Chinmaya-TejWeb-site:www.chinmaya.org

Chinmaya Mission San Jose Publication Vol.20, No.1

January/February 2009

Chinmaya LahariIt Is ItThe guru sat surrounded by his disciples, facing the majestic Himalayan range. The vision of the peaks was veiled by heavenly clouds manufacturing snow behind a thick curtain. One disciple asked, “Gurudev, what is meant by the statement that Atman is sat-cit-ananda?”

The Guru instantly understood the doubt of the disciple: “Electricity expresses itself as light in the bulb, heat in the heater, and sound in the radio. How do you explain this to the person who does not know what electricity is? We would have to say that light, heat, and sound are electricity. But when you touch the live wire and have the direct experience of electricity, you know that neither light nor heat nor sound is in electricity.”

“In the same way, in the gross body, Atman, or the self, expresses itself only as sat, existence. Your bones contain no intelligence, do they? Similarly, in the subtle body, Atman expresses itself as cit, intelligence; and in the causal body as ananda, bliss.”

“Therefore, that which expresses itself as sat-cit-ananda is the Atman. In Paramatman there is neither sat, cit nor ananda.”

“Then what is it?”

“Go and find out for yourself! It cannot be explained.”

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.

1

s Table of Contents s

From the Editor’s Desk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2

CMSJ: Status of New Building Project . . . . . . . . . . . . . . . . . . . . . . . . . 3

Himagiri Vihar: Wanderings in the Himalayas . . . . . . . . . . . . . . . . . . . 4

Shwami Chinmayananda & Himavadvibhuti Swami Tapovanam. . . . 14

Mahashivarathri/February 2009. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

Chinmaya Youth Camp #17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21

Chinmaya Study Groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Bhakti Rasamrutam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Swaranjali (Youth Choir) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21

Balavihar/Yuva Kendra Lanuguage Classes . . . . . . . . . . . . . . . . . . . . . 24

Chinmaya Balavihar First Grade Classes. . . . . . . . . . . . . . . . . . . . 25/26

Bala Vihar Locations, Shiva Abhishekam, Swaranjali Choir. . . . . . . . 27

BV Magazine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Tapovan Prasad Magazine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

Br.Prabodhji's Satsang . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

Vedanta Study Groups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30/31

Prabodhji's Adult Classes in the Bay Areas . . . . . . . . . . . . . . . . . . 30/31

Br.Prabodhji's Classes at Bala Vihar & Sandeepany . . . . . . . . . . . . . . 31

Swami Tejomayananda's Itinerary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32

2

FROM THE EDITORS DESK

Chinmaya Tej, is a bi-monthly publication of Chinmaya Mission San Jose. CMSJ is in the process of getting the necessary permits to build the New Facility.

The City of San Jose is studying the building drawings and when they are approved we shall begin the construction of our New Building.

We are happy to show you some elevation drawings of the projects. We invite you to visit the site when you can.

News and events update via e-newsletter on CMSJ web-site is serving our timely announcements. Please keep us updated with your e-mail addresses and send them to “Cmsj-news@chinmaya.org”

If you do not hear from us e-mail or Chinmaya Tej, please forward your address and e-mail to me indicated on this page.

Chinmaya Tej is also available for viewing on our website.

Chinmaya-Tej will be mailed to all Sponsors and Members of Chinmaya Mission San Jose. Send your subscription marked, Chinmaya-Tej, CMSJ, 1050 Park Ave., San Jose, CA 95126.

CHINMAYA TEJ EDITORIAL STAFF

Editor:Uma Jeyarasasingam (umakj@sbcglobal.net)

Co-editor:Rohini Joshi

Electronic Editorial Advisor:Satish Joshi

Contributors:Swami Tapovanam, Swamini Saradapriyananda, Subbu Venkatkrishnan, Prakash Bettadapur

Design & Layout:four waters / four waters media

Printing:Bill Browning/PigMint Press, Redway, California

Data Base:Kapil Vaish

Mailing:Autozip, Ukiah, California

Contact us:http://www.chinmaya.org • Phone: (650) 969-4389 Fax: (650)428-1795

3

Status of

NEW BUILDING PROJECT

Proposed elevation drawing of the new building (view from Calyton

Road). Architect, Kartik Patel.

Hari Om Friends!

After formalizing the architectural design, we submitted a preliminary comprehensive review application with the city of San Jose in mid-Jan 2009. Various departments including Fire, Public Works, Civil, Planning, etc., reviewed our plans and provided feedback on their observations by end of Feb’09. Based on this feedback, updates are being made to the design so as to reasonably comply with the city’s recommendations. We expect to return with these updates before end of Apr’09. In the meanwhile, we also sought audience with members of the city council and planning commis-sion. Thus far, we have met with one council member and one ex-chair of the planning commission and provided them updates on our plans. We plan to meet another council member in mid-May. We expect that the council members will be favorably disposed towards our project once they get updates through such meetings.

On the financial side, we had set a goal to raise $1M by the end of 2008. With overwhelming support and abundant generosity of CMSJ patrons, we handsomely beat the goal. As a result, we paid off the balance of $300K on the Clayton road property. CMSJ is currently free of all debt and is financially very strong. We expect to raise at least another $5M by September 2009. All of this is consistent with our overall financial plan. When we get ready to start the building process, we expect to seek financing from a bank to the tune of $2M, which our cash flow can comfortably support. In the meanwhile we continue to seek your support so that we do not stay in debt in the long run.

Once again thanks for your continued support.

Subbu Venkatkrishnan

4

HimagiriVihar

HimagiriVihar

Pujya Gurudev served Swami Tapovanam for many years

while he lived in the Himalayas. Swami Tapovan Maharaj

had travelled in Himalayas many times to Kailas.

He had written on his experiences of his visits to Mount Kailas.

