Yatralogue 4: Swamiji’s Rhythm of Worship (+ Purnima Satsangha in Bengali!)
Swamiji structures his rhythm of life around Navaratris – nine night long sankalpas. Over the course of each Navaratri, Swamiji builds the asana up to 12 hours or longer, and in between sankalpas, he takes 5 days of “light duty,” which gives the body (and mind!) a chance to rest, and allows us to catch up on work and worldly karma, such as going to town for supplies, and updating the website, etc.
This organization gives Swamiji time for two sankalpas and two periods of rest per lunar month: one in shukla paksha (the bright fortnight, or waxing moon, which culminates on Purnima), and one in the the krishna paksha (the dark fortnight, or waning moon, which culminates on Amavasya).
Swamiji keeps to himself throughout the course of his sankalpas, spending most of the day in the Temple, and returning to his room to quietly reflect and do his work, away from as much outer interaction as possible.
Then, upon the conclusion of each sankalpa, Swamiji makes an extra effort to give and share inspiration, especially to the temple community surrounding us, which so graciously supports our sadhana in whatever way they can.
At the completion of our last sankalpa, Swamiji held a small satsangha in the Temple on Purnima. He spoke almost exclusively in Bengali, which is such a musical and poetic language. To hear Swamiji discourse on Sanatana Dharma in his Sanskrit-based Bengali is a treat for the heart, mind, soul – and ears!
Even without knowing Bengali, it is entirely possible to feel the bhava and the love with which Swamiji shares these eternal teachings. And if you’re familiar with Devi Mandir pujas, and some basic Sanskrit vocabulary, it’s amazing how much you can follow along.
Here are a few video clips from the Purnima satsangha. We hope you enjoy sitting at the feet of the Guru, wherever you are! Jai Sri Gurudeva!
Life of a Rishi
English Translation
Throughout the entire system of worship I am performing pranayama. One mantra will be the measure of the inhalation, and one mantra for the exhalation.
If we focus on the mantras, then there will be no opportunity for the mind to wander.
At least this is our hope. This is our aspiration, that we can control the wandering mind by means of mantra. This is our sadhana.
Certainly you have all taken diksha. You have understood the systems of worship, the mantras with which you worship, the goals for which you worship. So you all will attempt to expand your sadhana according to your systems, mantras; you will achieve your goals, and make your goals ever more important in your lives.
By continually expanding and expanding, you will expand the length of time that you sit, and you will expand the duration and intensity of concentration. Your Peace will increase. This is the fruit of living like a Brahmin. This is the life of a Rishi.
Bengali Transcript
ঐ পুরো পদ্ধতি দিয়ে প্রাণায়াম করছি | এক মন্ত্র আসবে অন্তরে আর এক মন্ত্র আসবে বাইরে | আমি সব সময় মন্ত্র নিয়ে থাকি | আর মনে ভ্রান্তি করার সময় নাই | আশা করি – বেশি ভ্রান্তি নয় | আমি একটা স্থির হুঁশ করতে পারি মন্ত্র দিয়ে | এই আমাদের সাধনা | তোমরা নিশ্চয় দীক্ষা নিয়েছো | তোমাদের পদ্ধতি আছে | এবং তোমাদের বিশেষ লক্ষ্য আছে | তুমি, তোমাদের পদ্ধতি, তোমার সিদ্ধান্ত, তোমার সাধনা, লক্ষ্য পালন করবে, প্রাপ্তি করিবে, বাড়াইবে | আর বাড়তে বাড়তে বাড়তে তোমাদের আসন বাড়বে, তোমাদের মনোযোগ বাড়বে, আর তারপর তোমাদের শান্তি বাড়বে | আর এই ব্রহ্মফল তুমি পাবে | এই তো ঋষি জীবন |
Seeing as a Rishi Sees
English Translation
This is the meaning or definition of Rishi. Ish means to see through senses, the see in your mind, to illuminate in your consciousness. R means again. Ish means consciousness.
