As seen in the story below, I do believe that love has the power to convert. It has the power to change, but many persons do not understand love. They think that their personal emotional need for comfort is love; that their personal emotional need for someone to say, “Yes, you are great. You are wonderful,” is love. Love is that which requires no such assurances. It is not the fulfillment of weak moments. When there is love a mere mental call will bring the object of your love. That is how the masters call disciples to themselves. People think that these masters have such overwhelming powers of the mind that they send out some shooting ray or rope, a thought with which they tie the disciple’s mind and call him. That is not the case. Masters just love. Simple heart-to-heart love that people respond to.
One time when I was in India I met a young priest from the mountains. He lives in Dehradun, in the same city where my family has settled, and he joins in our family’s ceremonies and rituals. He is a thin, short man with no lines on his face, reflecting absolute purity. The paths of those whom one is supposed to teach just cross, under other pretexts. Those who are meant to toy on the path will stay. Those who are not meant to stay long this time round will take what they need from an ashram or from a teacher, and then they will vanish. Anyway, without saying anything aloud, I decided in my mind, that before I left I was going to teach this young man meditation. With such a person you do not have to teach much. You just awaken that which is already present. You do not have to sit down and give forty hours of lecture. Five minutes and that’s enough. For those who are truly coming on the path five minutes of instruction are enough. They do not need all the reinforcement, reminders and inspiring messages. It so happened that I was very busy during my stay there, and the day arrived when I was to leave Dehradun to return to the United States. I realized that I did not get the opportunity to teach meditation to this young priest. Just as I was about to leave home for my doctor’s appointment before heading out of the city, this young man appeared on my doorstep asking to see me. I explained that I was on my way to the doctor before leaving the city, but invited him to accompany me for my appointment. I asked him, “What brought you?” He replied, “Normally I wake up at 4 a.m. to do my prayers, but today I couldn’t. At 4 o’clock this morning, there was this urge in me to go and see Panditji. Go! Go!” He continued, “I couldn’t complete my prayers. Something urged me to come to you!” So, sitting with me in the doctor’s office, I began to give him meditation instruction. He sat for his first meditation practice in the reception room, where other people were waiting to see the doctor. The doctor curiously inquired, “How long is he going to sit there in meditation?” He was just sitting there absolutely still. Five minutes of instruction were enough. I have seldom seen a person who, after only five minutes of instruction, and with all the comings and goings in a doctor’s reception room, could sit down for forty-five minutes without a movement in his eyelids until the doctor had completed my test.
So what called him? And what sent him there? The great Guru mind of the universe generated love in him and sent him there. This is the power of universal love that pulls us together and unites us. Love is such a dedication and commitment that no excuse can break it. If you have that concentrated, centered love, it must come to fruition.
Love has the power to convert. It has the power to make time stand still to protect you. Love has that kind of power. At the right time and at the right place, if you have the belief of love, help will come to you. The first ingredient for a good relationship is conviction. Belief in the power of an unquestioning love, a love that has no need to defend itself. This is not to say that you should let someone unscrupulously exploit you. If you have the power though, you can even occasionally see change in such a person. I know someone who lived in a village notorious for robbers and bandits. He preached in that village as a child of thirteen. He was not concerned with their banditry. Every night these bandits would come to sit and listen to his lectures.
Similarly, my master told me about an incident. He said, “Once the most wanted leader of a bandit gang was sitting on one side of me, and on the other side was seated the police superintendent in charge of searching for him.” Swamiji continued, “I was hugging both of them. One did not know that the other was the bandit, and the other was unaware of the close proximity of the police superintendent! I gave them both my love. The one took leave of me and went away without knowing that he was sitting next to the police superintendent, and the other went away without knowing that he was sitting next to his most-wanted quarry.” To begin to learn such powerful love, one must do so early in one’s own training and education, in fact from the very childhood.
There are people who have entered into relationships which they have had to break. They felt judged because their love was not powerful enough. Or there are those who have entered into marriages which did not last. Or there are some who are in unhappy marriages and who have remained in those situations without seeing any change. One worries for them and wants to pray for them. One wishes that something would happen that would change their situation. So, I am not saying, “Keep suffering,” or, “Go into the depths of depression because you have made this commitment and now there is no way out.”
In love, as in anything else, one cannot go beyond one’s own capacity. We may acknowledge that the way of Gandhi or that of St. Francis is the highest way. In acknowledging that, let’s not forget that our capacities are limited. We have not yet become saints. We should recognize that also. Suffer only as much as you easily can. If your power of love is such that you can convert and change the other person, then go forward and do so diligently. But if you do not find that capacity in you then try to increase it. If you are unable to increase that capacity, then do whatever is prudent.
Westerners are technique-oriented, taking everything in a legalistic manner. It has to be this way or that; if it is this way then the other way is wrong. There is no right and wrong about it, for at each level of the development of our capacities, rights and wrongs are relatively changed. You are the ultimate judge of your capacity vis-à-vis your situation. The responsibility is ultimately yours. You have the freedom of will and you have the freedom to act. No one can make the decision for you. I do believe that a human being can reach the utmost heights of purity that is possible. It doesn’t happen overnight though, and one positive act does not make a saint. Sometimes I hear such words: “Well, yesterday I tried, but I got no response.” The question is, however, what did you do up to yesterday and what did you do from yesterday up to today? Especially when you are applying the power of love to change your partner in life; it is a long, slow and patient process. It is not a license to the other person to exploit you either. So, the lines of balance are very delicate. What is required is constant observation of yourself, your own motives and the level of purity that you are reaching for.
The first thing is to become clear about your ideals in life. Your mind should become clear. What are the ideals of human perfection? What constitutes a complete human being? What are the ideals followed by all the great saints of the past? Aspire to nothing less. But you can keep an escape clause in aspiration with the adverb, “eventually”. Aspire to be nothing less eventually! Between now and the fulfillment of those ideals you have a long way to go. You have a long journey, and you will fail along the way. Accept the failure. You will succeed. Rejoice and do not become proud of the success. Eventually the force and the power of these thoughts that you are cultivating will gather strength. The Buddha said, “Do not think that such high virtue will never come to me. Even by pouring a single drop by drop, a whole vessel can be filled.”
Swami Veda Bharati gave two lectures on “Peaceful Planet, Heart, and Mind” in Minneapolis, Minnesota, USA, on August 5 & 7, 2010. This is an excerpt of the original lectures.
[Guided Meditation]
Let your mind unwrinkle; Relax your forehead,
Feel the touch and flow of the breath in the nostrils,
Breath flowing deeply, smoothly, without a jerk, without a pause between the breaths.
Breath flowing nostrils to navel and navel to nostrils.
Now, along this pathway, enter your heart cave.
As you breathe, feel the heart cave expanding.
Light of love and mantra reverberating in the heart cave.
All living beings–their consciousness dwelling in the cave of your heart.
Their love and consciousness is in you, and yours in them.
Vow never again to cause any hurt to a living being…….
Without breaking the flow, gently open your eyes.
Maintain the same stream of consciousness even with your eyes open.
May the divine spirit that is this living spirit of all living beings, may that One bless you and all living beings.
May all living beings bless you.
[Lecture]
Any further commentary is unnecessary because you have expanded your heart and understood the unity of all living beings in you.
The Bhagavad Gita says, “he who knows action in inaction, he who knows inaction in action understands the mystery of action”. Only a meditation master knows this mystery that is also the principle of Tao and of all spirituality.
Action in Inaction; and Inaction in Action. Those contemplations are your guide, your inner guide, your voice of conscience, your third-eye of wisdom. Spirituality means meditation but meditation is not a withdrawal from the world.
Let meditation be in your home and wherever you are. Contemplate it in whatever you do. What conclusions you draw from it for your life, for your actions, for your words, for your choices, for what you eat, what you wear, and what you do when sleeping, when dreaming?
Someday, sometime, somewhere, in some incarnation, through the build-up over all of this time, build-up, build-up, build-up, build-up, there comes a moment. You will not know where that moment came from. It is part of that eternity that flows, flows through you; flows as the life and consciousness forces through all beings. You will realize that these ascending and descending forces, these expanding and contracting forces are not confined to this frame, to the skeleton of you, the body, or “I” “Me” and “Mine” as the possessions of your personality. It is part of that eternity that flows, flows through you and all beings. Then you will not be looking at your problems piece by piece.