His travelogue was written in Malayallam, his mother tongue entitled

Himagiri Vihar. When Pujya Gurudev joined him in Uttar Kasi,

he translated the manuscript to English and called it

Wanderings in the Himalayas. Here is an excerpt from that book.

by Swami Tapovanam

Wanderings in the Himalayas

5

Circumambulation of the Holy Peak

At Darchan, we pitched our tents beside those of the natives and camped with them. The sight from Darchan of Mt. Kailas and its surroundings — the spotlessly white peak on the nor th, and the vast, circular, deep-blue Lake Rakshasathal to the north — was most beautiful. Manasarowar, lying to the east of Rakshasathal, was out of sight. We rested one day at Darchan and next morning after breakfast set out for the circumambulation of Mr. Kailas. During my first visit, illness had prevented me from performing that holy act, which is regarded as an essential part of a visit to this sacred mountain. The Lamas of the area fully believe that those who complete the circumam-bulation have fulfilled the purpose of human life.

We set out on our circumambulation at about 10 a.m. There were several Lamas and Laminis (women Lamas) circumambulating the Holy Mount. Some of them, especially the women, were engaged in the severest form of penance — prostration together with circumambulation. They prostrated themselves at full length on the ground, got up, took five or six steps forward, and then prostrated them-selves again. Thus they proceeded around the foot of the mountain until they completed a full circle. To go all around the mountain prostrating oneself every few feet, over earth

and stone, over water and snow, in the benumbing cold of Kailas, at a height of 16,000 to 19,000 feet, is no easy task for the common man. In addition to these prostrations, the Lamas and Laminis repeated the holy mantra “manipadme hum” quickly and incessantly. The fact that the persons engaged in the act of prostra-tion — circumambulation depend for their food entirely upon chance, adds still further to the rigour of the penance. They carry no provisions with them. They live upon the saktu flour or other food given to them by pilgrims.

One may find even Tibetan house-holders repeating their mantras at all times. Another indispensable act of their worship is to rotate with the hand a metal disc which is totally covered with inscriptions of a mantra. Mantras may often be found scrawled in bold letters on stones by the wayside and on the walls of lamaseries.

On the four sides of Kailas are four lamaseries where Lamas spend all the 12 months in penance. Proceeding slowly, very slowly, we reached the western lamasery, called Chukku, situated six or seven miles from Darchan. There we paid our homage to Lord Buddha with devotion and rested two or three hours in the company of the Lamas. Since we were accompanied by a nobleman

6

of Darchan who was devoted to us, we were treated with special consid-erations at the ashram. After our rest we started again, and before nightfall arrived at the northern lamasery, called Dirfook, about five miles farther on. Here, too, we worshiped Lord Buddha with devotion and passed the night in the ashram. In the night there was a heavy rainfall, followed by snowfall.

From here you get a clear and complete view of Kailas. No other view is so clear or complete, morning and evening. Next morning we resumed our journey. First we had to tackle a steep ascent. The highest point of the climb is Dolma Pass (19,000 feet). At this height is the beautiful lake Gourikunda. This is believed to be the Divine lake where the Goddess Parvati sports as she bathes. Crossing the heaps of snow with immense difficulty, I reached the shore of the celestial lake where I sat down immersed

in its beauty. Big boulders of ice appeared here and there in the water. A glass like sheet of ice, two or three inches thick, had formed over the surface of the lake. The pilgrims who bathed in the lake and performed their ablutions had first to break the ice with sticks before they could take a dip in the freezing water beneath.

The third lamasery, situated to the east 10 or 12 miles from the second, is called Sunthul-foolk. Here, too, Lord Buddha is worshiped with elaborate ceremonies. At the lamasery we were supplied with tea. Since we had eaten nothing that day and marched across the rugged mountainside on empty stomachs, a cup of tea was most welcome. After a short rest we resumed our journey

and, covering four miles, by evening, reached Darchan.

To circumam-bulate Kailas, the abode of Gouri and Sankara, the haven of great Rishis, and the summit of Nature’s beauty, is a feat that can be

7

accomplished only by passing along the banks of mighty streams and threading through marrow gorges between the highest mountains in the world. It is the holiest of penances.

It was on Krishna Ashtami day in August-September that we completed the circumambulation of Mt. Kailas. The other Indian sadhus had finished their pilgrimage a month or two earlier and had returned home. So we came across no Indians near Kailas. We had been rather late as the Badri route that year had become passable only after mid-June. Compared with the other routes, the Badri route is not only more difficult and troublesome because of the heavy snows, but it is also longer than the others. The Nepal route is also long, but the snow along the route presents no obstacles. From Rishikesh to Badri the distance is 170 miles; from Badri to Kailas, about 205 miles. Besides, the route passes over very difficult terrain. Although we met no Hindu sadhus in the neighborhood of Kailas, we met several Buddhist monks in the region. We stayed two more days in the Kailas valley.

If one climbs about a mile and a half from Darchan, one comes to the fourth (the southern) lamasery Gengta. In the company of another sadhu I undertook the ascent to the monastery. As I climbed higher and higher, I saw to the south the famous lake Rakshasathal. The whole

landscape appeared to be not merely rare but of supermundane beauty. As soon as the Lamas, who were engaged in their studies, perceived our approach, they received us warmly with bright smiles and seated us on the raised seats. Usually, laymen, however high their worldly status may be, do not sit on the raised seats reserved for the Lamas. The Lamas of Tibet, like the sannyas-ins of India, are regarded s preceptors and are treated with veneration. The Lamas know that the Indian monks in their ochre-colored robes are also Lamas and so honour them by sharing their raised seats with them.

We worshipped at the shrine of Lord Buddha, and then spent some time agreeably talking with the High Lama.

Understanding my wish to examine the rare books kept in the lamasery, the Lamas were good enough to show them to me.

