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Chinmaya Annual Fundraising Event, 2020 Bala Vihar “All the activities in a Bala Vihar class or camp are specially designed for children. The primary aim is to teach children to look at life as a game. Further, they must understand that even though life is viewed as a sport, every sport has rules, and discipline is important; just because it’s a game, it does not mean we can skip the rules.” - Swami Tejomayananda The Chinmaya Bala Vihar program offers weekly spiritual Vedanta classes for children in their formative and molding years. The classes, categorized by varying age groups, start and end with Sanskrit prayers. They include chanting, bhajans, stories of devotion and moral values, interactive discussions, and creative games. The 90-minute classes are based on specially designed syllabi, with the aim of accomplishing the Bala Vihar rationale set by Swami Chinmayananda: • To inculcate in children and youth reverence and pride for our ancient culture, and give them a healthy • foundation to build their life • To provide an atmosphere of growth that is filled with physical discipline, healthy emotions and noble ideas • To create self-confidence to be able to act and serve cheerfully with true affection • To provide a vision that generates personal discipline and dynamic leadership • To nurture their dormant faculties, so that the children can improve, cultivate and express their creative abilities and individuality • To help our children and youth develop a healthy resistance against peer pressure and the temptations of ‘modern’ society • To develop love for God and forge a lasting relationship with Him During the weekly classes, and at special events and festival celebrations, both the children and sevaks/ sevikas (teachers and administrators) learn the art of living in a loving, nurturing environment of discipline, where their personalities spontaneously blossom at the physical, emotional, intellectual and spiritual levels. The Chinmaya Bala Vihar curriculum includes various devotional, philosophical, and ethical texts and topics, focusing on developing love for God. In the elementary years emphasis is on learning and practicing values. Children are introduced to values in a fun way through Alphabet Safari and the Vedanta Alphabet. Complex questions like:‘Where is God?’‘What does He do?’,‘If He is everywhere, why can we not see Him?’are logically answered. Through the medium of storytelling, they learn to love the Lord as Hanuman, Shri Rama and Shri Krishna, and strive to emulate their qualities. Later, in the teenage years, focus is on understanding spirituality and fundamental Vedantic principles. This is a unique and remarkable feature of the Curriculum. The intensive syllabus covers stories, topics and texts from Hinduism – the Vedas, Puranas, and Itihasa. The syllabus is child-friendly and taught in age-appropriate Page 53
Celebrate life – Our Greatest Gift! levels. A typical curriculum includes: • ABC of Vedanta • Ramayana • Shrimad Bhagavatam • Mahabharata • Symbolism in Hinduism • Hanuman Chalisa • India and Festivals of India • Values from Shrimad Bhagavad Gita and Ramacharitamanasa • Characters of Ramayana and Mahabharata • Hindu Culture • Introduction to Shrimad Bhagavad GitaAdditional topics are developed and taught at Chinmaya Bala Vihar camps. Other classes for children Chinmaya Badri Swaranjali Friday from 7pm – 8pm via zoom The purpose of Chinmaya Swaranjali is to provide an avenue for the students of Chinmaya Mission, who are musically inclined, to learn bhajans and devotional songs, and perform both within Chinmaya Mission and local temples/organizations. ACT / SAT classes at Badri Sundays - January 17 - May 2nd via Zoom This program is primarily for students in ninth grade or higher. A few eighth grade students may be admitted, based on evaluation by the staff. www.mychinmaya.org/activities/activities-for-children/sat/ Page 54
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Chinmaya Annual Fundraising Event, 2020 Stuti Vandana In accordance with the Vedic Tradition .......... The Stuti Vandana program is designed to encourage children to learn about and memorize selected shlokas and stotrams from our scriptures. It is a collection of 16 shlokas and stotrams selected by our Swami Sharanananda. Children memorize each one, and are tested by their teachers. Every Stuti that is properly chanted by memory earns a medal, and when all 16 items have been memorized and chanted, the medals are mounted on a plaque, which is awarded to the child with great solemnity and ceremony. Their participation makes them familiar with all the scriptural shlokas and stotrams of different deities, proper Sanskrit chanting and develops the faculty of single pointedness. Since the Stutis are taught with explanation, children learn good values through moral stories. Chanting of the Lord-Bhagavan’s name is