Hanuman Chalisa, the famous composition of Saint Tulsidas, enumerates the great virtues of Shri Hanuman. It is believed that by repeating the Hanuman Chalisa with faith one can imbibe the virtues of Shri Hanuman and find everlasting bliss. Hanuman is called son of the wind God. The wind is constantly blowing; it is a great purifier. When we walk into a room that has been closed off for a while, it feels stuffy, but the moment the windows are opened, air comes in and purifies the entire atmosphere. Shri Hanuman also purifies all that comes in contact with him. And being the greatest servant of the Lord he serves all His devotees.

Secondly, the wind serves all silently. We all easily recognize the importance and the service of the sun because it is not available to us all the time. Yet the wind, which remains with us constantly, we often take for granted because it is not visible.

Shri Hanuman has imbibed from his father, this rare and noble virtue of serving all without a trace of pride in his heart. He crossed the ocean in the service of Lord Rama and entered the formidable Lanka and burnt it. He discovered Mother Sita, and killed the evil forces of Ravana. He even pleased the Lord by saving the life of his dear brother Lakshmana. He served Lord Rama in so many ways that the Lord Himself felt overwhelmed with extreme love and gratitude, and he wanted to express those feelings to Hanuman as well. But Hanuman, the true devotee, on hearing his own praise fell at the feet of the Lord with tears in his eyes, giving credit for all his achievements to Lord Rama alone.

Shri Hanuman’s life is full of service to Lord Rama; he has no sense of pride, arrogance, or false ego. His goal is to serve the Lord continuously with humility and devotion. Let us also imbibe these qualities and serve others silently without any expectation of praise and reward.

A True Master

We are generally advised to imbibe this rare quality of serving our master with unswerving faith and devotion from Shri Hanuman’s character. Little do we realize, however, that before doing so, it is of extreme importance to know who should really be our master. He who is the Lord of the total universe, in serving whom our potential divinity comes to shine forth, He alone can be a true Master. Before meeting Lord Rama, Hanuman was in the service of Sugreeva and his abilities remained dormant. Sugreeva himself was fraught with mortal fear of death at the hands of his own brother Vali and was dependent on Shri Hanuman for his own protection. How could such a person ever be a true inspiration to anyone! But when Shri Hanuman saw Lord Rama for the very first time he recognized his Master immediately. After that he not only became Lord Rama’s loyal and devoted servant but he also brought Lord Rama to Sugreeva. And when Sugreeva surrendered himself at the lotus feet of Lord Rama, Sugreeva also received the fruit of Shri Hanuman’s devotion.

In Lanka, the she-demon Lankini and Vibhishana were serving Ravana, the mighty but ignoble king. They were serving with the idea that they should serve their Master, whoever he may be but Shri Hanuman helped them understand the significance and the strength of a true master. After recognizing their mistake they also became devotees of Lord Rama. Thus it is shown that neither a weakling like Sugreeva nor even a mighty king like Ravana can ever be a true master. Lord Rama alone can be that master who is great, not because he keeps all beings under His control like Ravana, but because he makes his devotees even greater than himself!

May we all come to recognize Lord Rama as our Master and serve Him in the attitude of His great devotee Shri Hanuman, ever revelling in singing the Holy Name of Lord Rama.

How to determine my duty?

Q: How can we know what our duty, or swadharma, is?

A: There are some duties we don't have to go in search of. They come to us automatically according to our designation. For example, we are human beings, so we must live up to the dignity of a human being.

Our first duty is to take care of those who are below us, or in a lower state. Among brothers, the elder must protect the younger one. We should take care of those who are less fortunate or less evolved, whether they be birds, animals, other creatures, plants or trees. This is our first duty. But today we find strong people destroying those who are weaker, the rich exploiting the poor etc. This is wrong.

When I am born in a family, as the son of my parents, I gain a certain identity automatically. As a son I must obey my parents, serve them. My duty is clear. Then I go to school and college and I am a student. I must study. This is my duty according to my status. Then I get a job and I have a designation. The post, duties and responsibilities are assigned to me clearly. These duties are known to us. Our problem is that we don't do them. So, when a difficult situation comes, we don't understand it.

The second category of duty is a little different. This is in accordance with your aptitude. Brahmana dharma, kshatriya dharma etc., refer to this. What is your aptitude? You must choose that field of activity. If a person is an artist by temperament, that is his swadharma. If he pursues it, he will enjoy it, succeed and contribute to the field of art. But where is the money in art? So he is advised to become a doctor, businessman etc. If he switches to some other profession, he is not doing his duty. He may continue to pursue art as a hobby, but he never shines as an artist. You must pursue that field for which you have the aptitude, even if other people dissuade you. That is your swadharma and you will shine there.

Q: How can one work with dedication to the Lord while doing duties one doesn't like?

A: Once you say 'duties', don't label it as pleasant or unpleasant. In duty the question of like or dislike does not arise. You can't say, "I like hiring people but not firing them!" If my position is such that I have to do both these jobs, I must do it without any feelings of like or dislike. If you remember your altar of dedication, then these things won't count.

See what happened to Arjuna. He did not like his duty, so he wanted to go away. It was because of dislike. So Bhagawan said, "If you are going away because of dislike, it is not the right thing to do. You must do it because it is your duty." The very definition of duty is 'that which has got to be done'. So we have to remain firm in it whether we like it or not.

Q: Please suggest some methods by which one may remain focussed on the Lord while performing actions.

A: If it is just physical work, a method can be prescribed. If you ask, "How to clean this hall?", I would say, "Use a broom or a vacuum cleaner or employ somebody." There are methods because it is a physical thing. But dedication is an attitude; it comes by right understanding. How to gain this attitude?

Suppose I apply for a job in a private company or in a government office, what would they expect from me? Simple, I must work for them. If I get the job and instead of working for that company, I start misusing that power and authority to collect money only for myself or join hands with a rival company and start working against my employers, what would happen? I'd be dismissed. When you are given a job, a designation, a status or money, you are expected to work for them. To that source from which I derive all my powers, I must dedicate everything. This is the principle.

From birth onwards I have got the faculties of the sense organs, the mind, the intellect, the body. How many different kinds of powers and abilities have been given to me! Without these, nobody would even have given me a job.

We can see, hear, taste, smell, talk, think, feel, act - from where did we get all these? Did any government or private company give them to us? Did we buy them in the supermarket? No, we were blessed with these from birth. Just think, a person who merely employs me and gives me a little money expects loyalty from me and that I should work for him. The Lord, in His infinite kindness has given us all these things - isn't it our duty to dedicate them to Him alone?

Hence we chant the sloka:

Kaayena vacha manasendryier vaa buddhyaatmanaa vaa prakriter svabhaavaat
Karomi yadyat sakalam parasmai naaraayanaayeti samarpayaami.

I dedicate all my karmas, all that I do with my body, mind, senses, intellect, to Narayana. I offer Him these powers and abilities.

Once we become aware thus, dedication is natural. In a democratic set-up, when we vote leaders to power, we expect them to work for us, for the country. Any politician or minister who remembers this will become the beloved of everybody.

We owe our very existence to Paramatma. This awareness, this knowledge is the only method by which we can remain focussed. If we forget this, no other exercise we do can be of any use.

Q: We are often unable to decide what our duty is. For Arjuna, Krishna was available. Some people may have advisers. If a person is totally unaware of all this and no one is there to guide him, what will he do?

A: Life is such that even when such a situation arises, whether you have professional advice or not, you have to take decisions to the best of your ability or understanding. How does a person who is unaware and has no adviser take decisions?

Firstly he fixes his identity. Accordingly he also fixes his duty. A subordinate is asked by the boss to do something. He doesn't know whether he should do it or not because it may appear that what the boss is asking him to do is not the right thing. How to decide?

He may think, 'I am only a subordinate, he is my boss. Why should I unnecessarily think too much about it? He has told me to do it; I will.' That is one way. Or he may think, 'I am a responsible person also. If I protest and resist, he may give a bad official report about me. I may be demoted or suspended, I have a family ...' If he thinks of himself only as a subordinate or a householder, he will do what he is asked to do.

If he sees himself as an individual, a responsible citizen, a spiritual seeker, he will think, 'I will not do this even if I have to resign my job.' What he decides will depend on his understanding or maturity, his identification of himself as a householder, citizen etc. He may even do it without so much philosophical analysis!

Sometimes consequences of the decision may be okay, sometimes it would be painful and cause trouble. He learns from experience. Thus life goes on. Even if we get professional advice, often we do not follow it because it goes against our desire.

God is seated in your heart. Seek Him, sincerely pray to Him and ask Him for His guidance. If you are sincere, He will surely guide you from within.

Pujya Swami Tejomayanandaji

Compiled from a series of Satsangs at Trinidad and Tobago, from June 11-13, 2002.

PEACE OF MIND

The Nature of Desire

Once a desire arises, we cannot forget it. There is complete insistence that things must happen the way we want. As long as we have such desires, it is impossible to gain peace. We cannot even sleep properly because our mind is so riddled with desires, let alone poised enough to gain that great and permanent peace.

Another characteristic of desire is that once we have enjoyed something, we crave for it again and again. If we feel itchy and make the mistake of scratching, we will find that the itching increases. The nature of desire is just like having an itch. Once we start enjoying something, there will be more and more craving and longing for it. We keep planning for those pleasures we have not yet experienced, and then after having enjoyed them, we remember them constantly and crave for them. These are the two main things that tend to disturb us when we sit for meditation or when we go to sleep. Either we continue to plan for the future, or we try to remember our past experiences.

This does not mean that we should not plan anything. It is not the day-to-day planning for our job or profession that we need to give up, but it is the planning for pleasures and remembering them that create agitation in the mind. Therefore, if we give up these two—remembering the past and planning for the future—along with correct understanding, we can experience peace beyond our imagination.

My-ness Causes Sorrow

Besides desire, the two other obstacles to attainment of peace are the sense of “I-ness” and “my-ness.” The sense of “I-ness” exists with reference to the body and its activities. When I feel that this body is “I,” then I naturally feel that anything belonging to the body is mine. Thereafter if I lose that object I feel sad. The sorrow exists only because I have this “my” sense. Suppose my watch is lost, will you be unhappy? No, but I will be! Suppose I give my watch to you, and then it is lost. Then losing it no longer matters to me because the sense of “my-ness” is no longer with me. As long as there is a sense of possession, the mind suffers agitation. We feel sorrow only at a loss when this sense of “my-ness” is present—when we feel something “belongs” to us.

A businessman who had lost thousands of rupees came to me once for advice. I told him that the nature of business meant profit and loss and he should have equanimity of mind in both profit and loss. He thanked me for the good advice.

After three days, when he came to me, I was upset for having lost ten rupees. He said, “Swamiji, just three days ago when I had lost ten thousand rupees, you advised me to be calm. Now you are upset at the loss of only ten rupees!” I said, “My dear, the difference is that the ten thousand rupees were yours, but the ten rupees were mine!” When the idea of “my-ness” is present, we suffer whether the loss is big or small. In the Gita, Lord Krishna says, he who is free from the sense of “my-ness,” has no agitation.

How can we live practically in the world without a sense of “my-ness?” It is not to be taken literally. Suppose someone asks me, “Swamiji, whose watch is this?” I cannot say that I don’t know, I would say that it is mine. There is no harm in saying that as long as I realize that the watch is merely in my keeping. If a teacher says, “He is my disciple.” This does not mean that the teacher has a sense of “my-ness” and therefore will have no peace. There is a practical use of the word “my.” What we must avoid is the feeling of possession and our attachment to objects. For example, when I travel by plane or train, I say, “my seat number is 25A,” but when I reach the destination, I do not try to take the seat with me. I accept it as mine only for the time being, but I immediately relinquish it without a thought when I leave. I do not consider it as absolutely mine. We must understand that the! possessions are only in our temporary keeping. This is how we can live peacefully with people and relatives and all of the objects that we come in contact with. This is why mothers, fathers, sisters, and brothers are all called relatives, not absolutes.

Separateness and Fear

Now the question arises: How can we give up this ahamkara or ego, because of which we are suffering? There is a very simple exercise to reduce it. Since we have this feeling that we are great—“I did this, I achieved that”—let us note down on paper what the contributing factors were, and how many people helped us to be what we are today.

Suppose I sing well. Now, for me to be a good singer, how many things were necessary? I draw two columns on the paper and note down my contributions against the contributions of others. By comparing the two my ego must disappear. First, to be able to sing I must be alive and this is certainly not my doing. Secondly, I was gifted with a good voice, which is again a gift from God. Next, I received training from my teachers and other musicians; and finally, I was the recipient of great gifts of tolerance and support from family and neighbors who had to listen while I practiced! With such a perspective we can understand that there is not a single thing that we can do or create on our own. I develop the attitude that it is my privilege to serve and delight others; God has blessed me with this voice for that purpose. Abandoning any sense of doership, we become instruments in the hands of the Lord.

The sense of “I-ness” can be given up with the understanding that God gifted us with all our faculties. Nothing is ours; we should love those around us but never with the sense of “my-ness.” Thus when desires of I-ness, and my-ness (the causes of all our disturbances are not there, we will enjoy peace of mind.

