Month: March 2025

Celebrations of Swami Rama’s 100th Birthday in the Hungarian Community

Posted on by Mandala

Hari Om,

Dear Members of the International Ahymsin Family,

We are glad to share some events with you from the Hungarian community that we spent remembering Gurudev’s teachings and loving heritage. Please feel free to join us even if you don’t speak Hungarian but are eager to visit us, as live translation is provided at most events.

Our yearly gathering took place on 24th March at the Budapest Center. The program included Swami Ritavan’s teaching on Shradha, Smrti, and Samadhi – transmitted by Ilona, the current leader of the Hungarian community – that we received during a 3-week long ‘Mantra and Purascharana’ retreat at the SRSG. Those who were present at this early Spring occasion could listen to the personal experiences of those who attended the Purascharana retreat. Tamás Margittay gave us a vast and yet colorful lecture on the Guru-disciple relationship, covering some stories from Gurudev’s life with his Master. These stories serve as inspiration on how to advance on our path with ardent determination and devotion, even at times when devastation or our own personal limitations create blockages. Yet, as the stories from Gurudev’s life remind us, we are all held and guided by the finest and subtlest of forces, the Guru force, the more we dare to lean on it.

We continued with the introduction to the new Sangha Mantra, the Akhanda-mandalakaram mantra, contemplating the many layers it encompasses. The event ended with a meditation guided by Anna Mezősi, which opened our 100-day long Purascharana with a sankalpa to complete 150,000 mantra repetitions honoring Swami Rama’s 100th Birthday.

There are more upcoming events as part of the centenary celebrations. Since Covid, the Community has been providing free evening meditation sessions online at 9 PM (CEST), which will now serve as the core practice for the 100-day Purascharana. On Sundays, right before the meditation class, a regular session is offered for those who have questions related to the mantra practice. Personal sharings and discussions on different topics supporting our sankalpa are encouraged.

This year marks a milestone for the Hungarian Community as we are celebrating our 20th anniversary. We are grateful to host Swami Ritavan on 21st June for our community’s birthday, which is open to everyone interested, including potential new members as well as those who have been contributing in many ways over the last 20 years. It is our pleasure to welcome Ashutosh Sharma and John Sellinger, our excellent teachers in TTP, and Stephen Parker. Stoma can join us through an online lecture. The regular one-week-long silence retreat will be held by Swami Ji, Ashu Ji, and John this year, making it even more exceptional.

The 100-day-long Purascharana will be completed on 30th June.
As Swami Ji reminded us, the centenary can serve as an opportunity for each one of us to deepen and strengthen our relationship with the Guru spirit.

May we delve into this sacred celebration through the vibrations of the Akhanda-mandalakaram mantra. May the Guru bless our local and global communities so that we can flourish and provide shelter in these austere times for those who are in need.

Om,
Dora Mariasi

Blood Donation Camp in Honor of Swami Rama’s Birth Centenary Celebrations

Posted on by Divya - Administrator

Blood Donation Camp at SRSG 11
Blood Donation Camp at SRSG (11)
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In celebration of Gurudeva Swami Rama’s 100th birthday, we are committed to donating 100 units of blood to Swami Rama’s hospital. This month, we hosted a blood donation camp at Swami Rama Sadhaka Grama (SRSG). We had a wonderful turnout of 34 volunteers for this sacred effort, which included 8 ashram residents, 5 ashram helpers, 2 visiting practitioners, and 19 local community members affiliated with the ashram. This event was a heartfelt tribute to the legacy of love and service that our Gurudeva has inspired in us as we honour and celebrate his birth centenary.

The camp was held at the Knowledge Center and was open to all those who were willing and able to donate. Healthcare professionals from the blood bank at the Swami Rama Hospital ensured the safety and comfort of all participants, with proper protocols. The response from our ashram family was overwhelming, with individuals of all ages coming together to participate in this lifesaving and life-affirming initiative. The oldest donor was one of the ashram priests aged 60 years and the youngest donors were two 18-year-old boys, while a 10-year-old girl spoke about how she wishes she was able to donate as well.  

The atmosphere was filled with a sense of community and compassion as donors lined up, ready to contribute to this noble cause. Volunteers worked tirelessly, ensuring everything ran smoothly and taking care of those who participated. The day was marked not only by the generous act of giving blood and life, but also by remembering the profound impact Gurudeva Swami Rama had on countless lives, including ours. Amidst the activities, the Shri Lalita Sahasranama Stotra was being chanted by some of the residents, filling the Knowledge Center with divine inspiration. 

As the event unfolded, it became evident that this was more than just a blood donation drive; it was a celebration of life. Participants felt a sense of fulfillment and gratitude, knowing that their contribution would directly save the lives of many, thus embodying the teachings of love, kindness, and selflessness that are at the heart of Gurudeva’s mission. 