Someday, sometime, do you know when, when you made a choice, and those choices became the actions that brought you the results you call “my” life. You have made plans for everything. You plan for holidays; you plan for what you are going to wear. You have plans for your accounts, and for your insurance. You have plans for your son’s or daughter’s schooling or wedding. Yet, you have no plans for reality, though Reality has a plan for you. When will you cease identifying with these actions you call life, with the possessions you call your personal property, with this body and the issues you have with your organs? What you have now is not what you had as a child. Your personal property is only for a period of time. Whose property will they be fifty years from now? I don’t know who is going to inherit the molecules of my nerves fifty years from now. So, come on tell me when? Now don’t tell me; you decide it quietly and keep at it, and you will find your spiritual plans revealed when you meditate.
Today everyone lives in pieces. You have fear of this; you have desire for that; you have anxiety about something; you have jealousy against someone; you have temporary love for this one; you have temporary aversion against someone else. You have a problem of losing weight and gaining weight, a problem with economy, politics, and all manners of social problems. Yet, when that moment of a flash occurs, your consciousness becomes unified, and no problem is separate from all of the problems.
In the unified mind, you understand the force and source. Yet, today the way you handle your problems, others throughout the world handle their problems; it is all in pieces. Again, I say you keep looking at problems piece by piece. Somebody is talking about children dying hungry, somebody else about climate, someone is negotiating about limiting the nuclear weapons, and others signing a peace treaty somewhere. I would like to know over the last ten thousand years, how many peace treaties have been signed on this Earth. By now there should be peace, don’t you think after signing so many peace treaties, recorded or unrecorded…? So, each problem is looked at separately, separately, separately. Whom should I vote for? What is happening in my economy? These politicians are all wrong. So many problems, so much confusion.
When I was speaking the other day, I asked– “What do you want? Do you want to suffer recession, or do you want to enjoy renunciation?” If you will pursue an unbridled desire; you want this, you want that, and somebody else wants that and somebody else also wants that. For three months or two years, they are very happy with those possessions and at the end what? The book of Tao – the law of nature, states: ‘things return to their opposites’. And, unbridled growth brings a collapse. Why do you pursue those desires in an unbridled way? Because you have no other means of satisfaction. For that moment, you feel satisfied with the larger piece of the pie, but do you feel fulfilled even with that larger piece?
When you discover a unifying stream, your sonar force, and your solar force, which are not confined to your five-foot-four, or six-foot frame, the forces of this universal connection, then you find connections among all things. And when you solve one problem and truly solve it, you will have solved all problems. There is a verse in a very ancient text of the Jain system of religion and philosophy, which you may not have heard of –
एकोभावःसर्वथायेनदृष्ट
सर्वेभावासर्वथातेनदृष्टाः
सर्वेभावाःसर्वथायेनदृष्टा
एकोभावसर्वथातेनदृष्टः
Eko bhavah sarvatha yena drshta
Sarve bhava sarvatha tena drshtah
Sarve bhava sarvatha yena drshta
Eko bhava sarvatha tena drshtah
He who has seen one being, one aspect, sarvatha, in all its modes, from all its directions, thereby, he has now seen all beings, all entities, all aspects, all states, in all their modes and beings. That is called universal consciousness.
I was saying that this economy is going to collapse 20 years ago. Nobody was listening, not because I have some great, some prophetic vision but because I know the laws of nature. The laws by which the forces of consciousness operate that the economies don’t read about. And you want to stop the next recession, stop the problems. How? Understand the forces of consciousness. Something I said that day with great, very great sadness, humanity, the way it is going, is going to go through enormous suffering. You haven’t seen anything yet. Unless you understand the laws of consciousness. The way your consciousness is going, humanity is bound to invite upon itself dreadful, terrible misery. Nobody will listen. Cut your desires down. It’s a very long time before humanity starts living by wisdom… very long time, very, very long time…
Simple question, “So what do I do with my desires? I want it. But I really want it. If I don’t get it now, I am going to be upset. I am going to be angry. So, what to do with those desires? Because if I don’t fulfil them, I get so frustrated.” Meditation naturally, slowly, gently reduces the forces of your desire. Because inside you, you discover fullness. Not in emptiness, that you must pour a yet larger bowl of something into your stomach, thereby your mind will feel filled. When you will learn to renounce that which would otherwise be taken away from you feel the equilibrium of satiety. So, I leave you the question; “do you want to suffer recession or do you want to enjoy the renunciation?” Your renunciation will be helped by your mind discovering its inner fullness through the practice of meditation. That’s all.
Meditation is renunciation. Renunciation means reduction of, reduction of possessions, property. Reduction of wishes and desires is renunciation; and with that naturally comes what in Sanskrit language we call ‘Abhaya’. This word ‘Abhaya’ means not causing fear in anyone, being of no danger to anyone, being a place of asylum for everyone. When the Swami raises his hand, that blessing says, “I grant Abhaya” I grant this recognition of the unity of all living beings; that is renunciation. May you be blessed with Abhaya.
[Guided Meditation]
Once again bring your mind’s awareness to yourself,
Renounce all external thoughts,
Feel the unity of life, the life-force breathing in you, the breath of all living beings breathed through you,
Breathing gently, slowly, smoothly,
Feel the flow with one divine name in each breath.
Mind, breath and divine name flowing in a single stream,
Now, at this moment of mind’s calmness, renounce one, any one desire of yours……..
Having renounced making this offering to the inner light of the heart-cave.
Continue with the mind-mantra-breath as a single stream.
Maintain this flow of consciousness even with your eyes open.
A pure mind is a happy mind. Are you unhappy? You are afraid to say, because by this definition – a pure mind is a happy mind – if you admit you are unhappy, then there are impurities in your mind. Unhappiness or pain is a stain on the mind; a stain on the mind is a pain. Do you want to check the level of your purity? Just check the total content of your thoughts. How many happy thoughts do you have, and how many unhappy ones do you have? How many pleasant thoughts do you have, and how many painful ones do you have?
We like to think of ourselves as mature persons, but then in contradiction, we see ourselves throwing tantrums. We throw all kinds of tantrums, visible and invisible. More often they are invisible tantrums and, when we cannot contain them inside, they become visible. It could be a nasty letter. It could be a horrid remark. It could be a banging on a wall, or of a door in the house. Only a few people, those closest to us know we throw these kinds of tantrums. No matter what kind of makeup and polish we put on our faces, no matter what exterior we show to the world, we know ourselves. And those with whom we have close relationships also know what goes on in our minds, what ups and downs we constantly go through.
Is there a way around these ups and downs? Many people think there is, through renouncing the world. After all, they reason, all the spiritual teachers say the things of this world are not important; we should seek spiritual knowledge, we should renounce. Perhaps.
One day I was sitting and listening to my teacher, Swami Rama. Someone asked, “Well Swamiji, tell me about renouncing.” He replied, “What do you have to renounce?” The questioner was a single young man, without a penny in his pocket and no responsibilities. “In order to renounce,” he said, “you should have a house, or a wife, or children, or fame, or power, or wealth. Which of these do you have that you want to renounce? Gather these first and then come and talk to me about renouncing.” Those who have gathered these, ask them about renouncing. They have to think twice, four times, about renouncing.
Renunciation – rising above the world – is the highest form of spiritual and emotional maturity. But, in the minds of many people it has become synonymous with quitting and dropping out, shirking the responsibilities of creativity that have been given to us by our birth. Renunciation must not be confused with quitting. The injunction to an average person is, “go forth and prosper,” not to be weak, but to create and give.
The process of renunciation is not a process of withdrawing into oneself and sitting around doing nothing, while carrying on with all manner of thoughts and desires of the mind. What point is there in being like the two monks who were practicing silence, yet fighting over a little bed of straw? They had renounced their wealth, their families and their houses, but what had they renounced? Nothing. Many people who talk about renunciation are only resigning, not renouncing. They are running away, escaping, quitting, getting rid of· their responsibilities, but retaining the same painful emotional content in their minds.