Gaining Peace

Peace is not gained by any struggle or absence of struggle. It is gained by understanding the nature of what is real. By discovering and realizing the Truth, the wise man becomes peace itself. That is “the peace that passeth all understanding,” that which is beyond our mind and intellect. That peace never gets disturbed. The Gita confirms such a peaceful mind when it says, “Having gained abidance in peace such that even mountain-like sorrows do not disturb one.” This peace is present even while the wise man is working. In this peace the mind is very much alive, awake, alert, vigilant, working, functioning, dealing with life and all its problems and challenges. This is tattva nishtha the determination of the Reality. It is not achieved by running away from life nor when the mind is suspended through laziness or drugs. There is no peace through such means.

The above approach to peace and happiness is the path of inquiry. But there is another approach, the path of devotion. One who is devoted to the Lord and has faith that an almighty, omnipresent, omnipotent Lord is taking care of everything, has no reason to get agitated.

Generally, we think that he who does not believe in the existence of God is an atheist. This is not true. He who believes in the existence of God and still says, “I am not peaceful” is really an atheist. He believes in the great Lord, and at the same time he is worried! What kind of belief is that? If I have firm faith that the Lord is there to take care of everything, that He has given me power, ability, and my work is only to serve Him, then I have no agitation. Then I am indeed on the path of devotion.

The third way to attain peace of mind is through the path of dharma (righteousness). When something that has to be done is not done, or we do something that we should not be doing, there is agitation. If a child does not do his homework, he will be fearful of the teacher’s wrath. This applies to us also. If something is left unfinished, we will always be agitated by the thought of it. Only when we do the work will we be at peace. Therefore, if one performs all of one’s obligatory duties and stays away from prohibited actions, then one is never agitated. For one who follows the path of dharma, there is no fear.

If one can follow any one of the paths he will surely attain peace. If one does not have an inquiring, analyzing intellect, it is all right. He can have simple faith; the Lord will take care of everything. Without faith, even a householder’s life becomes miserable. If partners have distrust between them, there will be disharmony. Where there is faith there is peace.

Peace is the true nature of the mind, not agitation.. That is why when agitation is there, we want to go back to a state of peace. We ourselves are creating the causes for agitation, which are desires, cravings, I-ness, my-ness, lack of faith, and non-performance of our duties. If we put forth effort to remove these causal factors of agitation, we will have true peace of mind.

DIVINISED EMOTIONS ARE GOOD FOR YOU

Emotional Quotient or EQ is being talked about a lot today. Increasingly, emotions hold us to ransom and problems arising from anger, jealousy, frustration and hatred remain unresolved.

Emotions exercise great power and influence over our thoughts and actions. Negative emotions cause agitation, unrest, conflict, struggle, and frustration, resulting in unhappiness. Positive emotions, on the other hand, evoke feelings of calm, peace, happiness and harmony. They make us feel elevated.

Love, a positive emotion, makes us feel good. When we are close, there is no need to shout. Have you seen two people in love sitting together, two close friends having a chat, or a mother caressing her child ? They all speak softly; they also speak the same language of love. When we pray to God with devotion, when there is complete positive identification, there is silent communion. Seminars on how to develop positive thinking, attitudes, and emotions are very popular today. We are told, “Fill your heart with love !” But the problem still remains.

This is because we separate our thoughts into positive and negative. We want to eliminate the negative and cultivate positive emotions; because we have already divided this world into good and bad, beautiful and ugly; we have categorised people into friends and enemies, and all objects into likes or dislikes, or as positive and negative. And as long as we continue with these divisions, our problems, the conflicts and struggles will remain.

Anger and jealousy, for instance, are only desires manifesting in other forms. If we desire something and someone else gets it, we become jealous. But what if we never wanted it? We remain unaffected. Similarly, we may love someone, but the moment a sense of possessiveness comes over us, troubles begin. Unfulfilled desires give rise to a display of negative emotions. Desires for self purification and spiritual evolution, however, elevate us. So why create the division of positive and negative? Both are manifestations of the same force taking different forms. When we criticise someone too much, it appears as hatred, yet recognising that somewhere deep in our hearts there is admiration, effects a change in our attitude. Secondly, look upon all as your own Self, but don’t consider them to be ‘like’ yourself.

Everyone wants to live happily, to be loved and forgiven. So, let me become loving and forgiving ! Lastly, let us ‘divinise’ emotions. For example, attachment is a wonderful quality for it gives us energy, but if the attachment is for objects or sense pleasures it will bind us. If attachment is for higher ideals, it will lead us to spiritual fulfilment. The Hindu tradition teaches us to divinise all aspects of life. They enjoin us to look on our parents, teachers, elders, and guests as God. The Narada Bhakti Sutra says that if we must have desire, let it be desire for God; if we get angry, then direct the anger towards God; if there is greed, then transform it to greed for the Name of the Lord. Instead of counting money with intensity, begin to count the Name of the Lord with the same concentration. This divinisation of emotions and devotional desire will lift you and improve the quality of life.

Cultivate the thought: “Divinity alone is present everywhere!” Feel the presence of God everywhere....... soon, this feeling will become a part of your life forever. Where there is love, there is no room for violence, hatred, enmity, or jealousy. By divinising our thoughts, emotions, and actions, directing them towards the Higher, we will eventually resolve all our problems.

Chinmaya Vibhooti

Pujya Guruji Swami Tejomayanandaji's Message
On the occasion of the 10th Mahasamadhi Day of
Pujya Gurudev, 3rd August 2003

When an ordinary person dies, then it is called as death. We say, "that person passed away". In the case of an enlightened person, we do not use such a term because there is no such thing as death for him. Therefore, we use the word, Mahasamadhi. The difference is, the ignorant person dies, leaving only his physical body. The Jeeva is still there with the desires or vasanas or karmas.

Therefore, the Jeeva has to take birth again, so the cycle of birth and death has not ended. "Sakaamabhirjaayate tatra tatra". But in the case of a wise person, "na tasya praanaah utkraamanti atraiva sama vileeyante". In his case, Pranas do not depart from here to take another body. Actually, he is Swaroopastha. He is ever in his own Self.

Our Pujya Gurudev was an enlightened person, a realised soul, Swaroopastha. Even while He was living here and working with us, at that time also He was dehatita. He had risen above the body consciousness. Those who have lived with Him know that.

So, His is a Mahasamadhi -- Total abidance in the Self only. If you have read His messages, one or two are very striking. At one place He said, "If you are born, you must die. But do not die while living. Live after you are dead." Even after this death, you still live. You never die. Whenever we hear of a death, we generally ask, "How did the person die? What happened?" Swamiji said, "Do not ask how he died. Ask how he lived."

You also must have heard of somebody dying for an ideal, sacrificing his life, saying, "I will die for it". It is said, "It is easier to die for an ideal than to live for it." Living is very difficult because it is a continuous process. Our Pujya Gurudev lived that life, dedicated to the ideal and that is why this so called death cannot be an end to His life or work or teaching or anything like that.

We are sitting here, offering our worship and this occasion must become a source of inspiration. Inspiration to live that great life is what is going to sustain us, the entire organisation, and the community. So, we all pay our respects through rituals and worship. That is one aspect.

The second aspect is our firm commitment. In the present days, what people lack is commitment, even in their ordinary life and work. Students join schools and colleges, but they are not committed to learning, as such. The whole emphasis is more and more on getting grades, degrees, marks and percentages. Even when they find a job, there is no commitment, as they are looking for some other opportunities, other places; and nowhere are they satisfied. At least committed to their married life ? Even there, there is trouble.

Then they take to spiritual life. Is there commitment there? There also, the shopping mentality continues -- from one Ashram to another, from one Guru to another, from one Mantra to another, etc. There is no commitment. Unless we have that, we cannot progress.

Now, as we have assembled here today, I take this opportunity to say a few things that are in my mind. Pujya Gurudev gave His best to us. Now it is our duty to give our best. What are we going to give Him? That is a question we all must ask ourselves.

After Pujya Gurudev's Mahasamadhi, our Mission members all over the world remained very united and fully supported the Mission work and, that is why the Mission has grown in all parts of the world. I personally thank one and all for extending their full support to the organisation as such, Pujya Gurudev's work and also personally me. Without everybody's support, work cannot go on.

Now the Chinmaya Mission has already completed 50 years of its existence. The question now is, where are we going? When a great person establishes something with a great vision, then that work goes on, but after that person's departure, what happens to the organisation or work depends very much on the devotees and followers.

Once I was at Sidhbari with Gurudev. Somebody asked Him, "You are building so many Ashrams, Institutions, etc. What will happen to them after You go?"
He said, "I felt like doing all this, so I have done it. After me, if my disciples and devotees want to keep it, they will keep it. I am not bothered. I did what I wanted to do." He was a Karma Yogi. He had no attachment to anything.

The question we have to ask ourselves is, will we allow all these things to wither away, and only keep crying? If we are truly devoted to Him, we must stand up and keep on working. That is what will satisfy Him, because after all, His work was for the benefit of each and every individual. If I do something, it will be for my own betterment. So, the important point is, have we understood his Vision? Have we understood the entire Mission? Are we fully identified with the whole Mission? Then, are we ready to work?

In order to achieve all this,we are now embarking on a great project called Chinmaya Vibhooti. This is not going to be another Ashram, school, hospital or a social project, but something different. Chinmaya Vibhooti literally means the 'Glory of Chinmaya'. It also means, 'the Glory that is Chinmaya'. We have acquired 50 acres of land in a village called Kolvan, which is between Lonavala and Pune. Some time back we had the Bhoomi Pooja there and I think some of you were present.

What is this project about? One objective of this project is to pay our homage in a concrete form that is visible. All of us are studying Vedanta and working for all our local centres in various capacities. That is one aspect. But something visible is required.

Chinmaya Vibhooti is a tribute to Pujya Gurudev from all the disciples, devotees, members, well wishers and beneficiaries of His work. He does not need it, but we need it. We must express our gratitude.

The second very important objective is, to keep the Vision glowing. If the Vision is lost, we know what happens. If in my day-to-day life I lose my vision -- my eyes, it is so difficult to carry on with life. The Vision is very precious and that must be kept alive and glowing. How are we going to do this?

Click Here To Read Part Two........

Chinmaya Vibhooti (Part 2)

Pujya Guruji Swami Tejomayanandaji's Message
On the occasion of the 10th Mahasamadhi Day of
Pujya Gurudev, 3rd August 2003

Sometimes, these objectives look very abstract. To achieve them takes a lot of effort and that is what we are going to do at Chinmaya Vibhooti:

One very interesting aspect and the real heart of the project, is the depiction of Pujya Gurudev's life, work and teachings through multi - media. Nowadays there are so many technological developments, which will make this possible. The whole place will be called the "Journey With The Master". From His birth onwards up to His Mahasamadhi, all the work that He has done, and His Vision, will become clear as you go through the entire journey. His life, work and teachings will become clear and that itself will become a source of inspiration. That is Number One.

Number Two: All over the world, we have Chinmaya Mission centres, and all members are working voluntarily. They are involved and serving the community in various ways. Some of them are involved with Balavihars, some with Yuva Kendras, some with Bhajan groups, Vedanta courses, schools, hospitals and social projects. There are many grassroot activities and also many projects serving the society. The Sevaks and Sevikas of these activities have got the inspiration, devotion, dedication and readiness to work. What we always need is training. That is why in all companies they have constant programmes of training because training brings efficiency. We must know what we are doing. For example, if we are teaching Balavihar children, we must know what is the goal or objective of the Balvihar. What to teach, how to teach, how much to teach is a skill. And therefore, here we will make an international training centre for all Sevaks and Sevikas of all our activities and projects.

Number Three: We will make this a camp site. The requirements of camps are different. For the various camps that we hold, many a times we have to make do with makeshift arrangements. But this will be something permanent.

Also, as the Mission grows, we need to have national conferences. If you take our schools only, there are thousands of teachers who are teaching now. So, we need a place where conferences for teachers can be held, for national, international and world - workers' conferences of the Mission. We need an auditorium with all facilities, with a minimum capacity of 2,000 people.

Then of course, office administration, kitchen, dining hall and a place for people to stay, like hostels and cottages. We will also build some cottages meant for meditative retreats. So, people can live in silence, alone and in solitude.

There will be a Ganesh temple. The land is such that there is a road, a plain and slowly it goes upwards to a hill. On that, we will have a Ganesh mandir, because Pujya Gurudev started His work from a Ganpati Temple. Ganesh is the God of Knowledge and our Mission is founded on knowledge only. Of course, at the foot there, I want to have a small shrine dedicated to Hanumanji. From the road up to the hill, it will be a 1.6 k.m. walk. Some people like walking and they can go walking.

I have yet another idea -- which is not very clear to me at the moment, but we are speaking about it to people and soon our doubts will get cleared -- that is, to have a park there. You may have heard only of ordinary parks and amusement parks. But what we are going to have is an 'Enlightenment Park'. Don't ask me what it is, because I have to enlighten myself on that ! Some thoughts are there. It will be very interesting. Now, this is in general, an idea about the Vibhooti.