The High was a handsome young man of extraordinary brilliance. His complexion was fair.

The Brahmin is white in complexion, the kshatriya red, the vaishya is yellow, and the sudra is black.

If this stanza from the Mahabharata is accepted as authoritative, there is nothing wrong in taking the Lama for a Brahmin, since his complexion was remarkably fair, though not without a shade of yellow. By nature he was extremely satwic. Several people

8

spoke to me highly about the purity of his character and the sincerity of his devotion. Also because of the abundance of such satwic qualities he could be regarded as a true brahmin.

It is true that our ancient spiritual masters have held that only Brahmins are entitled to sannyasa. The crux of the problem lies in the answer to the question: who is a Brahmin? If a Brahmin is defined as one in whom satwic qualities are developed to perfection, it is clear that only such a person will have the desire to enter sannyasa and lead a Divine life. If, out of selfish motives, one embraces sannyasa without the necessary satwic qualities and true spirituality, his cannot be true sannyasa. Granting this, it must be recognized that all true sannyasins are Brahmins because they are predominantly satwic by nature. It follows that if there are true Mahatmas among Buddhists, Christians, or Moslems, they too are all true brahmins.

The quiet grandeur of the ashram, located on a wide plateau in the centre of Mt. Kailas far from the haunts of men, evoked in me feelings of wonder and peace. Though Lamas do not generally engage themselves in spiritual discussions or medita-tion, for their chief activity consists in memorizing and repeating holy names, their ashrams are built in peaceful solitude. To lead a solitary life, far from worldly pleasures, is their principal duty. Customary

practices like living in solitude are but the surviving signs of a monastic life which prevailed in Tibet in all its stern rigour.

Sannyasa Versus the Way of the HouseHolder

In Buddhism as well as Hinduism, sannyasa and solitary life were treated at one time as worthy of reverence. Some historians maintain with sound reason that sannyasa gained such firm hold on Hinduism—which was previously devoted to a life of Vedic rites, sacrifices, and action—as a result of imitating Buddhist ideas. Even as educated moderns criticize the renunciation of action, various schools of thought in the distant past also had found fault with sannayasa as unscientific and improper.

For example, there were the Samuc-chaya Vadis (Integrationists) who argued with vehemence that, even though knowledge of Brahman is the means to liberation, such knowledge should go hand in hand with action towards the goal, and that there is nothing essentially irreconcilable between knowledge and action. The people of this way of thinking were totally opposed to the renunciation of action; but the advocates of sannyasa easily tore their arguments to shreds. In support of their contention, the champions of renunciation pointed out that a mere statement “I am Brahman” is not tantamount to the realization of Brahman; that Brahman can be realized only through long and

9

arduous discipline of both body and mind, in peaceful solitude; that for people immersed day in and day out in the belief “I am the body,” it is by no means easy to dispel the perverse notion by merely repeating occa-sionally, “I am Brahman”; and that therefore the stage of sannyasa, with its complete renunciation of desire and total avoidance of excitement, is indispensable to all true seekers of Brahman. To the enlightened who abide in Brahman, sannyasa is a matter of course. The truth is, they have already become Brahman.

Abidance in Brahman is uninter-rupted attention on Brahman. When the mind is engaged in a state of samadhi, how can the concept of body and other objects extraneous to the Atman arise in it? The concept of the Atman and the concept of the non-Atman cannot exist in the mind at the same moment. How can there be activities connected with the body in the absence of a

strong attachment to such objects? As the enlightened ones abiding in knowledge are beyond the reach of activities, sannyasa comes to them quite spontaneously. The advocates of sannyasa, therefore, argue that during the stage of preparatory practice, sannyasa in the form of renunciation of action is indispensable; that in the stage of attainment it becomes natural; that action (karma) and Knowledge (jnana) cannot therefore exist in the same person at the same time; that the karma of Janaka or Vidura was merely the reflection of

it and that only worldlings obsessed with the idea of sense enjoyment oppose the idea of sannyasa.

It is hardly worth stating that Buddhism, too, insists upon monasti-cism and solitude as indispensable devices for preventing the perpetual flow of the senses and the mind towards sensuous pleasures and for weaning them to the quiet perfor-

10

mance of spiritual duties, and that the wide prevalence of monasticism in Buddhist countries like Tibet is the result of such insistence. Buddhism firmly believes that the householder’s life is false and sinful.

Practical-minded men have often asked in the past and still continue to ask, “Of what use to this world full of action, sustained by action, and propelled by action, are the sannya-sins who have renounced the world and its activities to live immersed in Samadhi and bhajan”? To this question, the sannyasins’ answer is quite simple. Their very state of non-action is in itself a mighty blessing to the world. More than all the learned disquisitions of erudite scholars, more than all their profound treatises, the nirvikalpa samadhi of a sannyasin touches the heart of humanity and elevates it to a higher plane. His desireless non-action does greater good to the world than the swiftest and the most frantic activities of the revolutionaries. What is more, sannyasa is mightier than armies and is boundless as the sea.

Yet there is nothing wrong if a householder, residing in his own house, tries to realize Brahman, even as a sannysin does in his forest home. People of all castes and in all stages of life, in short, all human beings, are entitled to the enjoyment of spiritual bliss. It is their birthright. Spiritual realization is not impracticable even in the vortex of worldly activities,

provided one has the necessary mental strength.