the best preparation for meditation, because it quietens the mind leading to blissful Happiness. It is important to know that when parents take an active interest in the program, it produces the best results, with the added bonus of the parents memorizing the Stutis as well. It brings the family together with love and harmony. Following are the Stotrams for Stuti Vandana 1 & 2: Stuti Vandana 1: Stuti vandana 2: 1. Invocation & Daily Prayers 1. Dhyana Shlokani 2. Sri Guru Storam 2. Sri Guru Paduka Stotram 3. Sankatnashana Ganesh Stotram 3. Sri Tapovana Shatkam 4. Sharada Stotram 4. Sri Chinmayashtakam 5. Lingashtakam 5. Sri Ganeha Pancharatnam 6. Sri Narayansuktam 6. Krtajnata 7. Sri Rama Stotram 7. Sri Ganga Stotram 8. Sri Achyuashtakam 8. Matr-Stavanam 9. Nirvana Shatkam 9. Sri Madhurashtakam 10. Gita Dhyanam 10. Sri Guruvashtakam 11. Srimad Bhgavad Gita Ch.XII 11. Srimad Bhagavad Gita 8. 12. Srimad Bhagavad Gita Ch. XV 12. Dashavatara Stotram 13. Taittriya Upanishad 13. Sri Hanuman Chalisa 14. Concluding Prayers 14. Sri Suktam 15. Vedic Aarati 15. Medha Suktam 16. Chinmaya Pledge (English) 16. Sri Chinmaya Aarati and Pratigya ( Sanskrit) For any questions regarding Stuti Vandana, please contact: Smt. Suchi Achar: 630-236-3292. (Badri) Smt. Vijaya Char.: Ph: 847-758-1718 (Yamunotri) Hari Om ! Page 57
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Celebrate life – Our Greatest Gift! There Is a Messiah Amidst You by Swami Swaroopananda Once there was a seminary that was overflowing with young monks and young seekers. It was filled with their hymns and their dynamism. However, as the years passed the seminary began to empty. The abbot found that young seekers of truth were no longer coming to his seminary. Finally, there were only five old monks left: one handling the kitchen, one handling the garden, one handling the cleaning, one managing the affairs, and the abbot himself. One day, sitting at his prayers, the abbot could not stop crying, “Oh! Lord! What has happened to our seminary? All the seekers have gone. Where are all the young people? Why is no one coming to seek you?” Not finding any answer within himself, he went to a great ascetic, whom he had heard of up in the mountains, to seek guidance. The abbot asked, “Why is it that my seminary is empty? Why is no one coming these days?” The great ascetic replied, “It is because there is something you do not realize. There, in your seminary, the Messiah himself is living, and nobody has recognized him or respected him. When a saint is not recognized and respected, naturally the place becomes a God-forsaken place. There is a Messiah amidst you all in the seminary, but he is in hiding. No one knows who he is, and, in the process of neglecting to recognize and respect him, you have brought a curse upon yourselves.” When the abbot heard that the Messiah that we hear of in the scriptures had come into his seminary, he felt that his seminary was very blessed. When he left from the mountain, he started thinking, “We are only five in the seminary: Sebastian, George, John, Tom, and me, Gabriel. Which of those four is the Messiah? Tom has such a bad temper. How can he be the Messiah? As far as John is concerned, he does not even have the dignity to see the way he carries himself. Sebastian cannot control his constant depressions and negative moods. And as for George, how can he be Continued on next page... Page 62
Chinmaya Annual Fundraising Event, 2020 the Messiah? But, that all-knowing ascetic has said that there is a Messiah amongst us. Who is it? Can he really be hiding behind all these weaknesses? The abbot could not figure out who the Messiah was. Once back at the seminary, he called all of them and told them that he had found out from the great Saint that there was a Messiah amidst them. Because the Messiah has not been treated properly with respect and dignity, today their seminary is empty. When they heard this from their Abbot, each one started thinking. Each one knew, “I am not the Messiah, but any of the others could be the Messiah.” So each one of them started being nice to the others lest they insult the Messiah. They began serving each other lest they neglect to serve the Messiah. Each one was good to the other lest they receive the curse of the Lord for having offended the Messiah. Soon, many devotees started flocking to that seminary. Many students came there and it was full of hymns and joy again. Why? Because among them, they thought that there was a Messiah. Therefore, our ṛṣis and munis, our sages and Gurus have openly declared: Na jaane kis roop mein Narayan mil jaya. It is not known in which guise you will meet the Lord Nārāyaṇa (Kabir) That Lord is in everyone as life, but who knows which forms He may take in man? How does He manifest Himself? None of us knows. Who knows, He could be in your mother-in-law — He might be! And who knows? He might be in your husband or your wife or child. Who