When we see in the gross body, it is called Pratakshya; when we see in the subtle body, it is called Pratyaya; when we see in the causal body, it is called Prakasha. In the gross body, Pratakshya; in the subtle body, it is Pratyaya; in the causal body, Prakasha.
Ishwara can see all without any limitations or boundaries. Free from limitations, free from boundaries, God is Infinite.
R means again. Human beings can again see as Ishwara sees: without limitations, without end. We can see both the individual and the cosmic. That is why our worship is called Samasthi Upashana. Upa means close; Asana to sit. Samasthi means everything in the universe.
How will we sit close to the whole universe? This is the system of worship. This is the puja, and by continual practice we can feel and make it grow.
So much as you churn the milk, so much cream rises to the surface.
Bengali Transcript
কিন্তু ঋষির অর্থ ? – অর্থ – ঈশ মানে প্রত্যক্ষ, প্রত্যয়, প্রকাশ. আর র মানে অপার
প্র: কি বললেন, আবার বলুন|
ঈশ মানে চৈতন্য | চৈতন্য স্থুল শরীরে প্রত্যক্ষ করতে পারে, চৈতন্য সূক্ষ শরীরে প্রত্যয় করতে পারে, চৈতন্য কারণ শরীরে প্রকাশ করতে পারে | স্থুল, সূক্ষ, কারণ শরীর – প্রত্যক্ষ, প্রত্যয়, প্রকাশ | এবং ঈশ, ঈশ্বর – যে সব দেখতে পাচ্ছে | কোনো সীমা নাই | কোনো মায়া নাই | কোনো boundary নাই | অসীম|
আর র মানে আবার, তো মুনিগণ আবার দেখতে পারে – যেমন ঈশ্বর দেখছে. কোনো সীমা নাই | কোনো অন্ত নাই | আমরা ব্যক্তি এবং সমষ্টি উভয় ই দেখতে পাচ্ছি | ব্যক্তিরূপ দেখতে পাচ্ছি, সমষ্টি রূপ ও দেখতে পাচ্ছি | সেই জন্য এই পূজা আমরা করি – সমষ্টি উপাসনা | উপ মানে নিকটে, আসন মানে বসি | সমষ্টি কি করে? সাধু সঙ্গে নিকটে বসে | এই পদ্ধতি, এই পুজো, করতে করতে করতে আমরা উপলব্ধি করতে পারি | যত মন্থন করবে, ততো মালাই বাড়িবে |
Give Her Your Best
English Translation
When we recite the mantras we will contemplate: what am I offering, who am I inviting, to where am I making the invitation to sit?
It is here in our hearts. And when She is seated there in the heart, we will remove Her and put Her on a flower in front of our hearts, and recite the mantras to the Goddess on the flower.
We raise Her up and then place Her on the yantra in front of us.
We invite Her, establish Her, empower Her, and we appreciate Her.
Now She is within the murti or symbol of worship, within the heart, sitting on the yantra, sitting on a flower. I can withdraw that energy from the deity, put in on the flower, and moving that flower, I can give that energy to whomever I choose.
It is with this attitude that we are able to perform worship. It is so blissful, and it is our right to experience. This is what is called Sanatana Dharma, the eternal ideal of perfection, the infinite eternal ideal of perfection, to which we want our seat to move closer and closer.
Then we can think: why did I invite Her? What do I want to share with Her? Everything I have is Hers. I am offering the mirror of my soul to reflect the most pure example I can possibly reflect. A perfectly clear mirror is the best reflection I can offer to you, the reflection of my highest ideal of perfection is YOU!
As many objects as we offer in the puja, all have similar significance. We offer milk, which represents infinite consciousness, and we offer yogurt, symbolizing individual consciousness. Ghee stands for brilliant illumination, and honey, the sweetest attitude. With sugar we offer nourishment.
This is the way we offer to bathe you: we give infinite consciousness, individual consciousness, illumination, sweetness, and nourishment. This is the meaning of the five different baths.
