Month: May 2018

Ashram Pramukha Address to Residents

Posted on by Divya - Administrator

 Swami Rama Sadhaka Grama Ashram Pramukha addressing residents preparing for:

40-day Festival of Spiritual Peace: June 18th – July 27th 2018
Maha-samadhi of Swami Veda Bharati – July 14th
Guru Purnima – Full Moon 27th July 2018

Guru Brahma…Tasmai Shri Gurave Namah;

As we gather in this sanctuary, in this sacred place of beauty and peace, gather with sentiments (bhava) of respect, shraddha-faith, and joy, we reflect of the presence of Guru.

When devotion has matured in the fires of tapas, tempered in the flames of sadhana, a gem is formed. A pure heart is the gem of the saintly world, a loving mind, the gold of the saintly alchemists. This aspiration and sankalpa for a life well-lived are the gifts we humbly honor at the Guru’s feet.

We gather in celebration to embrace the subtlety of this presence, the beauty of this wisdom, and faith in this mandate — “share with the world the pure form of meditation and only initiate into the same.”

We gather to give witness — that our relationship with the Yoga Meditation Tradition, a Living Lineage, should be absolutely pure, selfless, and carry the Guru-Shakti of self-transformation and spiritual awakening.

Today, we remember (smriti), today we reaffirm our faith (shraddha), today we embrace our sankalpa. Today and every day, our lives are dedicated as we daily recite “tasmai shri Gurave namah”; in performing our duties selflessly, and through the mindful intention: — “Let Each Person Feel Loved.” This fulfills our debt to Gurudeva, and to our beloved Swamiji, and assures a wholesome life with contentment (santosha) and joy.

NOW for a moment of Silence…
Om; shreem gurudev namah;

Swami Ritavan Bharati,
dasanudasa
(dough now baking in Guru’s oven)

Editor’s Note:

This article was previously published in the AHYMSIN Newsletter, May 2018. 

The Annual 40-Day Spiritual Festival occurs each summer during the 40 days that precede Guru Purnima. Sadhakas are invited to participate in the 40-Day Spiritual Festival, to expand and refine one’s sadhana.

Annual Festival of Spiritual Peace

Posted on by Divya - Administrator

Annual Festival of Spiritual Peace

18th June till 27th July 2018
“Vasudeva, the Indwelling-Lord”

Through the living presence of Swami Veda here in Sadhaka Grama, we are inspired to return “home” to the theme of “Vasudeva”. This theme holds many gems of sadhana practiced as the Annual 40-Day Festival of Spiritual Peace.

For 2018, our theme of “Vasudeva” will focus on three kriyas [practices]: ahimsa, aparigraha, and Ishwara-pranidhana.

Annual Spiritual Festival

Please see the edited talk below by Swami Veda addressing these, plus the links and references given for details on the observances during the Festival. Enjoy this immersion in sadhana during the festival celebration of Spiritual Peace.

— Swami Ritavan Bharati

Vasudeva Principle

by Swami Veda Bharati

In the Bhagavad Gita, we read “vasudeva sarvam”. That indwelling One is All. There is no other in relation-to, or conditioned-by. What do we mean by the indweller, the indwelling force? One of the many ways, the word “vasudeva” is translated in Bhagavad Gita is the “indwelling deity”. This is closely related to the word “vasu”, meaning, “all places”, for all places are dwelling places of divinity. Vasu is also the “hamsa”, that swan of the universal prana dwelling every-where in every-thing. Vasu-mana is also one of the thousand names of Shiva in the Mahabharata. Vasu-mana means beautiful mind, a mind that dwells as light in Being, and therefore, Vasu is the beautiful, light-filled, indwelling force.

May your mind be vasu-mana. Not this “me”, this little individuated mind, but mind as it is linked to the minds of the whole universe. When one mind-wave meets another mind-wave and a continuum is experienced that is called “mind as an energy field”. One mind-wave meeting another mind-wave in this oceanic-wave-field, and the two become one. When your individual mind touches that universal mind, “samasthi-chitta”, the senses of time and space dissolve. There is a force that acts through the force-field called “mind”, where space and time cease and some other force flows.

The practical application of that is in the principle called ahimsa. Until you learn to practice ahimsa you will never understand what cosmic mind is. You will not understand without the practice of non-violence, because according to the tradition, when you are hurting someone, being angry at someone, you are hurting and harming yourself. Each time people hurt themselves they express any form of violation, and this extends up to the entire cosmic mind, that cosmic mind of which you are a part. That is why among the yamas and niyamas the first yama is ahimsa.