Emotional purification, how then is it achieved? Not through renunciation. Nor by following some quick, straightforward formulas and prescription that we can write down and follow to achieve emotional and spiritual maturity: one, two, three, four, five; A, B, and C; project A for this week; project B for next week; project C for the third week; and so on. In nine weeks’ time I shall be an emotionally and spiritually mature person. Then I can go to my spiritual teacher and say, “Now I am emotionally and spiritually mature; will you give me enlightenment?” Every time we embark on such a project of self-improvement, -we end up laying into the hands of our ego.
Ego isn’t a bad thing; it’s a function. It’s a function of the mind. It makes us say, “I am something.” But when the ego makes me say I am that which I really am not, then ego becomes a hindrance. Let us talk of aspirations. Mind, intelligence, ego, and the totality of the mind stuff, all these four aspects of the inner person are considered to be insentient. They are not conscious of their own being. The only principle that has consciousness is the pure self, and that pure self is hidden because its life is covered by these other four, including ego.
It’s like a brown paper bag that is lit by the light of the light bulb inside. It has no light of its own. Yet the bag seems to impart a certain minor amount of illumination. An inexperienced person who does not know all amenities of modern science and civilization, seeing this apparition for the first time might say, “Oh my! You have a luminous brown paper bag.” Instead of thinking – it is an illuminated brown paper bag, he thinks it is a luminous brown paper bag. The brown paper bag of the mind and the ego sees the light from within, sees the light from the pure self. This seeing of the light is often mistaken to be consciousness. In reality it is only the pure Self that has consciousness. If only the pure self has consciousness, how do I know when I am emotionally and spiritually mature?
If you have painful thoughts and feelings remaining with you, then you have karma yet to be fulfilled. How do you know when your karma is paid for? When do you know you owe no more debts to anyone in the world? When you have soothed everyone you have irritated, you will have irritation left in the mind so long as you have not yet soothed everyone. In the process of soothing everyone you purify yourself emotionally and attain maturity. It is not possible for a human being to have dropped something negative into his surroundings and walk away clean.
Emotional purification, how then is it achieved, without renunciation, without quick formulas? The method is like washing your clothes. When you pick up your dirty clothes you are not judging yourself for having made them dirty. If you treat your clothes like this, why not your mind also? Treat it the same way. When you find your hands dirty, do you sit there feeling guilty and condemning yourself for letting them get dirty? “Here I have gotten my hands dirty again, it’s never going to work. I’m no good, I always get my hands dirty.” Do you feel guilty about the floor of your house? “I promised to keep the floor of my house clean, but I keep getting it dirty. I give up, I’m never going to clean it again. It can never remain clean, it’s impossible. I’m no good.” Of course, you don’t react that way. When the floor of your house gets dirty, when your laundry gets dirty, when the skin of your body gets dirty, you go and you wash it and you start out again fresh. That which is your most intimate possession, your mind, why not at least treat it the way you treat a paint brush? After you are done painting, the brush is filled with paint and you put it in a solution where it will become clean. Treat your mind in the same manner.
The gravity pull of the earthly dense objects pulls all things downwards. The flame of spirit is pulled in the opposite direction by the Guru’s upwards pull. May you be pulled upwards like a flame. Be a flame of light to all thereafter.
A subtle sound is heard in the ears, an un-nameable flavour is percolated into the taste-buds of the soul. The song that lay asleep in the recesses beyond mind begins to float up and becomes music on the tongue. A touch of lightning into every pore. To those who have washed themselves; to those who have purified; to those who have made sacred their home – the walking, blinking, thinking, feeling home that has been built by the bricks of karma and the mortar of samskaras.
The Guru comes to perform a sacred ceremony in this home of yours. Have you truly washed the house clean? Have you spread out the welcome mat? Have you set his seat where he may be offered the five offerings of the senses, that he may consume them and leave you senseless? That from that seat he may speak the inspirations so subtle only the soul without physical ears can hear? For, the Guru is a sight only the soul without physical eyes can see.
May your physical eyes and ears and mouths of all senses be shut this day and your prana and mind be set as twin chalices on the altar to be filled with the amrita of Guru-Grace. As a priest’s offering may you give him your beclouded identification with karma-brick-samskara-mortar-built home so that the Guru may leave you homeless and give you wings to roam freely with the light-breathing celestials.
On this day of Guru-purnima a special rain falls upon humankind that soaks only the soul. Those who have somewhat attenuated the body cloaks would feel the drenching by the Guru-shakti.
May you be drenched through and through never to feel the dryness of the world’s deserts again.
On this day the Guru descends into our prana and mind to make us sacred. May His presence within you be a strong vibration, for this day be such a memory that remains your interior companion throughout the year till he returns to descend again.
See you in the Ocean but who will be the seer who will be the seen, all in the Guru.
Swami Veda Bharati gave a series of lectures on Yoga and Buddhism in Bangkok, Thailand in 2012. Transcript provided by Shi Hong.
Part 1
namo tassa bhagavato arahato sammāsamBuddhassa namo tassa bhagavato arahato sammāsamBuddhassa namo tassa bhagavato arahato sammāsamBuddhassa
Sit comfortably as you would like to sit. Keep the mind at rest. Keep silence of the mind. Keep all the limbs and organs of your body relaxed. Sit comfortably. Be aware of the position in which you are sitting. With that relaxed mind listen.
Meditation is a path of silence which is a path of what we call in Pāli upasama, pacification. In the Bhagavad Gītā we read:
śāntiṁ nirvāṇa-paramām,
one attains peace the highest peace which is nirvāṇa or nibbān.
We keep that goal in mind when breathing — we remember that goal; when sitting — we remember that goal; when walking — we remember that goal; when eating — we remember that goal — through all āhāras, the 4 kinds of āhāras described by the Buddha, 4 kinds of intakes. We remain aware. That awareness is called anusati. In the Yoga Sūtras of Patañjali it is called anusmṛti. The Sanskrit and Pāli words mean mindfulness, awareness, remembrance.
What is the path to that, that is described in the Bhagavad Gītā, śāntiṁ nirvāṇa-paramām? What is the path to that deep inner peace, the highest peace which is nirvāṇa? There are many paths but these paths are not in conflict with each other. All the paths unite in majjhimā paṭipadā, the middle path. In this middle path all the paths are included. No path is denied. No path is rejected.
When the great masters appeared on this earth, they do not come to destroy the teachings that were given by preceding preceptors; they come to fulfill. Jesus Christ said, “I have come to fulfill the law.” The Buddha did not contradict the path of the ancients. What these great masters do is that they are not followers They question the truths of what had been taught in the past and then they take to the path of deep inner spiritual exploration. And by that exploration they experienced it personally. And by that experience they know what was taught by the ancients was the truth, which truth also has come through deep inner experience This was what were taught in the Vedas, what was taught in the Upanishads, what was taught in the Bhagavad Gītā, what the ṛṣis had been teaching. The Buddha experienced that. When you speak from your experience it becomes original teaching; it is not a copy.
Jesus spoke from his inner experience of being. The Buddha spoke from his inner experience of being; and he taught others to experience it for ourselves. He said, attadīpo bhava, be thou candle to yourself. When you go on the path of being a light to yourself someday you become the Buddha yourself. You become one with Christ. Christ consciousness comes in you. The path of meditation is the path of discovering that — that consciousness is all the time within you. You go to that path to seek that santi, śānti in Sanskrit, a quietness of silence and peace within.
Many people ask us, what path is it that we are teaching. It is the path of all the Vedas, path of the Yoga Sūtras, path of the ṛṣis, path of all the Buddhas. The Buddha referred to 24 Buddhas before his time and he was teaching the same things that those Buddhas had taught. The place where the Buddha gave his first sermon is called Isipatana in Pāli or Ṛṣipatana in Sanskrit, meaning the town of the ṛṣis. He chose to teach at the same place where ṛṣis had been teaching. Here in Thailand you have a very strong tradition of veneration to the ṛṣis. In places like Sukhothai, in the area like Sukhothai, I was told of the places where the ṛṣis sat to do their spiritual practices. In teaching the path of yoga meditation we are teaching the path of those ṛṣis.