During the 100 Years of Swami Rama celebration in 2025, we hope to continue our little efforts towards Gurudeva’s mission by organizing more blood donation camps (once in every four months). As we remember and celebrate the life of Gurudeva Swami Rama, let us carry forward His teachings by continuing to serve with love and compassion in our hearts. 

Art of Concentration – Remember

Posted on by Divya - Administrator

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ ६-१८॥

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ ६-१९॥

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६-२०॥

yadā viniyataṁ cittamātmanyēvāvatiṣṭhatē .
niḥspr̥haḥ sarvakāmēbhyō yukta ityucyatē tadā .. 6-18..

yathā dīpō nivātasthō nēṅgatē sōpamā smr̥tā .
yōginō yatacittasya yuñjatō yōgamātmanaḥ .. 6-19..

yatrōparamatē cittaṁ niruddhaṁ yōgasēvayā .
yatra caivātmanātmānaṁ paśyannātmani tuṣyati .. 6-20..

18. When a very well controlled mind remains stable in the Self alone, detached from all desires, then one is called joined in yoga.

19. As a lamp in a place without breeze does not tremble—this is the simile of a yogi whose mind is controlled practicing the yoga of the Self.

20. Where the mind ceases, withdrawn through the observance of yoga, where one sees the self in the Self, one is satiated in the Self.

…

In most great meditative traditions of the world, the breath is the center for focusing the mind. Only those teachers who do not have direct experience with the path of meditation and who have lost the sensitivity for the well being of their students prescribe a gross object as a focal point. With the breath as an object, the student is first led toward concentration, which gradually becomes more subtle. Following this fine thread of breath, he attains inwardness. The mind then acquires the capacity of subtlety, and one develops a penetrating sense of internal observation.

Concentration and meditation should ultimately lead one to Atman alone. One-pointedness of mind is an important requisite to help one accomplish that. When one learns to concentrate on the breath and removes all the defects that he finds in his breathing patterns, he tries to understand who it is that is inhaling and exhaling. There are traditions that believe in the coordination of mantra with the breath at this stage. Mantra is a Sanskrit word, sound, syllable, or set of words. It is a means to remove all the impurities of mind. There are a few mantras that are used while inhaling and exhaling that do not disturb the flow of the breath. The sadhaka reaches a point in his practice where he not only breathes the air but constantly remembers the mantra with each inhalation and exhalation. That leads the mind to constant awareness of the mantra. When the consciousness of the mantra is deepened, the mantra is able to guide the mind in the inner world.

The student is then taught to be aware of the inner light that already burns without flickering. When the mind experiences that light, it elevates itself to a state of joy that it did not experience before. That light which is within us is the finest and best form upon which to meditate. Without that light we would not be able to see, observe, verify, and discriminate anything in the external world. It is the light of consciousness that is experienced in a concentrated form. The mind then begins to see clearly; it is no longer clouded. Then the light of consciousness and mantra become one, because at that stage the mantra is not actually remembered, but its meaning and feeling are revealed. At first one remembers and repeats the mantra in a gross way, but gradually it is experienced in a more subtle way. When one develops the feeling of constant awareness of the mantra, it unites with the mainstream of consciousness where light and sound are inseparably mingled. That is a perfect state of concentration. One has then attained profound control of the mind, and he experiences a constant closeness and union with the Self-illumined Atman. When the sadhaka has mastered the art of concentration, his mind is fixed on the Self only. The mind of an ordinary person is dissipated, disturbed, and fickle, but the mind of the sadhaka attains steadiness. Such a sadhaka has mastered and controlled the usual flow of mental energy that goes out to the external world. From the very beginning the object of concentration must be carefully chosen. At first it should be the breath and later breath with mantra well coordinated and united. In a higher stage sound and light are united, and in the highest state pure Consciousness alone exists.

Editor’s Note:

This is an excerpt from Perennial Psychology of the Bhagavad Gita by Swami Rama, published by the Himalayan Institute India, 2016 (pages 247-251).

This article has been shared as part of the ‘Book of the Month’ study in honour of Gurudeva Swami Rama’s Birth Centenary Celebrations. We will study the Perennial Psychology of the Bhagavad Gita by Swami Rama during April 2025.

Serving All Selflessly – Serve

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योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५-२४॥

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५-२५॥

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५-२६॥

yō’ntaḥsukhō’ntarārāmastathāntarjyōtirēva yaḥ .
sa yōgī brahmanirvāṇaṁ brahmabhūtō’dhigacchati .. 5-24..

labhantē brahmanirvāṇamr̥ṣayaḥ kṣīṇakalmaṣāḥ .
chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ .. 5-25..

kāmakrōdhaviyuktānāṁ yatīnāṁ yatacētasām .
abhitō brahmanirvāṇaṁ vartatē viditātmanām .. 5-26..