I am a sannyasin, who has, after the acceptance of sannyasa, made the Himalayas his abode—a great lover of solitude, engaged unintermittently in the contempla-tion of the Paramatman; a firm believer in sannyasa, not only as a desirable stage in human life, but as the holiest part of it, one who looks upon sannyasa as a miraculous means of convert-ing worldly existence, which is generally regarded as sad and melancholy, into something full of bliss. I concede also that for certain people the very thought of the Soul is impossible until they have totally abandoned all distracting activities. That is all true. But in spite of all this I do not believe that householders are disqualified from leading a spiritual life or that people in various stages of life cannot meditate upon the Soul. In the midst of action, think of the Soul. Sur-rounded by wife, children, and grandchildren, still think of the Paramatman with devout love. Think, constantly, of the power that activates your hands and legs. Always use

11

them to do things good and desirable. Do not allow yourself to be tempted by intoxicating wine. On the contrary, drink, drink your fill of the Nectar of Life for ever more and find everlasting Bliss!

The Srutis and the smritis amply prove that in the past it was house-holders, more than sannyasins, who worked in the field of philosophical thought. Indiffer-ence to worldly pleasures is the chief requisite for spiritual advancement. Whether a man

dwell at home or in the forest, if he has vairagya he is a sannyasin. One may put on the saffron gown and go on mumbling the mantras, but he is no sannyasin unless he has the true vairagya. There seems to be nothing absurd in the idea of a householder (whether man or woman) immersing himself or herself in Divine thought even as the great Rishis in their Himalayan ashrams did, provided he or she has the necessary viveka (discrimination) and vairagya.

It does not appear that before the great Rishi Yajnavalkya imparted Divine Knowledge to his wife

Maitreyi, he required her to embrace sannyasa. Yajnavalkya, whose, heart was ever fixed on Brahman, was himself a householder. Though the acceptance of sannyasa is not a condition precedent to the attain-ment of Divine Knowledge, vairagya is a necessary requisite. This is borne out by the example of Maitreyi herself, who was the very embodi-ment of vairagya. Desiring to enter sannyasa, Yagnavalkya called his two wives to his side and announced his intention to them. He also proposed to partition his wealth between them. His elder wife, Maitreyi, was a woman of great wisdom and therefore quite indifferent to worldly riches.

“Of what use is wealth to me?” she said, “Even if you give me the entire sea-girt earth with all its wealth, will it save me from worldly bondage and afford me the Supreme Bliss? Never. Like the pleasure-hunting rich men, I too may enjoy earthly pleasures with the wealth, but truly the wealth can do nothing for me. I therefore pray you, kindly teach me the way to see Truth and escape from the bondage of illusions. I beg of you only the wealth of knowledge and no material riches.”

Maitreyi was but a frail woman, but Yajnavalkya was convinced of her wisdom and her vairagya. Pleased with her, and finding a deserving pupil, he decided to impart the Supreme Knowledge to her. Like the

12

illuminating rays of light from the sun, knowledge now began to issue forth from the great Yajnavalkya. He said:

“Dear Maitreyi, a wife does not love her husband for his sake; she loves him for the sake of the Self. Similarly, a husband does not love his wife for her sake, but for his Self. A father loves his son not for the son’s happiness, but for his own. The rich man loves his riches, not for the sake of the riches, but for his own comfort and convenience. Thus, my dear, if a man loves others — persons or things — it is for his own sake and not for them. Man’s love for others is greater or less according to the nature of the relationship between him and them, and so it is unimportant; his love for himself is absolute and therefore it is of utmost importance. Man desires to save himself at the cost of his wealth, even at the cost of his own wife and children. From this it is clear that man’s supreme love is for himself, and his love for things useful to him is comparatively negligible.”

“The Soul, the residuum, is the object of supreme love, while wife, children, and other dear ones appear only as objects of relative affection. If the soul is the object of supreme love, it follows that it is also the object of supreme bliss, because, as it is well known, the degree of love depends on the degree of bliss. Oh Maitreyi, know this: the Soul is the mass of bliss, the ocean of bliss. See how

people who ought to know better, people who are deemed generally wise, are running after fleeting pleasures without trying to know the Soul — the Soul that constantly rains down on them unsurpassed joy and exists by their own side in their own form. Is [sic] there a greater wonder than this? Why do the seekers of eternal happiness waste themselves in the search of these petty, earthly pleasures?”

“My dear, labour not under the delusion that external things are the source of happiness. Give up all attachment and cling to vairagya. Indeed, even now you are rich in vairagya; yet, I tell you all this only to strengthen your spirit of vairagya. Withdraw your mind from all transient, terrestrial concerns, give it peace and practice concentra-tion, so that you can see God as clearly and as directly as I see you. Now I will tell you how you can fulfill the purpose of life by realizing the Blissful Soul freely and completely.”

“Oh Maitreyi, perceive your Soul by hearing, thinking, and meditating. He who aims at realizing the Soul must, first of all, with the help of the mahatmas who have realized It already and with the aid of suitable books, understand to some extent the nature of the Soul. From them he may learn that Soul is One without a second; that It is omnipresent; that

13

It is the same Soul that manifests itself as Jeeva in all living bodies, that It itself is Brahman, the ultimate cause of the universe. Then he must convince himself of this truth by independent reasoning. Once he has done that, he must meditate upon it intensely and without break. Then in the course of such concentrated, devout meditations, the mind merges with the Soul, and in that state of samadhi he perceives It directly. The numberless doubts which assailed him before now resolve themselves completely! Is there a soul different from a body? If there is, does it possess any attributes or functions? Or is it pure, without attributes? If it is without attributes, does it differ from body to body? Or is it one and the same? Such doubts and the illusory idea that ‘I am the body,’ ingrained in him in the course of several lives, now melt into thin air.”

“He is convinced that the boast of heraldry and the pomp of power are nothing but vanity. With the conviction that high birth or low birth, wealth or poverty, pleasure or pain, good or evil, desire or anger, all pertain only to the body and not to the Soul, the jnani rises to the exalted state of jeevanmukti, wherein he realizes beyond all doubt, ‘I am the Soul, pure and blissful, the One without a second.’ That is the ultimate goal of man. For him there is no gain greater than the realization of the Soul, no greater pleasure to enjoy, no higher duty to perform.”

