Gurudev Swami Chinmayananda
Introduction
On the 8th of May in the year 1916, a child came into the world, much like countless other children. His parents, leading ordinary lives – his father a lawyer and his mother a homemaker – sent him off to school just like any other youngster. This child, named Balan, eventually pursued a degree in English Literature. As time unfolded, he immersed himself in India’s Freedom Movement against British colonial rule. This path led him to imprisonment, during which he fell severely ill. Oddly enough, he was released from jail due to his illness, only to be rescued by a mysterious woman. Subsequently, he engaged in newspaper writing, delivered impassioned speeches, and devised plans for fervent exposés. However, in a surprising turn of events, he abruptly abandoned these pursuits. None of these endeavors seemed to illuminate the purpose of his existence.
Early Childhood
Balan wasn’t inherently born as a holy figure, yet he embraced sannyasa at the age of thirty-three, declaring it as “the only sensible thing to do.” Tracing back to the early 1900s, this individual emerged as the son of the Poothampalli House in Ernakulam, Kerala. Born to Vadakke Kurupath Kuttan Menon from Trichur and his devout wife, Parukutti Menon, Poothampalli Balakrishnan Menon stood as the eldest child, followed by two daughters of Shri Kuttan Menon. This familial abode adhered to traditional customs of revering and serving the divine, where acts of worship and prayer extended longer than leisurely meals. Renowned for its benevolence and hospitality, this household held profound respect for revered figures such as Kulaguru Chattambi Swamigal, Yogiraj Bhairavananda, and all visiting saints. Yet, within this seemingly tranquil setting, little did anyone anticipate that the infant nestled in the crib possessed an inquisitive mind, steadfastly resistant to illogical constraints, harboring a reservoir of queries whose answers would unfold dispersed across time. In the walls of Poothampalli House, the evening poojas, initially perceived as a mundane routine for a disinterested Balan, would later be acknowledged as the embryonic stages of an extraordinary life. This life would ignite the world with a lucid comprehension of worship, eventually leading to him being venerated as an idol of devotion and, in later years, as the embodiment of the very ideal of worship.
This momentum towards devotion, something that Balan would not experience until his mid-twenties, was what propelled him forward. Like all forms of discipline that one instinctively follows, young Balan did too, but in the solitude of his youthful mind, he wove imaginative games around the rituals, the idols, the framed images, the processes, and the prescribed do’s and don’ts, as none of these seemed to align logically in his mind. Amid the array of gods and goddesses adorning the family prayer room, Shiva as Gangadhara particularly captured little Balan’s attention, with an aura that felt inviting rather than daunting. Though he shrank from the sight of Devi Bhagawati buried beneath a cascade of flowers—a heap that grew with each repetition of the sahasranaam—he devised a coping mechanism as the routine solidified into a daily practice. This strategy marked the inception of the future Swami Chinmayananda. It started with a playful hide-and-seek game he engaged in with Lord Chandrakaladhara. The Lord would conceal himself as Balan shut his eyes, and then the young Balan would seek Him within the canvas of his mind. Gradually, this evolved into his preferred pastime even beyond the prayer room—to conjure Lord Shiva in his mind at will. As he sought, the Lord manifested, gracing little Balan with a triumphant smile. In retrospect, reflecting upon this journey, Swami Chinmayananda once recalled while seated in Ananda Kutir, “It took more than 20 years to realize that in that peculiar game, little Balan had been initiated into Jnana Marga by Parameswara Himself.”
The Transition from Balan to Bliss through Jnana Marg
Upon completing his schooling and graduation, Balan embraced the realm of writing. His written words transitioned him into crafting fiery speeches denouncing British rule. His involvement in nationalist activities eventually led to his imprisonment—a foreseeable outcome, and one he would soon realize was a formula for bondage. Yet, he persisted in his resistance, rightfully so, as he was defying adharma. Like many young individuals, Balan ardently battled against the system, challenged the establishment, opposed irrationality, and confronted superstitions and blind faith. This outward rebellion marked the onset of his inner spiritual quest. On a fateful day, while working for The National Herald, Balakrishnan resolved to pen an exposé, challenging the authenticity (as he then perceived it) of swamis in the Himalayan regions. Thus, he embarked on a journey to Swami Sivananda’s ashram in Rishikesh. Fate’s hand works in mysterious ways. Unknowingly, Balakrishnan found himself at the doorstep of India’s eminent spiritual teacher. His journey initiated a revelation of his own inner spiritual transformation and growth. Swami Sivananda’s divinity, love, and teachings of Vedanta profoundly impacted the skeptical young man. A remarkable inner shift took place within Balakrishnan—instead of scrutinizing and confronting the outer world, he began to explore his inner realm of thoughts and concepts. He commenced an inquiry into the purpose of life and the secret to enduring happiness. Guided by the presence of saints and the clarity of their teachings, this intellectual seeker soon chose the path of renunciation. On the auspicious occasion of Mahashivaratri, February 25, 1949, Balakrishnan received initiation into the order of sannyasa from Swami Sivananda. Swami Sivananda bestowed upon him the name ‘Swami Chinmayananda Saraswati,’ signifying ‘filled with the bliss of pure Consciousness.’ Swami Sivananda subsequently directed Chinmayananda towards the eminent Vedanta master of the era, Swami Tapovanam, residing in Uttarkashi amidst the Himalayas. Although Swami Tapovanam rarely accepted disciples, this posed no hindrance to the resolute young renunciant; he unconditionally embraced each condition set by his Guru.
Thus commenced a phase of intensive study and rigorous ascetic living under the guidance of Swami Tapovanam.