knows? He might be in the neighbor sitting beside you. Guru ik deh bujha-ee, Sabhna jee-a ka ik daata, So mai visar na ja-ee. Guru has revealed this one secret to me: There is only one giver of life for all beings Who I must not forget. If we realize and understand that there is one giver of life, that one is Nārāyaṇa — one Wahe Guru (most wonderful and universal Lord) — who dwells in each and every one of us. So, when we meet each other, we should remember that Nārāyaṇa is in both of us. The wisdom that is Nārāyaṇa is in everyone. We do not know in which form (rūpa) He is going to give us His vision (darśana). I pray that I may never forget that there is one Lord in everyone. The Lord who is the one giver of all life is present in all life. He is the one giving through everyone. So, who am I to be a giver? Nārāyaṇa is the giver. And who am I receiving from? Because whoever is giving, He is giving through them. Whatever I am giving, I am giving from Him only. Universe is a cosmos and not a chaos. There exists a mental affinity; a scientific law; a rhythm of mental relationship in which the entire liv- ing world is held together, in one web of love. —Swami Chinmayananda Page 63
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Chinmaya Annual Fundraising Event, 2020 The Life of Rhythm and Joy by Swami Chinmayananda All true artists, poets, literary men, and scientists, as they live peacefully with the harmony of life around them, come to apprehend the presence of a great rhythm in existence. This vague comprehension surprises some, staggers a few, and excites curiosity in others. But very rarely do Western scientists feel sufficiently provoked to pursue the theme and endeavor to live in harmony with this spiritual oneness. The sages of the Upaniṣads have been the messengers of this inner harmony. They investigated it, observed its play, and systemized their knowledge into a subjective science, complete with its theoretical explanations and practical methods. To the Eastern thinker, nature is not an unwilling and alien arrangement of things. To him it is but the expression of the very harmony that exists everywhere, which is at once the core and the substance of the entire universe. Everything exists in It, and everyone must seek his fulfillment in It. To discover this harmony, to live in attunement with it, is to master life. One who has so perfected himself will have no tensions or strains while living through his experiences or while braving his own day-to-day problems. Unfortunately, to the majority of us, this harmony is an accidental vision, an unpredicted divine visitation. Even when this harmony is felt, we know not how to persuade it to remain with us; it comes at its own sweet will, woos us for a moment, then like a buzzing courtier of flowers, it leaves us to pine for its next visit. In their study, the subjective scientists of the Upaniṣads observed the favorable conditions that produce and maintain this elation and ecstasy, and they gave us a perfect picture of the conditions and causes which dim this spiritual glory. This deity of harmony, itself seen manifest in all of the activities of the universe, always dwells in the hearts of men as the Supreme Self. Those who realize it through the immediate perception of the heart attain immortality — this is the roar of the Upaniṣads. To live in attunement with this general harmony, in a close-knit bond of love between the individual and the universe around him, is the happiest fulfillment that life can ever offer to mankind. This life of rhythm and joy is the goal of perfect living, the state of God-realization which knows no fatigue, recognizes no failure, and perceives no discord. To live this divine life, one must end all spirit of antagonism with the outer-world of things and beings. Hate none. Love all. With this love, you will conquer even the most brutal of forces around you. The message of Vedānta thunders: “Man, you are of one nature, the substance of God, one soul with your fellow man. Awake and progress toward your absolute divinity; live for the God in yourself and in others.” This secret message, which was given until now only to a select few, must now be preached openly and freely — immediately, urgently, and ardently — for all mankind. Page 68
