Swami Veda Bharati’s Lectures at the 2013 Sangha Gathering

Swami Veda Bharati took a 5 year vow of silence on 10th March 2013 at the 2013 Sangha Gathering at Swami Rama Sadhaka Grama (SRSG) in Rishikesh, India. The gathering started on 28th February 2013, and Swamiji lectured each day from then until 10th March.

To read transcripts of Swami Veda’s talks in this series, please click on a title below:

Lecture #1, 28th February 2013
Lecture #2, 1st March 2013
Lecture #3, 2nd March 2013
Lecture #4, 3rd March 2013
Lecture #5, 4th March 2013
Lecture #6, 5th March 2013
Lecture #7, 6th March 2013
Lecture #8, 7th March 2013
Lecture #9, 8th March 2013

Lecture #10, 9th March 2013 (Practice for the next 5 years …)

Recordings of these lectures

The Signs of Progress in Spirituality and in Meditation: During the 2013 Sangha Gathering, Ahymsin Publishers recorded Swami Veda’s lectures to help those on a spiritual path recognize the signs of progress. He also gave cautions and ‘pitfalls’ to watch out as one navigates their practice. This 9 part series is now available and is invaluable for all seekers wishing to enjoy the guidance of Swami Veda Bharati over the next years as he shifts deeper and deeper into silence. Contact AHYMSIN Publishers at http://ahymsin.org/main/book-and-dvd-orders.html

Kalyana Mitra

November 24th, 2013

Welcome to all. Thank you for being here for this miniature sangha gathering.  It makes me feel warm all over.

Surrender your seat to the Guru.

Count your breaths for 3 minutes. When counting your breaths and doing any breath awareness practice, observe with care that there is no pause between the breaths.There are many advanced teachers and mantra initiators here. Do take advantage of their presence and direct your questions to them. They are going to get bored by my very elementary course.

Purpose of the course: Many people remain confused about how to use such enormous materials we have available. Many are not even aware of what is available and how to use it. Swami Rama started teaching in USA in 1969; this is 44 years of teaching and publication. There is the need to sort out the materials and use them.

A kalyana mitra is who? I have intentionally not used the word TEACHER. Some people say: I am not interested in being a teacher. Others say, oh, I have already done my teacher training!! A brother is a kalyana mitra, a neighbor, parents, children, school teacher.

Anyone on the street who helps you in guidance or whom you help.  Both for your benefit and for those for whom you are serving as kalyana mitra.

We need to create a worldwide kalyana mitra system. All kalyana mitras, are noble friends on the path.
Because in the teaching you are moved by compassion (karuna), you want to reduce the suffering of all living beings. So you offer yourself as kalyana mitra, a Noble Friend, to all:

  1. Help them to the extent that your knowledge reaches.
  2. Keep increasing your knowledge by way of
    1. sakshatkara, spiritual realization
    2. svadhyaya, self-study which is being guided.

We have announced the course as WHAT AFTER MANTRA, but many are not even aware as to WHAT BEFORE MANTRA. Many are receiving mantras without prior preparation. When you first want to introduce the path to someone, give him/her Swami Rama’s business card: the book Living with the Himalayan Masters. The company you are working for is the company of sages. This is the first book, it is a miracle book. I have heard of miracle stories about the book. Then go further to know about Swami Rama by reading:

  1. Walking with a Himalayan Master by Justin O’Brien. Let our bookstore advise you how to obtain it or look up YES Publishers.
  2. There are four volumes of At the Feet of a Himalayan Master, published by HIHT (our hospital). Here is the 4th volume [showing it to the people present].

Justin O’Brien’s book and the 4 volumes are optional. The business card is the most important.

I am busy working on two books:

  • refining my first volume of the Yoga sutras
  • writing the 3rd volume on Yoga sutras. The 3rd chapter of Yoga sutras is very complex. On Sutra 13 alone I have written 40 pages. The current sutra 17 will be 100 pages (on one sutra).

How many of you have read my Yoga sutra commentaries? Raise hands? 10-15 people. It cannot be understood without the mastery of Sankhya philosophy.

