renunciate. As long as our attention is on the body, we will discover a hundred excuses to run into the world of objects to seek gratifications. But when the mind becomes attached to an inspiring goal or ideal, its nature changes and its attention turns toward the Higher. When your child is playing with your new silver-plated pen, the only way to persuade the child to give it up is to offer him a piece of chocolate.

In a householder’s life, total abstinence is not allowed. But overindulgence—all excesses, such as overeating, overworking, over-anxiety, over-ambition—must be curtailed, including

overexerting and oversleeping. Prayer in the morning and in the evening, and daily reading of at least a few pages of inspiring spiritual literature, should be a helpful program for both husband and wife. If you still find your mind difficult to control on a given day, take only fruit that day; but do not make it a habit, and take to this diet only when you feel that your mind is out of control.

How can we learn to act without selfish motives?

If we fix our vision high, and act with a spirit of surrender and dedication, the mind becomes purified, and the vasanas automatically exhaust themselves. If we can learn to act without selfish, desire-prompted motives, we can grow to unbelievable heights wherever we are. This is what is meant by nishkama karma.

Unwinding the vasanas is the spiritual practice by which the ego rediscovers for itself its own essential nature of freedom and peace. This unwinding of vasanas cannot be successfully undertaken merely through meditation at a fixed period of time during the day. Unless we are careful in our contacts with the world—at our body, mind, and intellect levels—the unwinding cannot be completely successful. Through meditation, no doubt, the subtle vasanas are wiped out, but the grosser ones can be loosened and removed only in the fields of activity where we have gathered them. Hence, nishkama karma is absolutely unavoidable.

Detachment is easily interpreted as indifference. But there is a big difference between indifference and detachment. Indifference cannot bring forth our spiritual blossoming. Detachment from the world does not mean that we should not perceive form, sound, taste, touch, or smell. As long as we have the five sense organs, the sense objects will impinge on us. But the aftermath of the mental reception of external stimuli is what confuses us.

Lord Buddha was once insulted. He quietly stood and listened, and when the insulter had finished, Lord Buddha quietly walked out. The disciple following him was surprised, and the Lord’s answer to the boy is a good example of detachment. The Lord of Compassion said, “My boy, he gave me insults, but I did not receive them. Naturally, these insults are with the very person who gave them to me. If you have received them, you may go and return them, but I have not received them.” Buddha heard the sounds of the words, but he did not bring his ego to play upon

them and think about the consequences. Fancied imaginations, spun by an uncontrolled mind, at the impulses received from stimuli of the outer world, are called karma phala. To detach from the fruits of actions is real detachment.

i have studied the scriptures for many years, yet i do not experience peace and harmony in my life. Please comment.

The human mind stands between two worlds: The upper world of harmony and the lower world of discord and chaos. To the extent we withdraw ourselves from the clamor of the lower, and tune ourselves up to the sweet music of the higher, to that extent we are spiritual and divine. All methods to achieve this are considered as methods of religion. Yet we become truly spiritual not by rotating prayer beads or reading books or by merely singing the

glory of the Lord, but by sincerely living in tune with the higher and nobler in us.

It is a divine sign of the Lord’s grace that we are made to feel impatient with mere intellectual appreciation of the scriptures. There must be continuous thirst for experiencing the Truth in our own subjective life. This is not too difficult. If sincere in seeking, and regular in practice, the experience can be with us. There is no doubt about it. No past or present circumstance can bar it.

Removal of what veils our divine nature is what is to be accomplished in spiritual life. Carry the mental mood of sanctified purity as far as possible, at all occasions, in all your fields of activities. This can be done with a little conscious and sincere effort. And you will see a new glow of success and derive much satisfaction from whatever work you are doing.

to be continued

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The Power of Common Senseby Pujya Guruji Swami Tejomayananda

Originally printed in Vedanta Vani, December 2005

It seems that most people want to live in harmony. Why then are there so many

differences and conflicts between communities and religions?

For once, without taking recourse to any theology, ideology, or philosophy, let us think of the simple truths of oneness and harmony. The various experiences of life show that we want to live happily, collectively, and the only thing required for this is common sense! To apply common sense in life, we do not have to belong to any particular religion or philosophical sect.

Speaking on this rare phenomenon of common sense, Swami Vivekananda said, “Common sense is the most uncommon thing in this world.”

if common sense is all that is needed, please elaborate on how one should apply it at the individual level.

First, we must understand that in this world we have to live our own lives. It is not possible to live the life of another. This is a simple statement with far-reaching implications. First, we must take responsibility for our life. Second, we must learn to mind our own business. Generally, we do not hold ourselves accountable for the sorrows of our life. We shift the blame onto some other person, place, or event because it is much easier than blaming ourselves. We spend our time wanting to and trying to change the world and the people we encounter in it. However, our best intentions and efforts do not meet with much success.

In Sidhabari, in his graduation address to the first batch of brahmacharis, Pujya Gurudev said that while working in the field they must remember that they are not in the world to change anyone else. Rhetorically, he asked, “Can you change anybody?” And then he instantly added, “Could I change you?”

If we understand this simple point, we will no longer need to meddle in others’ affairs and can concentrate on improving our own life—because the only life we can change is our own. The greatest service anyone can offer this world is to mind one’s own business and improve oneself.

If we want to be happy, we must take responsibility for our lives and begin to change ourselves. By doing our daily and other required duties, one day we will be able to do [at will] whatever we want to do. When we shirk even the simple obligatory duties assigned to us, our minds will be confused and we will not be able to tackle the more difficult tasks that come our way. This is the simple, straightforward truth.

are there some common sense rules that can help us live in peace and harmony with others?

We have to change ourselves at the individual level and learn to live harmoniously with everybody in the world. It is said, “No man is an island.” It is not possible for anyone to live in isolation. We speak of the universe as one whole and know that our existence depends on so many factors. Even our breathing, which we take for granted, is dependent on the air around us. We have to live in Nature, with the material objects of the world and all living beings. It is common sense to live in harmony, with peace and love. If we live in conflict all the time, our existence will undoubtedly be miserable. We know and accept this superficially, but on a deeper level, we still expect people to change for us. We place the responsibility of harmony in any relationship on the other person.

For happiness, two things are necessary. First, we have to change. Second, we have to live in peace and harmony with the world around us. There is no substitute for this. If we do not have love, then we will have the opposite—hatred, dislike, indifference, lack of consideration. When any of

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these negative emotions predominate, there can be no peace. The problem remains even with an indifferent attitude. Unpleasant actions or decisions contrary to harmony may sometimes have to be made, but these can be done without hatred or ill feeling.