24. He who finds comfort within himself, who finds zest and delight within himself, and whose light is within himself such a yogi, having become Brahman, attains absorption into Brahman.

25. The sages, with their stains dissolved, attain absorption into Brahman; their doubts sundered, their selves controlled, they delight in benefitting all beings.

26. Absorption into Brahman is close to those ascetics whose minds are controlled, who are devoid of desire and anger, and who have come to know the Self.

Seeking happiness in the external world is like chasing a mirage: no matter how fast one may rush toward it, he never finds anything even when he reaches the place where he thought his goal lay. It is impossible to attain happiness in the external world, for happiness is only found deep in the innermost chamber of one’s being. The Self is the center of happiness. Those who are realized are always filled with the happiness of the Self, and they alone find real peace in their hearts. With the light of knowledge, such illumined beings are able to remove all doubts from the mind. When the doubts are removed there is clarity of mind, and then one is able to see things as they are. This happens only when the knowledge of Atman is attained. That knowledge is all-encompassing, eternal, and everlasting. But those who become a victim of sense pleasures have no clarity of mind, are full of doubts, and are unable to see things in perspective. Their sufferings are countless, and they constantly create obstacles for themselves instead of removing them.

According to the message of the Bhagavad Gita, Brahmanirvana (absorption in Brahman) is a state of highest bliss. That blissful state is attained by those great ones who have sense control and whose doubts have been removed by the knowledge of discrimination. Such great ones live on the earth, serving all creatures selflessly. Those who have purified their hearts and minds, removing desire and anger, and who have perfect control over their minds find peace within and without.

Those who dedicate their lives to the service of mankind do not have selfish motivations and desires. It is easy for them to have control over their desires and anger, whereas selfish people have no self-control. They are uncontrolled, full of desire, and remain under the grip of anger. Anger is an outcome of unfulfilled desire. It is an evil that shatters the nervous system by imbalancing the body, breath, and mind. Those who are out to fulfill their selfish desires can never be happy, for such desire if fulfilled gives birth to many more desires and finally creates a whirlpool that makes one miserable. But those who are conscious of Brahman and find delight in having control over their minds are the great ones, enjoying peace within from the perennial source of peace and happiness, the Self.

Editor’s Note:

This is an excerpt from Perennial Psychology of the Bhagavad Gita by Swami Rama, published by the Himalayan Institute India, 2016 (pages 223-225).

This article has been shared as part of the ‘Book of the Month’ study in honour of Gurudeva Swami Rama’s Birth Centenary Celebrations. We will study the Perennial Psychology of the Bhagavad Gita by Swami Rama during April 2025.

 

Characteristics of the Best of Devotees – Love

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अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥ १२-१३॥

सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥ १२-१४॥

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥ १२-१५॥

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥ १२-१६॥

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति ।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥ १२-१७॥

समः शत्रौ च मित्रे च तथा मानापमानयोः ।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥ १२-१८॥

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥ १२-१९॥

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥ १२-२०॥

advēṣṭā sarvabhūtānāṁ maitraḥ karuṇa ēva ca .
nirmamō nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī .. 12-13..

santuṣṭaḥ satataṁ yōgī yatātmā dr̥ḍhaniścayaḥ .
mayyarpitamanōbuddhiryō madbhaktaḥ sa mē priyaḥ .. 12-14..

yasmānnōdvijatē lōkō lōkānnōdvijatē ca yaḥ .
harṣāmarṣabhayōdvēgairmuktō yaḥ sa ca mē priyaḥ .. 12-15..

anapēkṣaḥ śucirdakṣa udāsīnō gatavyathaḥ .
sarvārambhaparityāgī yō madbhaktaḥ sa mē priyaḥ .. 12-16..

yō na hr̥ṣyati na dvēṣṭi na śōcati na kāṅkṣati .
śubhāśubhaparityāgī bhaktimānyaḥ sa mē priyaḥ .. 12-17..

samaḥ śatrau ca mitrē ca tathā mānāpamānayōḥ .
śītōṣṇasukhaduḥkhēṣu samaḥ saṅgavivarjitaḥ .. 12-18..

tulyanindāstutirmaunī santuṣṭō yēna kēnacit .
anikētaḥ sthiramatirbhaktimānmē priyō naraḥ .. 12-19..

yē tu dharmyāmr̥tamidaṁ yathōktaṁ paryupāsatē .
śraddadhānā matparamā bhaktāstē’tīva mē priyāḥ .. 12-20..

13. Bearing no animosity toward any being, amiable as well as compassionate, free of ‘I’, free of ‘mine’, holding pain and pleasure as equal, forgiving,

14. Always satisfied, with a controlled nature, of firm resolve, a yogi who has surrendered his mind and intelligence unto Me, who is My devotee, he is My beloved.