So, these are basic readings in preparation for mantra initiation:

  1. Living with the Himalayan Masters
  2. Superconscious Meditation – videos by Swami Rama, available from the Himalayan Institute in Honesdale, Pennsylvania.
  3. Superconscious Meditation – Swami Veda’s book
  4. Night Birds – Swami Veda’s book. If that is too much reading, there are small booklets Beginning MeditationHimalayan Tradition of Yoga Meditation (most people have not studied it)
  5. Royal Path (used to be called Lectures on Yoga) – Swami Rama´s book. Some selections are important.

All teachers know the practicum preparations: relaxation (shavasana), diaphragmatic breathing (in makarasanashavasana, sitting postures—and at all times, which most people neglect), nadi shodhana, breath awareness. Always encourage people to master these practices.

There are times when an initiator agrees to give a mantra initiation even without such a preparation. In that case, make sure that it is explained that immediately after receiving the initiation one will complete these readings and practicums. No mantra appointment without such a promise. For more information consult typescript on “what is initiation”.

Where should a person go from a place where there is no centre and no teacher of our tradition?

There are many options. I urge our lecturing teachers to explain these options.

Can you remember what happened at your mantra initiation? Many people ask what will happen at the initiation. So write out your own memory of it. Refresh it. And explain it.

Many people arrive for initiation and cannot sit properly. Make sure you make arrangements for them to learn to sit correctly. Many people, especially Indians, start reciting the mantra as soon as it is whispered into their ears. Please explain that mantra is for internal, inward, absorption only. It is not a chant that many Indians think and start chanting. Again, it is for inward absorption only: not using the mouth or tongue at all. These things should be explained by all kalyana mitras.

If there is time, some of the lecturers can go over as to what happens at initiation – what is the procedure?
FIRST, the initiator has been sitting for an hour meditation beforehand – many would-be initiates do not know that. Some start talking and asking questions. They have not been prepared.

Kalyana mitras are to facilitate the initiators’ tasks. At the time of initiation or soon after two recordings are given or sent as sound file or as CD.

  • Recording of the initiation
  • Guided meditation for mantra initiate that the initiate should follow as a regular procedure until such time that s/he no longer needs to listen to it.

Then, we always recommend a period of 24-36 hours of total silence and mantra-sadhana to start immediately upon initiation. If one has to go to a job or take care of children, then a period of such silence and intensive mantra-sadhana must be created even if later. Lecturers explain what the initiates do during these 24-36 hours of silence sadhana. We have a lot of audio material on SILENCE. The lecturers/initiators please select the minimum material the new initiate must have studied before coming for initiation. The more advanced material is for those who will do longer silence sadhana.

Please address your questions to the advanced teachers present here.

Take also the time to explain the daily practice to a beginner:

  • Cleansing,
  • Asanas,
  • Relaxation,
  • Establish diaphragmatic breathing,
  • Nadi shodhana,
  • Then TWO phases of meditation. One may spend whatever length of time at each phase:
    • Mantra with breath awareness with nostril flow. Some mantras are two long for one breath – the syllables may be divided into several breaths (without pause, without break).
    •  Mantra in mind alone. No use of mouth or tongue. Close with breath awareness.

Editor’s Note

Swamiji said during this lecture: “There are many advanced teachers and mantra initiators here. Do take advantage of their presence and direct your questions to them.” This advice extends beyond this seminar.

Swamiji asked, “How many of you have read my Yoga sutra commentaries?” Those commentaries are:

  • Yoga Sutras of Patañjali: With the Exposition of Vyāsa: A Translation and Commentary, Volume I, Samādhi Pāda by Pandit Usharbudh Arya
  • Yoga Sutras of Patañjali: With the Exposition of Vyāsa: A Translation and Commentary, Volume II, Sādhana Pāda by Swāmī Veda Bhāratī

We invite you to watch and read (click on title):

In addition to Swami Veda, those designated to give mantra initiation within the AHYMSIN family include: Alexander Benjamin, Carolyn Hume, Helen Choe, Lalita Arya, Linda Billau, Michael Kissener, Nina Johnson, Pandit Hari Shankar Dabral, Rajah Indran, Raghavendra Adiga, Savitri Jugdeo, Shi Hong, Stephen (Stoma) Parker, Swami Ma Radha Bharati, Swami Nityamuktananda Saraswati, Swami Prashant Bharati, Swami Ritavan Bharati, Swami Tat Sat Bharati, Wolfgang Bischoff, and Yoong. We invite you to get to know them and let them get to know you.