Work and Legacy
In December 1951, Swami Chinmayananda initiated his inaugural Jnana Yajna (a series of spiritual discourses) at a modest temple in Pune, Maharashtra. Coined from Lord Krishna’s teachings in the Shrimad Bhagavad-gita, the term “Jnana Yajna” symbolizes a student who, through scriptural studies, undertakes the ritual of worship (yajna) at the altar of wisdom (jnana). His teachings found their basis in the authority of the Vedas as well as his personal direct experiences. These discourses were met with great appreciation, drawing a growing number of devotees eager to absorb the potent, dynamic, logical, and witty teachings of Swami Chinmayananda. This enthusiastic congregation of followers led to the establishment of the “Chinmaya Mission” on August 8, 1953. Understanding the diverse needs of individuals came intuitively to Swami Chinmayananda. His knowledge solutions catered to every segment, be it young or old. Though the knowledge was consistent across all ages, he tailored his packaging to resonate with each group, and these practices eventually formed the fundamental pillars of growth.
Study or Swadhyaya: Swami Chinmayananda instilled the discipline of study in his devotees, emphasizing both individual and group study. As he expanded his travels globally, devotees expressed the desire for study materials to engage with during his absence. Thus, Home-Study Courses were initiated, beginning with Vedanta.Concurrently, Study Groups were established to facilitate discussions and communal study. Swami Chinmayananda emphasized study as a path to assimilation, practice, and internalization. He clarified that this approach to studying was not his invention but aligned with Vedantic tradition. These Study Groups, comprising 10-15 members who convened weekly for 90-minute sessions, continue to constitute the heart of Chinmaya Mission’s activities.Study methodologies adapted to varying needs, traditions, customs, and societal norms. Recognizing the crucial role of mothers in preserving India’s spiritual heritage, Swami Chinmayananda once remarked, “The decline of our cultural standards reflects the growing ignorance in the mothers of our society.” The rise of Devi Groups offered significant support to women. What initially served as a means to provide women a space for study and reflection has evolved into a powerhouse of study, chanting, and discussions centered around scriptural insights.
Bala Vihar: Swami Chinmayananda held a special place in his heart for children. He sought to inculcate values in young parents and stressed the importance of imparting spiritual values at an early age. To this end, he conceptualized Bala Vihar, a weekly gathering for children. Under the guidance of trained educators, children congregated to learn values through scriptural narratives. Swami Chinmayananda trained teachers in the art of imparting values. He provided them with a structured curriculum rooted in logic, emphasizing the appreciation of culture, respect for life, and the cultivation of personal discipline and inquiry. This meticulous attention to detail underscored his deep compassion for humanity.
Chinmaya Yuva Kendra (CHYK): Catering to youth aged 13-30, CHYK extended the foundation laid by Bala Vihar. Swami Chinmayananda meticulously planned for every stage of a child’s development. He believed that inspiration should persist throughout life, culminating in effective leadership at various levels—community, state, nation, or the global stage. Guided by Vedanta as a science of personality development, as taught in his Gita Jnana Yajnas, Swami Chinmayananda established the CHYK movement in 1975. This movement encourages youth to express themselves through theater, music, arts, sports, and outdoor activities like trekking, exploration of temples, rivers, and nature, fostering environmental consciousness and awareness of their role in the world.
Vanaprastha: Swami Chinmayananda envisioned a phase of life beyond productivity, following a fruitful journey from Bala Vihar onward, incorporating study and service. This phase, called Vanaprastha, entails serving society through seva while engaging in contemplation, worship, and further study to quiet the mind.Through the Vanaprastha movement, Swami Chinmayananda empowered the elderly to discover purpose after the age of 60. The Mission established Pitamah Sadans across India, offering a space for the elderly to live in alignment with the principles of vanaprastha. Furthermore, he emphasized that the state of vanaprastha could be cultivated within one’s own residence, fostering an atmosphere of study and reflection.
Teaching to Teach – the spread of Knowledge: Swami Chinmayananda was not just a leader; he aspired to build an enduring institution. He understood that an institution thrives with time while an institute often loses purpose with the departure of its leader. Thus, he established the Sandeepany system—a gurukul for Vedanta studies under Chinmaya Mission. Sandeepany Sadhanalaya, Chinmaya Mission’s gurukul, offers intensive Vedanta courses for individuals committed to teaching and disseminating Advaita knowledge. These students, referred to as brahmacharis, undertake a two-year course within the framework of gurukula discipline. Trained by erudite teachers from the Mission, they emerge as bearers of knowledge, nurturing its flow through teaching, study groups, youth motivation, worship, and guidance.
Over 500 trained teachers of Vedanta have been sent out by Chinmaya Mission, ensuring the continuity of learning and teaching. Through 42 years of unwavering service, Swami Chinmayananda left an indelible mark on people’s hearts and minds, and his influence permeated the various service projects of the Mission. His legacy spans globally, encompassing Chinmaya Vidyalayas, value-based schools, a community of educators dedicated to value-based education, Bala Vihars, Yuva Kendras, Study Groups, rural development initiatives like CORD (Chinmaya Organization for Rural Development), and Vedanta Institutes like Sandeepany. Recognizing the necessity of continuous research and validation of the fundamental philosophy of living, Swami Chinmayananda established the Chinmaya International Foundation (CIF). This foundation sustains India’s knowledge traditions through workshops, conferences, and the revival of scholarly communities, fostering a renewed passion for Sanskrit as both language and cultural foundation. Swami Chinmayananda’s teachings touched the lives of tens of thousands worldwide. By the time he attained Mahasamadhi on August 3, 1993, he had conducted 576 Jnana Yajnas and numerous family spiritual camps, impacting countless lives directly and indirectly. His legacy endures as a thriving powerhouse of learning and enlightenment within Chinmaya Mission.