The Buddha spoke of the ṛṣis. He spoke of the 24 Buddhas before his time. From the birth of a Brahmin called Sumedha to prince Siddhartha who became the Buddha there were 500 incarnations. Many times he spoke of the teachings he had given when he was a ṛṣi. Many times he spoke of the teachings that the previous 24 Buddhas had given. Many times he spoke of the teachings he had given during the 500 incarnations since he took the vow that someday he will become the Buddha.
Here in a country of very open hearts, the country of Thailand, people are very open. Some follow Christian path. Many, many follow the path of the Buddha. Even those who follow the path of the Buddha go and pay homage in the temples to Śiva and Umā. This is the beauty of the tradition of the ṛṣis — that it does not contradict the paths; that it supports all the paths and still stays to the middle path. So walk on the middle path and not saying this path is right that path is wrong.
When you go to countries like Bali and Nepal, you hear Śiva is Buddha, Buddha is Śiva. When you go to the path of Mahāyāna Buddhism there Śiva and Buddha become combined and they become Avalokiteśvara, the divine being looking down on us in deep compassion. In the path of yoga and meditation we gave the spiritual meaning of the words like Śiva and Umā.Śiva is the supreme divine consciousness in you. Umā is the kuṇḍalinī śakti in you. And you perform the worship to this Umā when you practice the yoga of kuṇḍalinī on the path of meditation.
So in the mind of a yogi there is never a question as to which method is right which method is wrong. Śiva is Buddha. Buddha is Śiva. Umā is kuṇḍalinī. Śiva is the supreme divine consciousness within us.
Many times people ask, when you are teaching the yoga meditation, are you teaching the path of samatha or vipassana? We are combining both. It is not that we are combining them – they are always combined.
natthi jhānaṃ apaññassa paññā natthi ajhāyato yamhi jhānaṃ ca paññā ca sa ve nibbāṇasantike
This verse in Pāli is from Khuddaka Nikāya, one of the Tipiṭakas, in the Dhammapada section. I do not know how many of you have read the Dhammapada. You should read it every day. And the verse I have recited for you in Pāli which means: one cannot have jhāna, meditation, without the awakening of wisdom that is paññā; and paññānatthi ajhāyato, there is no awakening of wisdom without meditation; yamhi jhānaṃ ca paññā ca, the one in whom meditation and wisdom are combined; sa ve nibbāṇasantike, he is very close to nibbāṇa. This is the teaching.
If you read the teachings of the Buddha closely you will find that many places he quotes from the Vedas. He recites the same verses that we read in the Mahābhārata. In the Ṛg Veda there is a prayer:
mo ṣu varuṇa mṛnmayaṃ ghṛhaṃ rājannahaṃ ghamam mṛḷā sukṣatra mṛḷaya
Oh king of the universe may I never again enter this house of clay
Soothe me and lead me to that state where I no longer enter this house of clay
The house of clay is the body. So remembering this prayer of the ṛṣi from the Veda when the Buddha sat under the bodhi tree for 7 times 7 days and nights absolutely still. And finally the perfect saṃbodhi came to him, enlightenment came to him then he opened his eyes. The first two verses he uttered:
gahakāraka diṭṭhosi puna gehaṃ na kāhasi
I spent many lifetimes searching for the one who makes this house for me
Ah, maker of the house! I have seen you now
You will never again make me this house
So the prayer from the Vedas “May I not enter this house of clay” — that prayer is fulfilled. “Oh housemaker I have now seen you. Never again will you make me a house.”
So the Buddha by not contradicting the ṛṣi of the Vedas he was supporting and he was fulfilling.
When we teach the Yoga Sūtras of Patañjali we teach there is a Sanskrit verse:
When one has reached the top of the palace of clarity of prajñā, paññā, then there is no grief in him no sorrow;
and he looks at the grieving people in the world as someone on the mountain top, looks as those who are still walking in the plains below
This verse is from the commentary on the Yoga Sūtras of Patañjali. Now we read the words of the Buddha. The verse was prajñā-prāsādam-āruhyā. Now we read in the Pāli language:
When one has reached the clarity height, the clarity of prajñā, paññā, that he is free of grief, free of sorrow he looks at all the sorrowful people in compassion; pabbataṭṭho’va bhummaṭṭhe, like someone standing on the mountain top and looking down so does he look at the childish people wandering around who need to be guided
When Jesus Christ rose from his grave he came to the disciples, and the Bible says, “he breathed into them.” We experience that with our master Swami Rama of the Himalayas. Someone is sitting by the river, facing the river — we have the river Gaṅga in Rishkesh — and this person does not know Swami Rama is coming behind her. Swami Rama comes and stands quietly behind her. Such a sweet subtle flow of breath begins and she is surprised where does this come from. Then you understand the meaning of the Bible. You want to understand the meaning of Buddha’s experience, you want to experience the meaning of the Bible you have to go inside to the path of yoga meditation. And all those statements they have made, they will become real to you. I will tell you more tomorrow.
Now you cannot sit for 49 days and 49 nights under the bodhi tree. If you can sit for 49 minutes you will have made great accomplishment. If you can sit for 49 seconds you still have made great accomplishments. The Buddha said — if you make this sound (snapping of the fingers) —within this much time, your mind is absolutely still you have great accomplishments. The Buddha said if you made this sound ten times, if you can sit in silence with full breath awareness without any disturbance of the mind, you have come closer to nirvāṇa. This “time” in Pāli and Sanskrit is called choṭikā. For ten choṭikās, for ten seconds.
Make a sankappa — Pāli sankappa, Sankskrit saṅkalpa — make a sankappa:
for those 49 seconds, no forms no rūpa
for those 49 seconds, no sensations no vedanā
for those 49 seconds, no other imprint of consciousness no sañña
for those 49 seconds,no processes no saṅkhāra
for those 49 seconds, no other consciousness no viññāna
You rise above rūpa — you know those? — vedanā, sañña, saṅkhāra, viññāna.
For 49 seconds can you do that? You will do that with your breath awareness
Do it now, 49 seconds only, just feel the breath in your nostrils. I will tell you more about it tomorrow.
Do the sankappa, do the resolve, “for this 49 seconds I will not have any of those thoughts and sensations; I will only feel my breath.”
And now begin.
Continue with the same awareness and slowly open your eyes. Many, many times in the day drink this cool water of upasama, of total inner pacification.
Om namo buddhebhyaḥ Om namo gurubhyaḥ
Part 2
namo tassa bhagavato arahato sammāsambuddhassa namo tassa bhagavato arahato sammāsambuddhassa namo tassa bhagavato arahato sammāsambuddhassa
Founders of religions did not come in the world to create conflicts. They came to create harmony. They came to unite the different parts. Jesus Christ did not come to create conflict. The Buddha did not come to create conflict. The founder of yoga did not come to create conflict. These founders had giant consciousness, vast consciousness. Consciousness of the whole universe and beyond are their consciousness. Everything that happens in that universe is part of their understanding. Therefore, all the paths are their paths. They taught us how to combine the paths. They knew what the previous buddhas, prophets, masters, ṛṣis had taught. They did not contradict that teaching.
As I said yesterday, they inquired inside themselves, verified the ancient, perennial eternal truths. And those truths became their own personal experience. We study and practice from the experience of all founders. They passed on the teachings from their own personal realization. And they always taught their disciples and followers not to come into conflict. In the Tipiṭakas, the Three Baskets of Buddhist teaching, there is one Brahmajāla Sutta in which the Buddha listed 63[62] topics of conflict in detail because he knew the different views that people hold. And in that teaching in Brahmajāla Sutta he taught his disciples never to discuss those 63[62] topics of conflicts.
We have conflicts because our minds are small. When our minds begin to expand to Christ consciousness and Buddha consciousness then those points and views that seemed to be in contradiction become part of our understanding. That is why the Buddha taught many of disciples in many different ways. And all of these paths he called Majjhima-paṭipadā, the Middle Path. When we teach Kuṇḍalinī yoga we teach also the middle path, the central channel, the central nadī and of which the Buddha also have said some things in his secret teaching.
