HIHT Annual Festival

On November 13, a busload of students and residents went from SRSG to Jolly Grand (I am sure that this has a different spelling and meaning, but that is the way I hear it) about halfway between Rishikesh and Dehradun. This is where Swami Rama established a teaching hospital, Himalayan Institute Hospital Trust, a few years before his death. Indeed, his samadhi is still on the grounds. The annual festival is called the Mahasamadhi Anniversary, commemorating Swami Rama's disappearance day. This was the 12th such annual festival.

HIHT began with only an outpatient clinic, but the present status of the institution is pretty impressive. In the past year, it was granted "Deemed University" status, as HIHT University, and has numerous departments, mostly related to the health sciences. Swami Veda is the chancellor of the university.

The director is the very dynamic Vijaya Dasmana, who was with Swami Rama from childhood, and says Swami Veda, was brought up by him specifically for the task to which he has now dedicated his life. Judging from the results, he is extremely capable.


You can see from this picture how nicely designed and maintained the campus is.


The current plan is to have the SRSG Gurukula become a part of the HIHT University and offer degrees in Yoga and related matters. Most of the staff here is currently devising a curriculum toward that end.

I had the pleasure of meeting Ashok Bhagat of Vikas Bharti Bishunpur in Jharkhand. The HIHT offers an annual prize, the Swami Rama Humanitarian Award, and Sri Bhagatji was the recipient this year for his work with the aboriginal or tribal people of the Jharkhand area. Jharkhand was carved out of Bihar a few years ago, primarily to further the development of a much neglected group of people. Bhagatji has dedicated himself to that work and has rather impressive achievements in a wide range of areas--health, education, agriculture, etc.


You can see from his picture that he is shirtless. This comes from his conviction that one has to place oneself amongst the people one claims to be helping, rather than placing oneself in a condescending position. His main inspirations are Vivekananda and Gandhi.

Swami Veda Bharati gave the keynote address. He is not only chancellor but "spiritual director." In that capacity, he did something which was rather unusual for what, to all appearances, is a quite secular institution. He led a silent meditation for three minutes. What was striking about it was that in a restless audience of several hundred people (liberally stocked with SRSG folk), the auditorium became totally silent and for the entire five minutes, there was neither whispered conversation nor ringing cellphone. Believe me, that is a first for me in India.


Later I was talking with Swamiji and I told him how I once went to Bangladesh where a godbrother was holding a kirtan and festival at his house. I remembered how disciplined the Muslims I had seen in the mosque were and how undisciplined and disrespectful the ordinary Hindus had been at the Vaishnava event.

Swamiji said that he had not asked nor received any mystic powers from his guru, but he could claim this one. And he said that he had been able to bring crowds far larger than this one--even tens of thousands--into a state of silence.

Now, that is something worth learning.

Swami Krishnananda Visit

We had a visit from a Keralan sadhu, Swami Krishnananda, who came in a tourist bus loaded with his disciples for a tour of north Indian pilgrimage sites. He has come to SRSG before, but this is the first time I had the occasion to see him.

He is an enthusiastic kirtaniya with a powerful voice. I was not there when he started his session, but Swami Veda was. Swamiji sent for me, saying that I would not want to miss this. Krishnananda was doing Krishna bhajans at the time. He often sings a Sanskrit stotra solo and then breaks into a Malayalam, Sanskrit or Hindi bhajan to which his disciples are an equally enthusiastic chorus.



Afterwards, Swami Veda gave, as he often does for visiting performers and sadhus, a token of appreciation. You can get a glimpse of Swami Krishnananda's personality from this picture.



Someone snapped this picture of me during the kirtan. I look pretty meditative. Likely it is because soon after I arrived, the Swami started doing kirtan for Rama, Shiva and other demigods--even the Navagrahas. So I was appreciating his voice, but not so much the content.



After the performance, we went up to Swami's dining room to eat. Krishnananda Swami and I were introduced. He took one look at me and said, "After eating, we will go back downstairs and do 15 minutes of Hare Krishna. And you must dance." He spent about five minutes eating and then was madly off in all directions.

Surprisingly, Swami Veda also came downstairs into the meditation hall and contrary to habit, did not sit in his vyasasan type chair, but on the floor. He said of K.S. that, "Most people start kirtan slow and work up into high gear, but you start at top speed." In Mayapur, the kids used to call me "Rail Gari" because I led kirtans as though I was driving a train. Anyway, that is the way Krishnanandaji led the Hare Krishna kirtan.