Bengali Transcript
এই আমাদের প্রার্থনা | যখন আমরা পড়বো এই মন্ত্র, কি অর্পণ করছি? কি ভাব দিয়ে আরাধনা করছি? কি আবাহন করছি? কোথায় বসাচ্ছি? এইখানে (pointing to heart) | তারপর এখানে হৃদয়ের স্থান থেকে তুলবো (point to forehead) এবং
অম্বে-অম্বিকে-অম্বালিকে ন মা নয়তি কশ্চন |
সশস্ত্যাশ্চকঃ সুভদ্রিকাম কাম্পিল্যাবাসিনীম ||
হঃ! (Breathe into right hand) আমার প্রাণ ফুল করে দিচ্ছি |
জয়ন্তী মঙ্গলা কালী ভদ্রকালী কাপালিনী|
দূর্গা ক্ষমা শিবা ধাত্রী স্বাহা স্বাধা নমস্তুতে||
চন্ডিকা প্রতিষ্ঠা
ওম এইং চণ্ডিকায়ৈ বিধমহে ত্রিপুরারই ধিমহে , তন্ন গৌরী প্রচোদয়াৎ|
ওম এইং হ্রীম ক্লিম চামুণ্ডাঐ বিচ্ছে|
ইহাগচ্ছ, ইহা তিষ্ঠ, ইহা সন্নিরুদ্ধাশ্ব, ইহা সোনিহিত ভব, অত্রাধিষ্ঠানম কুরু|(show mudras)
দেবী মম পূজাং গৃহাণ
দেবী ভক্তসূলভে পরিত্রান করাইতে|
যাবৎ ত্বম পুজোইসামি তাবৎ ত্বম সুস্থিরা ভব ||
এখন উনি মূর্তির ভিতর, হৃদয়ের ভিতর,যন্ত্রের ওপরে, অগ্নিকুন্ডে আছেন| যেখানে আমি ঐ শক্তি নিয়ে যাচ্ছি, ফুল দ্বারা, সবাইকে দিতে পারবো. এই ভাবনা দিয়ে আমি পুজো করতে পারছি | কি আনন্দ | এই মায়ের অধিকার আমাদেরকে দিয়েছেন| এর অর্থ সনাতনধর্ম |
এ তো চিরস্থায়ী, সনাতন, শ্রেষ্ঠ আদর্শ| মায়ের সামনে বসলাম, উপাসনা করলাম. উপ আসন করছি | তারপর আমরা কেন ডাকলাম, কেন আবাহন করলাম? যত সব আমার আছে তোমাকে দিতে চাই | যত আমার অধিকার আছে |
দর্পণম বিমলং রোম্যং শুদ্ধবিম্বপ্রদায়কম |
আত্মবিম্বপ্রদর্শনার্থর্পযামি সুরেশ্বরী ||
এই শুদ্ধ বিম্ব, আমার আত্মবিম্ব প্রকাশ করার জন্য আমি এই দর্পন, এই আয়না আমি তোমাকে নিবেদন করছি| দিখাইবো এত্র বিম্ব আছে আমার শ্রেষ্ঠ আদর্শ | তুমি এই আমার দর্পন দর্পন| যত আমরা অর্পণ করছি – আমরা দুধ দিয়ে এই চিরস্থায়ী চৈতন্যকে নমস্কার করছি | দধি দিয়ে, দই দিয়ে আমরা ব্যক্তিরূপ চৈতন্যকে পুজো করছি| ঘৃত দিয়ে, ঘি দিয়ে আমরা তোমার উজ্জ্বল প্রকাশ কে আরাধনা করছি| মধু তোমার মিষ্টি ভাবনা দিয়ে, এবং শর্করা দিয়ে তোমার পুষ্টি করছি | এবং এই পঞ্চ অমৃত দিয়ে তোমাকে স্নান করাচ্ছি | আমার চিরস্থায়ী চৈতন্য, আমার ব্যক্তি চৈতন্য, আমার উজ্জ্বল প্রকাশ, আমার মিষ্টি ভাবনা, এবং আমার যত পুষ্টি দিতে পারবো তোমাকে, অন্য ভক্ত কে| এই আমাদের পঞ্চামৃত স্নান|
Dharma Seeks Perfection
English Translation
I seek to employ this knowledge in all my behaviors in life. With what attitude will I pursue my journey through life? With mantra. “This is the definition of my best behavior.” Isn’t it?