“Self-abidance is the paramount duty, paramount joy, paramount gain. It is the Supreme Knowledge, Oh Maitreyi; Self-abidance is the sole means of attaining immortality. Thus, if you aim at immortality, spare no effort toward reaching that state of Self-abidance.”

14

The Upanishads proclaim, “Aachaaryavaan Purusho Veda” (one who has a teacher, knows the Supreme). Time and again the statement proved itself correct. Legions of saints and sages extolled the sacred relationship and tradition of the Guru-Sishya Sampradaya which is the unique speciality of Hindus. Pujya Gurudev’s reverence and surrender to Himavadbhuti Swami Tapovanam are known to all.

There is another truth which is not stated anywhere or even

whispered in low tones. When a disciple becomes very famous and well known, such a famous Mahatma’s Guru becomes equally famous and widely known. No Mahatma ever thinks that his Guru became famous because of his own greatness. The teacher can never be rendered more glorious since he is already on the pinnacle of perfection. But the world comes to know of the perfect Master only because of the ardent devotion and surrencer of the famous disciple.

But for Adi Sankaracharya, his Guru Govindapadachary who never cared to come into the open would not have been heard of by the world. But for Swami Vivekananda who burst upon the society like an atom bomb, the world would not have known the perfection that was Sri Ramakrishna Paramahamsa.

Swami Chinmayananda

Himavadvibhuti Swami Tapovanam

By Swamini Saradapriyananda

15

So, too, but for our Gurudev who also dedicates every small action of his to Swami Tapovan Maharaj, none in the world would have come to understand the Himavad vibhuti. However, there are a few fundamental differences between the earlier two Gurus and our Parama Guru.

It is said that Govindapadacharya once asked Sankaracharya what he would like to do in future. Sankaracharya replied that he would like to sit in a cave and get lost in meditation. Govindapadacharya told him that there was a great task ahead of him which he was born to perform. He advised Sankaracharya to go to Kashi where Lord Siva would instruct him what to do.

In the case of Swami Vivekananda too, the same thing happened. He expressed his wish to sit in con-tinuous meditation. Sri Ramakrishna postponed it. He said that ther was a state higher than sitting in meditation. He should go round the world and spread the message of Vedanta. He told the young Naren that he locked up the wisdon of Naren and took away the key. The wisdom would come back to him only after Naren finished his work.

It is the other way round in the case of Pujya Gurudev. It was Gurudev who got the burning inspiration to go down to the plains and spread the eternal message of the scriptures. Swami Tapovanam tried to dissuade

The teacher can never be rendered more glorious since he is already on the pinnacle of perfection. But the world comes

to know of the perfect Master only because of the ardent devotion and surrender of the famous disciple.

16

him twice or thrice. But when Sri Gurudev approached him again and again, Swamiji Maharaj understood that it was the samashti prarabdha that was giving the call. He gave the assent with hints and warnings, “You start the work and then it runs you!”; “No one in these days wants Vedanta. Consider yourself lucky if five persons sit and listen to you!” The third was the advice, “Don’t ever start an institution.” Luckily for the world, Sri Gurudev indulged in all the three actions he had been warned against. The tiny sapling of the Chinmaya Mission which started in Madras innocently enough, expanded and exploded in all directions. It is still growing to involve all sections of society all over the world and covering all aspects of human endeavour and achievement! How did it happen? Is it possible to thrive and flourish after disregarding the instructions of the teacher? How can one explain the phenomenal glorious success of Pujya Gurudev?

What meets the eye is only the superficial bug. If we delve into the depths, we can find that there is absolutely no variance between the ideas of Swamiji Maharaj and Pujya Gurdev.

The Upanishadic statement, Yadevaiha tadamutra, yadamutra tadanvhiha

What is here is there, What is there is indeed here

holds good in this regard. The pure snow of the Himalayas melts and flows, as the fun-loving dynamic Ganges, down the Himalayas carrying the herbs and the majesty of the mountain ranges to fertilise the plains of India. So too the calm and satvic temperament of Swami Tapovanam Maharaj is expressed as the dynamic missionary zeal of Pujya Gurudev, fired by which he thrilled and inspired thousands of sadhakas all round the world. Swami Tapovan Maharaj was not against service to the needy

17

though he did not come down to the plains for such work. In the fourth chapter of Badareesa Stotra,

Swamiji Maharaj discusses how the man of realization acts.

“O Lord of Badri, what law can come to rule over him who has realized Thy nature? Out of an urge to serve the world, let him ever work out great and glorious programmes, or let him remain in this Himalayan valley, forgetting the world, ever drowned in meditation. Both are the same to him. For, a man of realisation is ever free.

“Seeing the many sorrows of the world, if one who has known Thy real nature, with his mind, melted in kindness, serves the world, for

uplifting the society, indeed it is extremely noble – supremely glorious. Realisation of Thy nature is not a tuberculosis that eats up the body vitality and thus renders it incapable of all such action.”

Swami Tapovan Maharaj approved and commended Sri Gurudev’s work whole-heartedly. Neither Govinda-padacharya nor Sri Ramakrishna Paramahamsa lived to see the splendid work done by their illustrious disciples nor did they see the tremendous impact made by them on the world. Swami Tapovan Maharaj however lived long enough to see the success of Sri Gurudev’s yagnas, read the commentaries written by him on the Upanishads and also gave an introduc-

tion to the commentaies on Mandukya Upanishad and the karikas. Several of the devotees of Pujya Gurudev in the early days of the yagnas could visit Uttarkashi along with Sri Gurudev and receive the blessings of Swamiji Maharaj.