There was no getting out of it. I had to dance. And soon everyone was whirling around like a bunch of dervishes. Men and women. As a matter of fact, the rather grave looking woman to the far left of the Swami in the second picture above was a rather impressive figure with a lot of elegant moves. Swami gave of himself energetically.

It went on for half an hour and then we all calmed down with three minutes of silent meditation...

Photo of Sannyasis with Swami Veda Bharati

Photo taken yesterday on the occasion of Swami Rama's disappearance tithi. Front row, left to right: Swami Ma Seva Bharati (Dhanurdara Swami's cousin), Swami Turiya, Swami Veda Bharati, Swami Jnaneswari, Swami Radha Bharati (in charge of the Gurukula). Back row: Ramcharit Swami, Tattvananda Bharati, Panchashila Swami from Nepal, Swami Nityamuktananda, Sukhmeet Swami, Niranjana Swami, Chidananda Swami, Vachanananda Swami.

New School Year in Gurukula

We have been pretty busy lately. The new school year is finally underway here. Unfortunately, the Gurukula is not quite as organized as most schools, though things are looking somewhat optimistic here at the beginning of the semester. We have taken on six new students, two from Holland, two from Uttar Khand, one from Manipur and one from Karnatak. Several of the deadwood students have been trimmed away.

But the faculty staff problem is still acute. We are expecting a retired ESL teacher from Cornwall to come in two weeks time, but until then I am going to be taking both English and Sanskrit classes. This really works out to more than two classes, because there are different subgroups in both. It is a bit like the old one-room schoolhouses that they had out on the frontier, with everyone from the small kids to the high school students in one room. That makes organization difficult. Luckily we have Chandramaniji to teach advanced Sanskrit, so that rounds out one aspect of the syllabus nicely.

Last night I also gave a lecture on "the philosophy of Hatha Yoga." There was a good audience, since there is a group doing teacher's training from Holland, U.S. and China. There was also a sizable group from the western U.S.A., brought here by Sherri Baptiste Freeman and India Supera. When there are many international students like that, the ashram is pretty lively. There must have been at least 75 people in the meditation hall this morning.

Swami Veda came back a few days ago. He was very tired, so I did not go to see him, but he invited me upstairs for dinner the day before yesterday, and I invited myself up yesterday after the Philosophy of Hatha Yoga lecture, which is based on one of his books. He was looking much better. He's doing pretty well for a man of 75, with all his traveling around the world and lecturing.

I am still giving other classes as well at Madhuban and Vrindavan Ashram. And besides that I am trying to work on this Bhagavat-sandarbha project. The big time loser is reading Internet sites related to the current American presidential election. It is something of an indulgence. It seems that there are always anarthas around to be trimmed.

Swami Vachanananda

Swami Vachanananda returned from Karnataka a day or two ago and yesterday appeared in my English class for the first time in more than a month. Swami Veda is back in India and will be here in Rishikesh sometime this week, so gradually everyone is returning to the ashram, including new teaching staff, new students, etc.

Vachanananda was full of stories, so rather than have a regular English class, I made it a mock press conference and had the students pose as reporters and ask him questions. Since they won't actually write anything (I gave them another assignment), I am summarizing a little, plus giving some background.

Swami Vachanandanaji is only 25 but has been a sannyasi in the Lingayat or Virashaiva tradition that is mainly based in the Karnataka region.

Before he was born, his parents had three girls. They went to see a Lingayat guru who told them they would have a son, but that he would be a sadhu and would renounce home life. When the mother was pregnant, the guru gave "garbha-diksha" to the infant and told the mother that throughout the pregnancy she was to chant this mantra. He also gave a ishtalinga, which is the sect's symbol and worn by everyone. When the child was born, she was to repeat the mantra to the child before giving him her breastmilk. Then a few days later, the guru came and performed the Lingadharana ceremony. But he stipulated that the child was to belong to the guru.

This was a very serious commitment, especially in that family, since Vachananda's grandparents had made a similar deal with this guru's guru, and had reneged on it. Actually the deal had been made by the father without telling his wife, and when she had twins she could not bear to part with them. The two boys were extremely talented, brilliant, musical, etc. But not long after this refusal, they both died. The parents were devastated, but they did not lose faith in their spiritual master and dedicated themselves to serving in his ashram for the rest of their lives.

Anyway, Vachananda was educated in various Lingayat schools and ashrams and finally given sannyasa after he finished college. He is a charismatic fellow and though his English is still imperfect, he has a vast knowledge of the literature of his own tradition and is a very good speaker in Kannada.