What guidelines should we adopt to live in harmony with others? How should we look upon others?

Look at all as your Self, but not like yourself. Shrimad Bhagavad Gita says, “O Arjuna, he who, through likeness (oneness) of the Self, sees equality everywhere—be it pleasure or pain—he is regarded as the highest Yogi” (6:32). The same sentiment is expressed as, “Do unto others as you would have others do unto you.” We all want to live happily and do not want anyone to cause us sorrow by cheating, looting, plundering, or betraying us. Just as we do not want anyone to destroy our happiness, we should show consideration for the happiness of others as well.

People sometimes ask, “What are the values of life?” Very simply, values of life are what you expect from everybody else.

Like us, the other person also wants happiness in life. So, to keep a balance, we should look at others in the same way as we view ourselves. The one great lesson I have learned from my experiences is to look at everyone as your Self, but do not consider everyone to be like yourself. Just because I like music does not mean everyone must like music. I may see a thing in one way, but it is not necessary that the other person should see it in the same way. Each person has his or her own views, opinions, and philosophies, and it is not necessary for them to be alike. There should be no insistence on everyone following a particular path or adhering to any one opinion. It is better to agree to disagree, accept the difference of opinions, and eliminate or minimize the chances of division, destruction, or breakdowns. Is this not common sense? We all want to live happily, and we have to live together. So is it not better to live in harmony?

We see and accept that there is harmony in nature. Why is it so difficult for us to live together in the same harmony?

The entire universe has a beautiful rhythm. The stars and planets move systematically in their orbit or rotate on their axis at their own predetermined

speed and time. The mineral, plant, and animal kingdoms all function in complete harmony. In fact, in the whole solar system, only human beings are unpredictable—and paradoxically, herein lies their greatness. The entire universe works for the well-being of all creatures and there is enough in this world to fulfill the needs of all. Despite this, it is very difficult for us to appreciate and understand the oneness in this world or give up the need to exploit others.

We know that the world is made up of five elements. When we seek the cause of the world, we find Oneness, but when we look at various forms, we only see differences. Siblings quarrel, forgetting that they come from the same parents and that their parents are hurt by their quarrels. Their need to fight would disappear if they were only able to identify with their one source (their parents). We may not appreciate the fact that as the children of God we should sink our differences and live in harmony. But there is no disputing that all our bodies are made of the same elements. The same life pulsates in every being, from the Creator to the ant. There is oneness in the total rhythm of the world, which ensures the results of all our actions.

Viewed from a different standpoint, we can see oneness with all beings in the universe. Material science has also come to the same conclusion. Even in the industrial world, we see that nothing can exist in isolation. Then how is it possible for us to have any likes or dislikes? The world is a global village and happenings in one part of the world reflect in other parts. Our political parties, despite opposing ideologies and diverse views, have learned to co-exist because they know that single-handedly, they cannot come to power. Nature forces them to come together. This truth requires no philosophical terminology or religious ideology; it is simple enough that even a child can understand it. Learning based on understanding would be infinitely better than action stemming from compulsion.

So, beginning with ourselves, we must draw people’s attention to these facts. Economics, politics, and industrial growth all point to this one solution. Violence does not take us anywhere. Eventually we have to eschew aggression and accept life. But in the process of learning acceptance, we pay a heavy price. A wise person said, “The only thing we have learned from history is that we have not learned anything.” History repeats itself and we do not have

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Chinmaya Mission®

Washington D.C. Regional Center

Mahasamadhi Family Camp 2008JULY 28 - AUGUST 3, 2008

Rocky Gap ResortCumberland, Maryland

Conducted by Pujya Swami Tejomayananda

Listen to talks on Mundaka Upanishad by Pujya Swami Tejomayananda (Head of Chinmaya Mission® worldwide) and absorb the timeless teachings to experience our inner Self.

Several Mission acharyas will conduct guided meditation, spiritual discourses, and activities for children and youth.

The backdrop for the retreat is the serene, nature-filled, award-winning Rocky Gap Resort (www.rockygapresort.com), in Cumberland, Maryland (near Washington DC).

The resort is surrounded by hills and an alpine lake, and adjacent to Rocky Gap Park. It combines the best of quiet resort luxury and the calm serenity of Mother Nature.

The entire lodge has been reserved for use by the Mission during the retreat.

Adults

- 3 talks daily by Pujya Guruji Swami Tejomayananda on Mundaka Upanishad

- Morning guided meditation, group discussions, discourses by acharyas

- A unique opportunity to participate in a Mahasamadhi Day Puja

with Pujya Guruji and acharyas

Youth

- Talks, discussions, and Q&A led by acharyas,

geared toward college students and young professionals

- Outdoor activities, including Nature Trails

Children

- Bala Vihar classes and activities by acharyas and dedicated teachers

- Cultural activities, evening bonfire, outdoor games

Registration is now open. Registration Forms are also online.For more information:

www.chinmayadc.org - [email protected]

www.rockygapresort.com

www.chinmayadc.org


CHINMAYA MAHASAMADHI FAMILY CAMP 2008 - REGISTRATION FORMJULY 28-AUGUST 3, 2008 (Check-in: July 28, 3:00 p.m., Check-out: August 3, 11:00 a.m.)

ROOM & BOARD - All “Individual” rates are per person. Children under 3 years are free.Note: Parents will need to make arrangements for babysitting at their own cost.

There are a limited number of Suites available for larger families. Please contact us for cost and availability.

FULL CAMP PARTIAL CAMP (Per Day**) TOTAL Individual: Single Occupancy* $1,200 $250 x _____ =__________ Double Occupancy $ 800 $165 x _____ =__________ Triple Occupancy $ 700 $130 x _____ =__________ Quadruple Occupancy $ 600 $115 x _____ =__________

(* Will you consider double occupancy if single occupancy room is not available? Y / N)

Family: Family of Two $1,600 $325 x _____ =__________ Family of Two/Sharing+ $1,200 $250 x _____ =__________ Family of Three $1,950 $400 x _____ =__________ Family of Four $2,250 $450 x _____ =__________

** Partial Attendance Dates: from __________ to ___________+ Couple sharing a room with another couple is subject to room availability. Otherwise, the rate for Family of Two will apply.