The meaning of mantra, “Man Trayate, to give up the mind and all thoughts,” will define what is my most excellent behavior.
What will I feel when I act with the most excellent behavior? This is our Dharma, our highest ideal of perfection, and I am searching for that highest ideal of perfection in everything that I do!
Whatever action I perform, the goal must be to illuminate that highest ideal of perfection. Can I perform perfectly with complete accuracy, or will I leave somethings left undone?
Bengali Transcript
কি ভাবে আমার জীবনের ব্যবহার করবো? আমি কি ভাব দিয়ে আমার জীবনের যাত্রা করিব মন্ত্র দ্বারা? This is the definition of my best behavior| এই মন্ত্র – মন ত্রয়োতে – সমস্ত মনকে সংহার করে | এই মন্ত্র এই অর্থ আমার শ্রেষ্ঠ আদর্শ ব্যবহার কেমন হবে? আমার শ্রেষ্ঠ আদর্শ উপলব্ধি কেমন হবে? আমার মন কোথায় রাখবো? এই আমাদের ধর্ম | শ্রেষ্ঠ আদর্শ | এবং আমরা ধর্মের জন্য কোশিশ করছি যে প্রত্যেক কর্মতে আমরা ধর্ম প্রকাশ করবো| প্রত্যেক ক্রিয়ার একটা লক্ষ্য আছে – ধর্ম প্রচার করার| আমি নিপুণভাবে করতে পারবো, অথবা আমি অর্ধকাজ করেই ফেলে দেবো |
5 Koshas
English Translation
You have come to me? How fortunate I am!
What scripture, what Philosophy has empowered me to have such a darshan, such a fortunate experience, such a vision as to see You? I am so fortunate! Certainly I will want to study the meanings of what I am saying! For what actions I am allowed such a wonderful life? I would like to do it again! And my next life will be even easier and more delightful!
By continually practicing in this way, the cream rises to the top, and I get to dissolve in the divine nectar. The ocean of worldliness will dissolve, and I get to submerge myself in the ocean of nectar. This is the actual Soma Ras, the nectar of devotion. “When the attitude of devotion rises and rises, oh, oh, I dissolve all duality in that ocean of devotion!”
With this attitude, so much as we can churn, so much as we can make japa, so much is our appreciation, so much is our good fortune, so much is our bliss! You gave this to us. I only invited You. All I have for You is my Thank You! As much as we can recite, we can feel even more. What bliss You have given, what progress You have given, what good fortune You have given.
At the end of every asana we say: from the Anumaya Kosha, we move to the Pranamaya Kosha; and from the Pranamaya Kosha, we enter the Manamaya Kosha, and from the Manamaya Kosha, we go to the Vijnanamaya Kosha, and from the Vijnanamaya Kosha, we enter the Anandamaya Kosha. There we experience the radiant bliss of Satchitananda.
From the Anandamaya Kosha, we go to the Vijnanamaya Kosha, where we see the principle of the light of wisdom, which is pure illumination. We take that pure illumination from the Vijnanamaya Kosha to the Manamaya Kosha, where we illuminate all ideas which have form.
We illuminate all reflections with the light of wisdom. From the Manamaya Kosha we join the Pranamaya Kosha, where we exhale our breath and life force into the external world of the Anumaya Kosha, and we open our senses to the world of sense. What a fabulous pilgrimage!
Anumaya Kosha, Pranamaya Kosha, Manamaya Kosha, our minds are illuminated with great delight; Vijnanamaya Kosha, even greater light; Anandamaya Kosha, no words, it is beyond description. This is our road map by which to make our journey from the gross body to the subtle body to the causal body, step by step we raise the level of our awareness.