This summer he was invited by some sponsors to lead a series of yoga camps in Karnataka. Over a six week period he lectured to thousands of people and gave yoga and meditation classes to about 600 people, mostly college students. As a matter of fact, his success was noticed by various Lingayat leaders, and according to V., at least three of them have asked him to succeed them in their ashrams or missions.

Anyway, all that was to introduce you to the man. The event that was particularly notable over the summer, however, was his intervention in a Christian-Hindu riot in the Mangalore area. This is an unfortunate thing that has been going on in India this summer, with Orissa being the beginning, but the anxiety of Hindus about Christian conversions growing and spreading.

When a militant Hindu sannyasi in Orissa was killed, things flared up in the Mangalore area as well. The Christians in Mangalore have been successful in evangelizing the poorer outcaste and tribal people of southern Karnataka, to the point that they represent a considerable percentage of the population. The state government is led by the Bharatiya Janata Party, the Hindu nationalist party, and they seem to have decided that it is in their interest to have such turmoil going on under their watch. Whatever the case, they have been either unwilling or unable to put a stop to it, much to their shame.

Vachananda was introduced to some of the perpetrators of the violence, militant youths from the Bajrang Dal or RSS, and managed to persuade the that their approach was misguided. He said, "Look, the Hindu gurus and sadhus sit in their ashrams and try to attract wealthy patrons. None of them are interested in doing outreach programs to help the poor and uneducated. The Christians are doing that kind of work. So how can you blame them if these people turn to Christianity. They can see who is helping them and who is not. So if you really want to do something, then you should try to compete on this level."

These youth were convinced and organized a meeting with the Hindu sadhus of the area, which was reported in the media. Christian leaders heard of the initiative and came to see Vachanananda to thank him for his efforts. This led to a meeting between Hindu and Christian leaders and a truce of some kind being agreed upon. This in turn led to a lull in the violence in that area, but it appears that things have flared up again since he returned here.



Anyway, I was glad to hear that he had the good sense to attempt to make peace rather than follow this unfortunate and extremely shortsighted path of narrowmindedness and violence that so many Hindus -- indeed, fundamentalists of all stripes -- seem to be taking these days. It looks like Vachanananda Swami has a good future ahead of him, and I hope that he continues to make peacemaking and setting Hindus straight on their priorities a part of his agenda wherever he goes.

See Shashi Tharoor's comments on Huffington Post

....

Another short anecdote from Gangesh Chaitanya. He was in Vrindavan for a while and stayed at the Kunja Bihari ashram on the Parikrama Marg near Purana Kalidaha. Amongst the various kinds of seva he did there, one thing was to go and collect cow urine at the Iskcon Goshalla. This would then be used for various kinds of purification rituals in the ashram, sprinkling here and there, etc.

Since the object was purity, the person collecting the urine had to be ritually pure himself. So Gangesh would bathe before he went, etc. His being a young brahmachari was part of his qualification for the job. He was told, however, that if he had a nocturnal emission, he had to tell the people in the ashram and that would disqualify him from going on that day. Someone else would be sent and this replacement would have to bring back not only cow urine, but a steaming fresh cow patty as well.

Gangesh would then be made to sit down near the well and the cowdung would be placed on his head and flattened. Then someone from the ashram would pour buckets of water over his head in such a way that his entire body was covered with the dung. After the purification bath, he was again eligible to go and collect the cow urine.

Other Student Stories

The other night Gangesh Chaitanya came to "consult" with me. He told me more of his personal story.

In 2007, his travels brought him to Benares for Shiva Ratri. He arrived with no money, etc., but the first thing he did was go to the famous Vishwanath temple for darshan. Even though there was a line several kilometers long of people waiting to get in, he stood patiently for four hours before getting a brief moment before the Lingam. He said his prayers and made his obeisance in a very emotional state of mind.

He said to Shiva Vishwanath, "Tomorrow is Shiva Ratri, but it does not look like it will be easy to get darshan of you. But anyway I have seen you today, if you are merciful, then tomorrow I will be able to see you again."

After offering obeisances a second time, he went down to the Ganges and sat on the ghat, fully intending to spend the night there, as it was about 10.30. But sitting nearby was a sannyasi, so he decided to ask him if there was anywhere, any ashram, where he could go to render some service. The sannyasi was very welcoming and took him to a room somewhere nearby, where, on entering, there was a meeting of about 15 sannyasis in progress.