15. He from whom the world does not become excited, and he who does not become excited from the world, liberated from the agitations or exhilaration, intolerance, and fear, he is My beloved.

16. Free of expectation, pure, dextrous, neutral, free of insecurities, he who renounces expectations of fruits from all acts that he initiates, who is My devotee, he is My beloved.

17. He who neither rejoices nor hates, neither grieves nor desires, he who renounces all that is attractive or unattractive, whosoever is endowed with devotion, he is My beloved.

18. A like toward foe or friend, similarly toward honor or dishonor, alike toward cold and heat as well as pain and pleasure, devoid of attachment,

19. Equal to praise and censure, maintaining silence, satisfied with whatever; homeless, with stable intelligence, whosoever is endowed with devotion, that man is My beloved.

20. Those who follow this virtuous nectar of immortality that I have taught, maintaining faith, holding Me supreme, those devotees are My deeply beloved.

These verses explain the characteristics of the best of devotees. Such a one hates none and loves all, is kind to all and treats everyone alike. For him there is no attachment to any particular person. He has no pride, regards misery and pleasure alike, forgives all, and practices spiritual sadhana regularly. Through his spiritual discipline he is able to control his senses. It is important to control the senses, for they distract and dissipate the mind. Without control over the mind and senses, sadhana is not possible. One who is not motivated by desire for sense enjoyment, who performs his duty with full determination, and who dedicates his skills to the Lord’s work is dear to the Lord. He who does not despise anyone and whom no one despises is not affected by success or failure, anger or fear. He who is single-mindedly devoted to his duty and remains equally non-attached to gain and loss is dear to the Lord. One who is able to attain the state of tranquility, not caring for honor or dishonor, who is free from the pairs of opposites, who maintains silence, does not have any home for himself, whose mind is always one-pointed, and whose heart is full of faith regards the Lord as his own Self. Such a one who has secured the highest of knowledge is a blessed one.

To be perfect is to remove all the imperfections in mind, action, and speech. Verses 13 through 20 describe the following virtues, which an aspirant should acquire on the path of perfection: (1) Hatred is the root cause of all misery, for by hating others one isolates himself from the whole; therefore learn to love and give. (2) One should be a friend to all; he should not feel animosity toward anyone. (3) Kindness teaches one to be merciful and is a practical way of expressing one’s love; therefore be kind and give. (4) “Mine and thine” are traps of maya that bind one with strong chains of attachment; do not become attached. (5) Do not possess anything, even a house of your own; preoccupation with accumulating wealth is hoarding and is a reflection of greed. (6) Egoism and pride reduce one to nothingness, for the ego makes one petty and separates him from the whole; full effort should be made to purify the ego. (7) When reaping the fruits of his actions, one should learn to be content; contentment is the highest of all wealth, and without it one remains unsatisfied and frustrated. (8) Expectation is a longing for enjoyment, and whether it is fulfilled or not, it creates dependency and robs the human dignity; expectation should be abandoned. (9) One should practice self-control, without which the mind cannot be made one-pointed and the energies cannot be concentrated. (10) A tranquil mind is undisturbed in all situations, favorable or unfavorable; one who has developed tranquility never grieves and is never deluded. (11) Determination builds courage and will power and leads to success in all spheres of life. (12) Firmness is a virtue that leads to fearlessness and self-reliance. (13) Non-attachment helps one to attain spiritual heights; it is the total absence of the desire for enjoyment. (14) Negative emotions lead one to extremes; positive emotions can be substituted, for example love in place of hate. (15) Giving up the fruits of one’s actions brings great joy, freedom, and peace; one who gives up everything is the greatest lover of mankind. (16) One should remain a witness, a seer, not identifying himself with the seen. (17) With mind, action, and speech, one should be pure, free from stains and faults. (18) One should be vigilant, for carelessness becomes a stumbling block. (19) The desire for fruits is a hindrance in the path of skillful actions; give up that desire. (20) One who loves all receives love from all; the expression of love should be practiced in daily behavior by giving the best one has. (21) One who has totally dedicated his mind, heart, and intellect is a true yogi. (22) One who is courageous can face any calamity of life; he remains even in all conditions. (23) Faith is the greatest of all virtues provided it is based on pure reason and not mere belief. All of these virtues are the signs and symptoms of the great devotees of the Lord. Blessed are they who work hard to acquire these virtues and attain perfection.