Bengali Transcript
সে এসেছে! কি ভাগ্য! নিশ্চই আমি অধ্যয়ন করবো, কি বুঝছি, কি অর্থ, কি উপলব্ধি করিব, কি প্রকাশ করিব, কি দর্শনশাস্ত্র দিয়ে এই সৌভাগ্য পেয়েছি| কি কর্ম দিয়ে আমি এই পেয়েছি – যে আমি এই জন্মে আরো করিব, তো সামনের জন্ম আরো সুবিধে হবে | তো এই উপলব্ধি করিতে করতে যত মন্থন করিবে তত মালাই উঠবে | এই ভাবনা ভাবতে গিয়ে গুলে যাবে এই রস নিয়ে, সংসার সম্বন্ধে তো ভুলে যাইবে, গুলে যাবে এই রস নিয়ে – সোমরস | এই তো আসল সোমরস| “ভাব ভক্তি উথলে উথলে আহা মরি মরি.” এই ভাবনা দিয়ে আর যত মন্থন করতে পারবে, যত জপ্ করতে পারবে, আমার কি অগ্রগতি, কি আনন্দ, কি সৌভাগ্য| কি তুমি দিয়েছো, এই ধর্মে তুমি আমাকে নিমন্ত্রণ করেছো | ধন্যবাদ | (Thanking the Divine Mother)
কি ভাব দিয়ে আমি ধন্যবাদ বলতে পারি আর যত জপ্ করিবে তত ওর উপলব্ধি আসবে | আমার কি সৌভাগ্য, আমার কি আনন্দ, আমার কি অগ্রগতি, আমার কি সচ্চিদানন্দ প্রকাশ| প্রতি আসনের পরে আমরা বলছি অন্নময় কোষ থেকে প্রাণময় কোষ, (breathing in) এবং প্রাণময় কোষ থেকে মনোময় কোষ, (pointing at temple) মনোময় কোষ থেকে বিজ্ঞানময় কোষ, (pointing at forehead) বিজ্ঞানময় কোষ থেকে আনন্দময় কোষ (pointing to the top of the head) | এবং আনন্দময় কোষে রশ্মি , রশ্মি, – সৎ, চিৎ, আনন্দ | আনন্দময় কোষ থেকে বিজ্ঞানময় কোষ, কেবল তেজতত্ত্ব , কেবল ঐ জ্ঞানশক্তি, জ্যোতির্প্রকাশ | ওই জ্যোতির্প্রকাশে মনোময় কোষের সমস্ত বিচার জ্যোতি বিম্ব করছে, প্রকাশ করছে| এবং মনোময় কোষ থেকে প্রাণময় কোষ , (long breath exhalation) বাইরে এসে গেছে, তোমরা ইন্দ্রিয় খুলবে, এবং দেখবে অন্নময় কোষ| কি যাত্রা! অন্নময় কোষ প্রত্যক্ষ রূপ, প্রাণময় কোষ, মনোময় কোষ আমার মন তো উজ্জ্বল প্রকাশ| মনোময় কোষ থেকে বিজ্ঞানময় কোষ কেবল জ্যোতি প্রকাশ | বিজ্ঞানময় কোষ থেকে আনন্দময় কোষ – এই সৎ চিৎ আনন্দ | অপ্রত্যক্ষ |
প্র: বাবা, এগুলোর উপলব্ধি আপনা-আপনি হবে – এই অন্নময় কোষ থেকে মনোময়, মনোময় থেকে …?
নিশ্চয় | এর একটা নকশা আছে | আমরা এই নকশা দিয়ে আমরা পদে পদে শ্রেণীর পর শ্রেণী আমরা উঠছি | ওই নকশা দিয়ে আমরা জানি কোথায় পা রাখতে হবে, কোথায় যাচ্ছি | কোথা থেকে আসছি |
Yatralogue 3: Embracing the Light
Most of our blogs talk about how amazing it is to be here doing this sadhana, and sit at the feet of our Guru, listening to the great wisdom of the Vedas, that ancient path that Swamiji is so qualified to share.