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Chinmaya Annual Fundraising Event, 2020 Chinmaya Mission Chicago - Gangotri Weekly Activities Sunday School Activities – via zoom until a decision to return made depending on COVID situation Bhagavad Gita Discourses in English Sunday: 10:45 - 11:30 am Zoom: https://bit.ly/2RzToK7 PW: HariOm2020 The Bhagavad Gita is a “Manual of Life.” It is the “Song of the Lord.” It begins with the word ’dharma’ and ends with the word ’mama’. Together they mean ’my dharma’ or ’my essential nature’. To know our essential nature is the goal of our life. Adult Study Groups Sunday: 9:30 - 10:30 am During Sunday Bala Vihar Sessions Several adult study groups studying different texts: Self Unfoldment, Bhaja Govindam. Manah Shodana Thursday: 8:30 pm (Zoom: https://bit.ly/3kUem31) Manah Sodhanam is an original Sanskrit composition of Swami Tejomayananda. This text and commentary helps us understand the working of our mind and gives practical solutions of how to tackle it. With a pure mind, life becomes cheerful and meaningful and finally peaceful and blissful. Children’s Shishu Vihar (Sunday, 9:30 am to 10:30 am) Children’s Bala Vihar (Sunday, 9:30 am to 10:30 am) Additional Children’s Classes Swaranjali: Sunday, 9:00 am to 9:20 am (https://bit.ly/2RRjmsr) Stuti Vandana: Sunday, 10:45 am to 11:15 am (https://bit.ly/3mTOTZl) Bhagavad Geeta Chanting: Sunday, 10:45 am to 11:15 am (https://bit.ly/3cnug2J) Page 72
Celebrate life – Our Greatest Gift! The Individual, the World, and God by Swami Chinmayananda Q: I can understand that one life pulsates in all of us, but I am still not clear as to the relationship that exists between the individual, the world, and the Lord (jīva, jagat, and Īśvara). Please explain. A: I will give an example: A piece of cloth has some decorative patterns woven into it by the same thread of which the cloth is made. The various patterns together form an image of a flower garden. The total concept we gain, that is, of a flower garden, is similar to our total concept of the world (jagat), with its oceans, continents, and mountains. Let us now analyze, in what does this piece of cloth exist. Does it have an existence apart from the thread? If we were to remove all the threads, where would the cloth be? The cloth is the thread; but when we don’t see the thread but only the patterns fashioned of it, we accept the concept of a flower garden. The thread is a symbol for the God Principle (Īśvara). The individual decorative patterns symbolize the individual beings (jīvas). The totality of patterns, an image of a flower garden, is our total world (jagat). What is the essence of the flower garden? It is nothing but the thread. Except for the thread, there would have been no pattern. Similarly, but for the God Principle (Īśvara), there would have been no world. Thus, varied names and forms (nāma rūpa) constitute the total concept of the world as we see it; but, in essence, the world is nothing but a pattern fashioned of the essential stuff — the God Principle. If we take away the divine Principle, the entire pattern must necessarily perish, just as the piece of cloth ends when all the threads in it are removed. Page 73
Chinmaya Annual Fundraising Event, 2020 Now, let us analyze the God Principle one step further, again using the thread-cloth analogy. What is the thread made of? Is the thread a self-born thing? Does it exist of itself? What is the cause of the thread? From the standpoint of the cloth, the thread is the cause. But is the thread its own cause? If it has a cause, what is its cause? Its cause is cotton. But for the cotton, the thread would not exist; but for the thread, neither the cloth nor the patterns would exist. In cotton, all three — thread, cloth, and patterns — exist. And into cotton all three must go when thread, cloth, and patterns are destroyed: Individual pattern = individual ego (jīva) Image of a flower garden = creation (jagat) Thread = God Principle (Īśvara) Cotton = supreme Reality (Brahman) The relationship between the individual ego and God is the relationship between the pattern and the thread. God is the immediate transformation of the permanent Truth — the supreme Reality — and the next transformation down is the human being. According to Vedānta, the supreme Reality (Brahman) undergoes no modification, just as the cotton always remains cotton. We give various names to cotton according to the form it takes; we give it the name thread at one stage and the name cloth at another. According to our changing perspective, the same piece of cloth changes its impression on us. On a casual look, we see it as a piece of cloth. When we observe it more closely, we see the threads that constitute it. When we examine it closer still, we have the ‘vision’ of the cotton of which the thread is made. Having once seen the cotton, we no longer see the difference between the many and various patterns, nor between the different kinds of cloth. In the same way, once we have the vision of the underlying Reality of things, all the changes in name and form cannot take away from that understanding. The plurality of names and forms merges into the one Reality, the substratum of them all. Gaining Inward Tranquility Q: What prevents us from recognizing this essential Reality? A: The human individual is proving himself inefficient and ineffectual in this world, mainly because of his own inner agitation. A tranquil mind is as potent as God. The more we gain this inward tranquility, the more joyous and effective our lives become. The enemy of this