These monks immediately welcomed him and started a heated discussion, which led to the leader of the group, Madhava Giri, to say, "You must take sannyas right now." Someone produced a piece of saffron cloth and tore it to make a bahirvas and kaupin. Someone else took Gangesh to a barbershop and had his head shaved. Then he was taken to the Ganga and bathed, and then by midnight, he was a sannyasi, Sri Parvat Giri.

[A rather odd name, by the way. Parvat is also one of the 10 sannyas titles, as is Giri. Furthermore, both words mean "mountain." Anyway...]

Gangesh went to sleep with a deep, sound sleep like he had never known. So he tells. But at 3.00 some of his new companions stirred him from his slumber and said, "Come on, Baba, it is Shiva Ratri. It is time to bathe."

The entire group of fifteen went down to the Ganga where they joined a throng of other vairagis of various types who were bathing fully naked in the holy river. Gangesh was also stripped down, but he says that as everyone was equally naked, he felt no embarrassment. After bathing, they all covered themselves with ashes (vibhuti).

Then one sannyasi said, "Nagas over here, Mahapurushas over there." Gangesh did not know what he was talking about, but all the sannyasis divided into two groups. Someone ushered him into the Mahapurush group. The other batch remained entirely naked, while his group put on lengutis (kaupins) and the saffron cloth. Then they formed two lines and started walking towards the Vishwanath temple.

Gangesh tells that someone pushed him to the very front of the line and so, there he was, on his way to the Vishwanath temple just as it opened on Shiva Ratri, the holiest day of the year in Varanasi, at the very head of a procession of naked sadhus, to be the very first to have darshan of the Lingam.

So, whereas on the previous day it had been doubtful that he would even manage to get into the temple on account of the crowds of pilgrims, it ended up that he was the very first to enter!

Afterwards, though, things took a bit of a different turn. These were Nagas, and they are a bit fanatical in some of their practices. One of the things these sadhus do is whack their penises to deaden the nerves and make them permanently flaccid, inoperative and insensitive. When he realized that they were going to initiate him in this practice in the near future, Gangesh though, "This is not for me!"

Unfortunately, the group must have realized that their customs were not everyone's cup of tea, for they suddenly became very watchful. Gangesh was "put under surveillance." Two or three of the others followed him wherever he went.

Finally he made his escape. Again penniless (He says that during the time in Benares, he attended several feasts where many sannyasis were fed and given dakshina of 500 rupees, but he turned everything over to his Naga guru.), he boarded the first train that pulled into the Kashi station after being told that as a sannyasi, he had the right to free travel anywhere in India.

He ended up in Indore in Maharashtra, where he found an ashram there and was serving the cows. In this ashram he met another sannyasi, Padmapada Dandi Swami, who took one look at him, laughed and said, "You're not supposed to be a sannyasi!"

So he told him to become a brahmachari student and gave him the name Gangesh. He also told him that this would be his last birth in the material world.



Another of my students is another effulgent brahmachari with perfect teeth. This may be purely coincidental, but all our South-Indians seem to have this characteristic. Vachanananda Swami is another. One day in English class I was asking each of the students what their special talent was, and he said, "My smile." He was probably right... Of course, he has other talents. But this story is a short one about Ratheesh (Ratisha). It was told to me by Greg, an American who is also living in the Gurukula.

Apparently Ratheesh is a bit of a clairvoyant. When he was still very young, he would say things to people, quite spontaneously, that would come true. Word of this first spread in the family, and then through the village. Some business-minded relative or villager saw financial possibilities, and started charging money for him to exercise his gifts, rather successfully it would seem.

This went on for some time until Ratheesh went to the ashram of his guru. When his guru found out what he was doing, he immediately told him to put a stop to it. He said, "Whatever spiritual gifts you possess, whatever pious attainments you have from a previous life, are meant for you to perfect your spiritual life. You are going to ruin everything by using it for profit like this."

So Ratheesh left home and went to live in the ashram. I don't know how he got from there to here, but this is where his spiritual quest has taken him.

Greg told me that the two of them went to see a famous astrologer here in Rishikesh. The two of them were sitting together at the consultation and Greg went first.

Greg says, "You know, it was pretty positive and all that, but when he started talking about Ratheesh, the astrologer began to gush. 'You have the same chart as Adi Shankara!' he said. And on and on he went about the great spiritual attainments and future he was to have.