This chapter is devoted to the path of bhakti yoga, the path of love and devotion. Many students think that this is the easiest path, and many consider it to be a path of emotionalism, but that is not the case. To love and to be in love is not easy. The path of devotion and love is as difficult as the paths of jnana and karma yoga. In fact it is more difficult because it requires single-pointed devotion toward the Lord alone, with purity of mind and heart. It is a conscious dissolution of one’s individuality in the love of God. The path of love is full of giving without any expectation of reward whatsoever. It is not mere emotionalism but the height of ecstasy where the lover and beloved become one and inseparable. In this path there is no duality; there is no place for two. As the river meets the ocean, they become inseparably one. So it is in the path of devotion. Fortunate are those who are in love with the mighty Lord and remember His name in every breath. They remain free from the pangs of death. They are free from the rounds of births and deaths, for they remain wedded with the Eternal.

Editor’s Note:

This is an excerpt from Perennial Psychology of the Bhagavad Gita by Swami Rama, published by the Himalayan Institute India, 2016 (pages 366-370).

This article has been shared as part of the ‘Book of the Month’ study in honour of Gurudeva Swami Rama’s Birth Centenary Celebrations. We will study the Perennial Psychology of the Bhagavad Gita by Swami Rama during April 2025.

 

New Books: ‘Mantra & Meditation’ and ‘Cultivating Meditative Voice’

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Mantra and Meditation by Swami Veda Bharati 1

February was a month full of energies and vibrations at Swami Rama Sadhaka Grama (SRSG), our spiritual home. The Mantra and Purashcharana retreat provided an opportunity for us to become “mantra billionaires” (as our dear Swami Veda Bharati used to say) filling ourselves with the vibration of our personal Guru mantras and giving us the possibility to contemplate upon two new books that contributed to the dissemination of Swami Veda’s teachings.

The beginning of the retreat was accompanied by the reprint of Swami Veda Bharati’s one of the earliest and most fundamentally important books—Mantra & Meditation—which had been originally published in 1981. Out of print for several years, Mantra & Meditation has now been reprinted with a new cover and is now available for all spiritual seekers who wish to tread the path of inner discovery through the tools of mantra and meditation.

This book is a comprehensive study of the mantra science in its totality, including the origins of sounds and their vibrations. Swamiji covers linguistics, history, psychology, science, and philosophy of mantras and is a book that “can lead to an understanding, knowledge and an ability to practice the science of meditation”.

“In this book Dr Arya (Swami Veda’s name before sannyasa) explains that all the existing spiritual traditions of the world use a syllable, a sound, a word or a set of words called mantra as a bridge to cross the mire of delusion” (H.H. Swami Rama, from the Introduction). 

On the most auspicious day of Maha Shivaratri, the newest publication “Cultivating Meditative Voice” of our Beloved Swami Veda Bharati has been released by Swami Ritavan Bharati. 

Cultivating Meditative Voice by Swami Veda Bharati 1

Cultivating Meditative Voice is a most beautiful book based on Swami Veda’s lectures on the same topic. The lectures were offered in a special seminar to a gathering of mantra initiators, meditation practitioners and teachers at SRSG in 2012.

Swamiji elucidates upon the art of using one’s voice to guide deep meditations, leading one’s students into the depths of silence through speech. Swamiji writes, “Learn to first observe yourself, your own mind, emotions and your speech process. Then speak from that awareness. Half the secret of your success in life, in anything, is in your voice.” He has revealed many secrets in this book on how to cultivate awareness in our thoughts, emotions, and thereby speech.

Swamiji says, “Depending on our thoughts and emotions the volume, tone, rhythm and speed of our speech varies, differs. Contained in our speech is that which we wish to express and that also our emotional state which is so often expressed involuntarily.” He further adds, “Learn to choose your emotion before speaking.”

Swami Ritavan in his presentation underlined the importance of a true understanding of communication, “Treat your words as something sacred. Real communication through words is something to be honoured.”

This book is for meditators and spiritual seekers who aspire to understand the spiritual dimensions of voice and the spoken words. This book is not only for meditation teachers and guides and is essentially a training manual in all aspects of our interpersonal conversations and communications so we can learn how to speak effectively, and more importantly soothingly, kindly, and beneficially with one another.

We are all deeply grateful to the team of Himalayan Yoga Publications Trust (HYPT) – Deepti and Aruna, who work tirelessly on bringing out Swami ji’s new books. We also are grateful to our wonderful editor – John Sellinger and our dedicated proofreader – Tejas Didi (Shobhna Chandaria) for everything they do so lovingly for the Tradition.

Editor’s Note:

If you would like to receive a physical copy of this book, you may write to our bookstore at hyptbooks@gmail.com. For Kindle edition, you may visit –

  1. Cultivating Meditative Voice
  2. Mantra and Meditation

Complimentary suggested readings to the Cultivating Meditative Voice include:

  1. Sadhana in Applied Spirituality by Swami Veda Bharati
  2. Signs of Spiritual Progress by Swami Veda Bharati

Complimentary suggested readings to the Mantra and Meditation include:

  1. ‘Samyama: The Power of Self-Transformation by Swami Rama
  2. Mantras: The Sacred Chants by Swami Veda Bharati or Night Birds by Swami Veda Bharati

Ilaria Sarri is one of the center leaders at the Himalayan Yoga Institute Italia – Centro Per La Salute Globale in Firenze (Florence). She is a long-term initiate, student and teacher within the Himalayan Tradition.