What is ahimsa? First, you should know the Sanskrit word, “Sarvata”, meaning in all possible ways, in all possible modes. Of the many names for God, one of Her names is Sarvam, “All”. That All is indivisible, without division, not divided. Among all the divisions we experience, the “All” – Sarvam, remains full, undivided, complete in Her nature, and that is your true nature.

Ahimsa is associated with words, with thoughts, with actions. Doing it yourself, causing someone else to do it, someone else committing a violent act and you consent to it with words or silently. “Sarvata,” means at all times, in all ways, there is the intention to hurt, harm or injure. Not having the intention to hurt is ahimsa.

Of these 10 yamas and niyamas, after ahimsa, the remaining nine: satya, asteya, brahmacharya, aparigraha, saucha, santosha, tapas, swadhyaya, ishwara-pranidhana are all rooted in the first, ahimsa. They are there to help accomplish the perfection of ahimsa. They simply describe some aspect of ahimsa, and to make ahimsa perfect the other nine are included and necessary.

So if you want your prayers, your meditations, your silence, leading to your serenity, your quest for serenity, leading to your quest for peace of mind, yet, all the time you are committing himsa, all the time you are committing violence with your mind, where will your peace of mind be? For this reason, I am suggesting that you apply these kriyas, these applications of your yoga beginning with ahimsa and next, aparigraha.

This second practice (kriya) is aparigraha, non-attachment, not grasping or holding, possessing one’s object of desire beyond the “need” for which it fulfills. It is because of your lack of aparigraha that so much himsa is taking place and collection destruction of species is happening. Scale down your desires, and learn to remove your attachments to practice aparigraha. Take less, and let-go more. Keep to your practice of aparigraha and ahimsa.

These two, ahimsa and aparigraha are two closely related, but I want you to now add, Ishwara-pranidhana. What is the in-dwelling spirit – Ishwara in the butterfly? What about the Ishwara in the ocean or rivers that you have filled with plastic or muck? And when you take a shower or wash your hands remember the water you are using is now reduced, less for others. Be conscious, be aware, aware you are committing indirect violence. In many of your actions you are committing violence. Learn to enjoy more of less, and the world will be saved. These are all interlinked, the Ishwara pradhidhyana and your aparigraha and ahimsa are all linked. In this way, the amount of water you are using will reveal an understanding of Isha, the One Lord, practicing the presence of God, Ishwara pradhidhyana.

Practicing these kriyas will provide an “attitude-adjustment,” and thereby with a purified mind, you will experience a quietness and a sense of satisfaction. This mental-pacification is the essence of spirituality, this is the essence of dharma, this is the teaching that will elevate you and alleviate so many burdens of your mind.

Another part of Ishwara-pranidhana is “surrender to the Lord.” This indwelling principle, the indwelling Lord is Ishwara. Ishwara is that aspect of God which in relationship with the universe and its beings. And, Dhyana means to surrender, to merge your individual mind into the universal mind consciousness. Your individuated ego into the divine presence. Learn to connect with the lineage with Guru Parampara and at that moment the Guru Parampara lifts you and carries you.

When a Guru, yogishwara, divine Lord, Ishwara, graces you with attention, that is called Ishwara pranidhana. The devotee’s dhana is responding to by the divine (Ishwara) pranidhana. You will understand that only when you experience that connection through Samashti-chitta and through the Ishwara pranidhana principle, the Mahabharata explains, You only have to remember him.

Whatever I say, please go home and examine your life, examine your choices in life. Plan your spiritual life as you plan your worldly life. You plan for your finances, you plan for your business, you plan for what kind of house you will buy, you plan for what kind of car you will buy, you plan for what kind school you will send your kids to, you plan what kind of clothes you will buy for Christmas or Diwali, plan for your spiritual life.

You plan for insurance. Plan how much japa you will finish in five years. Plan for how much you will reduce your direct or indirect violence in the next five years or in the next one year. Plan that. Plan for how you can increase the time you sit for your prayers and your meditation. You will make a difference. Take it seriously. Plan for the moment of dying. Plan for the kind of body you want next time. Plan for in what kind of a household you want to be born next time. Part of that plan is the mood of your dying, what mood, what sentiment, what feeling, what smile there will be on your face at the moment of dying. What satisfaction you will have with your last breath.