My main objective is, on the occasion of Pujya Gurudev's Mahasamadhi, we must become aware of His Vision. What was His life, work and teaching? His life was dedicated to Truth. His work was to touch the life of people, to bring that inner transformation. And those who came in His contact are not the same any more. They have changed. What was His teaching? His teaching was, "You change." He always said, "We Can, We Must." This is very simple. Do not complicate the matter.

Do I have your support? I and you are one and, that is, our Chinmaya Mission. Whatever we do is for our own growth and spiritual happiness. What we have inside us, that only can we give to others. If we ourselves are miserable, what happiness can we give others? We must discover the fountain and source of happiness in our hearts.

Today, I also take the opportunity to tell you something about our All India CHYK. They are doing really good work. You had seen the presentation on "Awakening Indians to India" the other day and you all were moved by it. That is a time - bound programme, but there is a more serious programme, the Youth Empowerment Programme (YEP).

Remember, living for oneself is nothing great. There is a beautiful subhashita:

"Yasmin Jeevati Jeevanti Bahavah So Atra Jeevati. Vayaamsi Kim Na Kurvanti Chanchvaa Sodara Pooranam?

That means, that person in whose living, thousands of people live, that person alone can be called as a living person. He is the one who lives - one whose life is such a great inspiration to everyone. And such a person will be he who lives for everybody. We all are seeking happiness.

A Mahatma put it very beautifully. He asked, "You want happiness? Then make someone else happy." That is the secret of gaining happiness. Otherwise, the birds also fill up their bellies. Everybody lives for oneself. From where do we start this? This YEP idea is to give at least two years of your life to the service of the society. If one cannot give the whole life, dedicate at least two years. This program is such that we invite applications from boys or girls who have completed their college graduation, to give two years of their life. Vaman Bhagwan went to Raja Bali and asked for land measuring only three footsteps. We are not asking for three -- only two years.

We go on complaining, the community, the nation and the world are going to the dogs. But who is throwing it to dogs? All the time, the politicians are easy targets for us to criticize. The politicians are doing this and that. Politics is dirty. So, you are the only clean man ! This is a very negative attitude. We must do something. Whether you enter politics or not, somewhere you have to start. So, the program is that these students who apply for this course, even to serve, they must have some training before that. Therefore, the training will begin on 24th September, 2003 - for four months. Awakening Indians to India's Glory.

Classes will be held on various aspects of life in which spiritual, cultural, science, technology, etc. will be covered. These people will be taught how to serve. After four months of training, they will be sent to different places and looked after. They don't have to pay the fees for four months and when they work for two years, the Mission will look after them. They have to just work and work for the cause. That will depend on their aptitude, ability and all that.

People are worried because that is their second nature. Their worry is, 'what after two years? 'By that time all job opportunities would have dried up. I will be already lagging behind'. So, we promise that you will get your job and placement. Try. Now people are so afraid - you promise but will you really give jobs? How little faith we have ! That is the greatest tragedy in man's life. He has no faith in anything.

We are going to have this training course at our ashram in Kolhapur. There is a beautiful ashram. We will be doing it for the first time. So we do not know exactly how many people will join and how it will go. But it's a very good experiment. We will learn many things from it. Those who are in this age group should come forward and join the course. Others, at least support it. Suppose you are running a factory or have a company, you can say, OK Swamiji, I will give a job to two people in my company. Or I will give this much donation for this training. In so many ways we can help. Someone said, my work is in another country. There are people dying to go there. Give him that job in Germany or France or elsewhere !

I had read a beautiful sentence that I would like to share with you -- Do what you value and value what you do. When you value something, do it. When such a great project and plans are there, do it. And when you do it, value it. When I do a job and look down upon myself, what respect will the other man show me? You have to give beauty to the work. Sukarmi kurvanti karmaani. Karmas are there, but the beauty comes to that karma by your performance and the goal to which it is dedicated.

So this is a very great program. Please come forward to support and participate in that in different ways. This much is enough.

We have derived great inspiration. We are all beneficiaries of Pujya Gurudev's love and compassion and kindness and knowledge and what not. I deliberately don't speak more about Him because then I will not be able to speak. I invoke His grace and blessings on each and everyone so that we also live a noble life of sacrifice and service, of spiritual growth and happiness and become positive contributors to society.

For More information on Chinmaya Vibhooti Project please follow this link.

Lord's Chosen Flute ~ SWAMI CHINMAYANANDA

It has been unanimously declared by all Saints and Sages that it is just an impossible task to describe the glory of one's spiritual teacher. The description is generally done in terms of examples and similies. But in the case of one's spiritual teacher, all such examples become totally inadequate to express the teacher's glory since the teacher surpasses them all. The greatest glory of the Master is that not only he becomes great by virtue of His Self Realisation but He makes His disciples also discover their True Being which is identical with His own Self and, thus, the disciples too get freed from the shackles of ignorance and its manifold binding effects.

Param Pujya Swami Chinmayananda is one such great Spiritual Teacher of rare eminence and it is indeed my great fortune to find in Him my teacher. His is a multi - faceted personality, unique in itself and I find myself incapable of describing Him fully and completely. Even though such a description is not possible, yet it would certainly be worthwhile my attempting to do it as best as I can.

A flute is an instrument which without any reservations or personal ambition makes itself available for the flute player to sing his melody through it. And when that flute player is Lord Krishna Himself, it is no wonder that the entire universe of sentient and insentient things and beings enchanted by His Divine Melody begins to dance in ecstasy and gets itself attuned to Him. Blessed indeed is the Flute which becomes a medium for the Lord to sing His song that enchants the whole Universe. We find this divine relationship between Krishna and His Flute beautifully depicted in our great epic, the Bhagvat Puran.

Let us reflect on the above said relationship between the Lord and His Flute from the standpoint of Vedanta. The Upanishads reveal the nature of God as Brahman -- the Pure Consciousness wielding the power of Maya. With this Upadhi of Maya, God becomes the Creator and the Sustainer of this world.

He provides all the Jivas with the necessary fields for performing actions and enjoying their fruits. He presides over all actions and becomes the giver of fruits and that is the reason why all the Jivas look up to Him in adoration and reverence. To do all these functions, the Lord requires a befitting Upadhi, a medium to bless His Creation. Even though through His laws of nature He controls the total cosmos, but to lead the human beings to their life's Goal of Self Realisation through the path of Dharma, He requires an Upadhi of a Saint who has merged his own little individuality with the Lord and, thus, has made Himself available for the Lord to express His will fully. The religious and spiritual history of the world shows that what these mighty Saints have achieved in their lifetimes is in no way less than the achievement of the Lord Himself for they express nothing but the will of the Lord alone.

Pujya Swamiji's achievements are all round. Not only has he provided the spiritual leadership at the time when higher values of life are getting shattered in the nation but He has also worked in the fields of education, health and social welfare. His missionary organisation caters to all, from children to old men and women of various aptitudes and capabilities, to find their necessary fields to work and to discover the joy of selfless service which is the most essential step leading to the goal of Self Knowledge.

To work tirelessly and to inspire others to live the nobler values of life is possible only when one has merged one's individuality with the Lord to become His Chosen Flute. Pujya Swamiji is one such person and thus viewed, He is undoubtedly that Chosen Flute in the Hands of Lord Krishna, the Great Enchanter of the Universe.

Overcoming Stress

In modern life we see that there is much material progress and comfort. At the same time humanity experiences great stress and strain. There is comfort, but there is also stress. When there is stress comfort is no comfort at all. We generally hear that there is too mush stress, strain and tension in our day to day life. In business we have cut throat competition. There may be strain within the family or in social relationships. Within ourselves we may find disintegration. This stress and strain is experienced by us as anxiety, worry, fear, or frustration.

How do we overcome these various stresses? Some people try smoking and drinking. Others seek change, a vacation. Thus, we adopt various temporary escapes from tension. Some of these are tamasik (inactive) such as the drinking, or rajasik (serene) such as attending a spiritual retreat; that can also be an escape if we do not make right use of it. How do we know whether it was an escape? If, after the retreat, we are afraid of diversion, then it did not solve our problem. When we gain a new vision at the retreat, we should become more dynamic and fearless, ready to face all challenges.

Objective Stress

A certain kind of stress is normal, physical and objective. Therefore I will call it Objective Stress. Such a stress is experienced when we face a challenging situation -- a lot of work has to be accomplished within a short period of time. If we have a tight schedule of engagements, even though we may be efficient, we feel stressed out because the time is limited. In such circumstances we must "keep cool" and not get overexcited. And figure out how our work can be accomplished in a short time. This is called the science of time management. For example, if I have to write ten letters in a short time, I should write only a few lines in each letter. Thus, we can see how the maximum work can be accomplished quickly.

One method of overcoming stress in the objective field is to become more disciplined and organised. The discipline of getting up earlier can make our lives smoother. When we hurry we try to do things quickly and often make mistakes, but with planning and discipline we can act with greater efficiency and less strain.

Subjective Stress

Another kind of stress is Subjective Stress. In the outer world there are only situations; in the physical world there is no stress, no tension. The strain that we feel, which is so exhausting, is not because of the outer situations but because of our inner reaction to the situations.

When does the outer situation become a problem, a threat? Worry and anxiety arise from our inability to face a particular situation and to deal with it effectively. This is the stress that we feel in many forms and we try to find relief in many ways. Anxiety comes when we are unprepared. If a student has studied well, is the examination a problem for him? No, because he is well prepared !

If the student who has studied well goes to the examination and is still anxious, there may be other reasons, such as personal ambitions or higher expectations from his parents which make him think, "I must do really well. I must get an A." The stress and anxiety he experiences comes from an insistence upon a particular fruit of action, "This and this alone should happen." Thus, expectation, ambition, or desire, instead of being a motivating force, can become a dissipating factor. Stress can be created by expectation. Desire and ambition should inspire us to work, but if too strong, they cause only perspiration, not inspiration !

When there is insecurity in the job or emotional insecurity, a strained relationship within the family, or any other type of insecurity then there is always stress. At every moment there is fear. The only certain thing about the world is that everything is uncertain. Accepting the fact that nothing is certain, that all is unstable, itself relieves tensions and stress.

The most effective method of avoiding subjective stress is to have faith -- call it faith, devotion, or surrender. Faith is the clear understanding that the one Lord is taking care of us. Is He not running everything? And still we are worried? That is why in the Bhaja Govindam it is said, " O fool! Why worry...? Is there not for you the One who ordains, rules and commands?"

When we travel by plane, the plane flies, we only eat and sleep. We know that the pilot is taking care of us; we have faith in him. When we are seasoned travellers, we are not afraid of anything. We are relaxed.

We should have the same attitude in the voyage of life, remembering Lord Krishna's promise: "Rest assured . Remember Me. I will take care of you. Those who remember Me with single - pointed attention I take care of; I take care of their entire life."

THINK BIG!   ACT WISELY!   SHOW RESULTS!

We are all faced with various problems in life. At the individual level, there may be problems related to health, emotions, relationships, marriage, children, career, coping with death, and so on. At the national level, there are problems of poverty, unemployment, social unrest, illiteracy, corruption, etc. These problems often bring us sorrow and pain. Yet, if we analyze them honestly we will find that their root cause is almost entirely a lack of proper thinking and acting. When not handled properly, our wrong thoughts lead to a defective vision of the world and a very chaotic relatioship with it. As a result we have false expectations and disappointments at every step. If we can only improve our thinking, we can mend our homes and make the world a better place to live in. But alas! Many choose to suffer rather than to think ! They get caught up in the mesh of wrong thinking, often coloured by prejudices and narrow mindedness.

THINK BIG

That which is needed foremost from the modern youth is right thinking, leading to a clear vision of life. We should remove all barriers of pettiness and THINK BIG ! Big things are achieved in the world, first, by daring to conceive them in our mind. Man dared to think that he could fly like a bird - and the first flying machine was invented ! He dared to think that he could reach the moon, and lo ! Man landed on the far away moon ! Nothing is impossible for the one who thinks. Our thoughts alone bind us and make us small, and thoughts alone can free us. Break this bondage of narrow limiting thoughts and THINK BIG !

To think big means not only to think as an individual but as a nation as well. Think what will be benificial to the nation, what will bring about national good. When Pujya Gurudev learned the scriptures from His Teacher, He thought as to how He could pass on this man making Knowledge to the people of the nation and to the entire world. This is called 'Thinking Big ' Swami Vivekananda used to spend restless nights in America thinking of the welfare of India and the entire world. Even as a child, Samartha Ramdas Swami was thinking of universal good.

ACT WISELY

After 'thinking big' through proper vision, one should then strive to ACT WISELY ! As Pujya Gurudev said, 'Plan out your work and work out your plan'. To act wisely is to act with proper understanding and good attitude.

This is presented very beautifully in the following famous prayer by Reinhold Niebuhr: 'God grant me the serenity to accept the things I cannot change. Courage to change the things I can, and the wisdom to know the difference.'

For example, Shri Ram knew which situation to accept as it was and which to take action against. Without complaint or mental agitation he accepted his exile in the forest for fourteen years as the call of Dharma, but when Sitaji; his wife, was kidnapped by the wicked king, Ravana, Ram put forth efforts to collect an army and attack Ravana in order to get her back.