tranquility, according to the ṛṣis, is our own jugupsā. Jugupsā is the feeling of repulsion caused by a lack of harmony within one’s own body, mind, and intellect, which contact the external world with their subsequent recoil of fear, discomfort, and suffering. Repulsion, dislike, and fear cannot come against oneself, but only against another. The intellectual ‘I’ may dislike or fear the mental ‘I’ at a given time and place. When this relationship is not properly maintained we will not feel the oneness inside ourselves and the pluralistic concept is maintained. The ‘other’ is always necessary for one to entertain jugupsā; but when we have realized the Oneness of the Self, and when we have become well-established in that experience, there can be no other except the Self. When the ‘other’ retreats, the mental perversion of jugupsā also disappears from the mind. This is the great goal of perfection pointed out by the ṛṣis, and we may add here that in no other religion of the world has this scientific Page 74
Celebrate life – Our Greatest Gift! truth been so vividly explained as in Vedānta. When man has fully and completely experienced the Life Principle, the all-pervading Self within him, such an individual’s realization alone is true Wisdom — eternal and immortal. The one who has thus realized the core of all beings as the core in himself — as his own Self as the Self in every name and form — is a sage, a prophet, a God-man, and a true leader in life. Such a Man of Self-realization has understood in his own vital experience that he is not a separate individual opposed to others. In his essential nature, he is nothing but the harmony or unity that underlies all the seeming discord of plurality. Self-realization is never complete by a mere recognition of the intrinsic divinity or perfection in the Self within. To realize one’s own Self is to realize at once its oneness with the All-Self. Life being one and unbroken, to experience the Life Center within us is to experience all at once the Life Center everywhere. To realize the nature of a wave is to realize not only the nature of all the waves but the very nature of the ocean. Thus, a Person of Realization, experiencing his own Self shining out through every name and form, expressing its own dynamism through every circumstance, happy or sorrowful, is eternally in union with harmony, even amidst the discordant noise of life. To him come the greatest joys and the greatest successes in life. Music is in the violin ever awaiting the musician’s fingers to play it. But if the strings are loose, the stem is broken, or the tuning pegs are loose, it needs some preparation and repair before the instrument can yield its music to the player’s touch. Similarly, the human heart contains infinite music, but it needs readjustment before we can enjoy this endless bliss. Spiritual living is the science that teaches us how to repair our broken hearts and draw the music out of them. Constantly remember Him; the more we live in Him through our thoughts, the more we yield unto Him to sing His song through us. What Love Is Love is the heart of religions, the theme of all classical works of art and literature, the song of all devotees. Scientists know only what love does — not what love is. Love can indeed empty our asylums, perhaps all our prisons, maybe all our hospitals. People suffer in life due to lack of love. Love is to human hearts what the sun is to flowers! Pure love breaks all bonds. It pulls down all barriers. It annihilates all differentiations. It flows perennially toward the entire creation, even as the sun shines equally upon all. This love is indeed God — the universal God. It is a potent remedy to destroy the disease of hatred. He who has pure love in his heart wins the hearts of all. A sense of isolation is the cause for all social disturbances, international tensions, and individual revolts. Fanatic secularism is as dangerous to the world as fanatic religion. Hatred can come only when we see the thing hated as something other than us. Tolerance is the only test of civilization. Love is the solvent of all problems. ~Swami Chinmayananda Page 75
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Chinmaya Mission Pledge We stanbdouansdontoeefaacmhiolyther with love and respect. We sercvoeuarsagaenouarsmany,d disciplined, ever ready to fight against all low tendencies and false values within and without us. W e livtehheonnoebsltelylife of sacrifice and service producing more than what we consume and giving more than what we take. W e seetko tkheeepLoursdo’sngtrhaecpeath of virtue, courage, and wisdom. M ay ththyrgoruagche auns dtobtlheesswinogrsldflaorwound us. W e beliisetvheetsheartvticheeosferthveicLeoorfdooufrLcoorudns,try and devotion to the people is the devotion to the Supreme Self. We kngoiwveouusrtrheespaboinlistiybailnitdiecso;urage to fulfill them. OM TAT SAT
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