So this question of where yoga fits in the Thai tradition is not a question. It is a very ancient tradition of Thailand taught by the ṛṣis to whom you all pay respect. In Wat Pho, in the temple of the reclining Buddha there were 84 sculptures of yoga āsanas, but there are about 30 there now. And they said they are sculptures of the ṛṣis. When I came to Bangkok for the first time many, many years ago I was alone. I stayed at a hotel and I looked at the literature they had for the tourists, the literature for the tourists. And it said that the Thai alphabets, the forms of Thai alphabets were based on yoga āsanas. So there’s no question of where yoga fits in the Thai tradition. The yoga will enrich the Thai tradition as it has enriched for two thousand years.
As I said, Jesus Christ and the Buddha did not contradict the teachings from the fore. Many disciples asked Jesus Christ, “Are you the prophet Messiah?” because he was supporting their work but explaining it in the light of his own divine experience. You may not know that many of sentences in the Sermon on the Mount in the Bible
are found in the Sanskrit scripture called the Mahābhārata in which we read:
ātmanaḥ pratikūlāni pareśāṁ na samācaret
And we read in the teachings of Jesus:
“Do not do unto others the act you do not wish them to do unto you”
Exactly the same sentences.
Same thing with the teachings of the Buddha for when he spoke of the mind [in Dhammapada] he said:
dūraṅgamaṃ ekacaraṃ
In our ashram in Rishikesh in India every night we recite a hymn to the mind and there we recite:
dūraṅgamaṁ jyotiṣāṁ jyotir ekaṁ
This mind goes, travels very far
This was a recitation — dūraṅgamaṁ, in the Vedas. And the Buddha said about the mind — dūraṅgamaṁ, this mind travels very far. Those who limit themselves to only one religion will not know of the unity and harmony of all these religions.
The Buddha said [in Dhammapada inPāli]:
akkodhena jine kodhaṃ asādhuṃ sādhunā jine
Conquer anger with non-anger;
conquer evil with the good.
Now listen to the Sanskrit words of the Mahābhārata:
akrodhena jayet krodham asādhum sādhumnā jayet
Same words. Slight difference of language.
And the Brahmavihāras — you know the word Brahmavihāra, the four paths? Is it the path from Patañjali or is it the path from the Buddha? Now I will quote for you the sūtra from the Yoga Sūtras of Patañjali:
That the mind is made pleasant and clear, citta-prasādanam, by the practice of maitrī, infinite love; karuṇā, compassion; muditā, joyfulness; upekṣā (Sanskrit), upekkhā (Pāli), neutrality.
The Buddhists must have taken it from Patañjali — or Patañjali took it from the Buddha! What is this? It is the same truth that come from spiritual realization. Before the Buddha decided to sit under the bodhi tree, one after the other he went to 6 teachers. His last teacher was someone named Ārāḍa Kālāma who was a master of Sāṅkhya philosophy, Sāṅkhya Yoga. Now what is the four parts of the Four Noble Truth —
Duḥkha, pain. Duḥkha-hetu, the cause of that pain — what is the cause of pain? — avijjā (Pāli) avidyā (Sanskrit). Duḥkha-hāna, removal of that pain. Duḥkha-hāna-upāya, the method for removing that pain, removing of our ignorance, our avijjā, our avidyā.
There are out of nearly 200 sūtras of the Yoga Sūtras of Patañjali, 27 sūtras are on this subject. And the Buddha learned this from Ārāḍa Kālāma. He was not willing to accept what somebody else was saying. Sometimes when I gave my lectures I tell people, if you want to be my student don’t believe a single word of what I say. Practice and experience. Find out inside if it is true. That is the path of the Buddha. So he listened to the teaching of Ārāḍa Kālāma about the Four Truth but then he sat to experience. And then from that experience he found it and then explained it in his own words, in the kind of language people were speaking.
Today we are speaking in English. I wish I could speak Thai. Half the words in Thai are from Sanskrit and Pāli. But in this life there is no time. I am 79 years old and I have other things to do. If I had a few more years I would learn Thai and I would speak to you in that language. Because teaching in translation can never have the same meaning
So the Buddha realized for himself the truth of what the master of Sāṅkhya Yoga Ārāḍa Kālāma had told him and that became the Buddha’s teaching. Now it is not the teaching of Ārāḍa Kālāma. It is Buddha’s teaching. But it is also there in the Yoga Sūtras of Patañjali.
People are asking, “Your yoga meditation, are you teaching the path of samatha or are you teaching the path of paññā?” Now ask the Buddha, “Gautama Buddha, are you teaching the path of samatha or are you teaching the path of paññā?” Which one do you think he is teaching？The two are combined.
sīla, samādhi, paññā — the three go together.
Sīla (Pāli), śīla (Sanskrit), conduct, your behavior. In the Yoga Sūtras of Patañjali that teaching is in the form of 5 yamas and 5 niyamas. What is the first yama in Patañjali’s yoga system? Ahiṁsā, non-violence, not hurting, not causing pain. When you go to the Buddhist temple what they will recite —
pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi … and so on
The very first statement is the statement of ahiṁsā. Is it Yoga teaching or is it Buddha teaching？So have no fear in your mind. Same thing with samādhi and paññ. In the ariya-aṭṭhāṅgika-sacco[magga] — you know the ariya-aṭṭhāṅgika-sacco[magga]? — āryaṣṭaṅgika-satya[mārga], the eight-fold noble path. The last two are sammāsati and sammāsamādhi, right-mindfulness and right-meditation. And in the Bhagavad Gītā when Kṛṣṇa is teaching Arjuna：
By your grace, my Lord, my confusion is gone and I regained my mindfulness.
That is sammāsati, the 7th of the eight-fold path. And then comes sammāsamādhi, the 8th one, correct proper meditation. Yesterday I quoted to you:
natthi jhānaṃ apaññassa paññā natthi ajhāyato yamhi jhānaṃ ca paññā ca sa ve nibbāṇasantike
said the Buddha. “natthi jhānaṃ apaññassa,” one who has no pañña cannot have meditation. “paññā natthi ajhāyato, ” and there can be no pañña (no wisdom) with someone who is not meditating. Very clear. “yamhi jhānaṃ ca paññā ca sa ve nibbāṇasantike,” the one in whom meditation and wisdom are combined, he is very close to nibbāṇa. So it is clear that there is no conflict. The two have to go together.
In the Samyutta Nikāya section of the Tipiṭakas — are you familiar with the word Tipiṭakas？You know the word. Many people don’t. In India many people don’t know the name of their scriptures now. In the Samyutta Nikāya section of the Tipiṭakas there is a short story. Devaputta, a young god, in the middle of the night came to the Buddha— because I tell you a secret, with the yogis all good things happen at night when the whole world is sleeping they are awake. Even the Muhammad, founder of Islam, he said, “All night Allah feeds me”, He gave me a feast. I can give you more examples.
So in the night a devaputta, a young god, came to the Buddha. Buddha looked at him and said, “Yes, what do you want?” These devas, they all attend upon the Enlightened Ones. They come to ask him questions. The devaputta said:
He says, “I am tired of this world, a net full of knots in which everybody is caught.” The word used there is jaṭā, a complex net full of knots in which everybody is caught. He said, “antojaṭā,” jaṭā inside, “bahijaṭā,” jaṭā outside. Jaṭā inside, jaṭā outside. jaṭā is a net full of knots in which everybody is caught. The word for that is jaṭā. So devaputta says, inside jaṭā, outside jaṭā. “You go inside yourself is the net full of all kinds of knots; bahijaṭā, you go outside the world is a net full of all kinds of knots.” “jaṭāya jaṭitā pajā, every being is caught in this net full of knots.” “So Gotama, I am asking you, who is it who can master this complex net full of knots? Who can free himself from being caught in this net?”
“Mastering the practice of sīla, the right conduct, and cittaṃ paññañca, mastering the concentrations of the mind, and mastering pañña, wisdom, at the same time, not separate; full of effort of concentration a wise man, monk, a wise monk can free himself from this complex net that’s full of knots.”
So cittaṃ paññañca, concentration and wisdom.