You may find more information about the Florence Center’s programs, retreats, and activities – https://www.himalayanyogainstitute.it/workshop-seminari-yoga-firenze-2/. They also have a four-year long Teacher Training Program (TTP) within the Himalayan Tradition in Italian language. Ilaira is also a mentor and teacher in the Italian TTP.

A Month Full of Mantra at SRSG

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February is a short month, but it was a full and enriching month. A three-week retreat “Mantra and Purashcharana” was organised at Swami Rama Sadhaka Grama. All participants did purascharana with their personal initiation Guru mantra, that is 125,000 mantras or 1250 malas.

The first day, Sunday, after Guru puja, we were introduced to the daily schedule, which would include many hours of self-practice every day. Each of us could arrange our own meditation seat in the Swami Rama Hall to occupy for the full three weeks. The hall would be open day and night for us to practice. An inspiring class with Rabindra connected purashcharana to the five elements, from which the fire of tapas moves us up and the most subtle element, space, is filled with the subtle mantra-vibrations. Purascharana involves all five koshas, making it panchakosha sadhana. Also, connections to the scriptures of Yoga-sutras and Bhagavad-gita were made. And we were re-confirmed that our personal mantra is just the right mantra, even if you can have doubts about that at times. We were about to (re)dis-cover our relationship with this secret companion and were told to keep our spiritual practices secret, because they are sacred.

In the afternoon we all had the opportunity for a personal interview with one of the three initiators who guided our retreat: Swami Ritavan ji, Ragavendra ji, and Yoong ji. We were encouraged to ask any questions about our personal practice and about the japa practice. And we could always see them again during the weeks, for further guidance.

On Monday we started with our japa. The first few days Swamiji was guiding a morning session, in which he gave more inspiration and practical guidance, sometimes through beautiful comparisons. I remember him saying: “you are training for the marathon of living in the world, knowing how to (re)balance all parts of life.”  And: “remembering you all, in a previous life, sitting under a banyan tree, wearing white clothes, receiving the teachings…” We could feel deep inside that we had come home again. We listened to audios of Swami Rama and Swami Veda. As always in our Tradition, it’s about “refining the basics” – not about doing more different or fancy practices, but about staying close to the core and go subtler. Yoong ji told us about his experiences of mantra with Swami Rama and Yoong’s wise words: “you can rise up to the mantra, not bring the mantra down to where you are” stayed with me during the weeks and were very helpful. Three books were recommended for reading and further inspiration: the new release “Samyama” by Swami Rama and the fresh reprint of “Mantra and Meditation” by Swami Veda. And, again the basics – “Night Birds”. For me especially the Samyama chapters about mantra and prayer were inspiring my contemplations.

The second week started with two sessions with Ragavendra ji, who connected our practice to the Yoga-sutras and guided us in meditation. He touched deep devotion, mentioning the mantra is the devata, is your conscious being, is absolute grace. We also got the opportunity for daily silent fire offerings with our personal Guru-mantra. Sitting together in a group around the fire pit, all silently absorbed in our practice, again I could almost view us in a previous life around the ancient fires. Such a wonderful experience.

Following the daily schedule was comforting and challenging at the same time. We had to take our own responsibility for showing up at our seats and doing the japa. Respond to the ability that was given, in this long period of self-practice. Sometimes it was easy, sometimes more difficult, as legs got sore, and mind got bored. But day by day we went deeper into our japa and the meditation hall filled with silent mantra vibrations. What a beautiful opportunity to have so much time for sadhana, in the peaceful ashram environment, with the organizers, guides, teachers, and the reception-, bookstore-, kitchen-, garden-, guard- and hoursekeeping-staff taking care of all aspects of our daily life.

Some of my personal experiences and contemplations:

– From doing the mantra, everything gets softer, the mantra and the stream of thoughts, gradually bringing more moments of silence. The calming feeling of mantra synchronizing with my heartbeat.

– Walking around the campus, feeling deep connection with the 5 elements. And one evening watching the almost full moon rise from behind the hills gave me a deep awareness of Saumya – the mind being calm, cool, and shining softly like the moon.

– Sitting at the fire hut (yajnashala), contemplating about all my desires, which ones to burn to ashes and which ones to let burn brightly. The meaning of my mantra helped to make the distinction between the two.

– Sometimes the japa brought back in my mind some words of Christian hymns and prayers from my youth, and a deeper meaning shone through, in which mantra and hymns became one.

– Fire is the only element man can make – or at least bring forward and let die. That makes it powerful but can also be dangerous. Our tapas-fire is precious, and we need to guide it carefully.