SHOW RESULTS

Keeping the head calm and balanced, one should act efficiently, to SHOW RESULTS ! Let the results be seen in the transformation of our personality. We should strive to become better human beings. Our purity, efficiency and wisdom should steadily grow. The result of our work should also be seen in our environment. The team of people with whom we work should become integrated and happy. The work should lead to harmony, beauty, and prosperity in the society.

This convention will give an opportunity to the youth of the country to harness their inner potential. Here is an oppotrtunity to learn to break all barriers in our thinking process. THINK BIG ! This is an opportunity to learn the secret of right action. ACT WISELY. Finally, this is an opportunity to get inspired and achieve greatess in the world within and without.

Am I a fit seeker of the Truth?

The following acid test would show our fitness:

(a) If required to do so, am I willing to do what I do not like and give up what I like?
(b) If I am told the truth would disturb or end my present way of life, am I still willing to give it up and know the Truth? (c) If I am faced with the fact that the Truth is somehow terrible and bitter, am I willing to know it?
(d) Am I willing to pursue it, whatever the cost? I may even have to face death like Nachiketas.

If I answer yes to all of the above, I stand a good chance. On the other hand if I say,

(a) What is the material benefit of knowing the Truth?
(b) What is the use of this knowledge, in continuing my worldly life comfortably?
(c) I am willing to accept only what appeals to my mind and inclinations;
(d) I am unwilling to sacrifice anything;

then I am unfit for this knowledge, because I am more interested in the comforts of my present life than in knowing the Truth.

Yes or No?

Acts That Liberate Us

How is one to determine what actions are ordained for us by the Lord?

1. Duties that come to us unasked according to our status in life are to be understood as God sent. Their performance frees us from personal likes and dislikes.

2. The commands of the scriptures, elders, and teachers when acted upon liberate us from the negativities of the mind.

3. When we act according to our God given aptitudes and capabilities with an attitude of worship to Him, we get purity of mind.

Devotion

When some things are special, It is sorrow ...

When one thing is special, It is deep misery ...

When one thing is everything, It is sheer torture ...

When nothing is special, All is joy ...

When everything is special, All is Supreme Love ...

THAT IS DEVOTION

Spiritual Growth

Question: “Swamiji, how can we analyse our spiritual growth?”

Answer: “Suppose I am unwell. How do I know that I am getting well? When the symptoms of the disease are going away and the signs of good health return, I know that I am getting better. For example, the headache and nausea are not there. I still feel weak, but I am regaining my appetite and mobility….. and so on.

Similarly, I understand that I am spiritually growing when:

A) Worldliness decreases; when worldly matters don’t matter so much; when I am not swayed by temptations; when I am able to maintain a mental poise even amidst adversity, insults and obstacles; when praise or pleasures do not make me either elated or dejected. In short, when my dispassion towards the world increases.

B) My appetite for spirituality increases, when I long for Satsangh, look forward to my regular spiritual practices, wait for my study class, am full of joy and enthusiasm for spiritual activities – like a lover waits for his date, I wait for my date with the Lord – then I am progressing spiritually.

C) The Rama Raksha Stotra has a lovely verse which translates as ‘I salute that Shri Rama on whose left side is Sitaji, on whose right is Lakshmana, and in front of whom sits Hanumanji.’ Shri Rama symbolises knowledge and discrimination, Sitaji devotion, Lakshman dispassion, and Hanumanji selfless service. When all four qualities reside in the heart, we are progressing.

Spirituality should not remain a ‘sometime - somewhere’ activity. It should become one’s life, effortless and natural like breathing. It should become one’s very nature and vision.”

REFLECT ON OUR PLEDGE

Many a time, it so happens that we have something very precious with us but we remain either unaware of it, take it for granted or live with it mechanically - like our breath.

Pujya Gurudev in his visionary foresight gave us a beautiful Pledge, which is recited in all our centers on various occasions. However, very often it is done as a ritual without paying enough attention to its meaning and depth. If all of us could become a little more conscious of it and try to live it in its letter and spirit, then, not only will we individually grow, but even the entire Mission as such can become stronger and more effective in serving the community at large.

In order to give a serious thought to this, I invite you to reflect and give your ideas on each line of the Pledge. You can express your thoughts highlighting the profound concept of the Pledge in the form of pictures, graphic presentations, poems, cartoons, through anecdotes or simply as brief notes. The material we receive from you will be selectively and serially published in the Tapovan Prasad. The same can thereafter, also be published by our local Mission newsletters.

Let us think together, Let us walk together.

Let us work together, We can. We Must.

Chinmaya Mission Pledge

TRUE CELEBRATION - (On the ocassion of CHINMAYA JAYANTI 8th May)

Generally we observe the Birthday of Pujya Gurudev by organizing a typical programme consisting of Paduka Pooja, Kirtans, talks on His life, etc. Many of us feel satisfied with this kind of ceremony and feel happy if the number of participants is beyond our expectations. But now a time has come when we must think whether the observance of this important day in the said manner is enough. What is it that was dearest to Pujya Gurudev for which He worked till His last breath? What did He expect from us? Understanding this point and working for it will indeed be the true observance of His birthday. Or else, the ceremony will become a mere mechanical ritual.

It was Self knowledge which He always revelled in. He worked tirelessly to make us aware of the glory of our own Self. In the words of Shri Krishna, this knowledge is the King of all knowledges, the best purifier that integrates the society and is of the nature of everlasting bliss. It is for this purpose that Shri Gurudev conducted Geeta discourses and organised classes for children, youth and adults, besides Brahamcharis' training courses. t was His hope that each of us would study, assimilate, practise and teach the knowledge revealed in the Scriptures like the Upanishads and the Geeta. Active participation, involvement, and commitment of each individual alone can bring about a positive change within and without. He didn't like a mere passive listening. He loved Knowledge, Enthusiasm and Dynamism.

Let us make a resolve on this sacred occasion of Pujya Gurudev's Birthday that we will ever remember His vision and work hard to realise the same. We will not get trapped in passive mechanical rituals alone. Let us study, realise and spread the glory of Self Knowledge. Pujya Gurudev's blessings are always with us.

Let us work hard and Realise His Vision.

As I saw Him

Many people at different places have asked and still keep asking me as to how did I look upon Pujya Gurudev, besides His being my Guru.

I saw Him as a perfect Jeevan Mukta Purusha - a person liberated while living. Many a time I have felt that it is easier to describe Brahman rather than a Jeevan Mukta. We find very many verses in our scriptures in praise of such an enlightened soul. One such characteristic defined that comes to my mind is that the enlightened person is one who is free from worrying over the past, the anxiety of the future and is totally detached and objective in dealing with the present. Pujya Gurudev himself used to speak about such a person as someone like a mirror. A mirror accepts everything, rejects nothing, reflects everything but keeps nothing! Pujya Gurudev indeed was that Jeevan Mukta Purusha.

I consider myself extremely blessed to have had come in His contact and served Him. The most striking quality in Him I saw was His unconditional love for me that made Him forgive me many a times. I know this is true in the case of anyone who had reached His feet. May His blessing be ever upon us all to serve Him.

Why do we need Festivals?

An important topic of discussion is India's religious festivals. What is the need for them? How are they celebrated? What is their significance and how can we make the best use of these occasions?

Let us first analyze why there is a need for these religious festivals. As we work everyday from morning until evening, we become tired and naturally need to rest. We go home to eat and sleep and we feel revitalized, and are ready to work again the next morning. However, as our life continues between work and rest, day after day, a kind of monotony sets in. We feel bored and think to ourselves, "I need a change." Although our physical exhaustion is revived by sleeping, how do we get rid of this boredom, this mental exhaustion? What we generally do is look for some kind of entertainment.

The Sanskrit word for entertainment, mano ranjana, means delighting the mind, entertaining the mind. Some people sit and watch television for entertainment, others play cards, go on picnics, or spend time on a hobby. Everyone looks forward to their weekends so that they can do something that is fun and relaxing, a relief from the pressure and monotony of work. Yet, after a while, even these weekends become routine and we want to go on vacations to Lake Tahoe, Disney World, or Las Vegas ! When these places become dull for us, we want to go to other exotic countries far away from our ordinary experiences - some place totally different ! Thus our vacations and amusements are meant to remove our boredom and give us a sense of mental rest and relaxation, at least for some time.

Recognizing this need for change and entertainment, the Hindu religion provides special occasions, festivals of a religious nature, called utsavs. No religion will last very long if it does not understand the common needs and desires of people, insisting only on strict discipline at all times, Other than fasting there must also be feasting, singing, dancing, and joyous celebrations.

One may ask that if the purpose of these festivals is to remove our mental and physical exhausion, then why are our vacations and weekends not sufficient ? Why do we need religious festivals that involve pujas? The answer is clear : Though these various amusements relax the mind and revive us for a while, they themselves become monotonous rituals after some time, leaving us with a peculiar feeling of incompleteness. Although the purpose of vacations is to help us feel rested, to gain more enthusiasm, cheerfulness and energy for our regular work, we generally find that the opposite is true. When the vaction is over, we think," Oh now I have to go back to the office. What a bore !" Often we are left exhausted not only physically, but also financially ! Our pockets are empty and we must again work hard to make up for the lost hard earned money. The pleasure, of the vacation has, in effect, not removed the pressure, it only added a new one ! Why did the vacation not give us the desired result ? Because it was a purposeless entertainment.

On the other hand, our religious festivals have a very different effect. They not only give us occasions for merrymaking, but they also give us a noble, divine vision and inspire us to raise our minds to the heights of that great goal. Rather than merely exhausting us physically and mentally, they purify the mind and prepare us to face life with more enthusiasm, to live life more happily and fully. If we observe these festivals closely, we will see that they not only point out the ultimate goal of life, but also give us guidelines to reach that goal. In short, our religious festivals serve the purpose of all other entertainment and at the same time give us much more.

FESTIVALS celebrated in NZ in 2006

You & Yours (A Talk to Parents)

The question of how to live the values of life is not a new one faced only in modern times. It is as old as our scriptures. This is a weakness that every person faces in his life - the contradiction between his knowledge and his living. We know so many things at even gross levels, e.g., on a cigarette packet it is mentioned that smoking is injurious to health, but a doctor himself goes on smoking while advising others not to do so. We know, but when it comes to living, we do just what we should not. When it comes to higher emotions and ideological values, the case becomes much more difficult. Now the question is, why does it happen this way?

For communication between two persons, the speaker and the listener, to take place, there is a need for active participation on the part of the listener. Just now, we heard a 'Shanti Path', a peace invocation: Sahaveeryam Karavaavahai - that means, "May we both put forth efforts together to understand, so that we will enjoy the fruit of knowledge". Knowledge should not be barren or impotent. Knowledge must actually give us results. Now, having said this much, let us analyse:

Every person, when he lives his life, has some idea and some vision about life - whether he is conscious of it or not. But without some idea about himself and the world, he cannot live in this world. It is not possible. Now, there are different views or visions. Our life, behaviour and our living in this world, depend upon the vision that we have about this world and about our life.

One problem is that our vision itself is not clear nor is it high. Secondly, the values conveyed to us are mostly somebody else's. We have not assimilated, we have no conviction and we do not see any purpose in it. So, if our vision is not clear or if the values are not our own and have been imposed on us, we cannot live them. Another point is - the earlier tendencies have become so deep rooted that habits have become our second nature and on the spur of the moment we again do the same thing. People say, "Swamiji, I know that I should not get angry, but when I get angry, I forget everything."

I reply, "You forget everything and, therefore, get angry." Remember, when you forget, you get angry. Only when you lose your balance, do accidents take place. It is not that we fall down and then lose balance. Emotions are so strong and overwhelming that we forget everything.

Now, coming back to the vision. In general, there are three types of vision.

1. I will start with an example. I have one physical body and it has got many parts or limbs. Even though I know that there are many parts or limbs for my visual perception, for my vision and understanding I know that all of it is one body and it is me. Thus, even though I see 'many' ness or differences, in my vision there is only oneness and, as a result of this understanding, I love each and every part of my body. There is no partiality in it even though I feel a backache is better than a headache when I get one ! When there is a vision of oneness, other values are very natural; that I love all parts of my body, I don't want to injure any part of my body; I serve my body, beautify it and pamper it. If my finger goes into my eye, no punishment is given to the finger, i.e., forgiveness also is natural. The eye also does not have a feeling of hatred for the finger. That is also the reason why the mother loves her child - the child is her own flesh and blood. The Upanishad also says, "Putro vai Atma" - the child is your own Self and, even though you see the child as a different entity, you know that the child is not different from you and, therefore, love is natural.

No mother needs to be told to love her child, though it is necessary to be told to love your neighbour. In my child, my family, etc., I see oneness and, therefore, I am concerned about their welfare and I don't want to hurt them in any manner. If they suffer, I suffer because their suffering is my suffering. So then, I will see that I love, serve, forgive - all these values follow. Now, if you expand your vision, even though you see the plurality not only of human beings but also of plants, trees, creepers, birds, animals, etc., you just imagine - if so much of oneness is there, there is so much of service, love, sacrifice, and forgiveness. Imagine that you are one with this entire universe (not that you have to imagine, you are actually one with this universe because, without the totality of the five elements, you cannot exist). So, I am already one with it. The life that is in me is the same life everywhere; it is only I who has created this distinction. So, now you see - when this vision of oneness is there, my style of living changes accordingly.