In the Bhagavad Gītā, one who has mastered this concentration and this wisdom is called sthita-prajña, a person whose pañña, whose prajñā, whose wisdom is stabilized. In the Holy Bible there are five Books that are called the “Books of Wisdom.” You should read those. Most people, most Christians only sing the few songs from the Psalms of David. They do not read the Book of Job, Book of Ecclesiastes and so on. I am not going to go to those now.
So concentration, wisdom and conduct all come together
I have a lot more to say but this year is my last year for traveling and teaching. From next year [2013] I go to 5 or 7 years of silence. These advanced teachers will teach you and you will come to me for sitting in silence. So no more lectures. But I have recorded 5000 hours of lectures. You can use those. I have 45,000 pages of transcripts of lectures waiting to be published.
I have been traveling and teaching for the last 65 years. The Buddha was 80 years old, and he said, “My body is now weak and my back is bending and I want to put my foot on one side my foot goes the other side.” Four years ago when I was 75 that was happening with me. So I say I was 4 years ahead of the Buddha. It happened to him at age of 80. It happened to me at age of 75. So for the last 65 years I have been traveling and teaching non-stop. It is time to go inside. But I tell you one thing. The teaching in silence is far greater than teaching in words.
Gather much good karma and keep it secret. And practice your meditation. And practice your path of wisdom at the same time. Because as I have shown you from the quotations, from the Tipiṭakas, one without the other is not complete. I want you to have a complete path.
Eyes closed.
Relax your forehead.
Feel the breath in the nostrils.
No other awareness but the awareness of how your breath is flowing.
If you have a personal mantra, use that mantra with your breath.
If you believe in God, use the name of God in your language.
Or use the word Buddho breathing out and
Buddho breathing in.
No break between the breaths.
No break in the thought of Buddho or the divine name.
Without breaking this awareness gently open your eyes.
Let the flow continue even with your eyes open.
Being peace
Always go into this peace, many times in the day
May God bless you.
May all the buddhas bless you.
May all the ṛṣis bless you.
May my guru and all the gurus bless you.
Every moment in the life of a lover of God is a moment of festivity because the joy of God descends into us; trickle by trickle, streams by streams; rivulets by rivulets by rivulets, in tides of oceans it arises inside ourselves when we are lovers of God. Yet, we select certain times when we realize our oneness with that source of all celebration and festivity. Some festivals are celebrated outside us, arounds us, in social forms as many of us observe, say, Christmas; Holi, the festival of colors; Diwali, the festival of lights; and many others. But the celebration of the Shiva night is purely an internal one. It is a night when something happens within us. A day of silence, a night of contemplation.
Silence is of many kinds as I have said before. Fasting is a silence; celibacy is a silence. Silence is a fast; silence is a celibacy. Silence of mind goes deeper and deeper until it becomes what St. John of the Cross has called “The Dark Night of the Soul.” It is a phrase not understood by the modern man; St. John is not talking of something fearsome, but something to celebrate – a stilling of the senses.
God, God, God has many many faces. Thou art the flowing cooling Waters. Thou art the all-encompassing Space. Thou art the supportive Earth. Thou art the Tao, the Self, the Atman. In all of these many names, we see the forms, and in all of these many forms, we this One permeating all. When we see God as we would like to see ourselves, when we have reached our ascetic urge at its maximum, at its fullest, that being of ourselves, one with the supreme Self is Shiva, the King of Ascetics.
Shiva is the Lord of the meditator, the very identity of the meditator. The earliest iconography in human history is a meditative one as divinity sitting in the meditative posture. It is the iconography of Shiva. It is that one by whose grace we are drawn to a life of renunciation, to go up the mountain, for he is the dweller of Mount Kailash, the dweller of the highest mountain within us, the head. From his matted hair the gushing river of inspiration, knowledge, and wisdom flows. The very river descends from the highest of the heavens, comes right into our fontanel, and from there flows downwards into the seven worlds (chakras), the seven continents, the sevens oceans, and becomes our very kundalini. That Shiva. To Him I dedicate myself today by the chant, “Om namah Shivaya.”
At this time in India, literally millions of people are walking. On well adorned bamboo poles on their shoulders, they have hung pots of different sizes on both sides. Pilgrims are walking from their villages, some as far away as 300 miles. Some walk all the way to Gomukh, the source of the river Ganges, from where they will take the water, the holy water. They will arrive back on Shivaratri night and pour this water – this form of purity, inspiration, aspiration for holiness – in a stream on the deity in their village temple as on offering. It is an offering of themselves, a flowing offering, a stream of the internal Self offered, onto that Shiva being.
On Shiva night we worship Shiva. When we worship externally, we worship Shiva in an amorphous form of an oval shape (lingam). It, the formless form before the universe has diversified, becomes as it were, a golden orb from where many faces of divinity appear. Sometimes we see one face, sometimes we see five faces, sometimes we see three faces all different ones emerging out of that amorphous form. This is our very linga sharira, subtle body. When it is viewed as luminous, amorphous, a sort of an oval form, from which our physical body emanates, sprouts, as it were, our limbs, that very being of God in the form of our subtle body is Shiva. Stripped of all adornments of our physical body, not interested in what is offered through the opening of the senses, eyes closed. This is the identification of ourselves as Shiva when we sing Shivoham, Shivoham, Shivoham, Shivoham, Shivoham, Shivoham, Shivoham. Millions of the people are walking toward Rishikesh at this time or have already taken their water from the Ganges and are walking to the temples up in the mountains. Many of them chanting, “OM NAMAH SHIVAYA, SHIVOHAM” (I AM SHIVA).
It would be the height of arrogance to call oneself Shiva and then offer worship to Shiva. Are we offering worship to ourselves? Not to our selves, but to our very Self. This very Self who becomes an ascetic even for a night had to doff the clothing to the identification with the physical body. It has freed itself and sat on the mountain Kailasha in the dome of the skull (not necessarily the real Mount Kailasha which is under Chinese occupation at present, though some pilgrims do travel to it in guided groups).
That Shiva is called Shiva because he sits and rests and meditates within us. He is called Hara, the plunderer. The one who plunders all that is of the exterior attractions within us. He is called Pashupati, Lord of his cattle, for we are his “pashu.” In South Indian Shaivism, Tamil Shaivism, there are these three figures in the theology: Pati, Pashu, and Pasha.
Pati: the Master, the Lord
Pashu: We, his animals, creatures, herd
Pasha: the snare with which we are bound
When we drop these snares, these ropes, these tethers with which we have confined our infinity into finiteness, then we are one with Shiva, and only then there arises in us, “Shivoham, Shivoham.” (I am Shiva, I am Shiva)
I used to sing in the early days of The Meditation Center.
“I am not the mind. I am not the intelligence. I am not the ahamkara, the ego. I am not the chitta, the mindfield. I am not the ears, the mouth, nor the nostrils, nor the eyes, nor the skin. I am not the sky, the spaces, winds, fires, waters, earths, which up to this very day I considered myself to be constituted. I am the very Self of Pure Consciousness and Bliss. I am Shiva. I am Shiva. I am Shiva. I am Shiva. I am Shiva.”
Shiva is not worshipped alone. “Shiva shaktya yukta” Shiva always together with Shakti, the very power that makes Him Shiva without which he is Shava (as in shavasana), a corpse. Not until this Shiva has Shakti vibrating is he truly Shiva. The “i” in the mantra-shastra, the mantra science, represents the feminine force. In the Shiva Purana, we read all that you view as masculine is Shiva, all that you view as feminine is Shiva – Shakti.
The Lord of all realms is Shiva, the very realm is Shakti. That which is to be heard is Shakti. The listener is Shiva. The one who questions is the spirit of the universe in you as Shiva. And all that is to be questioned is Shakti herself. All that is taste and flavor is She, the taster of the flavors is He. All the substance that are to be contemplated is She. The contemplator is He. All that is to be known is She. The knower is He. All the words and sounds are She. All the reality expressed by the words is He. Whatever is the power, the capacity, the “ness” expressed by this suffix, abstract in the language, is She. That in which that power resides is He. And the twain are ever One. When in you the twain have become One, then there is no left nor right, no front nor back, no below nor above. Then you are dikshita, an initiate.