REGISTRATION (FULL OR PARTIAL CAMP): - Required for all attendees (Tax Deductible) $100 x ________ (# Persons) =__________ $125 x ________ (# Persons) =__________

ROCKY GAP CHILDREN’S PROGRAM PASS: - Required for all children 3 years and above

$50 x_______ (# Children) =__________

TOTAL =__________

Enclosed Total Amount $______________ Check No.______ for Registration/Room & Board/PassMake check payable to “CMWRC” & mail to CMWRC, 46 Norwood Rd, Silver Spring, MD 20905; Write “CMS Camp” in the memo field.

Family Name: __________________________________ Address: ____________________________________________________________________________City/State________________________ Zip ____________ Email ___________________________Tel (H) __________________ Tel (W) _________________ Tel (C)________________________

ADULTS: First Name Gender First Name Gender 1. ___________________________ M/F 2. _____________________ M/F3. ___________________________ M/F 4. _____________________ M/F

YOUTH/CHILDREN: First Name Date of Birth Grade (Fall 2008) Gender 1. __________________________ ____________ _____ M / F 2. __________________________ ____________ _____ M / F 3. __________________________ ____________ _____ M / F4. __________________________ ____________ _____ M / F

Do you plan to travel to DC Area by air? Y / N (If yes, please include details.)

Please COMPLETE THE FORM and Return With Your Check By Mail to: CMWRC at the address given above.Contacts: Sri Gopalakrishna (Camp Coordinator) 703-801-7311; Raju Chidambaram 703-461-8592;

Ramesh Golla (Registration) 571-220-9653 For more information visit: www.chinmayadc.org or e-mail [email protected]



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the sensitivity to see that we require only common sense to change the situation.

What is the best way to deal with stress?

We are very good at building pressure in our lives. We are habituated to doing things at the last minute, and some have the peculiar notion that we function better under stress. All these erroneous ideas only lead to stress and nervous disorders. Even small tasks, like leaving for the station or airport on time, can reduce the stress in our lives. We know that we should not overeat, but we continue to indulge and mistreat our bodies.

Plants and trees can live without us, but we cannot live without them. Despite this, we continue to destroy them. We pollute our rivers, lakes, atmosphere, and the very air we breathe. We are paying a heavy price for industrial and material growth. What are we doing in the name of progress? Surely, the word “progress” needs to be defined properly.

violence and terrorism are greatly afflicting the world today. What has caused this?

Our immediate reaction is to lay the blame at the door of some religious, terrorist, or political group. On the surface, this may seem so. But can we deny the violence of our own thoughts? What about the domestic violence that is taking place in hundreds of homes everyday? Whatever we see outside in the world is happening inside us as well. Can we escape our responsibility in this? Have you seen the transportation of hens or other animals to slaughterhouses? They do not even have space to move. The flesh that comes onto your plate comes with another name, but behind it lies so much violence. Animals are being slaughtered because of the demand for them. Where will the curses arising from these actions go? Do you think such actions can create happiness?

More painful is the act of abortion. Medical pictures have shown that the little, helpless child is completely terrorized during the procedure. This is also an act of brutality or terrorism.

With such acts happening regularly, is it a wonder there is terrorism and violence? The totality reflects the violence taking place at all these different levels. Unfortunately, we do not want to hear or face facts as they are.

What are we doing in the name of progress? We stop lives from coming into existence, while artificially keeping alive those who want to die. People constantly want to know why there is so much destruction and violence. For all such questions, the answer is the lack of common sense. Vedanta sums it up by saying that all our bondage and suffering are caused by the lack of right thinking. Life is very simple. Let us learn to not unnecessarily complicate it.

I Am Not Amazedby AnonymousA tribute to Pujya Guruji on his birthday, June 30

Without question, Guruji is the consummate teacher, a teacher par excellence. What I love most are the clarity, profundity, and simplicity in his words. And more so, that the simplicity never takes away, even an iota, from the clarity or profound depth of his teachings.

I must say, however, that absolutely nothing amazes me about Guruji. Nothing.

Many people are astounded by his ability to remember them, their family members from three generations ago, how they met, when they met, where they met . . . .

And many devotees are dumbfounded by (and even scared of) his memory power, and his ability to pour forth, verbatim, countless elaborate Sanskrit verses from ancient texts.

But I am not amazed. Because that would be like saying, “I am amazed how beautifully Shri Krishna plays the flute,” or “I am amazed how Shri Rama could put one arrow through seven trees,” or “I am amazed how so many millions could love Gurudev, whether they met him in person or not.” No, these statements don’t amaze me. But they do put a big smile on my face; they do uplift me, inspire me, and fill me with love and reverence.

But I am not amazed about what Guruji can do. Or how he can think, administer, guide, etc. I am only amazed by one thing: I am amazed at who Guruji is. Not his qualities—these are all given byproducts considering who He is.

I have always been amazed by that sacred, awesome Truth that is clearly seen in the fire of Gurudev’s piercing gaze, in the silence of Tapovanji Maharaj’s far-reaching presence, and in the unabashed, childlike smile on Guruji’s teja-mukha. Truly, I am amazed.

continued from page 11

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Spiritual ConnectionsQ&A with Brahmacharini Sumati Chaitanya (CM United Kingdom)

on Losing Yourself

What state you are in when you are in the physical proximity of a saint is a sample of what “being” is. Maintaining this state is called remaining connected. The calmness of being is known because you, the ego, melt—in bhajans, in satsang, in the presence of your guru’s physical form. All these melt the individuality. This experience of being is the standard, the sample. But see it as a clear indication that peace is not from outside; the bhajans, satsang, and physical form are merely nimittas (instruments).

Peace is from within and it is nitya (eternal); it is only as if covered with individuality. This individuality is your mask, not you. You are Peace itself. In fact, in bhajans, satsang, and the company of your guru, you get your own darshan—svatmadarshan.

Unfortunately, the seeker does not realize this and merely runs after the nimittas. Yes, a mirror shows a seeker’s beauty. But imagine, the fellow sees or realizes his beauty only when there is mirror! So he believes the mirror is giving that beauty.

Tat tvam asi. Peace is not given by any outside factor. To realize this, remain in atma bhava and thus remain connected.

on abiding in Your self

Imagine a sports ground illumined by a large floodlight. Imagine that the floodlight is covered with something that has a tiny hole in it. The light from this tiny hole will appear as a thin, laser-like ray. Only what is within the area of this thin ray of light will be revealed. When the full covering is removed from the floodlight, the whole ground will be simultaneously revealed. In the same way, a jiva, who is of the nature of Consciousness, reveals (knows) only that which comes in its field of awareness. This is because the jiva’s Light of knowledge is peeping through the hole of its antahkarana, which is tainted by past vasanas.