Silence Day (Mauni Amavasya) 2014

(Chinese translation below)

There is an annual silence day in the traditions of India. It is called Mauni Amavasya. Mauni means ‘of or for silence’, and amavasya means ‘no-moon day.’

It occurs on the no-moon day of the Maagha month in the Hindu calendar when sun and moon are both supposed to enter the sign of Capricorn (makara rashi).

It is held in the tradition as the day when Manu, the Archetypal Man first appeared on earth; he wedded Shata-roopa (She of a Hundred Beautiful Forms) and generated humankind.

This year it falls on 30th January by the western calendar.

Last year it was also part of the grand kumbh mela and thirty million people are expected to take the holy immersion on that day at the sangam (meeting place of three holy rivers) in Allahabad.

Whether you accept the story or Manu or not, we do need to institute a day of silence every year.

On the other hand, if you prefer to be true to some western tradition you may research if there was a day sacred to Harpokrates, the Greek god of silence whose statues have been found as far away as the Gandhara country (present day Afghanistan). Harpokrates was derived from the Egyptian god Harpa-khruti, the child Horus, representing the daily new born sun, the source of light.

Of course, there is an amplitude of Christian saints who have taught silence and there are numerous monasteries of various orders dedicated to silence.

As I have entered the five-year vow silence, I would like many of my friends to set aside at least one day to share the silence with me just as you have shared the full moon day for an hour each month for more than a decade now.

So, please note:
2014 the day of mauni amavasya is now on 30th January.
2015 the day will be on 20th January.

If you plan from now, you can arrange your worldly affairs in such a way that they do not interfere with your one-day vow of silence.

On that day, no driving (except for emergencies), no TV, no conversation, just self-observation, contemplation, japa and learning (1) to give love in silence while (2) learning to love silence.

May I ask all our swamis, initiators, spiritual advisers, teachers, centre leaders to kindly popularize this concept and take this year to prepare the people to undertake this one-day vow of silence.


Editor’s Note

Mauni Amavasya Silence Retreats are planned each year to take place at Swami Rama Sadhaka Grama in Rishikesh, India. For more details, please see the event calendar.


Chinese Translation

by Francine Kuo

印度傳統上每年有一天的靜默日,稱為Mauni Amavasya, Mauni 意為靜默的或為了靜默,而amavasya意思是月蝕之日。

印度年曆中的Maagha月份(西洋月曆的一二月)中的月蝕之日,太陽和月亮會同時進入魔羯星座(Makara rashi)

傳統上這一天也是摩努(Manu),第一位地球上出現的原人,他迎娶夏塔茹帕(Shata-roopa,據傳擁有百種美形)的日子,然後才有人類的起源。

今年這一天落在西洋日曆中的一月三十日。

去年的這一天也是偉大大壺節的一部分,當天阿拉哈巴德三聖河匯流處(sangam),擁入了三千萬人參加神聖的聖浴。

不管你是否相信摩努的故事,我們都需要每年有一個這樣的靜默日。

另外,如果你比較能接受西洋史,你們可以去研究是否在同一天,也是希臘祭祀荷波卡拉帖斯Harpokrates, 希臘的靜默之神的日子,他的雕像遠至干達拉國(阿富汗的古名)都能被看見。荷波卡拉帖斯源自埃及的神Harpa-khruti,孩童荷魯斯,象徵每天新生的太陽,光的源頭。

當然,還有許多的基督教聖人都被教導靜默,各種社會文化不同的修道院也都有靜禱的傳統。

我正在五年的靜默誓約中,希望我的朋友們,也能至少在一年空出一天與我ㄧ同靜默,如同我們過去十年每次滿月共同靜坐一般。

所以,請記得,2014的靜默日在1月30日,2015年則在1月20日。

如果你現在開始計畫,你可以安排你在世俗的事情不會干擾你這一天的靜默練習。

在那一天,不開車(除非有緊急事件),不看電視,不交談,僅做自我的觀察,沉思,持咒和學習這兩件事情: (1)在靜默中給予愛 (2)學習愛上靜默

容我邀請所有的斯瓦米,啟引者,靈性導師,老師,各中心領導人仁慈的把這個觀念普化,並用這一年幫人們為接受一天靜默誓約做準備。

斯瓦米韋達 帕若堤

[備註:每年在印度瑞詩凱詩都會舉辦靜默日營]

 

The Gifts of Silence

A sadhaka’s record of her inner journey during a vow of ten day silence.