2. When my vision is that everything is different (visually everything is different), then the situation naturally will be that I will like one thing and dislike another; one person I will consider as mine and the other as not mine. So, if we hear that an earthquake has taken place or there is a flood or cyclone somewhere, we get worried only if a person known to us is there; otherwise, we are not bothered. When you see oneness in all differences, the life pattern is one; when you see everything as different, the life pattern changes because one thing is mine, another is yours and, therefore, I am concerned only with mine and have nothing to do with the other.

In crowded buses and trains, it is very interesting to watch - somebody gets a window seat and spreads out wide on the seat. He constantly looks out of the window because someone might ask him to move if he looks this side. Even if somebody requests him to move, he refuses. Suddenly when he spots a friend, he makes place. See, as long as he saw someone else there was no place. But the moment he saw his friend, there was place. He would make him sit on his lap also, if necessary. In oneness, there is love; in differences, I and mine, likes and dislikes are created.

3. The third type is the lowest: A finite little thing is taken as the whole - that alone is life. For some people, money is everything. Actually, money is only one aspect out of the many things of life. Money also has got a place, but if someone says that money is God and money is everything, then what happens? Only one part is taken for the whole. The result is that when money is lost, he is lost. Some people commit suicide because they don't get a first class first. It is good to have it as a goal, but that doesn't mean that you will get it every time. But if you consider that alone as the most important thing then it is not right. Such an attitude is the cause for frustration, disappointment and dejection.

So, one vision is seeing oneness in all differences, the other is seeing only differences, while the third is taking only one part to be the whole and getting exclusively attached to one thing - that's how people become fanatics. All these wars are fought by fanatic people. People say that religion has created all problems. No, it is fanaticism that has created problems. If I love somebody and am ready to kill another person for that sake, it is exclusive attachment.

So, our life pattern, our responses - all these things depend upon our vision. And, how many people are there who really think thoroughly and deeply on it? I told you, everybody has got that vision, but we are not aware that we fall in this category. Only when examples are given do I realize that I fall in one of these categories.

The question, therefore, is - why are we not able to live these values?

Firstly, we do not have any deep thinking on this vision and, secondly, all these values which are told, are somebody else's values, an imposition, and we have an aversion to something that we are told to do - like the opposition party in the Parliament. Just because it is a Government proposal, oppose it.

In logic, there are two to three methods.

The first one is where both the parties have different views but they discuss to arrive at the truth. Both of them agree that I will give up my view if we arrive at the truth. This is called a healthy discussion for arriving at the truth.

The second one is where there are two parties - they have their views and their idea is to win the argument, not to arrive at the truth.

The third type is - whatever is your view, I oppose it. If you ask him, "What is your view?" he says, "I don't have any view but whatever you say is wrong." There is a need for gaining the vision of oneness and understanding these values.

Nowadays we say, especially in our country, the condition has become so bad that without money nothing moves. So, a peon sitting outside the office, when asked by a visitor if the officer is inside, stretches his hand. The visitor puts some money in it and only then he gets an answer, "Yes, he is inside". Then he is told to go and tell the officer that the visitor wants to see him. He stretches the other hand. If you ask him why he does that when he is being paid, he says that the salary is for sitting on the stool ! He is only a representative of all such people right up to the top. In such a situation, anybody who talks of values is considered mad.

Honesty and truthfulness have no meaning at all, because a person who is honest gets nothing. Only dishonest people get everything. This is the thinking of the people of India. I tell you one thing - if I have respect for honesty and I am not able to live up to it, it is a minor problem. But if I say honesty is no longer a value, then it is more dangerous because then there is no limit to where I can fall down. We say that all these values are impractical in today's world. One person came to me and said, "Swamiji, what is this? I am so honest, but I never get anything and the other person is so dishonest and corrupt, but he gets everything."

I said, "Who stopped you from becoming corrupt? Why don't you also take bribes?"

He said, "Nobody gave me !"

Now, your honesty is not honesty; your truthfulness is no truthfulness.

Please think carefully. Is it true that honesty and truthfulness have no value in present day life? Superficially, it will appear that people do not respect honesty or truthfulness, but it is not true. Everybody respects it very much, but respects it in someone else, that is the only difference. That is why when you want to employ a servant in your house; you want a sincere, honest, hardworking person. We want to know where he worked earlier, etc. A person may earn more money by any means but he wants his treasurer to be very honest. How do the gamblers and smugglers succeed? Because their entire network depends upon honesty. In that dishonest business they are very honest. These values are not lost, because we respect them in others. Now, if only every person tries to become that, it will be wonderful.

So, please know one thing clearly - these values are eternal. Any prosperity, peace or happiness will come only when we follow these values. Do we not get that happiness because for me money is what is important and not honesty if I cannot get money? This means that honesty is meant for getting money. I value money, not honesty. So that is why we are not able to love these values. A value must be lived for its own sake. I must be truthful because truthful I must be. But I want to be truthful so that I may get something - that is wrong.

So, no vision - number one ; values are imposed on us and we cannot live somebody else's values ; and thirdly, we do not have the conviction, and superficially, it appears that these values have lost their content and utility today. But I tell you, any prosperity that is there depends upon these values. Secondly, when you live the immoral and corrupt way, there are always agitations in your mind and also fear. But when we are truthful we are fearless. Moreover, these values are lived not for someone else's sake, but for our own sake. If you understand this much, your life will be most wonderful and when you are like that, your children will also be like that. What you are, children are most likely to be like that. The child will be exposed to a particular kind of atmosphere and learn.

There is another problem because parents are living double standards in life. They live one kind of life, but they want the child to be different. It does not happen like that. You don't want to be unhappy and you don't want your child also to be unhappy and, therefore, it is necessary that we have the right values and also expose the child to those values and that kind of atmosphere.

I do not know whether bringing up a child is a science or an art - I think it is both, because it has got a science of its own and you have to do it in an artistic manner. It is a very subtle thing because teaching I tell you is the most difficult art. Any other art is not that difficult - even in painting you can draw a little and tomorrow you can continue, but when you are teaching somebody, even at that time the mind is not available - it is distracted. So when you try to continue from where you left the previous day, the student says, "'What did you say yesterday?' He has already forgotten.

And when you say, "What? You have forgotten what I said yesterday?"

He replies, 'You only said that we should not carry the memories of the past.!"

Every day the slate is clean. A painter's canvas does not protest, but a student's mind does. It goes on protesting, it goes on forgetting. So how does one teach? The best way of teaching is living the values. When we live that and when they observe it then only is teaching possible. That is why in the Geeta , it is said, "Yadyadacharati Shreshtah tattaddevetero janah" - Whatever a great one does or demonstrates, all other people only follow that.

It is never said, "Whatever a great man says, people follow." If that was the case, the world would have been different. We never follow what somebody says - only what is lived by him. There is a story that you might have read or heard. A mother took her child to a Mahatma. The child was addicted to eating chocolates, toffees, etc., so much that he was spoiling his teeth. She told the Mahatma, "Please tell him. My telling him has had no effect."

The Mahatma said, "Come after one month." She went away and after one month brought the child again. The Mahatma took the child near him, spoke to him and told him, "Don't eat chocolates like this, you will spoil your teeth."

The child promised, "I will not eat now."

The mother said, "If you had to tell him only this much, why did you ask me to come after one month?"

The Mahatma replied, "The simple reason is, I was also eating chocolates till then ! So, if I had told him at that time, it would have lacked conviction." It is true that if I don't do a thing and tell others to do it, it does not have any conviction, no force. What is the difference between the ordinary person and extraordinary person? The great man is able to live what he understands and what he says, while the other person knows a lot, but he is not able to live it - that's all.

Now, we come to the children. People are getting very anxious about their children and their future, but they don't take care of the present. Without taking care of the present, we cannot take care of the future. Nowadays, there is another peculiar thinking: I am taking good care of my child. I am sending him to the best school. Best school means, the most expensive! We are spending a lot of money on the children but not in the children. Another thing is that, because of industrial civilization, both the husband and the wife go to work and if any lady says that she is not working, people are surprised. This is because working has come to mean only, 'working in the office'. So, a housewife has an inferiority complex. Making money is more important than making a man. That is modern thinking. People think that making a child is nothing as compared to making money.

We do not say that you don't work, that you don't earn money; but if it is at the expense of your child, you will have to suffer in the future. Such a child has no sense of belonging, no love, etc. Later, we cannot blame him if he turns out to be a devil. Without culture, man is like a vulture! You know what is the nature of a vulture. It flies very very high in the sky, but its eyes are always on the worms and insects on the earth and it comes down to catch them. Similarly, materially we may fly very very high, but you know, the corruption in high places is much more than anywhere else. They may fly high, but their minds are on little things of life. If you take a video of these parties where big people get drunk, you will know. If you have given a lot of money to your child, but no values, he will destroy your money in no time.

Therefore, You and Yours - in this value clarification, if only the vision is clear, all other things come naturally because they become only an expression of that one vision. So, if the question is, why are we not able to live the values, I have given you the reasons. We have made some kind of analysis. Your child is not different from you and you are not different from your child. Therefore, what you are, your child will be. Now you have to decide what you want yourself to be and your child to be, because the choice is yours.

In our Vedanta, we never impose anything on anybody. In the Bhagawad Geeta also, Lord Krishna taught Arjuna everything and then said, "I have told you everything. Now, Yatechhasi tathaa kuru - You do as you please."

That's all.

Brahman And Maya...

... is a free translation in English of Brahma Ani Maya, a hilarious piece written in Marathi by Pujya Swami Tejomayanandaji (in his early twenties) on 9 March 1972. In this piece Swamiji humorously probes into the Vedantic Truths that underlie our day to day experiences.

Scene 1

In an extremely wondrous garden roses of different hues are swaying in ecstacy. The light of the early dawn has speckled them with its dewdrops which shine as pearls lending an additional grace to the beauty of the garden Just then, a group of young girls giggled and gaggled their way there.

One of the girls cried out in sheer delight, "Aha ! Just look at all these beautiful flowers that have blossomed here. I'd love to put one of them in my hair." And she ran to fetch it But one of her friends cautioned her about the gardener but who cared?

She touched a flower and was about to pluck it when, suddenly, a voice boomed loudly, "Who is it? STOP ! THIEF !"

The girl's hands shook and shuddererd. No flower came her way, rather, an over - protective thorn, pricked her finger. But the gardener devilishly gleamed and curled his huge moustache, content with the fact that he had at least caught someone today. His attention was ever fixed on the flowers waiting for an opprtunity for someone to touch even a single one of them so that he could let out his roar. The beauty of the flowers never really bothered him.

Scene 2

After some time, a Krishna bhakta came along chanting, "Shri Krishna Giovind Hare Murare, Shri Krishna Govind..............."

"Ah ! What beautiful flowers !" he remarked, " O Krishna, You have Yourself created these flowers so that they may be offered in worship unto You. I will make a garland of these lovely roses and decorate them around Your neck, O Krishna."

Singing Krishna, Krishna, the Krishna bhakta ventured closer to pluck, and once again the voice boomed, "Who is it ? STOP ! THIEF !"

The elderly gardener was a stern disciplinarian of sorts. No sooner did anyone touch the flowers than he would bellow out loud, suddenly appear out of nowhere and swoop down on his prey. Otherwise, he was simply invisible to the naked eye.

As soon as the boomimg bellow descended on his ears the devotee lost all sense of devotion and landed on the other side of the road cowering from sheer fright.

Pleased with the wondrous effect that his voice had, the elderly gardener went back to his hidden lair waiting for his next prey. God also seemed to be pretty pleased with him. Soon, a young cajoling couple chanced to come there..

Scene 3

Love is blind, or blinds one. So they say, and here is ample proof.

So lost were the couple in each other's love that they were not aware of others around them. Slowly but surely, both reached the predestined spot. Now, let's listen to their sweet nothings.

"Oh ! This garden is so cute !" said the girl.

"Ah yes, just like you, my love." said the boy.

"What ? Like me? What a comparison ! ! ! I am not so long and large, am I? And there is no green grass growing all over my body................What are you talking about ? Had I known earlier that you were so devoid of poetry, I'd..........................Anyway, let that be. Say, have you seen these pretty roses? You must get them for me. You had promised that, if need be, you would pluck flowers from Heaven just for me. Remember? Let the Heavens be as they are. But, for the moment, get these flowers for me "

Hearing these words, the loverboy's heartbeats beat even faster. He realised what a big mistake he had committed.

The devilish visage of the gardener and his fierce moustache flashed in front of his eyes. From his fallen face one could easily infer that he had encountered the gardener earlier too. But, on the surface, he laughed and said, "You yourself are my most precious rose. Why do you need this flower then?"

"Nothing doing. I just want that rose."

"Okay, I;'ll get it." Left with no choice the youth threw furtive glances hither and thither and reached the vantage point and .................then, .......................

The moment the blind lovers had even the faintest suspicion of the presence of a third entity other than their twin - blessed one, they walked away from the scene of disaster and didn't stop till they reached home.