In a siddha (perfect being), who has gone beyond mind, the Light of knowledge is not peeping through the hole of the antahkarana. Hence, a siddha can know or be aware of everything at the same time.

When the jiva is tired of working through limitations and wants to be its own Self, it just has to reject its delusory association with various conditionings to realize that it was, is, and shall remain Light or Knowledge. The ray-ness, or limitedness, is not its nature; it is only a false notion that arose while associating with the conditionings. Knowing this is called viveka. And renouncing the false notion that was accepted out of delusion is called vairagya; this is sarva dharman parityajya. And this renunciation is jnanamaya, vivekamaya.

The more one is aware of one’s nature as being Knowledge, the more one gets dis-associated with the false notion of doership and enjoyership with respect to the body, emotions, thoughts, and objects. How can I, the revealer, be the revealed? How can ‘the revealed’ be mine if I am just a revealer? Such contemplation results in the reduction of likes and dislikes, I-ness and my-ness, karta-bhava and bhokta-bhava.

Abide in the Self and see the delusory association with the non-self dropping. Now, with the same antahkarana, and the same field of objects, the siddha does not feel limited. He realizes that his limitation was only because of the false notion of I-ness and my-ness that he entertained when associating with the conditionings. Free from delusion, he thereafter is unaffected by the world of OET. He discovers that he was, is, and shall always be, free from the world of OET.

In the process of evolution, what happens is moha-nasha and not world-nasha. The world that once appeared as the source of sorrow is no more so because he abides in his Self, in eternal Bliss.

on Welcoming Life

Life brings us face to face with various situations—some happy, some sad. Faced with the enormity of the situations and our inability to handle them, we try to blame them on our destiny.

In His PresenceIn His Presence

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What is destiny? Is it the arbitrary expression of divine Will? The way the stars were aligned when we were born? If that were the case, what would be the logic behind why certain things happen only to certain people?

Upon reflection, we realize that “nothing comes from nothing.” As Pujya Gurudev tells us in the Logic of Spirituality, there cannot be an effect without a cause. So, destiny is nothing but the product of our past expressing as our present. This is the only logic that can explain individual differences, such as, why one child is born healthy and another in the same family is born with a congenital abnormality or a life-threatening disease. Our lives and our experiences are different from one another because our pasts were different.

This means life and its experiences are unavoidable. It is like the boomerang that comes back to the person who threw it. If this is the case, what choice do we have? Is suffering inevitable?

The vision of Vedanta tells us although we cannot avoid life, we do have the free will to decide how we face the situations presented to us. When we face our destiny with right understanding—that what we have in our hands is our own “self-addressed envelope”—then four things happen:

1) We cannot complain, grumble, or blame anyone other than ourselves and our own actions for anything that is happening to us.

2) Free from agitations, we are able to objectively judge every situation, and make appropriate and wise decisions.

3) By being proactive, and not reactive, we remain happy and content even in situations capable of creating sorrow and stress.

4) We are able to exhaust the residual impressions from past lives without creating new ones, thereby freeing us from the cycle of birth and death.

How can we achieve this vision of equanimity and acceptance? By doing sadhana—spiritual practices prescribed in our scriptures. Sadhana must be done with right understanding. Sadhana is not to be done because of things, beings, and circumstances, but in spite of them. Because the purpose of sadhana

is not in doing, but in being—in developing the objective attitude of the seer, the witness.

Therefore, look life in the face and live. Escape is not an option, and it is not a solution to life’s problems. Life is nothing more than a movie that has already been shot and released. Enjoy the show as it unfolds, and know that your acceptance of duties, giving up of duties, or performance of them, are all part of the same script being played out.

So enjoy the game of life. See destiny as an ally, a friend, someone who is presenting us with innumerable opportunities to drop the burdens of the past and walk on to total freedom.

The Net of Indraby Siddharth Nadkarni

Notions of unity in diversity abound. There is the old paradoxical name of this place we inhabit, this universe, that has been commented on for centuries.

Unity is a notion that deserves much reflection and exploration, and one that, once deeply understood, will smash away the very way we live our lives. Perhaps “deeply understood” is too vague a phrase; “incorporated” is better. When this idea is incorporated into our lives, insinuated in our very senses, when it holds hands with the being-ness of our existence and walks down the road of our futures thus, then, living changes.

Religions across the board have a way of expressing this theme and religion’s job is not to prophesy or speculate, but to augment and catalyze one’s journey to spiritual understanding in this world, in the mud of it, in the stress of it, in the wonder of it. How is it possible that an idea can have such an impact? This idea does not run with other ideas. It is revolutionary and seditious. It hammers away at the very notion of ourselves and our appraisal of reality. All we do to make it here is shattered by this one idea that ancient seers realized in possibly what was the greatest epiphany in spirituo-religious thought: that there is no difference, oneness, and all-ness—that one is the other. Such a radical notion, with myriad implications.

There is an ancient story in Indian Buddhism telling of the Net of Indra. The Net of Indra is a matrix, wherein there are infinite intersections. And at every intersection, there is a diamond with infinite

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sides, each face glittering the reflection of the other infinite diamonds, such that each diamond contains the reflection of every other diamond. The all is contained in the one, and further, removing the one will destroy the all, for they will no longer be complete. The net subsumes the universe, and each of us is one of those diamonds, reflecting and containing all others, yet we are blind to it. We don’t believe. We are indeed only ourselves because of all the others. All aspects of this world wrapped in their qualities are reflected in us, but we sit mutely by, at times struggling to distinguish ourselves in some meager contest that is, in the end, truly unwinnable.

Imagine having that vision, that sense of the world, as we move through our days. Fundamentally, in substance and spirit, we are one and the same, sheared and fashioned from the same sheaf, the same fabric. In this realization is salvation. Rumi says:

I have lived on the lip

Of insanity, wanting to know reasons,

Knocking on a door. It opens.

I’ve been knocking from the inside.

We’re told over and over that we are already there, complete and divine; only we do not realize it. How then to see this, to incorporate it? Bring it to the mind every day as often as possible. See the leaf trembling in the breeze as an extension of one’s divinity, not separate from the Self, for it is Self alone that is ineluctable leaf and eye and light and breeze and seeing and awareness of seeing.