This past December I took on a vow of silence for ten days at SRSG. I had prepared for this mentally a few weeks before arriving by asking myself to not expect anything. I had never taken on a vow of silence before and I didn’t know what to expect or how to prepare for it quite frankly. So the best attitude seemed to be one of openness and a willingness to discover what the experience would bring me.

The first day seemed to just breeze by. Not talking was not difficult for me at all, I generally like to only speak as much as needed so it wasn’t proving to be difficult at all. How wonderful, I thought. This is so easy to do. The sense of calm I was feeling I attributed to the environment of the ashram and the energy that pervades it.

I discovered that I woke up happy every morning and the feeling of joy stayed with me through the day. Wow, I thought to myself. I am enjoying this so much. It had been long since I had experienced continuous joyfulness. It had occurred when I was initiated and had stayed through the weeks that followed, but somehow in my life in Mumbai it would disappear and then reappear almost unexpectedly and sometimes over the smallest things. Now, that feeling of joy had become my partner so to speak. When I awoke, he was there to meet me and when I went to bed, he was still there.

However, this constant joy was interrupted on the fourth and fifth day by a surge of negative emotions that came up almost unexpectedly. I would wake up happy, but after a couple of hours I found myself becoming restless, wanting to go outside the ashram premises. I was beginning to feel ‘caged’. One of the guidelines for observing the silence involved staying on the ashram premises, and my mind had started to reject that.

I longed to go to my favourite café on the banks of the Ganga and have a cup of cappuccino. That cup of cappuccino had never appealed to me as much as during those days of silence! I began to feel very impatient and restless, not quite sure how to explain these feelings to my mentor. How would I explain that I just wanted to go out for a while, just get out for a little bit? My answer to the question arrived on the fifth day when I was at the Bio-feedback lab with Dr. Prabhu for an experiment that was being conducted. On being asked about how I was feeling emotionally, I started to write about my feelings on a piece of paper. And I didn’t exclude the longing for that cup of cappuccino. It made Dr Prabhu laugh and made me feel really small, but I knew I had to be honest. I didn’t know what was happening within me, but I wanted to understand it.

“Become aware of your attachments,” he said. And I realized the depth of what he was saying. It had never occurred to me before and I saw clearly my own restlessness, my attachments as well as the tricks the mind was playing. The whole purpose in this journey is to become a ‘sakshi’ (witness) and finally I was witnessing everything that was within me. The ‘need’ to go out of the ashram came from somewhere, the ‘need’ for that cappuccino indicated something – and I had to face all of this instead of blindly indulging it. I remembered how casually I treated these things in my life outside the ashram. Feel like a coffee, go ‘grab’ one! I would apply no thought to it all. But I discovered that there is a difference in wanting something to fulfil one’s appetite and doing something on automation even though the body doesn’t require it. My body didn’t need the cappuccino; the need for it was the expression of something else. And I had to discover this ‘something else’. What was this ‘something else’ that was driving me to get out of the ashram, to indulge in that cappuccino, so much so that it had made me increasingly restless? I distinctly remember not enjoying the food I was eating or even enjoying the simple pleasures of admiring the flowers around me during those couple of days. This need to go out and have a cup of coffee had overwhelmed me so much.

Before going to bed on the fifth day, I made a resolve to myself that I would not give in or give up. I recognized where these urges were coming from and indulging them was not the solution to it. I would not give in, I would dig deeper for the cause of it, I decided firmly. I awoke on the sixth morning feeling wonderful and the impatience was not there. I did look for it, but couldn’t find any trace of it. That morning I started to write and my mind started to bring things to the surface with great clarity. It amazed me. It felt as though a tap had been turned, and everything was just flowing! I discovered memories, patterns that I didn’t know still existed and I welcomed them and told them I was letting them go. There was no place for them in my life anymore. I wrote, wrote and wrote. And things became more and more clear. The source of my restlessness started to surface.