We speak in the tradition of Shambhavi Diksha. We speak of the Shakti diksha. We speak of the mantric diksha (mantra initiation). Greater, much greater than that is when the river Ganga flowing from the matted hair of the Guru flows into the disciple in as much as the vessel called disciple can contain – Shakti diksha. Shambhavi diksha is when the fulness cannot be identified within ourselves because the vessel is not is not broad enough, not deep enough, not cleansed enough. Then by a touch, by a glance, the Guru passes a part of this energy into our selves. Sometimes this is passed into you when you sit in your meditation. This is called Shambhavi diksha.
When one reaches the supreme reality within oneself, then for him meditation ceases to be an effort. The tantric text on the Mrityunjaya mantra, the Netra Tantra (about which I am planning to do a seminar whenever I visit you next), teaches us, “Neither am I” nor is there any other to be meditated upon because the mind having entered the ocean of joy (ananda) has become One in which all things have coalesced. Therefore, do not meditate above or below or in the middle. Neither inside the body or outside. Nor looking at the empty space nor looking down the nose. There is no closing the eyes, no tying up the vision to an object. Neither having an object nor not having an object. Neither senses, nor beings, nor elements, nor experiences. Abandoning it all in samadhi one becomes One.
When such wisdom arises we realize that we are beings, not of two eyes, but of three eyes. Actually, the name of the tantra explained in Shiva’s meditation mantra is Netra Tantra. Netra is one of many Sanskrit words for eyes – that which leads. And this particular mantra, Mrityunjaya mantra is also called a netra mantra, a mantra of the eye, or the mantra that is the eye, or the mantra that is the eye. What is the eye?
Try-ambakam, the three mothers are one and the same as the three eyes. “Three mothers?” you ask. Who can be born of three mothers? And all at once! We are born of three mothers in the three Shaktis: Iccha Shakti, Jnana Shakti, and Kriya Shakti.
Iccha Shakti: the power of volition in the divine being
Jnana Shakti: the power of knowledge in the divine being
Kriya Shakti: the power to activate in the divine being
Also known as Five Acts of Divinity: srsti (creating), sthiti (maintaining), samhara (dissolving), tirodhana (concealing), anugraha (grace and revelation).
Having created the entire universe, He has made the universe into a veil that He has drawn upon Himself and hides behind it. Concealing, hiding all parts except the small toe of His left foot from which emanates as light beams as a million worlds. One hundred and eighteen of them. You may sometimes see in a beam of light particles of dust. That is what planets are relative to this universe. Now we are not talking of these worlds, not when we are Shivoham – when we are Shiva. The three Shaktis are the three eyes.
Try-ambakam yajamahe: I sacrifice myself, sacrifice myself. Being his pashu, his cattle, his creature, I make myself into a sacrifice into that one who has the three shaktis, the three eyes, the three mothers who are one and the same with Him. Unto him I sacrifice myself.
Su-gandhim: To Him the fragrant one. Because when I first begin my sacrifice I begin at Muladhara Chakra which is the seat of the earth element and the container of all fragrance. Unto Him, the fragrant one, for my God is a fragrant One. My Shiva is a fragrant God.
Pushti: From that fragrant One comes pushti – nourishment. I need no other nourishment. No nourishment but the fragrance that is the milk by my mothers. He nourishes me. “Nourishes me” means the kundalini shakti rising. And that which was initiated in me becomes filled with nourishment. I starve then for nothing. I crave for nothing for I am fully nourished and thereby…
Vardhanam: He makes me grow. He increases me.
Urvarukam-iva: Melon-like fruit.
Mukshiya: is a prayer: May I attain moksha, may I attain liberation. May I be released like a fruit (a melon-like fruit, urvarukam-iva) dropped from a vine. From what would I be released…?
Bandhanat, mrytoh: (These two words are not adjectives of each other and they are not opposite of each other. The words are in apposition.) From bondage that is death. From death that means bondage. Every moment that I am bound, I am in the grips of death that stands there with its jaws open. May I be released from this death called bondage so that I may attain moksha, final liberation.
Ma-amrtat: May I never be divorced from my real nature of immortality. May I ever dwell in that, for I am Shiva. Shivoham. Shivoham. Shivoham.
I wish for you that when you sit for these twenty-four hours, you become the namesake of Shiva, the deity meditating within you so you do not have to meditate. So that your exterior self has to make no effort. That you become true to another name of Shiva. On this Shivaratri night, we recite one thousand names of Shiva. We recite each name with Namah: unto him, not mine; unto Him I pay homage; unto Him I surrender. All things I have claimed as mine are no longer mine. Shivaya namah, Haryana namah, Sthanave namah, etc.
One of his names is Sthanu. Sthanu is what is sounds like: stationary, stable, unmoving, unflickering, unwavering and untwitching like the stump of a tree, like a rock. For at least this Shiva night become an icon of Shiva – unwavering, unflickering, firm in your identification with the divinity within yourself, so that every part of you can say, “I am Shiva.” And remember Shiva is not alone. He is the one known as ardha-narishvara – half-male and half-female entwined as One. Be that one today, tonight, and for many nights and days to come.
God bless you.
Swami Veda Bharati
Nirvana Ashtakam – Hymn to Shiva by Adi Shankara
1) I am not manas (mind), buddhi, ahamkara or chitta,
nor ears, mouth, nose, eyes,
nor sky (space), earth, light (fire), air –
cit and ananda – I am Shiva, I am Shiva.
2) I am not called the Prana, nor are the five wind mine,
nor seven dhatus (bone, blood, etc.), nor the five sheaths,
nor speech, hands, feet, organs of generation or elimination –
cit and ananda – I am Shiva, I am Shiva.
3) Attractions and aversions are not mine, nor greed and confusion,
nor pride, nor petty malice,
no dharma, no artha, no kama, no moksha –
cit and ananda – I am Shiva, I am Shiva.
4) Neither vice nor sin, no pleasure, no pain,
no mantra, no pilgrimage (and sacred places), nor Vedas, no sacrifices,
I am not food, an object to be enjoyed, nor the enjoyer (diner) –
cit and ananda – I am Shiva. I am Shiva.
5) To me there is no fear of death, no differences by birth (castes, etc.)
no father, no mother, nor ever a birth.
no kinsman, no friend, no guru, no disciple –
cit and ananda – I am Shiva, I am Shiva.
6) I am free from all oscillations of the mind, without (name), shape or form,
I, pervading all, remain master over the senses;
Ever equanimity to me, no bondage and no freedom (therefrom),
Purest consciousness (cit), Supreme Joy (bliss/ananda),
I am Shiva, I am Shiva.
Śrī Śiva Sahasranāma Recitation by Swami Veda Bharati
Śiva Mānasa Pūjā Recitation by Swami Veda Bharati
Editor’s Note
[This is an address given by Swami Veda Bharati on 16 February 1996.]
मनोबुद्ध्यहङ्कारचित्तानि नाहं न च श्रोत्रजिह्वे न च घ्राणनेत्रे।
न च व्योमभूमिर्न तेजो न वायुश्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥ १॥
manobuddhyahaṅkāracittāni nāhaṃ na ca śrotrajihve na ca ghrāṇanetre .
na ca vyomabhūmirna tejo na vāyuścidānandarūpaḥ śivo’haṃ śivo’ham (1)
I am not mind, intellect, thought, or ego; Not hearing, taste, smelling or sight; Not ether or earth, fire or air, I am the soul of Knowledge and Bliss – I am Shiva, I am Shiva.
न च प्राणसंज्ञो न वै पञ्चवायुर्न वा सप्तधातुर्न वा पञ्चकोशः ।
न वाक्पाणिपादौ न चोपस्थपायुश्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥२॥
na ca prāṇasaṃjño na vai pañcavāyurna vā saptadhāturna vā pañcakośaḥ .
na vākpāṇipādau na copasthapāyuścidānandarūpaḥ śivo’haṃ śivo’ham (2)
I am not that which is called prana, nor the five vital airs; Not even the seven components of the body Nor the five sheaths; nor the five organs of actions. I am the soul of Knowledge and Bliss – I am Shiva, I am Shiva.