Plan now for what spiritual improvements you will make in the next 40-days, in the next one year, in the next five years. If you need help we can help.

Enjoy the meditations on the full moon day each and every month. Slowly, slowly something will happen for you. So that is the indwelling principle, Vasudeva.

(See meditation on Vasudeva.)

Editor’s Note:

Please see the article “What You Might Do” by Swami Veda Bharati, or you may want to read The Spiritual Festival of 1992 by Swami Veda Bharati (written when he was Usharbudh Arya).

For more information about the Spiritual Festival Retreat at Swami Rama Sadhaka Grama (SRSG), please contact ahymsin@ahymsin.org .

This article has previously been published in the AHYMSIN Newsletter, May 2018.

Links and References:

The Spiritual Festival of 1992

Posted on by ahymsin

Friends, I am making this recording at the ashram in Rishikesh at the bank of the Holy Mother, Ganga. Just across the river I often hear the sounds of wild peacocks. And just two nights ago I heard the great trumpeting of a tusker, an elephant we had seen walking around and eating the vegetation. At this time, 4:00 a.m., this place is magic. And I think of all of you who are deprived of such peace that comes to me when I spend some time here. Solitude to me becomes a tangible, palpable force – a force that keeps me company. When I am here, I do not want to move; I do not want to go anywhere. And then my thoughts run to you – and a certain call comes forth from within my heart and mind. Perhaps it is the Guru Spirit that is reminding me that I should do my duty towards you, as my Gurudeva has so generously done towards me within the tradition.

I am sharing these thoughts concerning what you might do during our annual Festival ending with the Full Moon of the Guru’s Day, the Guru Purnima. What we have done together in the past years may be divided into two categories:

1. The purification of lifestyle and thoughts and emotions, so that we may select beautiful sentiments for ourselves and cultivate them, thereby enriching those around us.
2. And the practice the pure spirituality as with japa.

Perhaps the meditation centers that are communicating this to you will want to streamline all the practices of the purification of life and mind from the previous years. For this year, too, all of them remain in force, of course. Why should one lose one’s treasures? Why should not one add to them? And remember that every beautiful sentiment is a treasure. Every beautiful thought is worth saving and enhancing and increasing. So all things that we have done together to purify life in previous years during the Festival need to be cultivated again. I need not repeat them here.

As to the practice of japa, I would again recommend 125,000 repetitions of your own mantra. Those who want to do it a little more intensely may not limit themselves to the period of 40 days. They may complete the practice over a longer period by not counting the japa of the mantra, but rather 125,000 breaths. How many mantra recitations there are in each breath depends entirely upon each person’s capacity.

• Whenever you sit for the practice during this Festival, a few recitations of Gayatri at the beginning and at the end are always advisable – three, seven, nine, eleven or twenty-one. Those who learned to extend the Gayatri practice may use that extensive practice which ends with Om, Tat Sat Brahmarpanam Astu.
• Now, this is the basics of the japa, and, as I have said, the previous year’s disciplines. But, it is time to go further, and I would like to extend again the invitation to continue living in the vasudeva principle, the principle of the in-dweller, the single in-dwelling deity, the in-dwelling force. How do we go about doing this? All these years we have prepared for this step. And what is that step? – the very, very first step in yoga. This year we shall introduce yoga into our lives, the first step in yoga, consciously.

As you know, that of the eight limbs or steps on the ladder of yoga, the first one is yama, the interior spiritual disciplines. And the very first one of the five yamas is ahimsa , or non-violence. And we want to introduce this principle into our lives. How do we introduce this principle into our lives? I’ll share some thoughts with you. When we live by the in-dweller principle, we know that spirit in all beings is one. We must not be satisfied by merely paying lip-service to this principle. We must live by it in our relationships with all beings.

Much is being said about ecology these days: “Oh, how the species of wildlife are becoming extinct. Oh, we have to save the earth’s biodiversity.” Why? Because it is good for human beings, which means it is of long-term commercial benefit. This is nonsense. That is not how our ecology is going to be saved. There are religious and spiritual traditions in the world among which, for the last twenty-five or twenty-six centuries and longer, any direct or indirect killing of any living being is forbidden. Why is that? Because we know we live by fear. We are shaken with fear at all times in our lives. The Yoga  Sutras define fear as violence. It is not fear of violence committed by others towards us; it is the recognition of the violence within us: I know within me that I have hurt living beings. Living beings, I am saying, not human beings. I have hurt living beings. We are living in this fear at all times.