After the seventh day, the joy returned and I felt light. The flowers seemed even more beautiful than I could remember them to be. The grass seemed greener. The people around me seemed more beautiful to me than I could ever remember them to be. I wanted to hug everyone I saw. I wanted to tell them that I felt love and wanted to share it with them.

On the tenth day, I felt sorry to end my silence. I wanted to go on for another ten days. Look at all that came to the surface in these days, I thought to myself. Imagine what 20 days of silence could give me, I wondered.

Having returned to my life in the city, I find that a part of me does miss those long beautiful days of not having to speak. But those ten days gave me an inner ‘grounding’ that I carry with me everywhere now.

Even while I speak to others or am listening to them I can feel the silence within me. And I am enjoying its presence. It’s a place I return to very often during the day. I find it hard to describe what the silence feels like and I don’t think words will do it any justice. Just ask anyone who has experienced it. It cannot be described but can only be experienced and I urge everyone to experience it at least once.

Musing

swami_tat_sat

There is a theory that we each have a limited number of breaths and that once those are gone your time here on earth is done.  This is the reason that many yogis work so diligently to prolong each and every breath.  What if we were to apply this same theory to the number of words we each have to “spend” during our time here?

How many times have we said things that served no beneficial purpose to us or to whomever we happen to be talking to?  Just because we have a thought doesn’t mean that it should be uttered out loud for all to hear.  Are the things that we say something that can be heard by anyone without causing upset, anger and/or regret?

If we knew that we had a finite number of words to communicate our true essential needs, to share our love and appreciation with those close to us and the other important tasks in life, would we be as free with our words?  Would we make comments that serve no other purpose but to let someone know they are wrong?

Would we engage in hurtful gossip?  Would we waste words getting in the last word?  Likely our answers to these questions are all no.

May we contemplate the value of our words before we let them out into the world – are they important, true, kind and something that can be heard by all?

May we be mindful of our words and remember that when a word leaves our lips it is gone forever and we can never take it back.  Swami Rama said that we complain that we don’t have time to meditate; May we use some of this newly found time to meditate and create something good in the world.

Namaste, Jyoti


Editor’s Note:

Jyoti Gerlitz lives in the Calgary, Canada, area and represents the Himalayan Yoga Meditation Centre.  We invite you to visit their website: http://www.himalayanmeditation.com.

Svadhyaya

The Niyamas are the observances for oneself and are five in number. They are Saucha or purity, Santosha or contentment, Tapas or practices that lead to perfection of body and mind and senses, Svadhyaya or study that leads to knowledge of the Self and Ishvara-pranidhana or surrender to the Ultimate Reality.

From Lectures on Yoga, Practical Lessons on Yoga by Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy, 1976.

Svadhyaya is study leading to knowledge of the Self. This study begins with intellectual pursuit and understanding of the scriptures and other books of spiritual value. Rational acceptance of spiritual truths leads upon further reflection and meditation to intuitive insights and then to true understanding of these truths. These insights are supported by the study of the internal states of consciousness. Only then does knowledge of the Self begin to dawn on the aspirant.

From Choosing a Path by Sri Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy of the U.S.A., 1998.

Svadhyaya is a study leading to the knowledge of Self-realization. This study is conducted on two dimensions and not simply by studying the sayings of the great sages, or the scriptures. The sayings of the great sages do inspire and support the student in the pursuit of his practices. But studying one’s own thoughts, emotions, deeds, and actions is the real study. The scriptures and other books of spiritual value help the student, for many great sages and yogis who have trodden the path of enlightenment have imparted their direct experience, and such knowledge is very helpful, especially when the student faces certain obstacles on the path. Mere study of the scriptures is the sort of information that is really not knowledge, but only a part of knowing. We intellectually know many things, yet our ignorance is not dispelled. By self-study, or studying within and without, we experience directly that which dispels the darkness of avidya, or ignorance. The great sages, the yogis, impart their practical experience, and this rational acceptance of spiritual truths leads the student to the higher state, the source of intuition. The finest source of all knowledge opens itself and then the true understanding of life and its purpose is understood. Only when one has carefully learned the study of his own internal states will the true knowledge of the Self begin to dawn.


Editor’ Note

From Lectures on Yoga, Practical Lessons on Yoga by Swami Rama, published by Himalayan International Institute of Yoga Science and Philosophy, 1976.