Scene 4

"What did you say? This garden is for sale? Good, consider it sold. I'll take it." So saying a trader went in search of the owner of the garden and returned after some time accompanied with a few labourers. The labourers immediately started plucking all the rose flowers.The trader stood there watching it all and so was the gardener. But now he couldn't even let out a whimper of protest. Mustering up enough courage, he softly asked of the trader, "Sir, why are you plucking all the flowers?"

"WHAT ?" the trader screamed back at him. Then taking pity on the poor fellow he winked at him and laughed out, "I'll make Gulkand (a herb made of rose petals) out of it.

Now, let's see - how many of the above 4 or 5 people actually saw the flowers. What a question? Of course, everyone saw the flowers. But Vedanta asserts, "No. None of them saw the flowers."

"Well then, you mean to say, they saw donkeys? Your Vedanta says anything. Nothing is clear."

"Wait...........Listen carefully.

The first girl saw the beauty of her flower - bedecked hair. The bhakta saw the beauty of Krishna's idol. The lover saw the blossoming of his beloved's face. And the trader had set his eyes on the Gulkand.. The gardener never even had time to notice them. In short, everyone saw merely their own vasanas or desires. Failing to notice the flowers all of them established their own personal relationships with them. And this alone is Maya !

We never really see any object or person in totality. We see only our own preconceived notions about them, in them. And this is Maya. For example, we don't see a radio or a cycle as a radio or a cycle, rather, we see it as my radio or my cycle. And were some one to just mention to us that our radio is not functioning properly, we would feel so offended as though he had said that we ourselves had some defects in us. Why is this? Because of Maya. Since, in essence, this relationship is itself delusory, Maya has ensnared everyone in its spell of delusion and make believe. So much so that even the spell of delusion is itself a delusion.

Vedanta teaches that whatever we see, hear, feel................. is all, in reality, a delusion, but being within the web of Maya, we have ouselves superimposed names and forms upon various objects and deluded ourselves completely. Just as a rose is not the beauty of any bedecked hair, nor is it any trader's Gulkand, but is actually, merely a rose. In the same way, what we consider to be the jiva or the jagat is, in essence, Brahman itself. And what we are lost in is Maya. And thus, Vedanta emphatically asserts,

Brahma satyam jagat mithya,
jivo brahmaiva naparaha

Brahman is the reality. This world, a mere transitory phase. The jiva is not seperate from Brahman.

Indeed, it is difficult to understand and assimilate this Truth but he who has searched for the Truth has verily found it. The rest are drowning themselves in the ocean of Maya.

Naming The Infinite

Naman means 'Salutations'. 'Chinmaya' is the beloved name of our beloved Gurudev. Chinmaya also means the intelligent, sentient principle, underlying all our spiritual values.

Time and again, we should all do some intelligent reflection. What is it that we actually offer when we bow down and do Naman? We offer our reverence, our identification with the altar of worship. Worldly people respect materialistic possessions or materialistic people who have such things. In truth, what we should respect is knowledge and the one who has it and gives it freely. When we thus worship the right person, our purity and sanctity increases.

Way back in the early 80's, there was a yajna at Lucknow by Pujya Gurudev Swami Chinmayananda. Swami Shantananda and I had the privilege and the joy of being present there. All the devotees wished to perform a 'Paduka Puja' of Pujya Gurudev and wanted a Namavali for this purpose. We did not have one ready. It was then that Swami Shantananda and I sat down and prepared a namavali in the Sanskrit alphabetical order. We came up with 108 names and each name ended with a salutation.

The names revolve around different facets of Gurudev's striking personality. Some names are pointers to his absolute nature. For example,

Om Avyayaya Namah : Salutations to the Imperishable One.

Om Achintyaya Namah : Salutations to the Incomprehensible One.

Om Antahsakshine Namah : Salutations to the Witness of the inner thoughts.

Some other names reveal the human side of this great sage, e.g.:

Om Prasannatmane Namah : Salutations to the One who is ever cheerful.

Om Madhursvabhavaya Namah : Salutations to the One who has a sweet disposition.

Om Suhrude Namah : Salutations to the One who is the well - wisher of all.

There are still some other names that throw light on his work and accomplishments like,

Om Geeta Jnana Yajna Pracharakaya Namah: Salutations to the apostle of Geeta Jnana Yajna.

Om Granthakrute Namah : Salutations to the One who has authored spiritual books.

Om Dharmasansthapakaya Namah : Salutations to the One who re - established Dharma.

Again, a name like bhaarata - gauravaaya namah shows how he was a glory to our country. The most moving name is sarva - hita - chintakaaya namah, which means 'one who wishes well to all (and works hard for the welfare of all)'. He truly served all - children and adults, Indians and foreigners, the learned and the illiterate. He nourished all those he met, with his wisdom and compassion.

He taught the message of service. He wanted us to know the great message and spread it also. The Upanishad says, "Arise, awake, go to wise teachers and know the Truth." Our Pujya Gurudev added, "Spread the Knowledge."

You, youngsters at the Chyk.Net website, are doing your bit to propagate Pujya Gurudev's wisdom in the cyber space. My congratulations to you. Special best wishes to the Chinmaya Naman issue.

May you kindle new life in many people through your online magazine.

In this fiftieth year of our Chinmaya Movement, may your website inspire a lot of youngsters to volunteer for the noble cause.

New Year's Message (2001 - 50th year of Chinmaya Mission)

That which is new, fresh and elevating is beautiful. And what is beautiful is delightful. Every moment is new but if we look at it with all our preconceived notions and prejudices, then even though it is a new moment, it becomes a stale experience. Look at every moment anew and enjoy all the blessings hidden therein. I wish all the members of Chinmaya Mission worldwide a very happy New Year, which also ushers in the new Millennium.

It is said that to realise your dream, you have to stay awake. Chinmaya Mission is living proof of the power of the firm, strong and noble resolve of an inspired master who worked day and night to realise his dream. Param Pujya Gurudev Swami Chinmayanandaji had the dream of reaching the vision of the Upanishads to each and every individual to lead to his or her inner transformation. With the same selfless, far-reaching vision, he wanted to bring out the pristine glory of Hindu religion and culture which was so misunderstood over centuries. He thus presented the rationale behind it all in a most logical and simple manner.

Now the result of his tireless work is in front of you in the form of a global spiritual, cultural and educational movement - the Chinmaya Mission which spans 25 countries and encompasses over 250 centres, 75 schools, colleges, women's, youth and children's wings, social service projects including a hospital, clinics, old age homes, orphanages, temples and ashrams and the unique Vedanta schools for the systematic dissemination of Hindu scriptures in the traditional gurukula spirit.

A question is generally put forth that inspite of all this work, if we look at life in general today, it appears rather dismal and one may wonder what impact all this work has made. The question is valid if you look at it in a superficial manner. But let us look at it differently.

Despite every country having a government and a system of governance as well as the law enforcement authorities like courts and the police force, the law and order situation all over the world is worsening. Does it imply that all systems are useless? Inspite of hundreds of medical colleges and varieties of systems of medicine, man is not free from diseases. Does this mean that medicine is useless? Though in the totality, not much difference is seen, all the individuals who do come in contact with the medical field are benefited, infant mortality has dropped, life expectancy has gone up, pain is managed so much better etc. So too, it is only because individuals have been positively influenced and benefited that they support Chinmaya Mission. This is a process of spiritual evolution not a one time revolution. While revolutions come and go, evolution is slow but sure and lasting.

Fill your heart with love and gratitude. The rest of the things just happen. When I first went to the ashram, my only concern was for my self to study Vedanta. As I stayed there and kept learning, the depth and beauty of this knowledge grew in me but more than anything else, what struck me most was Swamiji's (Gurudev's) vision, compassion and love that there are seekers and their need must be met - with absolutely no other expectation. The Vedanta course was free and it had no precedent in centuries, yet people identified with Gurudev's vision and kept funding the course. When we remember all this, our hearts are naturally filled with love and gratitude.

A brahmachari once asked Pujya Gurudev, "What do you expect from me?" He said, "Nothing. Only give me a smile when you meet me." And some people did not give even that! And yet he kept on. Each day I discover how great Swamiji was. (We know he was great but can never wholly fathom how great he was.) And with each new discovery there is so much joy.

As sevaks/sevikas and devotees our area of work may change and we may face so many conflicts but only one thing keeps us going - love and gratitude to Gurudev and the whole society. In a family, is there any constitution or law? Where there is love, rules are not required and where there is no love, again rules are not required (for they will not work)! Don't keep asking - what to do for Chinmaya Mission? If you have love, you will find some way to serve. Sometimes we have to be in the front and sometimes at the back. We should be ready for both.

As the year 2000 came to a close, according to the English calendar, a millenium came to an end and the new millennium has been ushered in with a New Year, which is a very significant one for the Chinmaya Movement. Pujya Gurudev started his work in 1951 and worked tirelessly till his Mahasamadhi in 1993. For the Golden Jubilee, special programmes will be conducted at all Chinmaya Mission centres throughout the world culminating in the Grand Finale at Mumbai from 24th to 31st December 2001. This will be a grand global celebration of the living legacy that Pujya Gurudev gifted us, for us to cherish, nurture and perpetuate.

Such a global gathering has a great purpose - to see for ourselves how Pujya Gurudev touched countless lives. We expect atleast 10,000 to participate in the Grand Finale. Though this is a small number compared to the millions who came under his influence, still, by itself it would be a grand gathering of the Chinmaya Family world wide. I personally request each and everyone to get motivated to express our gratitude to Pujya Gurudev in action, through our own inner transformation and our loving service to the community. I invoke Pujya Gurudev's and God's blessings on you all and once again wish you a very happy New Year.

A Dialogue on STUDY GROUPS

A few Study Group Sevaks met Swami Tejomayanandaji on 11th November 1999, at Sandeepany Sadhanalaya, Mumbai for guidance on the Study Group activity. Some excerpts:

Q. Swamiji, why is it that Study Groups face the problems of lack of Sevaks and dwindling attendance?

A. Low numbers in the study groups need not deter us because even in worldly activities, the number of people working sincerely is always less. The objective of the Study Group should be very clear to all members. Without this, there cannot be any commitment among Sevaks or members and the problem of dwindling attendence would continue.

The purpose of life is Self-Realisation and therefore, all our activities should be towards that goal. On this path, Yagnas (Shravanam) give us the vision of the Shastras. The Study Group is a forum for Mananam and digestion of ideas, so that our knowledge is free of doubts. Spiritual health is as important as physical health. Just as a hospital helps us to regain physical health. It is the responsibility of each member of the group to make the discussion fruitful and interesting by regular study.

As far as Sevaks are concerned, there is a fear in their minds that they do not know enough. This results in members hesitating to become Sevaks. Sevaks must have an attitude and readiness to share the benefits that they have gained, with other members of the group. A positive attitude will give maximum benefit to the Sevaks. In case of unresolved doubts/ questions, the group could write them down and get them clarified from Acharayas of Chinmaya Mission, once in a while.

Q. What is it that would attract people to the Study Group?

A. sTwo things attract people to the Study Group:

1. If their needs of life are fulfilled and
2. If their interests are fulfilled

In life, one sees that a highly spiritual person has minimum material needs and a highly materialistic person has minimum spiritual needs. Then, you have some people who feel the need but are unable to sustain their interest because their expectations are too high.

Q. What factors would you name as responsible for spiritual learning process to take place?

A. Four factors, each as important as the other, make the learning process complete: 25% Guru's Blessings; 25% Self Study, 25% Group Study and 25% The Time Factor.

Q. How do we go about studying the text in the class?

A. Every text has a central theme around which it revolves. Look for this first. Each verse should be taken up in the following sequence: First, the word meaning, then the translation of the entire verse, followed by the commentary and finally, the sum and substance of the verse.

Q. Could you suggest a few ways to make the discussion interesting?

A. Applicability of the knowledge gained through study, to the daily life should be stressed. Use real life examples for this. Secondly, you may ask the members to express their understanding in their own way, for eg., someone interested in poetry could write the theme of the verse in poetry form; an artist could depict it in picture form; a musician could tune the verse in some Raga (musical melody); or a grammarian could explain the Sanskrit grammar. You could also have a quiz, "fill in the blanks" or "complete the verse" contests to keep up the interest of the members.

Q. Swamiji, finally we would like to know Pujya Gurudev's Vision behind the Study Group activity. Could you throw some light on it?

A. This is what Pujya Gurudev, Swami Chinmayanandaji, had to say about Study Groups: "Mere listening to my Yagnas will not add to your beauty. These ideas are to be reflected deeply and digested slowly. This process is hastened only when you discuss what you have studied with others. Study groups constitute the heart of our Mission. The ideas gathered by you, when discussed with others, not only become deeply rooted in yourself, but as they become clearer in your own understanding, they also inspire those who listen to you. Thus, each student, while trying to strengthen his own understanding, can become an instrument for the spread of this knowledge. This process is the dynamic STUDY SCHEME followed in the Vedantic tradition. This is not a Chinmaya methodology, it is the most ancient Vedantic tradition of Study."

THE EMBODIMENT OF LOVE - CHINMAYA

I first saw and heard Gurudev Swami Chinmayanandaji in 1969 at Bhopal but I didn't meet him there. Those were my poorva ashrama days. I was then doing M.Sc. in Physics and my only motive was to join an ashram. The then Manager of Sandeepany Sadhanalaya, Powai, had also just come to lecture at Bhopal. He said that there were plans to start a new Brahmachari training course at the ashram in 1970. Thus, I came to the ashram. During those days, Gurudev had a heart attack, at Mysore and he was recuperating at Usha Kiran. Gurudev asked me to stay at the ashram for some time and that when he became okay, the course would be started.