– The fire needs knowledge (like ghee) to keep burning; knowledge gives power to let the fire of consciousness burn brightly; while at the same time: all knowledge will be burnt in the fire of consciousness.

– The freedom in the schedule and the respons-ability made my personal practice strong, not only the japa, but also hatha and pranayama, which will be a good solid foundation to continue at home.

Maha-Shivaratri brought more mantra and joyful ceremonies. First the puranhuti (final offering) of the “Om Gam Ganapataye Namah” Sangha mantra practice that we had done the last year. And then sankalpa for the new Sangha mantra practice, which will be “Akhanda Mandalakaram”. Both were done with fire-offerings. Atsuko from Japan, and a dear friend of me, took the Vanaprastha vow and received Swamiji’s blessings. And a new book by Swami Veda was released: “Cultivating Meditative Voice”. In his presentation Swami Ritavan encouraged us all to read it and practice to have a peaceful voice in all aspects of our lives. In the evening and upto early hours of the next day, there were more celebrations at the Ashram. Swami Veda’s voice reciting the 1000 names of Lord Shiva (Sri Shiva Sahasranama) and the long evening program culminating with the Shiva Manasa Puja (internal worship of Lord Shiva in meditation), also guided by Swami Veda ji.

  • Swami Ritavan Bharati shared the recitation of the Shiva Sahasranama – 1000 Names of Lord Shiva by Swami Veda Bharati
  • Swami Ritavan Bharati also shared the Shivaratri Manasa Puja, as guided by Swami Veda Bharati

Early Thursday morning at the Havan we recited our new Sangha mantra 108 times. Then we went back to our seats in the Swami Rama Hall to continue our purashcharana japa. Swamiji guided us in the afternoon, connecting our japa-abhyasa to the Shivaratri celebrations and then also to the new Sangha mantra. The “Akhanda mandalakarama mantra” is also honouring the celebration of the birth centennial of Gurudeva Swami Rama, which is this year.

The last two days of this retreat brought the guidance from Swamiji and Rabindra about how to continue our practice at home. It gave us confidence: shraddha and virya, the path to freedom. In the closing puja we offered our practice to the Guru Lineage and bowed down at Guru’s feet with deep devotion.

And now I’m back home, content and happy, with a much bigger “mantra-bank account”. The best bank-account you can have and to which you can keep adding, as we were told on the first day of the retreat, as your Guru mantra will go on guiding you beyond this earthly life. I got to know my secret friend and companion a whole lot better.

Editor’s Note:

Riemke is a long-term initiate and student within the Himalayan Tradition. She is also a teacher and mentor with the Himalayan Yoga Tradition – Teacher Training Program (HYT-TTP). She is also on the Board of Directors within the ‘Himalayan Yoga Meditation Netherlands Society’ (HYMNS). HYMNS is an affiliate center of AHYMSIN, with many programs and activities, including annual silence retreats.

You may read more at www.yoga-enschede.nl and www.yoga-hymns.nl

A Garland of Million Mantras: An Ode to Gurudev

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As the Maha Kumbh was in progress at Prayagraj, an inner Kumbh unfolded at Swami Rama Sadhaka Grama in February 2025.

In commemoration of the centennial of Gurdev Swami Rama’s birth, a Mantra and Purashcharana Retreat convened over 60 initiates from 13 nations for 21 days. During the retreat, a purashcharana of 125,000 guru mantras was offered by each initiate individually, dedicated in the spirit of Guru prityartham—for the pleasure of the Guru.

On purashcharana, Swami Veda Bharati has written, “I often advise new initiates to undertake a purash-charana immediately after initiation. The word purash-charana means “a foot forward.” That is the term for undertaking a special observance. A beginning observation of purash-charana, for example, would be for someone to do 125,000 repetitions of their mantra using a mala. Then the mantra becomes habitual, is absorbed.”

On the auspicious day, Swami Ritavan Bharati initiated the retreat with Guru Puja. Following this, participating initiates took a sankalpa, resolving to undertake a purashcharana of 125,000 repetitions of their personal initiation guru mantra, as received through initiation in the Tradition.

To deepen their understanding of their personal mantra and mantra sadhana, each participant received personal guidance from Swami Ritavan Bharati, as well as initiators Raghavendra Adiga and Yoong ji, who were present during the retreat.

The Swami Rama Hall served as a sacred space, dedicated entirely to the 21-day retreat. Each participant established their personal meditation seat, a space they maintained for the entire duration of the retreat. For 21 days, participants practiced their japa in the same spot, enveloped in meditation shawls, the Swami Rama Hall became a nurturing sanctuary, a womb of Guru spirit.

In the first week of the retreat, lectures and meditations on mantra sadhana were offered by Swami Ritavan Bharati, and mantra initiators Raghavendra Adiga ji, Yoong ji, and Acharya Rabindra Sahu.