So for these 40 days extend your non-violence to all living beings, and refrain from partaking from anything as food that has been killed. No, you not doing anything special for them. It is not an act of compassion towards them. It is a recognition of the oneness of the in-dwelling spirit. Every act of murder is a suicide because that other is also I, the Universal Self. Please remember that: Every act of murder is a suicide. There is no distinction between the two.

The second step along with that is that all anger is anger at yourself. Frustration at one’s own inadequacy in love is anger. I am not saying, forswear, all anger right now. Again, there are questions about just anger, anger against injustices, anger where I am indeed right and the other party is indeed wrong, and so forth. Let us start working on the periphery, and not solve all the moral dilemmas right now. Let us make an experiment in life for these forty days. Cultivate a sweet sentiment. Again it is not an act of compassion, nor is it a repression; it is an act of cultivating a beautiful sentiment. For if the in-dwelling spirit is one, at whom am I being angry? Ask yourself that question, and that would help you to overcome the strong urge towards violence. Violence of speech, for instance. Violence that exhibits itself in a loud voice, in a screaming and a stamping of feet

Just curbing it for a period in your life. If, however, you have a clinical depression and it is caused by suppression of anger, then I am not recommending this practice for you. Then I am simply recommending cultivating the thought of the one, in-dwelling spirit.

So, make a start with these two observations: 1. Conquest of the urge to use other living beings for your pleasure; and 2. Conquest of the urge to use others as your safety valves. Both are violations of the principle of the one, indwelling spirit. And I don’t believe any of these theories of the survival of the fittest and all that nonsense. These have been created to justify what the world wanted to do in the18th and19th centuries.

Think over it. Don’t argue with me unnecessarily. Let this be an experiment in your life. You know what it will do you if you practice this non-violence? It will help you to conquer the fear of death; for fear of death, as I said, is nothing but the unconscious recognition of the fact of “how many times I have visited death upon others; may it not rebound to me.”

Do not do these as a word of law. Get the spirit of it. Absorb and assimilate the spirit. Read once again the autobiography of Mahatma Gandhi. Try to find arguments in favor of your opponent’s actions, for you are he; you are she – two waves of the same ocean, two rays of the same sun, two flames of the same fire. Contemplate, and let your contemplations become your sentiments, and let your spirit soar to realize the unity that is the uni-verse. I think of this world at times as one single poem, and that is how I think of the word uni-verse. Let your life be a poem. Let your world be a poem to you. I wish you a sense of fulfillment at the end of this period of forty days.

And one thing more, in my usual habit of tolerance I have said, “Well you decide the level of relationship you feel with the guru lineage.” But let me tell you one thing: unless that relationship deepens, all these practices will lead you nowhere. Find ways of deepening the relationship.

I pray for you, pray for your serenity and love in your life.

Blessings,
Usharbudh Arya (aka Swami Veda Bharati)

[Edited by Swami Ritavan Bharati]

How come a Swami is practicing external rituals?

Posted on by Mandala

Question

How is it that a Swami is practicing external rituals?

Answer

Stephen Parker (Stoma) has answered this question.

Stephen Parker (Stoma)

A Swami is free. S/he is under no obligation either to perform or not to perform rituals. The point is whether one is attached to their action. A Swami, if a true renunciate, has surrendered all attachments into the fire of knowledge. If it serves his spiritual growth or his mission to serve others s/he may perform rituals. Śankara conducted his mother’s funeral to the horror of many other sannyasis because he had made that promise to her and he was her only son. She had also given her consent for his renunciation at the age of eight.

If one performs something by rule it is a failure of discipline. (SVB) If you can’t break a rule for a good reason and feel no guilt about having done it, then you have no discipline.

Editor’s Note

If you have any questions about your spiritual practice, you may write to the AHYMSIN Spiritual Committee at adhyatmasamiti@gmail.com.