My second meeting with Gurudev was at the ashram itself. Gurudev was going to Switzerland for treatment. Before that he stayed at the ashram for 15 days. Shivram and Narain, the people taking care of Gurudev, had gone home. I was asked to sleep in the office room and sweep the floor and keep the room clean every morning. This was my chance to really meet Gurudev and I was eagerly looking forward to it. Many people used to come to have satsang with Swamiji. I used to just sit and wait. He never used to talk to me. Everyday devotees offered bhiksha to Gurudev. And I had still not mustered enough courage to even talk to him. On the penultimate day of his leaving for Switzerland I decided that I must speak to him. It was 11 p.m. Gurudev was about to retire to his room. He was just about to lock the door when I said "Swamiji !" "Yes?" said Gurudev. I didn't know what to say but I had to keep the conversation on, so I said, "I was reading a book and a question came to my mind."

"What?" he replied. "Anyway, you have come here to study so there Is no need to ask questions. After the Switzerland trip I will be going to Uttarkashi and then I'll take you there with me."

When Swamiji returned from his tour he stayed at the ashram for a few days but said nothing about my going to Uttarkashi. I was worried. So I asked an Amma to ask Gurudev about It. She told me that Gurudev had asked me to come along with Dr. Nichani. After that he asked me directly, "Have you got woollen clothes?" I shook my head. He then went Into his room and got a shawl and a sweater and gave them to me. Somehow, we reached Uttarkashi late In the night and stayed there for three and a half months during which time I was put In charge of the books. I would iron Gurudev's clothes every morning. This was my chance to serve Him and I relished every moment of it.

Another interesting anecdote is my Brahmachari Deeksha. I had completed 1 1/2 years at the ashram. It was the eve of Shivratri. Gurudev asked the manager to keep yellow robes ready. On the Shivratrl day, he told him, "Call that Kutti." (Kutti, In Malayalam, means small boy) and asked me, "You know the Gayatri - Chant it regularly." I was already wearing yellow clothes even when Swamiji came to give lectures. On the other hand, Shivram said that yellow clothes were not available. So Gurudev gave me his own ochre robes. I was nonplussed and didn't know what to do. Wear them or not wear them? I asked my Acharyaji as to what I should do. Swamiij replied, "If he has given them, you keep them". Next day, on seeing that I had not worn the ochre robes Gurudev asked me, "Not wearing them? But then, are they too long?"

I was in a real fix, so I went back to Acharyaji and told him everything. He simply said, "If he says wear them then wear them." Gurudev has given me his clothes four to five times. No one has had that privilege and I am indeed blessed by his divine grace.

In 1982 on Buddha Purnima, I was conferred the Sanyaas Deeksha by Gurudev at Sidhabari. Gurudev asked me to choose any name I would like.. "Tejomaya comes to my mind," said he. I took on the name Tejomayananda because they were uttered by Gurudev himself.

Another striking incident took place when Gurudev had gone to Uttarkashi and I was at Allahabad. Gurudev called me to Uttarkashi to take Sanskrit classes there. I was to go back to Allahabad to conduct a yagna there. Gurudev said - stay back. So I sent a telegram to cancel the yagna and stayed with Gurudev. He took me along with himself to Pilani and remarked, "Next year you can also come here and give talks on our heritage, etc". From there we were to go to Delhi and then to Haridwar with Smt. Kamla Chanral and Dr. Sundaram.

Once we reached Haridwar Gurudev said, "I am staying back." Smt. Kamla Chanrai and Dr. Sundaram left for their own destinations because of their own engagements. I was now alone with Gurudev and this was the most unforgettable incident of my life. That evening at Sadhubela, Gurudev said, "Let's go for a bath at the Ganges." I was afraid since I didn't know how to swim. Gurudev asked me whether or not I knew how to swim. I replied in the negative. So Gurudev suggested that in that case I have bath only on the edges. In the night, after dinner, Gurudev questioned me as to where I stayed at Kanpur, how was the work progressing, and so on.

What is most striking about Swami Chinmayanandaji is his love and compassion. He has been helping many people individually. People used to say that Gurudev is like a father but I have seen that he has a motherly heart and is very forgiving by nature.

Again, he so easily brings out the potential in you of which you yourself may be quite unaware e.g. Gurudev asked me to take down notes. I was not used to writing notes. But Gurudev put me in-charge of the Hindi Publications. I was made the secretary and was to get Gurudev's books translated Into Hindi. He asked me also to translate some. Since he had asked me I made on attempt with the Mundokapanishad. That gave me courage and I set out to translate Gurudev's commentary on the Bhagawad Gita which I completed in six months. Later on, came the other books.

Even poetry, I felt, was not in me. Some pundit had requested Gurudev to compose a Sanskrit poem on 'Mother'. Gurudev asked me to take a try. I was doubtful. Shri Ranganathan, standing next to me said, "Swamiji, I will try." The spirit of competition arose. If he could do It so could I. Since the poem was for children the meter would have to be small. Next day, Gurudev asked me, "Did you write anything?" I showed him the two - three shlokas that I had written. Gurudev said, "It is coming. Try, try." Thus fifteen shlokas were composed of 'Matru Stavana'.

Like all great masters, Gurudev also has a vision which is being achieved slowly and slowly and the best way to aim for its fulfilment would be to work in such a way that inwardly, you get the unfoldment while outwardly, you serve the people.

It was in 1969 that Gurudev came to Bhopal. His next trip was In 1983. I was there with him taking the morning class while Gurudev took the evening session. I mentioned this fact to him that in 1969 I first attended his talks. Where I was and where I had reached. Gurudev said nothing. He just looked at me. In that pregnant silence I felt he had come just for me.

So many times have I had the blessed opportunities to talk from the same platform of Gurudev's. What can I offer him in return? Whatever work he assigns to me, I do. We can only offer ourselves unto him. When we offer ourselves we have offered everything. Usually, It is the other way round. We offer everything except ourselves. With this I surrender myself at His feet.

Mind over Chocolate Mousse

What does one imagine the spiritual head of a big religious organisation like Chinmaya Mission to be like? Serious, grim, with a long, white, flowing beard? Well, there can't be a more inaccurate description for 49-year-old Swami Tejomayananda, who succeeded the illustrious founder of Chinmaya Mission, Swami Chinmayananda. Bubbling with seemingly boundless energy and a sense of humour that would make Jay Leno marvel, Swami Tejomayananda has behind this jovial veneer an extraordinarily sharp intellect. This incredible intellect was obvious by the way he answered questions put by Jujhar Singh in an exclusive interview aimed at bringing commonly held doubts to the fore.

Q. Hinduism believes in one God, one consciousness that pervades everyone and everything. What is the relationship between this one God which Hinduism believes in and the thousands of deities whom Hindus actually worship?

A. The power of the government is one, right? But there are many ministers and officers through whom that one power in expressed. In an ocean there are many waves, but all the waves are just different manifestations of the one ocean water. In the same way, there is one God, one infinite power and all the various deities are simply different manifestations of that one power.

Q. And how does one reconcile the fact that there are so many gurus and swamis often suggesting completely different and seemingly contradictory routes to salvation?

A. The same disease may be there, but one patient decides to go to an allopathic doctor, another decides to go to an ayurvedic doctor, and a third trusts a homoeopath. For some people allopathy may be beneficial, and for others ayurveda may be more beneficial. So even though there are different kinds of doctors practising different systems of medicines who appear to be prescribing different things, the goal is one and the same -- that the patient should get cured. In the same way, when you have so many different kinds of people with different natures and aptitudes, you need a variety of different methods and spiritual teachers to cater to them all. But the end goal -- peace and happiness -- is the same.

Q. Some sceptics argue that India has seen more religious masters than any country in the world and yet we have so many social, economic, political and communal problems. How do you explain this?

A. sIt is because we have so many problems that we need so many masters! You see those people who have followed the teachings of the scriptures and the masters have attained nobility and peace. It is not the scriptures or the masters that will change the world, but whether people follow them or not.

Medical science has become so well developed. Yet why is there so much disease and illness even in the most advanced countries? Those who live clean lives and take their medicines are fine. But those people who don't follow any diet and live totally unnatural lives fall ill. It's not the fault of medical science! It depends on whether people choose to follow medical science or not.

Nowadays many people are just mechanically going to temples, praying, doing a few rituals -- but the spirit of religion and the spirit of what religious masters have been saying is not being followed. And that is why problems are there.

Q. How relevant can scriptures written thousands of years ago be in 1999?

A. The nature and cause of the world and the reality behind it hasn't changed over the years, you know! Man is also the same now as he was then in terms of his likes and dislikes, anger, ambitions, frustrations, love, struggle, etc. And scriptures talk about man and his struggle. Therefore, they are as relevant today as they were then. In fact, more relevant today because man's problems have multiplied and his freedom has decreased.

Q. What is this freedom? In your lectures, you talk about attaining freedom, and that, that is the goal of life. Freedom from what? Are we not free people?

A.s Ha! You think you are free? Think for yourself! You wake up in the morning and if hot water is not available for your bath, you become miserable. Then if you don't get the right cereal for breakfast, you are angry. At office, if the cleaner has disturbed the papers on your desk, you feel frustrated. When you get back home if your wife doesn't smile at you, you get depressed. If she smiles too much, you are worried. See how delicately poised our happiness is? Where is the freedom?

The outside world of things and people is perpetually dictating our happiness and sorrows. We are slaves to the outside world and to our mind and senses. When you see some delicious chocolate mousse, are you free!? Don't misunderstand. I'm not saying don't have chocolate mousse. But do you have the mastery over your mind so that whenever you want to employ your mind or senses in a given field, you can do it; and whenever you want to stop and withdraw, you can? The freedom our scriptures talk about is freedom from the slavery to our own mind.

Q. About Chinmaya Mission -- could you briefly describe the objective of the Mission and the work it does?

A. Chinmaya Mission was founded in 1952. The Mission's main objective is to disseminate the knowledge of Vedanta to the people. Vedanta is the philosophy of the Vedas. It is the science of life. It enables people to know themselves and to lead happy and successful lives. Chinmaya Mission has over 250 centres in India and around the world from where the great knowledge of Vedanta is spread to the people by our swamis and brahmacharis.

Besides this, we also have 67 schools where nearly 70,000 students are enrolled. In these schools the normal curriculum is substantiated with value-based education. We also run many management courses, child and youth development programmes, hospitals, old age homes, training programmes for village nurses, income generation schemes for village women and rural environment projects. We also organise cultural programmes, research into ancient texts, and have a vibrant audio-visual division and also a books division that publishes spiritual books in several Indian languages.

Q. Finally -- most people are fearful of death. How can one learn to face death more confidently?

A. Fear arises only where there is attachment. Death in itself is actually not so frightening for us. It is death as a cause of separation from our near and dear things and beings that is frightening. If death was to say that you can take with you your wife and kids, house and servants, cars and money -- I don't think people would then be so afraid of death! The more we are attached to the outside world of things and beings, the more fear there will be of death. But if we are devoted to the Eternal Truth, then there is no question of any fear.

THOUGHTS OF REVERENCE

Getting Swami Tejomayananda to talk on Gurudev was quite tough. He kept on saying that he had nothing new to say on Gurudev. "I have already said whatever I wanted to, last time," Swamiji said. I tried again. "Swamiji, let me, at least, ask the questions. This time they are different, so your answers will automatically be different."

He kept dodging. Looking at Sakshi, a two year old baby, he said, "She is distracting me. She is looking at me and that is distracting me." I replied, "Swamiji, she is merely a Sakshi - an observer."

But Swamiji, still at his evasive best, retorted, "You know, there Is someone who just by BEING can be so distracting. He doesn't need to do anything. Just BE and that distracts you."

I caught this line and twisted it back. "Swamiji, exactly this sort of feeling must have happened to you with regard to Gurudev who just by BEING could be so ATTRACTING. " With that, the key shot home and the door unlocked. Swami Tejomayananda unfolded........ Love cascading from his heart in an unbroken stream of thoughts towards his reverential lips...,.....A well hidden tear peeped out of the curtains of his eyelids and danced in an ecstatic revelry at the rememberance of the Great Master.

"How can I say what is best about Gurudev? His presence was most appealing. His presence spoke more than his words and taught more than his lectures. I see his presence in his pictures also. Just to be with him was a great joy and an experience in itself. I specially used to love to dine with him and I had plenty of such chances. Because he used to be relaxed at that time, he made fun of all those who were working. Once, we were invited to have Bhiksha at a Rajasthani house. They were making idlis for Gurudev. But they didn't know how to make them. Somehow or the other, they made the idlis which were looking quite strange. When Gurudev saw the final product, he looked at me and remarked, "See, the cartoon of idli is coming."