To support their sadhana during the retreat and deepen their japa, the sadhakas were recommended three books: ‘Samyama: The Power of Self-Transformation‘ by Swami Rama, ‘Mantra and Meditation,’ and ‘Mantras: The Sacred Chants‘ by Swami Veda Bharati.

Swami Ritavan, in a lecture, envisioned the participants as brahmacharis seated under a tree seeking sanyasa and moksha. Further, he elaborated on the three essential components of a mantra: the bija (seed syllable), the mantra deity, and namah, which signifies both detachment (‘not me, not mine’) and surrender to the mantra deity and the Guru spirit.

Raghavendra Adiga, a mantra initiator within the Tradition, drew upon Patanjali’s Yoga-sutras to explain the process of japa, especially its role in ‘chitta vritti nirodhah’ and ‘tada drashtuh swarupevasthanam.’ He also guided meditations to inspire and deepen the practice of mantra japa

On the process of purification, Swami Veda Bharati has said, “Mantra is for penetrating through the veils and curtains of samskaras, for countering the existing samskaras, and for preventing the formation of new, undesirable samskaras.”

Acharya Rabindra, speaking on the process of japa, explained it as a practice involving the five koshas. He also inspired participants to cultivate a sense of surrender by visualizing themselves seated in the lap of their mantra deity or the guru.

In the book Samyama – The Power of Self-Tranformation, Gurudev Swami Rama explains, “For the sutras, you need a teacher to give your explanation; for mantra, once you have it, you do not need any guidance, because mantra will guide itself. Mantra helps to purify the mind of pain and misery.”

Fire offerings, offered with personal mantras, enhanced the sense of inner purification. Participants offered their inner weaknesses into the fire, with the sentiment of ‘namah’—not mine—and surrendered to the mantra deity and Guru.

The retreat’s second half brought a profound deepening of mantra practice. Participants dedicated their days to japa sadhana, and silence settled among them. A transformation occurred: walks slowed, steps gentled, breaths softened, and minds quieted. The mantra’s vibration guided their malas, as they sat in stillness. Minds and mantras united in silence, and their hearts surrendered to the Guru spirit.

As an ode to Gurudeva, with millions of mantras offered from the devoted hearts of the sadhakas, the retreat culminated in a purnahuti, a final offering puja conducted by Swami Ritavan Bharati and mantra initiator Yoong ji on behalf of all participants.

Immersed in love and gratitude for the loving grace of the Guru Lineage, participants offered flowers at the Guru’s feet, echoing the sentiment of the Guru Paduka Stotram: ‘In this endless ocean of cyclical creation, the Guru is the boat that can sail across. Devotion for the Guru establishes a state of worship-worthy dispassion (vairagya).’ Participants bowed down and surrendered at their Guru’s sacred feet.

As participants prepared to depart from their spiritual home, their hearts were filled with the Guru’s love, like leaving a mother’s home with gifts of love and blessings.

Om Shreem Gurave Namah.

Editor’s Note:

Namita is a long-term initiate and student within the Himalayan Tradition. She is also a teacher and mentor with the Himalayan Yoga Tradition – Teacher Training Program (HYT-TTP). She has an AHYMSIN friendly center in Bengaluru, India – Urdhva Yoga.

100 Years of Swami Rama

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We are delighted to invite all initiates and students of the Himalayan Tradition to dedicate our practices in honour of Gurudeva Swami Rama’s teachings and guidance.

As Swami Ritavan has shared, we are now celebrating 2025 in honour of Gurudeva Swami Rama’s teachings and guidance on the occasion of his birth centenary. While staying in tuned with Gurudeva through our personal initiation guru mantra practice, we are now inviting all initiates and students of the Himalayan Tradition to study one book of Gurudeva each month for the remainder of this year, imbibing the theme of “Love, Serve, Remember” into our daily lives. Rabindra Ji elaborated upon this theme for the year 2025 to study, contemplate, and practice the teachings of Swami Rama and suggested us to begin a ‘Book of the Month’ practice of Swadhyaya.

We will share three chapters/sections from each of the books, every month, in a special newsletter, dedicated to the theme of “Love, Serve, Remember” for contemplation. For the month of March, we go back to the most beautiful, the most profound, the most beloved Living with the Himalayan Masters book. This book that has ignited and fueled the flame of inner seeking within countless hearts, including yours and mine, shall inspire us once again.

We pray to the Guru Lineage to strengthen and deepen our connection with the timeless wisdom that has been passed down through millennia and hope that this eternal connection inspires us to become fit instruments through which the teachings of “Love, Serve, Remember” come alive. As we unite in practice and intention towards honouring Gurudeva Swami Rama’s teachings, we hope that this year brings abundant blessings for each of us.