Walt Whitman writes:

And I call to mankind, Be not curious about God,

For I who am curious about each am not curious about God,

No array of terms can say how much I am at peace about God and about death.

I hear and behold God in every object, yet I understand God not in the least,

Nor do I understand who there can be more wonderful than myself.

Why should I wish to see God better than this day?

I see something of God in each hour of the twenty-four, and each moment then,

In the faces of men and women I see God, and in my own face in the glass;

I find letters from God dropped in the street, and every one is signed by God’s name,

And I leave them where they are, for I know that others will punctually come forever and ever.

In our Upanishads, the description is given of all these limbs walking and moving as only the limbs of the divine. Each is me, all are me, and I am all is their message, ringing out with clear analogies that our mind may grasp. Know One, know All. Know oneself and know all. In Islam, God is described as being closer to oneself than one’s jugular vein. We are living expressions of that divinity and the tragicomedy of it is the way in which we live our lives struggling to advance at the cost of others, perpetually incomplete—entertaining with feasts a legion of desires everyday, acting under the misconception that the next great thing will complete us. But the big joke of it is, we are complete ourselves already and are reflections of this universe, and at the same time containing all there is in it. Every religion proclaims it over and over again, almost shouting. Lao Tzu writes:

Every being in the universe

Is an expression of the Tao.

It springs into existence,

Unconscious, perfect, free,

Takes on a physical body,

Lets circumstances complete it.

The Tao gives birth to all beings,

Nourishes them, maintains them,

Cares for them, comforts them,

protects them,

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Takes them back to Itself,

Creating without possessing,

Acting without expecting,

Guiding without interfering,

That is why love of the Tao

Is in the very nature of things.

Gerard Manley Hopkins writes:

For Christ plays in ten thousand places,

Lovely in limbs, and lovely in eyes not his

To the Father, through the features of

men’s faces.

We are each that diamond in Indra’s Net, at once one and all of them. Knowing this, can we continue to behave the way we do, to see others as separate, to walk in the streets, the malls, the people, and not have heartbreaking kindness and compassion for them, of the sort we routinely lavish on ourselves. There is only a unity. It is the very name of our philosophy: Advaita, non-dual. The unity is the diversity; to borrow from a famous Buddhist sutra, all form is nothing and all nothingness is form. All these varied forms we encounter are creations of the divine, as is the encountering itself, and the one who encounters. Let’s walk through at least this day with this vision: that every limb moving, mouth speaking, eye looking is only oneself, only one Self.

From the Desk of . . . Swami Tejomayananda

We are pleased to announce the commencement of the 14th Vedanta Course at Sandeepany Sadhanalaya in Mumbai, India, on September 3, 2008. This two-year, residential, intensive Vedanta study course, in line with India’s ancient Gurukula tradition, is undertaken by those students who wish to be initiated into the Chinmaya Mission’s monastic order and/or serve humanity by spreading Vedantic teachings through the various centers of Chinmaya Mission Worldwide.

Throughout the course, all the students receive free lodging, boarding, clothes, medical care, and study materials. The total cost for 40 students in the two-year period is $75,000. We appeal to all devotees around the world who value this cause to sponsor a student ($1,875) or send any amount of contribution possible.

Checks should be made payable to ‘Tara Cultural Trust’ and sent with a letter to: Tara Cultural Trust, ‘Sandeepany Sadhanalaya,’ Saki Vihar Road, Powai, Mumbai 400 072, India. (91-22) 2857-0368, [email protected]

Thank you.

With Prem and Om,

In the Service of the Lord,

Tejomayananda


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Transparencyby Amanda Gaston-James

While reading Shrimad Bhagavad Gita, I came across the line, “That is said to be beyond darkness. . . . In the outside world, light, in its empirical sense, is that which we comprehend as a contrast to darkness. If there were no light, there would have been no days. In the Sun, there

is no meaning for the word light, since the Sun knows no darkness” (13.18).

I was reminded of a conversation with a college friend who was blind from birth. He did not know what light and dark were because he had no reference point for these words in his reality. While I knew him, he underwent surgery to restore sight in his right eye. I asked him what the

most profound aspect of his new sight was.

He said, “Water.” I was surprised. Looking down at his left hand, he wriggled his fingers simulating the first experience of seeing water. He explained that when he was

blind, he had always perceived water as a solid, opaque substance. He was shocked to discover that it was transparent.

Perhaps Reality, which is described as beyond light and darkness, will reveal Itself to be as surprising a discovery as the transparency of water.

Chinmaya International Camp 2008

Dec. 26, 2008 - Jan. 1, 2009 Chinmaya Vibhooti, India

Conducted by Pujya Guruji Swami TejomayanandaVibhuti Yoga: Shrimad Bhagavad Gita, Ch. 10 New Year Puja and Celebrations Chinmaya Vibhooti is Chinmaya Mission Worldwide's new Vision and Resource Center. Situated in Maharashtra, India, it is a one-hour drive from Pune and a three-hour drive from Mumbai.

This camp is only for adults and youth (16 years and older). It will commence on the afternoon of Dec. 26 and conclude on the morning of Jan. 1.

Camp Registration: $150 (includes full camp lodging and boarding) To register, e-mail [email protected] or contact Central Chinmaya Mission Trust at (91-22) 2857-2367.


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New Facility Purchased by CM San Jose Report submitted by CM San Jose

The intense search is finally over. By the Lord’s grace, Pujya Gurudev’s blessings, and the overwhelming support of local CM families and friends, CM San Jose recently purchased a property at 10160 Clayton Road in San Jose. The 1.6-acre property currently houses a main building—a church built in 1958—and an auxiliary administration building, both of which cover 11,000 sq. ft. in total. The parking and driving spaces are ample for the weekly classes, and plenty of additional parking for large events is near the main building. The new property is easily accessible from various local freeways and very convenient for devotees from the peninsula, as well as South Bay and East Bay.

The church’s interior includes high ceilings, wooden arches and benches, and a congregation area that can seat 200-300 people. Below the main building are administrative offices and classrooms for Bala Vihar. The auxiliary administration building also includes 16 rooms, and a basement with a full kitchen and dining area.

The property was purchased for $2.6 million on Thursday, February 21, almost 2 years to the day from when the project was launched on the day of Mahashivaratri in 2006.