Gurudev's greatness went beyond his presence and he showed it in every little thing. In big things everybody shows off. But Gurudev showed it even in small things, e.g. When I was studying Vedanta here at Sandeepany, Bombay, I used to teach Sanskrit also to the Brahmacharis and Brahmacharinis. There was a small hall where I used to hold the class. Once, Swamiji was here and he wanted to discuss something with a group of people. He just arrived here and saw that I was teaching. He could have asked me to finish the class. But he humbly requested, "May I use the hall for sometime?" That is his greatness. He did not say get out, let me use this place.

I also had the great fortune of learning from him. Many a time, he would take me along with himself to Uttarkashi. At that time, there was no regular Vedanta training course, so Gurudev used to take the classes on the Vivekachoodamani and the Geeta. While other Mission members would come off and on, I was nearly permanent and I used to sit right in the front. Actually, I felt that Gurudev used to teach me alone. Every now and then, he would ask questions and, if out of ten questions I didn't answer even one or didn't answer quickly enough, he would say that you don't know the answer or that you were sleeping during the class. Or, sometimes, he would speak and leave the sentence half-way and leave me to complete it. And if I spoke softly Gurudev would ask me to go out on the banks of the Ganga and speak so loudly that the man on the other side could hear me.

Discipline was one thing which Gurudev loved. Not only was he himself a very disciplined person but he also enforced it. The beauty of his discipline was that it was not dry and harsh but accompanied with compassion. For instance, once, during a Geeta Gnana Yagna, all the Brahmacharis were not present for the meditation class. That day he ordered, "Brahmacharis will not be served lunch today. But, at tea time, we were given special upma along with the tea. Otherwise, we would get only tea. Thus, he punctuated discipline with compassion.

Gurudev's whole vision for the Mission was essentially two-fold. One, External i.e. activities - wise or project - wise and the other, Internal, viz. the unfoidment of the personalities of the members while undertaking those projects. So, as far as the outer activities started by Gurudev are concerned, they have expanded, grown and benefitted the society. Unfoldment, by itself, is subjective and each worker will have to honestly and sincerely evaluate himself or herself. But the very fact that thousands of people have been working for such a long period of time shows that they have been getting something or else they wouldn't work. So, we have succeeded to a great extent.

Really speaking, there is no final goal.

Outwardly, the sky is the limit. Inwardly also, one can improve. There is no room for complacence. There is more room for expansion outside and refinement inside. Thus, there is no full stop. Even in our Guru Dakshina - our Offering unto him - there is no questioin of fulfillment. Whatever you do is little. It is not even equal to what the Great Master has done. So, never can our Guru Dakshina be enough. Supposing we say that we have finished, then what will we do? So we keep on GIVING only. And in the performance of our daily activities, I can only quote the words of Krishna in the Bhagavad Geeta, "Remember Me and do your duty !"

TIPS FOR JOYFUL LIVING

Once we choose our course in life, there is no point in complaning about situations, difficulties or problems that we may have to face. A householder's life has its ups and downs. Conflicts in the mind arise due to dual and contradictory purpose in life.

Surrender and insistence on one's will cannot go together. It is we who carry the load of all due to our sense of doership, possessiveness or ignorance and then, when tired, blame others. Do your best to please the Lord and not any man. A principle in Spiritual Living is:

* "Remember the rights others have over you, and forget the rights you have over others!" We have duties, no rights or demands.
* No one can give you rest. You will have to learn to take it.
* Whatever goal you have chosen to pursue in life, BE FIRM and determined in your efforts to realize it!
* Never believe in anything unless it happens.
* Do not hesitate to act.
* Have faith in the inherent goodness others.
* Expect that tragedy can strike you at any moment. Do not be surprised when misfortune comes into your life.
* Learn to be flexible in your everyday living.
* Adopt the ways of Nature. Her method is one of Patience.

An Interview with Guruji

When we approached H H Swami Tejomayananda for an interview, we got a quick retort. "I have already given a message in the inaugural issue, why an interview?". After much persuasion, he consented to take only a look at the questions.

But finally as luck would have it, it was a face-to-face session on the auspicious occasion of Shivaratri. Even as I entered, I was dubious whether he would put me off seeing the long queue at his Kutia. As if sensing this, he relaxes me immediately with humour, saying: "See the Brahmacharis at the temple are trying to imitate my way of chanting. He relaxes me with thoughtfulness too. 'Here, take this desk for your writing support."

Then he is all attention.... he deliberates upon the questions, pauses, ponders and then only speaks out. Here he is for you all ....

Swamiji, your becoming the Mission Head was so sudden. Was it too drastic a move in your eyes? Do you feel as if you are forced to wear shoes too big for your feet?

Pujya Gurudev during Suvarna Tulabharam in 1991 had first hinted to me that I will have to return from USA and take up His organizational work. This he repeated many times thereafter and in 1993 he specifically had written to me to return to India and take up CCMT work.

Then I thought that he would train me under his guidance for which I was mentally prepared. But then very suddenly the situation took turns and I was placed in this position. So in a way I was prepared, in another I was not. But I do not feel overawed, for though technically I am the Head, I feel I am only a servant of Gurudev. There is no question of wearing too big shoes.

Do you feel that the present Mission Chief should nominate the next Chief. Will this create, lesser confusion?

This is too early to comment upon...

How do you feel people both inside and outside the Mission have received you, in your new capacity?

All my colleagues have supported me and there is ample cooperation from the Mission Members as well. I have also received encouraging responses from people in general. I thank them all for the same.

What are the changes, if any, that you plan to bring about both in the administrative and field areas?

Poojya Gurudev has already established the Mission well, leaving only some projects like the International Residential School and the Vedantic research work at Chinmaya International Foundation. So at present my work is to consolidate both these plans and then as projects come up I will work for those.

How would you reassure some of the Brahmacharis feeling very insecure after Gurudev's mahasamadhi?

Their feeling of insecurity is not only understandable, but also natural. I have been undertaking tours of various Centers and meeting the Brahmacharis and other Swamis. I have been able to instill confidence in them and I am sure their fears will die away.

Talking of Brahmacharis, those who are engaged in non-prachara work feel that they are not given due deal......

Those Brahmaacharis need not feel neglected. Those working in the administrative areas can conduct Yajnas/ classes in the evening. No work is beneath one's dignity. Although Yqjnas do boost the morale of Brahmacharis, other activities of the Mission are equally important. In fact a person who cooks for Gurudev would do more Seva for Him than one who would sing Bhajans before him. Of course it is true that the singer gets All the applause.

Should not Brahmacharis be exposed to all the activities of the Mission during the two-and-a-half years of study so that they can choose work according to their aptitudes?

Yes, we are thinking along those lines.

Why is it some of your students believe that you are extra loving to the devotees and extra strict with the students, especially those trained under you?

Yes, I have also heard about this, but I don't think I am partial to devotees. If at all there, is any strictness shown to students, it is because they are Mission workers. So extra strictness is really extra care to groom them to be extraordinary messengers of vedanta.

You are not merely a good singer but a musician as well. Have you had any classical training?

No, I had no classical training whatsoever although I have been playing on the harmonium since the age of three. Music is my passion and I make my own compositions.

Were you spiritual even in your childhood?

I was born and bred in a spiritual minded family and my mother took special care to expose me to the works of Maharashtrian saints. I did get a little distracted in my high school days, but by God's grace I again came under the influence of spirituality. Works of Swami Vivekananda inspired me and in 1969, Gurudev's -Geeta talks at Bhopal pulled me to Sandeepany Sadlianalaya.

Could you please share an unforgettable experience with Gurudev?

Once I went to the Ganges alone with him. We were just two of us together while bathing. This is to me a very sacred experience with him.

With what motto should a Pracharak live and work in his daily life?

I would answer in the language of Bhagavan Sri Krishna. 'Remember the Lord and perform your duties."

What would be your message to the Grihastha devotees?

Even for the Grihasthas their work alone should be their worship, their Sadhana.

What is the ultimate purpose of human life?

It is the intellect that distinguishes man from animal and therefore whatever is the purpose of the intellect is the purpose of human life. The intellect is meant for enquiry into the nature of truth about everything. Therefore to know the absolute truth is the real purpose of human life. However, towards that end one should cultivate purity of mind by performance of duties, whole heartedly.

SWAMI CHINMAYANANDA'S JAYANTI & MAHASAMADHI

You are aware of two most important aspects of Chinmaya Mission, namely, one’s own spiritual growth and positive contribution to society. Keeping this in view, in a recently held meeting of senior Swamis, it has been decided that Pujya Gurudev’s Jayanti (Birthday) – 8th May and His Aradhana (Mahasamadhi Day) – 3rd August will be observed by all of the Chinmaya Family as Seva Day and Sadhana Day respectively.

The Purpose

In our tradition, we observe vows (vratas) on days such as Shivaratri, Janmashtami etc. Similarly, the Seva Day and Sadhana Day should be observed collectively or individually, with commitment and intensity. The sanctity of these days should be nurtured by abstinence from smoking, drinking, consuming non-vegetarian food, partying etc. The birth of a mahatma is the beginning of his divine work. So it is appropriate that Gurudev’s Jayanti is celebrated as Seva Day. The Mahasamadhi Day should be one of introspection, meditation and other spiritual practices that keep us in communion with the Reality of the Master.

The Method

On Seva Day, while the special programmes like Guru Paduka pooja, satsang etc will continue at the Centre as usual, the highlight of the day will be some form of seva such as conducting medical camps, visiting hospitals, orphanages, old age homes, schools for the physically or mentally challenged and the like, with contributions in cash and/or kind for the inmates, poor feeding, blood donation or any other social welfare activity.

On Sadhana Day, one may spend the day in introspection, meditation, japa, spiritual reading and in remembrance of Pujya Gurudev. This will be done collectively at the Centre as usual but may also be done individually in one’s home.

In camps being conducted at that time, the camp delegates may plan the day as follows:

5:30 am - 6:00 am : Meditation on Pujya Gurudev and His influence on your life.

7:00 am - 8:00 am : Swadhyaya – reading of Gurudev’s books or commentaries.

10:30 am - 11:30 am : Introspection - collectively or individually on whether and to what extent we are living Gurudev’s ideals.

E.g. One may focus on questions based on the CM Pledge, Code of Conduct etc and answer these questions to oneself with complete honesty. For a sample, you may refer to Sri.Hamir Visanji’s guide to instrospection published in the April issue of Tapovan Prasad.

12:00 noon – 12.30 pm : Guru Paduka Pooja with a few minutes of chanting/japa of ‘Sri Chinmaya Sat Gurave Namah'.

6.30 pm – 8:00 pm : Satsang – talks/sessions that help us to remember Gurudev.

9:00 pm – 10:00 pm : Cultural programmes based on Gurudev’s life and teaching.

Through such sincere efforts, Pujya Gurudev who is ever installed in our hearts will become more and more radiant within and all around. May His grace flow through us to the world around us. Through such an attitude of seva and swadhyaya, may we come to realize that He and we are one.

With Prem and Om,

Swami Tejomayananda
Head of Chinmaya Mission Worldwide

The Inner Ramayana

Why does one study the Ramayana? Will it be of any help in our daily lives? This is what we will be talking about today. The study of the Ramayana will not only lead to the discovery of our daily duties, but also the techniques to deal with the greater conflicts in life.

For example, Sri Rama was told that he would be crowned king and the next morning he was told that he has to live in the forest for 14 years. The whole of Ayodhya; including King Dasharatha begged him to stay, and though there were many arguments against his going, Sri Rama left for the forest, knowing it was his dharma to fulfil the boon his father had promised to Kaikeyi. This was a big decision to make — one which he made without showing any bitterness.

On the other hand, the situation in which Sri Rama’s brother Bharat was in was more difficult. When he was told that he had to become king in Rama’s absence, Bharat wondered what he should do. However, Ram told Bharat that he should fulfil the wishes of their father and become king according to the second boon given to Kaikeyi. But Bharat said, "No."

How did he arrive at this conclusion? You see, in a law there is both the letter and the spirit. Which is more important? Naturally the spirit or intention is more important than the letter or literal meaning. Bharat knew that the coronation arrangements had really been made for Ram and that their father, King Dasharath, had decided to make Sri Ram the king, but had unfortunately been cornered by Kaikeyi. So Bharat asked himself, "Is it my dharma to fulfil my father’s words or his wishes?” Realising that his dharma was to fulfil his father’s wishes, he did not accept the kingship. It is often difficult for people to determine dharma because, it is said, "the secret of dharma is hidden".

The great importance of the Ramayana, therefore, is that it teaches us how to observe situations and come to the right decision. There is a symbolic meaning in the story of the Ramayana and its characters. We shall see a few. Sri Rama is: "He who delights everyone". What is it that delights everyone? If you ask a child, he may say, “Nintendo”, a videogame. Any other person may say “money”. But what actually delights everyone is joy. It is not the toy, house, or money, but the joy that we derive from them.

Sri Rama is the essence of joy, the Sat-Cit-Ananda playing in our heart. Therefore, the Rama about whom we read in the Ramayana is actually our own absolute spiritual nature. And who is Sita; to whom Rama is married? She is the absolute peace wedded to our blissful nature. And the “Ayodhya” in which bliss and peace dwell together is the space in the heart. We shall dwell more on the characters of the Ramayana later.

Swami Tejomayananda, head of Chinmaya Mission Worldwide, is an orator, poet, singer, composer and storyteller.

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