"To really put things in perspective, when it came time to pay, I gave my money. But when Ratheesh was pulling his wallet out, the astrologer categorically refused. 'It was an honor to do your chart...'"

I don't suppose that will happen to many of us in this lifetime.

A Korean Group comes to SRSG

The ashram where I am staying received an interesting visit from a group of about 25 Korean students from the department of Yoga Studies and Meditation, Wonkwang Digital University. They were accompanied by department head, Jongsoon Seo, Ph.D., Prof. Kamalakar Mishra, now retired professor at the Benares Hindu University, and by Raghavendra Adiga, their yoga asana teacher.

Kwak Seung Hyun (Hamsa), another teacher at Wonkwang, is a disciple of Swami Veda and a frequent resident here. He is currently writing his Ph.D. thesis on “The Evolution of Pranayama in Yogic and Tantric Texts” at Gurukul Kangri University in Haridwar.

Prof. Jongsoon Seo is a student of Kamalakar Mishra and spent ten years in Benares, where she completed her doctorate on “The Theory of Sakti in Kashmir Saivism.” She speaks fluent Hindi, much to the delight of the Hindi-speaking residents of SRSG. Under her leadership, the Wonkwang Digital University yoga and meditation department now has an amazing 400 students.

Such trips to India are a part of the university department's regular agenda. Since it is an on-line university, the students get little opportunity to interact personally with the teachers and other students. (It is interesting how such things as yoga and meditation can be taught on-line. I will have to ask.) This group had just spent a two week retreat at the Kalyana Baba ashram in Almora, and were passing through here on the way back to have a certificate bestowal ceremony, etc., since those things are coming through the Association of Himalayan Yoga and Meditation Societies International (AHYMSIN), which is here.

Kamalakar Mishra, teacher of Kashmiri Shaivism at BHU, who calls himself an Indo-Korean professor due to his relationship with the Korean university, where he has been in residence, is a well-known scholar of the Kashmiri Saiva tradition, with numerous publications to his name, such as The Significance of The Tantric Tradition, Varanasi (1981) and Kashmir Saivism: The Central Philosophy of Tantrism. I don't know whether Kashmiri Shaivism is having a renaissance thanks to Muktananda Swami, but there is certainly quite a bit of interest in it these days, specially around here.

Prof. Mishra recounted some of his experiences with Swami Rama, whom he met for the first time 35 years ago in Rishikesh at the Sadhana Mandir. He spoke with vigor and ease, despite his 75 years. I present some of the things he said, for information purposes only.

He began his talk by saying that faith or sraddha is the essential ingredient in sadhana, and that such faith is only possible because there are highly evolved saints in the world who exemplify and personify the teachings and experiences of the Divine. “Swami Rama,” he said, “Was one such person.”

The chance to associate more extensively with Swami Rama came in 1985 when he was invited to Honesdale to the Himalayan Insitute to speak on Kashmiri Shaivism. Prof. Mishra said of Swami Rama that he possessed the two outstanding qualities that are found in all spiritual teachers: egolessness and love, or maitri bhavana. In fact, these qualities are related to one another.

Ego or selfishness, is like an obstruction. The Divine wants to flow through us all, but the ego blocks it. When one is beset by ego, then he things the individual me is the only me, and not that he is present in all others. The more the ego melts, the more the love naturally and spontaneously flows thrugh our hearts. With that, the sadhaka feels that all creatures are his own. This is what you call love, maitri-bhavana.

And the other way around, the more one practices maitri-bhavana, the more the ego melts away. For us, since it does not come naturally, we have to practice. When it is realized, then it flows naturally and spontaneously. This love is the very nature of the universe, and one who has come to this sense of identity with the divine, he gives this love freely; it is not given to a chosen few, but extended to all.

In this Prof. Mishra saw the qualities of Sahaja samadhi, in which there are no activities of consciousness. In Sahaja samadhi, one is seated in the Self, doing nothing, at the same time all activities overflow naturally from the seat of the Self. To use the term “relaxation,” a favoured term in the modern context, it is “totally relaxed activity.” One is resting in the sense of doing nothing. In this state, all activity is joyful. It is lila, sportive activity. Life becomes a play. Dr. Mishra said, “I saw Swami Rama in this kind of playful, joyful, spontaneous activity. All was joyful, lila.”

The evening then went on with the distribution of certificates and the singing of songs in Korean and Hindi, and concluded with the chanting of the evening prayers in Sanskrit.

Intrepid reporter Jagat taking notes. Photos by Choun Sun Hee