Grateful for local members’ continued support, patience, and encouragement, the CM San Jose New Building Team and Board members are now working with the architectural firm of Archevon

to renovate the property and make it a Chinmaya ashram before moving in permanently.

New Property Purchased by CM Washington DC Regionalby S. Balan

CM Washington D.C. Regional’s (CMWRC’s) family members in Virginia will soon see their dream of a new center come to reality. CMWRC recently purchased a 32-acre lot of land in Centreville, Virginia to build a new Chinmaya ashram. On May 4, dedicated Mission members gathered to perform a Lord Ganesha puja prior to signing the contract in the presence of CMWRC’s acharya Swami Dheerananda.

The property’s convenient location will integrate the present CM activities in Fairfax and Loudoun counties, and reach out to an untapped community in Prince William County. By Pujya Gurudev’s grace and Pujya Guruji’s blessings, CMWRC members eagerly look forward to the successful completion of this project.

Chinmaya Naada Bindu: Working in Leaps and Strides

Chinmaya Naada Bindu (CNB), Chinmaya Mission’s new residential school of music and dance, is set in beautiful and serene Chinmaya Vibhooti in Kolwan, India. Ongoing plans include developing a highly qualified faculty, periodic workshops by Indian’s eminent music and dance artists, and building a concert auditorium, theater, library, state-of-the-art recording studio, residential quarters, classrooms, soundproof practice rooms, and quarters for intensive week- and month-long practices.

Project completion has been planned in two phases—Phase 1 by 2010 and Phase 2 by 2012. CNB will offer residential degree and certificate courses, with resident scholars teaching basic and advanced classes in vocal music (Hindustani, Carnatic), instrumental music (string, wind, percussion), and different classical dance forms.

News & EventsNews & Events

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Music classes are part of Phase 1 and dance classes are part of Phase 2.

CNB will also offer capsule courses, such as week-long courses on Marathi abhangas, Sant Kabir’s dohas, thumris, tillanas, and pallavis. Additional workshops planned include Appreciation of Music/Dance, Devotional Music/Dance, Creativity, Voice Culture, and Music/Dance Therapy.

CNB’s annual music conferences will be presided over by prominent artists and will present different themes, such as Taal, Raga, Fusion, and Future of Indian Classical Music/Dance: The Path Ahead.

Annual music/dance festivals will be held in Chinmaya Vibhooti’s state-of-the-art auditorium. Day-long concerts by veterans, professionals, and upcoming artists will serve as a learning platform and provide great exposure for young talent.

Chilla rooms are basement, residential rooms meant for rigorous practice. For example, food is served through a trapdoor in the ceiling, and residents are locked in and monitored during their stay. Committed musicians/dancers may book such a chilla room for 7-40 days.

Aao Naachen Gaayen: Children’s Camp Report by Sumedha Kulkarni

Excitement filled the air at Chinmaya Vibhooti on the afternoon of May 3, as 16 children from Mumbai arrived to attend the very first dance and music workshop held at Chinmaya Naada Bindu.

The faculty included Jyoti Iyer (dance teacher), K. N. Venkatesh (percussionist), Ujwala Acharya (dancer), and Kiran Parlikar, (music scholar). The sessions covered the introduction to music, dance, and rhythm.

In his music sessions, “Kiran Uncle” taught the amazed children about the countless permutations possible from a mere handful of notes. He later taught a bandish in Raag Bhoop, as well as a more complex song in Raag Bhatiyar. The results of both were unexpectedly melodious. For the last day of camp, he composed and taught a special camp song.

In their dance sessions, Jyoti and Ujwala, “Akka” and “Didi,” respectively, taught three folk dances that were performed on the last day. The sessions

were highly energetic and constantly challenging. The dances included Karagaattam (clay pot dance of Tamil Nadu), the bamboo dance of India’s Northeastern hills, and a Goan dance. The children collected accessories to create their own costumes (including headdresses), and presented a colorful show on the last day. In addition to learning folk dances, the children were also exposed to the theory of Indian classical dance and its various forms.

There was no shortage of enthusiasm, rhythm, and clapping hands, in “Venkatesh Bhaiya’s” class, which drummed to the beats of his mridangam. He taught them various jaatis and taalas through these simple claps and beats. He also, interestingly enough, taught them how to walk to his beats.

The camp’s Mission acharya, Brahmachari Shailesh Chaitanya, taught the profound, spiritual stories of Nachiketa from Kathopanishad and of Indra from Kenopanishad, as well as a host of other stories with morals, all of which were lapped up by very eager and intent listeners.

The mornings began with a 5 a.m. wake-up call that heralded the first classes of the day: yoga, morning prayers, and music meditation by CNB Director Pramodini Rao. In an overall warm, family environment filled with love, learning, and laughter, the children learned about, and passionately practiced, a collage of classical music and dance forms. In turn, they were also treated to some memorable and resounding practice sessions of the faculty members.

CNB’s next music camp will be held in October 2008. Classical music students who have completed at least two years of training are eligible to enroll. Contact [email protected].

Rama Navami Celebrations at Saumyakashi Shivalayaby Chetana Samal and Radhika Nair

Shri Rama Navami at Shri Saumyakashi Shivalaya was a treat to spiritual eyes and hearts. The celebrations were held on April 13 and 14, and proved to be a gratifying and intimate experience for devotees from all over Houston. The Shri Rama Raksha Stotra Puja was performed several times over the two days.

A unique element of functions held at this temple in CM Houston’s campus is the explanation of all


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rituals to the devotees. Pujya Gurudev spent his lifetime unveiling the mysticism and significance of Hindu scriptures, bringing their richness to the masses. At Shri Saumyakashi Shivalaya, devotees continue to walk this visionary path and offer light on the traditional rituals that are performed during festivals.

Spring charm, the haldi-marigold garland decorations, and the kumkum-red attire of the deities lent a vibrant, celestial aura to the festivities. At the temple gateway, situated in a magnificent courtyard, devotees enjoyed the beauty of Shri Rama with Devi Sita.

Each devotee entering the temple received a copy of the Rama Raksha Stotra, a devotional hymn by Kaushika Rishi that is said to have the power to bring back health and wealth, turn foes into friends, and boost one’s intelligence by sharpening memory, concentration, and self-confidence.

The significance of the puja was explained. In a voice full of spiritual timbre, Brahmachari Bhasa Chaitanya, a resident acharya of CM Houston, explained which specific shlokas to emphasize or repeat, and chanted the stotram at a comfortable pace. Many children participated in the event and some led the bhajans. Overall, the two-day event proved to be spiritually enriching for all.