न मे द्वेषरागौ न मे लोभमोहौ मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षश्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥ ३॥
na me dveṣarāgau na me lobhamohau mado naiva me naiva mātsaryabhāvaḥ .
na dharmo na cārtho na kāmo na mokṣaścidānandarūpaḥ śivo’haṃ śivo’ham (3)
I have no aversion or clinging, greed or delusion; No envy or pride, duty or purpose; No desire, no freedom. I am the soul of Knowledge and Bliss – I am Shiva, I am Shiva.
न पुण्यं न पापं न सौख्यं न दुःखं न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
na puṇyaṃ na pāpaṃ na saukhyaṃ na duḥkhaṃ na mantro na tīrthaṃ na vedā na yajñāḥ .
ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā cidānandarūpaḥ śivo’haṃ śivo’ham (4)
I am not virtue or vice, not pleasure or pain; Not sacred word or pilgrimage, not Veda or sacrifice; I am not enjoying, enjoyable, or enjoyer. I am the soul of Knowledge and Bliss – I am Shiva, I am Shiva.
न मृत्युर्न शङ्का न मे जातिभेदः पिता नैव मे नैव माता न जन्म ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्यश्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥ ५॥
na mṛtyurna śaṅkā na me jātibhedaḥ pitā naiva me naiva mātā na janma .
na bandhurna mitraṃ gururnaiva śiṣyaścidānandarūpaḥ śivo’haṃ śivo’ham (5)
I have no death or fear, no distinction or caste; No father, no mother, no birth; No friend or relation, no master or disciple. I am the soul of Knowledge and Bliss – I am Shiva, I am Shiva.
अहं निर्विकल्पो निराकाररूपो विभुर्व्याप्य सर्वत्र सर्वेन्द्रियाणाम् ।
सदा मे समत्वं न मुक्तिर्न बन्धश्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ॥ ६॥
sadā me samatvaṃ na muktirna bandhaścidānandarūpaḥ śivo’haṃ śivo’ham (6)
I am changeless, formless, and through all-pervadingness omnipresent; I am not touched by attachment of senses; I am not freedom nor knowable. I am the soul of Knowledge and Bliss – I am Shiva, I am Shiva.
Swami Veda Bharati gave a lecture at the Asilomar-Contemplative Alliance Conference in Monterey, California, USA, on October 11, 2010. The lecture began with a short Guided Meditation.
[Guided Meditation]
Once more with a little method to the silence approach, if you would join me in balancing your body first. Placing both feet on the ground, placing both feet on the ground, hands apart, shoulders balanced, the mind drawn to the temple of God that is your body.
Un-wrinkle the mind.
Relax the forehead.
Choose one name of God or a sacred phrase.
Feel the flow and the touch of your breath in your nostrils. The divine breath flowing as a grace through you. Breathing gently, slowly, smoothly.
Exhale and inhale with the one thought, the thought of the divine name or a sacred phrase.
No break between the breaths. No break in the cycle of the thought of the divine name. Vocal organs silent.
All the bubbles on the other bubbles of the mind subsiding and merging into this smooth stream of consciousness.
And now cease even this process, the mind becoming a chamber of silence.
From that chamber again the thought, the word-thought, the mind and the breath flowing as a quiet unified stream.
Without breaking this stream of consciousness, gently open your eyes but let the silent stream continue even with your eyes open.
[Lecture]
In such silence a field of divine unity is experienced which is not a unification of many parts, but parts exist in that one infinite field. For thousands of years many traditions have taught systematic methods as to how to enter this interior of what, interior ekanta, interior silence.
In my ashram we have people who do ten days of silence, forty days of silence, ninety days of silence, but it is done methodically, and scientifically guided. In that silence, sooner or later, the true face of God becomes apparent, makes its appearance. It is not a face with features. It may be, as described by Arjuna, light of ten thousand suns shining simultaneously in the sky, in our interior sky which is more minute than the minutest atomic particle, which is more expansive than all the expansive space. All within us becomes filled with that light, with that noor, with that jyotih of which the Vedas have sung, of which the Quran has spoken, of which the Christian saints have sung hymns and psalms.
On the other hand, it may not even be the proverbial light. Just a field of infinity in which all sciences become one, all philosophies become one.
From the mineral through the plant through the animal to human and superhuman, angelic, all mind is experienced in one simultaneous oneness, and then one walks in that awareness. One walks in that union, and then such a one’s words and actions become the guide to others, and his voice is heard deep in the interior of the heart of many.
It is that one, that tajjalāniti śānta upāsīta.
[from Chandogya Upanishad III:14.1]
When one has reached the shanta, pacific stillness, one sits together with that one from whom the entire universe is created, in whom it is sustained, into whom it dissolves, from whom our minds have emerged, in whom our minds are sustained, in whom our minds merge and become only pure consciousness.
Whether we believe in a God or do not believe in a God, whether we call it God or not, whether we call it paramaartha-satya, paramaartha-satya, there is this transcendent experience of being. That God that the highest contemplative experiencer sees, realizes, unto whom such transcendence becomes not an intellectual pursuit, not something to be imagined, but becomes real. To such a one in that moment of realization God is not how God has been described in words. One knows that reality beyond words, beyond names, where even the divine name falls silent.
What is it like then if it’s not the way it is described in words?
Only silence can convey it or personal experience of contemplative heights and depths which then create a planet wide field. Not in just one nation, because there are no nations. There are no countries. These are all artificial imaginations.
Even not many religions but the religion of transcendent reality. When we dwell in that reality at all hours, we become the vehicle for all what needs to be altered in humanity.
Through that power of silence, collective silence of many, many, many going deep into their practice these generated fields are unified, united consciousness. It becomes more and more intense and the true golden age of interior peace will dawn.
May we realize that God who is beyond verbal descriptions, who is only in His silent, brilliant light.
Our friends and members outside India (or outside the ancient culture areas of Asia, Africa) need the explanation below.
The Sikhs, for example, have a 24-hour ‘langar’ in their gurudwaras (the Sikh temple, literally ‘Guru’s Gate’) where anyone may come and eat. In the World Parliament of Religions that I attended in Barcelona in 2006, the Sikhs had established a ‘langar’ in a large seaside space where thousands of Parliament participants ate three times a day. Recently when Heathrow airport in London was snowed under and thousands were stranded, the Sikhs established a ‘langar’ to distribute food and drink to the passengers.
At all sacred, festive and sorrowful occasions, people are fed in a worship context and form.
It has to be borne in mind that this is not a ‘social’ celebration, but a worship offering to God whose “temple you are”. It is done with that sense. For the purpose of bhandara, that worship attitude, mood and mien is maintained. The yajamana (one offering the worship) chooses to serve the food to the entire line of ‘human deities sitting in a line’ with the help of others. If s/he cannot be present, those who serve do so on his/her behalf.
Many Ashrams in Rishikesh and Haridwar depend entirely on the concept of daily bhandara offerings by the devotee members.
A bhandara offering is made, just a few examples here,
• To commemorate the dear departed ones
• To celebrate a wedding or a birthday
• To celebrate one’s initiation anniversary
• To complete 40-or-such days of silence
• On guru-purnima or any other sacred day
• At the end of, or even every day throughout, a purashcharana by fire offerings
• And so on.
We are now encouraging all our members and friends to offer a bhandara to the Ashram on their birthdays or initiation anniversaries.
In the western countries (and some modernized levels of Indian society nowadays) a person celebrating a birthday receives gifts; in India s/he gives gifts. The kings and other well-to-do people would often do tulaa-daana (literally ‘scales donation’). One gets oneself weighed on the scales, oneself sitting on one pan of the scale, and the other pan filled with grains, coins, silver, gold or even gems – whichever of these one can afford. These, equal to one’s weight, are distributed to the poor, needy or the sacred personages.
The average cost of one meal served at the Ashram comes up to approximately three thousand rupees, that is, plus-minus $70.00. That is for nearly one hundred people in heavy season of the Ashram, fifty people in light seasons – averaged out.
If you wish to earn the punya (good karma) of offering one whole day’s meals, the cost will be, say, 9000 rupees or $210.00.
I look forward to many friends of our Ashram earning this punya, this good karma.
One may do a sankalpa (sacred resolve) to commit oneself to making such offering every year for the next five, ten, fifteen or twenty years.