In the Hymn to the Ganges, standing in the lofty heights of Gangotri and Gomukh, which is still higher up, Swami Tapovan Maharaj addresses Mother Ganges thus:

“O Divine Mother, O Bha-girathi on the slopes of the Gomukh ranges,, just like the ladies in glass houses, Thou art roaming about reflecting

18

Thy glory all round. Thou art the Mother of this universe, yet behave in Thy shyness like those who cannot stand the blazing sun?”

Waking up as it were to her glorious state of Motherhood by this exhorta-tion, the Ganges gurgles forward in haste, crossing over hurdles and breaking through rocky obstacles with grim determination, to rush onto the planes and to give succour to parched throats and dried fields. So too Swami Tapovanam’s lofty and dizzy heights of divine intoxication awake to the full stature of its dignity in universal love in Pujya Gurudev and rushed to the plains and even gutters of the material world to give a gentle but strong shake to the complacent generation.” Swami Tapovanam tried to dissuade him

twice or thrice. But when Sri Gurudev approached him again and again, Swamiji Maharaj understood that it was the samashti prarabdha that was giving the call.

Swamiji Maharaj was a visionary of the divine splendour splashed everywhere in the Himalyan ranges. He roamed in their valleys and peaks like an uncrowned monarch all alone spurning the company of kings and the wealthy. Thieves bowed before him, sages listened to him, and pujaris looked after his needs. The Lord of Kailas was his witness and stars his company. The tall trees of the Himalayas strove to equal his height and the clear lakes struggled to be like him in purity! He disciplined the body to strict austerities even at the doorstep of death and earned the title “Prince of Renunciation”. He resolutely shunned the entreaties of Sri Gurudev to go down to Delhi for treatment and relief for his sick body. He smiled at death and said that he would not like to keep the visitor called Death waiting anymore, death who had been patiently waiting for so many years! Devotees and disciples were never given a chance to serve his body or touch his feet.

Perhaps, the spirit of the Himavadvib-huti relented on entering the melting heart of Pujya Gurudev and allowed greater changes to his devotees to serve and love him. Perhaps, his spirit expressed through Sri Gurudev is a little more considerate and less stern to the brother Donkey – the body, as referred to by St. Francis of Assissi.

Swami Tapovanam was a poet of high excellence. Even his prose passages in Himagiri Vihar and Ishwara Darshan sound like poetry. The Badareesa

19

Stotra and Ganga Stotra are musical treatises on philosophy. A versatile writer and eloquent speaker par excellence that Pujya Gurudev is, he brought to light all the writings of Swamiji Maharaj in the English language. In Sri Gurudev’s com-mentaries, words dance to the music of Sanskrit verses. The glory of the Himalayas is brought into the drawing rooms of modern homes to tickle and kindle the sleeping giant of the spirituality of modern man.

Long ago when Sri Gurudev was still with Swamiji Maharaj, he desired to go away to the lonely place to spend some time in complete retreat, meditating and reveling. He did not seek the permission of his Guru but slyly left with a bundle of clothes. He crossed the Ganges and was happily walking on the thin footpath imagining to himself all the glories of a lone life of dedication and meditation. Swamiji Mararaj sitting in the veranda of his kutia and gazing as usual at the mountain discerned the young man walking all by himself. The Master

divined his thoughts and sent a person to call him back. Caught re-handed, the disciple returned with a red face. The Master told him, “Don’t venture forth into retreats Spend your time in the company of mahatmas.”

Sri Gurudev obeyed the injunction all his life. He kept the company of mahatmas until his sadhana was over. Ever since, he kept the company of others who needed him for their sadhana.

Swamiji Maharaj was born on Geeta Jayanti Day. He offered Sri Gurudev as a present to the modern world to roar and thunder the message of the Geeta from the yagnasalas. The Geeta was a taboo in the educated world forty years ago. Now by the grace of Sri Gurudev it is a fashionable adornment of the modern drawing room. Earlier the educated youth were ashamed of showing an interest in Vedanta. Now it is a fashion to regularly attend Vedanta classes.

Yadevaiha tadamutra, yadamutra tadanviha

20

In the Hindu calendar, the auspicious festival of Mahashivarathri is celebrated on the 13 or 14th night of the new moon during Krishna Paksha (waning moon) in the month of Phalgun. According to one of the legends, this is the night when Lord Shiva performed Tandava Nrittya, the dance of primordial creation, preservation and destruction.

Mission members celebrated Mahashivarathri on Monday February 23 in the evening at Sandeepany Ashram. The celebrations started on a musical note at 6:15pm, with Swaranjali group serenading Lord Shiva with Bhajans. Pandit Ravichandran started the pooja promptly at 7pm. As is tradition, he first invoked Lord Ganesha to seek His blessings for the success of the event. Prior to starting of Shiva pooja, Pandit read out the names of devotees who sponsored the pooja. This was followed by chanting of Rudram and Chamakam. At the conclusion of the chanting, prasadam offerings from the devotees were made to Lord Shiva.

The celebrations continued with abhishekhams to Lord Shiva & Ganesha with milk, honey, buttermilk, orange juice, rose water and vibhuti. At the end of the abhishekham while Lord Shiva and Ganesha were being decorated, devotees sang the Shiva Mahima stotram.Both Lord Shiva and Ganesha were dressed with new dhotis. Beautiful garlands specially made for the occasion and lots of flowers adorned the Lords. The celebrations concluded with Aarthi exactly at mid-night and offerings of Prasadams to the Lord.M

ahashivarathri

Februa

ry 20

09

21

CHINMAYA YOUTH CAMP 2009 #17Krishnalaya, Piercy, California

July 4 - 11, 2009

conducted by

Bala Vihar and Yuva Kendra TeachersChinmaya Mission San Jose

Glories of Lord Shiva and Parvati

THEME HIGHLIGHTS

* First Manifestation of Lord Shiva

* Shiva as Lord of Meditation

* Shiva and Sati

* Shiva and Parvati

* The Holy Family — Shiva, Parvati, Ganesha, Kartikeya

* Shiva as Neelakanta

* Shiva and Ganga

* Shiva as Nataraj

* Avatars of Lord Shiva

* Devotees of Lord Shiva

* Lord Shiva and Lord Vishnu

* Lords Shiva,Vishnu and Brahma

* Lord Shiva and Parvati as Purusha and Prakriti

And many many more…

Camp Registration will be open to all interested students on April 1, 2009. Detailed information will be online at the same time.