The Art of Self-Perfectionby Anil Mehta

With the availability of modern medicine, a large number of us will live to a ripe, old age, but will our aging process be a healthy one even into our eighth, ninth, and tenth decade? The changes we can make in our lives to accomplish this was one of the topics addressed at CM Bakersfield’s fourth

annual seminar. Bakersfield Memorial Hospital co-sponsored and hosted the panel discussion on “The Art of Self-Perfection” on May 3.

The event’s impressive array of speakers included William Baker, M.D., who is trained in internal medicine and an internationally renowned expert on Thrombosis and Sports Medicine. In his talk on “How to live to be 100,” he said both genetic and environmental factors affect aging. He said by improving nutrition and health care, people could live longer.

Based on Carl Jung’s philosophy of personality development, Steven Ganzell, Ph.D., Staff Psychologist and Gerontologist at Sepulveda VA Medical Center, spoke on “How can you build self-esteem if there is no self?” He defined one’s “persona” as a mask one puts on for others to portray a different image to the world than one’s true personality. He stated that people spend a lot of time and effort to protect a false persona, and thus create stress in life. He said one’s “animus” personality is comprised of one’s unconscious and influential traits. He emphasized that unless one lives in one’s core personality, one cannot develop self-esteem.

Swami Ishwarananda (CM Tustin) spoke on the “Art of Self-Perfection” and emphasized that core values shape our personality and determine our intentions, which in turn affect our thoughts and actions. Our reactions to these actions thereby affect our core values. He said values, which depend on one’s culture and upbringing, can be improved through regular prayer and meditation. He said constant awareness is necessary for this and single-pointed effort will lead to personality transformation.

Swamiji said that individuals who practice core values remain balanced in both joy and sorrow. They transform their own lives and the lives of others, like a lighthouse of knowledge. They go beyond likes and dislikes and are always ready to accommodate others’ ideas and beliefs. Emphasizing the need for constant mindfulness, Swamiji said the way is to understand that “I have thoughts” and “I am not my thoughts.”

After Swamiji’s 20-minute guided meditation session, Dr. Stafford Betty (Professor of Religious Studies, California State University, Bakersfield) moderated a lively panel discussion with questions from the audience. Due to the positive feedback received, CM Bakersfield plans to continue offering this event annually.

CIF’s Correspondence Vedanta Course

The Chinmaya International Foundation (CIF) is pleased to invite all spiritual students to enroll in its progressive home-study program for

Vedantic studies.

ObjectiveThe primary aim of these courses is to provide clarity and depth in a seeker’s Vedantic studies. Each course covers, in a series of 24 detailed lessons, various central Vedantic concepts as taught in introductory texts such as Vivekachudamani, Atma Bodha, Tattva Bodha, Vakya Vritti, and Panchadashi.

LevelsCIF’s one-year correspondence Vedanta Course is offered on two levels,

Basic/Foundation and Advanced. While students must have general Vedantic knowledge before opting for the advanced course, CIF’s specific

basic course is not a pre-requisite to sign up for the advanced course, which provides an in-depth understanding of principal Vedantic concepts.

About CIF

Established in 1989, CIF is a research center for Sanskrit and Indology, recognized by the Mahatma Gandhi University, Kerala, India.

Swami Chinmayananda visualized CIF as a bridge between East and West, past and present, science and spirituality, pundit and public. CIF is located in

Kerala, India, at the maternal ancestral home and birthplace of the Advaita Vedantin, Adi Shankara.

Registration

Students may choose to enroll at any time during the year in either a postal correspondence course or an online correspondence course

(lessons are sent via e-mail).

E-Course: US$100; Postal Course: US$175 Visit www.chinfo.org to register

or get more details.

www.chinfo.org

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UPANISHAD GANGA

the impact of televised media is tremendous, as seen by the success of the TV serials on Ramayana and Mahabharata. The theme of the Upanishads, however, is

unique and has never been telecast as a serial to date. Chinmaya Mission® is privileged to take up this project under its new wing, “Chinmaya Creations.”

• Upanishad Ganga is a made-for-television serial that will be dedicated to Pujya Gurudev Swami Chinmayanandaji, who began his spiritual work with teachings on the Upanishads.

• In each episode, the main Upanishadic concepts will be explained through a blend of traditional and contemporary approaches, through drama, dance, music, and captivating stories. Each episode is aimed at depicting teachings that have practical implications in daily life and that inspire individual, inner transformation.

• The episodes will address both: 1) the lay audience or the general public, who know little about the Upanishads and 2) the scholars who are already exposed to this knowledge.

• This serial will emphasize the Upanishadic message that “All problems are due to lack of right thinking. Human life is rare and precious. Its main purpose is to enquire into and realize the supreme Truth, which is the support of this world and the Self of all beings. This Realization can be gained through purity of mind and the Upanishadic wisdom learned from an enlightened Master. The realized Master ever remains engaged in the welfare of all beings.”

• A core team of Chinmaya Mission acharyas and scholars will do the research and conceptualization of each episode.

• Chinmaya Mission has selected and appointed Dr. Chandraprakash Dwivedi (of Chanayka fame) as the Creative Director of this serial.

• The serial will be in Hindi, as its largest audience will be Hindi-speaking. Eventually DVDs with subtitles and/or dubbing will be released in various languages.

• The serial will consist of a total of 52 episodes.

• The cost of each episode is approximately $35,000.

• To date, over 13 episodes have been completed and previewed by the creators as well as people from different backgrounds. Their high acclaim and positive feedback has

been greatly inspiring.

We invite all those who value this project to donate

generously. All donations are tax-deductible.

Interested donors who wish to donate in US$ may contact their local Chinmaya Mission centers and specify the purpose of the donation. Donors who wish to donate in Indian rupees may

contact Central Chinmaya Mission Trust at [email protected] for details.


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Have you met ...?Have you met ...?

What were some of the most prevalent questions or doubts you first had about vedanta?

The massive structure of Vedantic writings, from ancient times to the present, all address the same foundation of ideas. Yet, despite many years of reading, that foundation was still not clear to me. I wondered what underlying thoughts make up this foundation. With Guruji’s presentations of Tattva Bodha, Upadesha Saram, and Atma Bodha, the underpinning principles of Vedanta became clear. With his erudite presentations of the Upanishads, the mountain of Vedantic thinking became traversable.