Grace of Adi Shankaracharya

Posted on by Divya - Administrator

Swami Ritavan Bharati pilgrimage to Sringeri Math April 2018As one would visit their long lost ancestral home that is how the pilgrimage to the sacred Sringeri Sharada Peetham felt to me—coming home to this ancient seat of the Bharati Lineage, dating back for more than 1200 years. It was a trip of a lifetime, a trip enough to savor a lifetime, this lifetime. Visiting this island of knowledge as the very source of Adi Shankaracharya’s teachings, paying obeisance to the great Guru Lineage…

06a Swami Ritavan Bharati pilgrimage to Sringeri Math April 2018 scaled

At the Sringeri Peetham, there is a certitude of intimacy with the divine, a bliss unknown elsewhere, an uncanny trust into the subtle yet sublime presence of the Guru Force. An emotion that cannot be expressed, a feeling that needs to be experienced, an experience that must be felt…

Adi Guru Shankaracharya is considered an incarnation of Lord Shiva himself, who took birth on this earth for the salvation of the people to uphold the Sanatana Dharma. Having taken sanyasa at the age of 8 years, he had organized the traditional teachings into a new monastic tradition, the monastic tradition that I havebeen initiated into. He also established four centers of teachings across India for t

he monks to learn, practice, and spread the teachings. A story is told of the time when Shankaracharya was looking for the right place to establish the first Mutt. He came across a frog and a snake, enemies by nature, living peacefully together at Sringeri. Such is the energy of this sacred land.

06c Swami Ritavan Bharati pilgrimage April 2018 scaled

As one would visit their long lost ancestral home that is how the pilgrimage to the sacred Sringeri Sharada Peetham felt to me—coming home to this ancient seat of the Bharati Lineage, dating back for more than 1200 years. It was a trip of a lifetime, a trip enough to savor a lifetime, this lifetime. Visiting this island of knowledge as the very source of Adi Shankaracharya’s teachings, paying obeisance to the great Guru Lineage…

At the Sringeri Peetham, there is a certitude of intimacy with the divine, a bliss unknown elsewhere, an uncanny trust into the subtle yet sublime presence of the Guru Force. An emotion that cannot be expressed, a feeling that needs to be experienced, an experience that must be felt…

Adi Guru Shankaracharya is considered an incarnation of Lord Shiva himself, who took birth on this earth for the salvation of the people to uphold the Sanatana Dharma. Having taken sanyasa at the age of 8 years, he had organized the traditional teachings into a new monastic tradition, the monastic tradition that I have been initiated into. He also established four centers of teachings across India for the monks to learn, practice, and spread the teachings. A story is told of the time when Shankaracharya was looking for the right place to establish the first Mutt. He came across a frog and a snake, enemies by nature, living peacefully together at Sringeri. Such is the energy of this sacred land.

Where no shoes can touch the sacred grounds of the temple complex, barefoot we ventured to the river ghat and felt an instant connection to all of nature and the many fishes, as we stepped foot in the sacred waters. To join in this aspiration of moksha, liberation from the avidya and overcoming the mirage of maya is to traverse from this shore to the other shore. And with our mantra vibrating in our heart and mind, we crossed the setu over the Tunga River for Shankaracharya’s Darshan.

We observed meditation at this sacred place while awaiting the darshana of the 36th Jagadguru Shankaracharya – Shri Bharati Teertha Mahaswami Ji. He had been called by his Guru and the 35th Jagadguru, “the bright star that descended to give light to the world”. We exchanged the details of our spiritual journeys and writings of our Gurus. His own spiritual practices have been modeled on adherence to Adi Shankara’s guidelines for achieving the goal of spiritual life. Through daily svadhyaya, applying the principles through nididhyasana, thereby, worshipping God through the performance of one’s duties with meaningful competence.

Before parting, he asked whether we would be staying with them and attended to our comforts and meals for overnight residency at the Peetham. Later that night, we joined aarti at the Ma Sharadamba Temple (the presiding deity of knowledge) and spent some time in meditation at the Samadhis of the previous Jagadgurus. We also participated in the worship of the Chandramouleeswara Lingam by the Shankaracharya himself.

06i Swami Ritavan Bharati pilgrimage April 2018 scaled
06h Swami Ritavan Bharati pilgrimage April 2018 scaled

Immersed in the backdrop of Vedic chants and temple bells, by the side of the glorious and pious Tunga River, we felt absorbed into the sacred aura that immediately heightened our consciousness. Where students recite the Vedas aloud under trees; where Pandits perform daily pujas within the ancient Shiva and Shakti temples; where hundreds of seekers prostrate at the feet of the Adi Guru within the temples and at the samadhis of all the Gurus in the tradition, one goes back to the Vedic times.

It was an honor to receive a rare invitation from the Jagadguru to visit the Sringeri Sharada Peetham again. With a deep desire to go back to the roots of the Lineage, we hope to revisit this land that emanates great love and peace that needs to be imbibed and internalized.

Editor’s Note:

This article was previously published in the April 2018 AHYMSIN Newsletter.