Camp registration gets filled up very fast. We will inform you by e-mail one week before the application is published.

22

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 Group, 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.

23

Bhakti Rasamrutam(The sweet essence of Devotion)

Swaranjali, Chinmaya Youth Choir, has produced 10 CDs

containing 100 Bhajans, glorifying the Lord in many

Indian Languages. The Bhajans are rendered by 15

students of Swaranaji, with devotion, an offering to the

Lord as their contribution to the New Building Project.

The Choir is taught by Prema Sriram, Jaya Krishnan

and Jayshree Ramkumar. The CD is entitled, Bhakti

Rasamrutam, the sweet essence of Devotion. All details on

this CD are posted on our web-site, chinmaya-sanjose.org.

This is a rare gift which is very inspirational and uplifting.

The proceeds from the CDs will add to our Fund-raising

efforts. Thanks to all who contributed their time and

talents to the production of the CD.

24

Bala Vihar / Yuva Kendra and Language Classes LINCOLN HIGH SCHOOL

555 Dana Avenue, San Jose

BALA VIHAR IS IN THREE SESSIONS.

Grades 5 – 12: 9:00 - 10:15 a.m.

Grades KG – Grade 4: 10:30 - 11:45 a.m. Language classes: 11:45 - 12:45 p.m.

Gita Chanting classes: 9:30 - 10:00 a.m. 10:30 - 11:00 a.m. 12:45 - 1:15 p.m.

Adult lectures by Br. Prabodhji, are held in the Media Room. All details are posted on Website, chinmaya-sanjose.org.

All parents will receive E-mail announcements with regard to changes.

The Parking Lot is on Dana Avenue and you can walk from the parking lot to the class-rooms.

We are renting this facility from San Jose Unified School District. We are currently using 26 classrooms in three sessions.

I appreciate all the parents, some of you who are driving your children from as far North as Redwood City to San Jose. You will find it very rewarding as you see your children grow up with Hindu Heritage, moulding them into young adults. We want the best for our children.

FREMONT: Classes will begin on Sept. 8, 2008 at 1:00 p.m.

Classes include BalaVihar/Yuva Kendra, Gita Chanting, Languages and Dance classes. Vedanta Classes for Adults are also offered.

DANVILLE: Classes will begin on Sept. 8, 2008 at 4:30 p.m..

Classes include Bala Vihar/Yuva Kendra, Languages, Swaranjali (Youth Choir). Vedanta Classes for Adults are also offered.

We have 1540 children enrolled in our program from our three centers since enrollment started 07-08 school year. I wish to thank all the volunteers who areTeachers, Co-Teachers and Youth Helpers teaching and assisting in the different classes. It takes more than teachers to organize these programs at San Jose Lincoln High, Fremont Washington High, and Danville Los Cerritos Middle School. Parent Volunteers and CMSJ Volunteers organize setting up, Book-Store, Snacks, Lecture Halls etc. Our sincere thanks to all the many dedicated volunteers.

UJ

25

FIRST GRADE CLASS Chinmaya Balavihar, San Jose

TEACHER:

Renuka AlladiCO-TEACHER:

aruna SubramanianYOUTH HELPER:

Sahaja Lohith

FIRST GRADE CLASS Chinmaya Balavihar,

San Jose

TEACHER:

Kirtida RuparelCO-TEACHER:

Sheela SreekanthYOUTH HELPER:

Hari Alladi

26

FIRST GRADE CLASS Chinmaya Balavihar, San Jose

TEACHER:

Jayanthi BalachanderCO-TEACHER:

Meena RamaiyyaYOUTH HELPER:

Shriya Srinivasan

FIRST GRADE CLASS Chinmaya Balavihar, San Jose

TEACHER:

Aruna NatarajCO-TEACHER:

Videhi DasYOUTH HELPER:

Aniruddha Dasgupta

27

Shiva Abhisheka & Puja at Sandeepany San JoseCONDUCTED BY MISSION MEMBERS

Time: 7:30-8:30 pm / Every 2nd Monday of the month

BALA VIHAR LOCATIONS 2008-2009

DANVILLE: Los Cerritos Middle School 968 Blemer RoadSaturdays 4:30 pm Contact: Meena Kapadia – (925) 680-7037

SAN JOSE: Lincoln High School555 Dana Avenue Sunday - Session I-9:00 a.m., Session II-10:30 a.m. Contact: Uma – (650) 969-4389

FREMONT: Washington High School38442, Fremont Blvd.Saturdays 1:30 pm Contact: Lakshmi Prakash – (510) 490-1266

SAN JOSE

Choir sessions are held every alternate Sundays between 2:00 - 4:00 p.m.Venue: Sandeepany / San JoseTeachers: Prema Sriram, Jaya Krishnan, and Jayashree RamkumarContact: Poornima Dilip: poornima_dilip@hotmail.com

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

DANVILLE

Choir sessions are held once every two weeks, Fridays at 6:30-7:15 p.m.Venue: 2040 Maidenhair Way, San Ramon, CA 94582Teacher: Shailaja DixitContact: Shailaja at 925-309-4837

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

FREMONT

Choir is held weekly on Saturdays, 12 noon - 1:00 p.m.Venue: Washington High School / FremontTeachers: Natana Valiveti and Rajashri Iyengar.