What brings one to vedanta?

Mostly, vasanas, and then the environment, or experiences, one has.

and what makes one turn to it?

One does not say, “I am going to turn my attention to being a musician.” Rather, one is drawn to this choice by a love for music. Similarly, one does not turn to Vedanta as the result of a conscious decision, such as, “I will now turn my attention to Vedanta.” One is drawn to it.

Conversely, at a later stage, it does become a conscious decision. This occurs when one realizes that there is an undeniable need to follow Vedanta to its rightful endpoint and that some deliberate life choices must be made in order to do so. Even at this point, one doesn’t turn to Vedanta; he is already in its midst. He simply realizes that he must put all else aside in order to pursue the supreme goal.

is there any particular book, person, or event that first caused you to turn toward spirituality?

Yes, Autobiography of a Yogi by Paramahamsa Yogananda awakened my interest in things spiritual.

Did you ever meet Pujya Gurudev?

Unfortunately no, and one can only wonder what

He must have been like to have inspired so many great acharyas and devotees, and to create the worldwide Mission that we have.

Who have been some of the most influential persons in your life?

Parents, high school teachers, college professors, some of the great spiritual masters of India through their writings, and from Chinmaya Mission, Pujya Swami Shantananda, and Pujya Swami Tejomayananda.

Who is your ishta-deva (Lord of your heart) and how did your bond form?

Krishna . . . Krishna. How to know how that bond formed? It was more or less one day realizing that the bond was there, and that one’s attention goes to Him easily in good times or difficult times.

Can you share any spiritual experiences that changed your life?

To do so would be to give away unique experiences, and something ineffable would be lost. And yet, experience is still a product of the mind, and not the supreme goal.

What spiritual books would you recommend to avid readers?

Wandering in the Himalayas by Swami Tapovan Maharaj, I Am That by Nisargadatta Maharaj, and all of the Mananam series of books.

You made your first trip to india for the brahmachari course. What did you learn about india and the people there that you did not know before?

No matter how much information one has gathered about India, She always remains full of surprises, both for the foreigner as well as for Indians traveling in their own country. One surprise for me was the intensity of the spirituality of India’s people. During Shivaratri, over 100,000 people came to

Brahmachari Ericby Anupama Bathala

is one of Central Chinmaya Mission Trust’s most enterprising and visionary ventures. Its conception was based on the same premises as of Chinmaya Mission’s many educational institutes for Vedantic studies, academics, nursing, and management. It is therefore of no small significance that a new educational institute, one fully dedicated to Indian classical music and dance, will soon be added under the Chinmaya Mission banner.

Situated on the Chinmaya Vibhooti site in Kolwan, near Pune, India, Chinmaya Naada Bindu, a residential school of Indian classical music and dance, will invite and welcome students from all over the world. The main subjects will be vocal music, instrumental music, and all major Indian dance forms. Affiliated to a reputed university, Chinmaya Naada Bindu will house appointed, highly qualified faculty and a visiting faculty of celebrated contemporary artists. The school will be an ideal place of inspiration for musicians and music lovers to follow in the music traditions and lineage of a guru-shishya parampara.

If you would like to support this project through funding or personal talents, please contact [email protected]. To learn more about the programs that will be offered at Chinmaya Naada Bindu, contact Director Pramodini Rao at [email protected].



see the idols at the ashram’s Jagadishvara Temple. During Ganesha Chaturthi, masses of people visited the many hundreds of neighborhood Ganapati temples, played drums, and danced in the streets until late in the night. This faith in the Lord that underlies the common man’s life is amazing to see.

What did you like most about the Mission’s two-year brahmachari course?

The highlight of every day was Guruji’s 7 a.m. lecture. It was a constant source of discussion, reflection, and wonderment.

How easy or difficult was it for you to pick up sanskrit and vedic chanting when studying at the ashram in Mumbai?

Sanskrit was very difficult, and still is. I cannot say that it has been picked up yet. Vedic chanting was much easier, but I still need to work from the Sanskrit transliterations to chant.

Were you a vegetarian all your life? if not, was it very difficult for you to be become one?

I was not raised as a vegetarian. I slowly became one from my readings of Vedantic texts and teachings of the great masters in their works. First, I stopped eating red meat of all kinds. Later, I stopped eating chicken, and then I stopped eating fish.

The secondary reason for being a vegetarian was the support of modern medical studies about the diseases that come with eating meat, such as cancer. There is also an overload of antibiotics in meat, which can jeopardize one’s immune system. So both East and West told me the same thing: that eating meat was not recommended—one for sattvic reasons, and the other for health reasons.

It is easy for the mind to make the decisive resolve, and the palate must accept the decision. What is difficult is finding food in restaurants to support this choice. Today, I find the smell of meat cooking to be nauseating.

a lot of people wonder what a Chinmaya Mission brahmachari’s life is like. Can you share any details about your personal daily sadhana that may inspire others?

A few mantras and chants are kept silently ongoing in my mind when I am not otherwise engaged in work. This prevents my mind from wandering into the mundane aspects of the world, with its events and preoccupations. Surely, it is not always easy to pull the mind back, but the effort is always there.

You are currently in white clothes. What do these mean to you?

The white clothes immediately indicate that I have stepped away from worldly concerns. They remind me to not get associated with the problems and processes of material existence. Further, they remind me that there is a responsibility to work for others through the Mission, and that my best is the minimum requirement for all the things that I do.

You have now been posted to the Piercy ashram, Krishnalaya. What do you plan to do there?

There are assignments of duties from the Board of Directors and these will essentially bring the retreat center up to its best operational condition. There will also be some archival work of Gurudev’s materials, and I am sure there will be many other things in need of attention.

What are some of the strengths or talents you bring with you to Chinmaya Mission?

My experience as a technical writer and editor has strengthened my ability to think and write clearly.

What are your hobbies? Your outlet for creativity?

Things I have enjoyed as hobbies: reading, then reflecting while sailing, hiking, snowshoeing, canoeing, or just being in the Divine’s great outdoors. For creativity, fine woodworking.

How do you combat fear?

I do not experience much fear, but when thinking of it, I remember the words of Frank Hubert in the science fiction novel Dune. It aptly describes a Vedantic attitude: “I must not fear. Fear is the mind-killer. Fear is the little death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past, I will turn the inner eye to see its path. Where the fear has gone there will be nothing. Only I will remain.”

July 2008, No. 124 In This Issue - Chinmayamission...

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