Those who are interested in joining the choir as vocalist or musicians may please contact Natana at natana@yahoo.com

SWARANJALI YOUTH CHOIR

28

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.

BalaVihar Kids' Own Magazine...

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

29

Tapovan PrasadA Monthly Spiritual of Chinmaya

Mission Worldwide.

Published by Chinmaya Chinmaya Mission, Madras.

It is Internationally acclaimed Publication filled with articles

and reports that are inspiring and educational.

Hindus living all over the world keep in touch with their spiritual heritage through Tapovan Prasad.

Annual Subscription by Airmail: US$20 (12 issues)

Make checks to Tapovan Prasad

Madras and mail to: No.2, 13th Avenue, Harrington Road,

Chetput, Chennai,600 031, India.

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)

30

VEDANTA STUDY GROUPSADULT SESSIONS

Concord: Bhagavad Gita, Ch. 6 Sevak: Vipin KapadiaContact: Meena Kapadia (925) 680-7037 Time: 7:30 p.m. (Wed.)

Cupertino: Bhagvad Gita, Ch.18 Sevak: Sreeharsha Contact : Ram Mohan (408) 255-4431 Time: 7:30 pm (Thur.)

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

Los Altos: Bhagavad Gita, Ch. 2 Sevak: Uma JeyarasasingamContact: Ruchita Parat (650) 858-1209 Time: 7:30 p.m. (Wed.)

Los Gatos Jnana Sara Sevak: Satish JoshiContact: Tiwari (408) 234-7815 Time: 8:00 p.m. (Fri.)

Milpitas Bhagvad Gita, Ch.16 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.)

SATSANG with Br. Prabodh Chaitanya

All events are from: 8:00-9:00pm

1st Friday of each month: Baljit & Prakash Bettadapur, San Jose, CA 95124

Text: Upadesa Saara • Ph: (408) 369-8315

2nd Friday of each month: Geetha & Sanjay Rao, Evergreen

Text: Drg Drshya Viveka • Ph: (408) 532-6461

3rd Friday of each month: Sweta & Jnana Dash, Almaden Valley

Text: Drg Drshya Viveka • Ph: (408) 268-5056

31

San Jose: Self Unfoldment Sevak: Ravi KawContact: Nancy Kaw (408) 251-4725 Time: 8:00 pm (Thur.)

San Jose (LHS) Bhagvad Gita Sevak: SreeharshaContact: Sreeharsha (408) 446-9823 Time: 3:00 pm (Sun.)

Sandeepany SJ Vedic Chanting Sevak: Subbu VenkatakrishnanContact: Mallika Subramanian (408) 245-4915 Time: 6:55 pm (Thur.)

San Ramon: Bhagavad Gita, Ch 3 Sevika: Sireesha BalabadraContact: Sireesha Balabadra (925) 804-6102 Time: 7:30 p.m. (Wed.)

Saratoga: Kindle Life Sevika: Kalpana JaswaContact: Kalpana Jaswa (408) 741-4920 Time: 10:30 am (Thur.)

Sunnyvale: Kathopanishad Sevak: Satish JoshiContact: Rohini Joshi (408) 730-2596 Time: 8:00 pm (Wed.)

Redwood City: Bhagvad Gita, Ch. 2 Sevak: SreeharshaContact: Sunil Jeswani (650) 364-1074 Time: 7:30 pm (Fri.)

Walnut Creek: Bhagavad Gita Ch. 2 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 & Wednesdays: 10-11:30 a.m. Yoga Vasishta (Continued)

Tuesdays & Thursdays: 6:30-7:30 a.m. Mundaka Upanishad (Beginning)

Tuesdays & Thursdays: 7:30-8:30 p.m. Vivekachoodamani (Beginning)

Saturdays: 6:30-8:30 a.m. Mundaka Upanishad (Beginning)

Prabodhji's Classes at Bala Vihar LocationsFremont: Saturdays 1:45 p.m. Bhagavad Gita, Ch 1 (Cont'd)

Danville: Saturdays 4:45 p.m. Vivekachoodamani (Cont'd)

San Jose: Session 1 Bhagavad Gita, Ch 8 (Cont'd) Session 2 Panchadashi, Ch 4 (Cont'd)

32

Swami Tejomayananada’s ItineraryAPRIL – JUNE, 2009

DATE LOCATION/EVENT PHONE

Apr 3-8 Manila (632) 5715771 Chinmaya Mission

Apr 14-21 Hong Kong (852) 2367 1278 Chinmaya Mission

Apr 25-30 Kolwan (91) 97637 23824 Chinmaya Vibhooti

May 3-9 Sidhbari Camp in Hindi (91-1892) 234 325 Chinmaya Tapovan Trust

May 12-16 Kolwan, Pune (91) 97637 23824 Camp for Chinmaya Vidyalaya teachers

May 19-23 Conference (91) 97637 23824 Chinmaya Vibhooti

May 26-30 Camp (91) 97637 23824 Chinmaya Vibhooti

June 1 YEP English Course Inauguration Classes for Brahmacharies

Jun. 25-30 Mumbai (91-22) 2857-8647

Contemplation is not easy if your encounter with the world is not noble.

Flood the world with your love.

Have compassion, extreme forgiveness — forgive, forgive!

The mind that is rich with noble qualities finds contemplation easy.

~ Swami Chinmayananda

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

What Do Our Sponsors Receive?

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

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

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

UNITED WAY CONTRIBUTIONS

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

United Way Agency in Santa Clara.

Chinmaya Family would like to thank you for your support.

Non-Profit Organization U.S. Postage

PAID Piercy, CA

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

IRE

CT

ION

S T

O S

AN

DE

EP

AN

Y S

AN

JO

SE

Chinmaya Mission San JoseSandeepany San Jose

1050 Park Avenue San Jose, CA 95126

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