I have a pattern, which I’m sure many of you can relate to. That is, when something gets hard, and when something gets me down, I allow myself to…ummm…shall we say, spiral?
I remember Swamiji once talking about the process of falling down and getting up in a video somewhere on our website. He said everyone falls down, but he is like a yo-yo. He goes down, and he springs right back up.
I’m coming face to face with the fact that, when I fall, I don’t want to get to up. I hang on to my suffering with all my might. Like it’s my God given right to suffer, and I deserve to suffer to show everyone how bad I have it. Wow! How selfish? How self-conceited?
How unfair to everyone around me. A total breach in contract of what Swamiji calls upon us to do if we are to be Rishis: to uplift, to inspire, and to be a constant reminder to all those in our association that they too, are Rishis. That they too, are completely empowered to give up their darkness and live in the light.
KLIM anyone?
K = the cause
La = manifested existence, the gross body
I = the causal body
M (anuswara) = perfection
The cause of manifested existence dissolving into the causal body in perfection.
So how do we dissolve our selfishness? How do we actually, finally, let go of “me and my suffering” and allow ourselves the joy and privilege of surrendering to Her?
Well, if there’s one thing I’m sure about, it’s that no Guru, no organization, nothing from the outside can tap us on the head with a magic peacock feather and give us enlightenment. It’s up to us to, as the Shiva Sankalpa Stotram says, “completely accept the nectar of immortal bliss, by means of the sacrificial fire attended by seven offerings on seven levels of consciousness.”
After our morning sadhana and Devi Gita chanting the other day, Swamiji led us in a meditation through the five koshas.
He took us from the annamaya kosha (physical body), to the pranamaya kosha (energy body, the breath, the life force), to the manomaya kosha (emotional body, the mind), to the vijnanamaya kosha (wisdom body), to the anandamaya kosha (bliss body).
“Yes, we can go into bliss. We are allowed to go into bliss.”
There were no caveats there. He didn’t say we can go into bliss if we’re already having a great day, or if everything is already perfect, or if we’re already a shining ball of light and love.
There were no caveats. No demands. No lofty standards.
Only that we allow ourselves to accept the invitation.
Swamiji says the role of the Guru is to inspire. I see that in my life in so many ways. Swamiji inspires me in so many ways.
A major one, which I think we can all relate to, is that when we witness him performing yajna or making puja, we feel his sincerity, love, joy, and somehow he always manages to make us smile and laugh.
When we see that, and feel it, it feels good. For lack of a better expression, it seems cool. So that inspires us to do the sadhana ourselves.
But there’s another major way that Swamiji inspires me that I’d like to share.
So if I want to follow him, I have to keep going through it all. I have to keep walking, no matter what comes my way. If I allow myself the indulgence of sinking into darkness and staying there, I’ll ultimately have to walk away. Darkness can’t exist where the light is.
That’s an incredible gift he gives that, maybe one day, I will be able to show him proper gratitude for.
I am reminded of Jesus’ proclamation that the greatest of those amongst you will be the servant. It’s so easy to think to be the Guru means we get to sit on a pedestal, enjoying adoration and attention. We forget that, indeed, the greatest amongst us will be the servant.
Thank you, Swamiji. I pranam to you, and to all those who strive in the path of Light.
Yatralogue 2: Deep into India, Deep into the Heart
Swamiji often reminds me that over the course of all of his adventures and travels, it’s the people he remembers, not the places.
I was just reflecting on our most recent village excursion…
It was during our five-day break between Navaratris. One of the temple caretaker’s sons had come from university in Kolkata to meet Swamiji. He acted as our guide for the day, and took us through the village on the “forest route” around a pond, under trees, down a few tiny dirt alleys, and across a field, to get to a small Shiva temple where we could chant.
(Even in our tiny subsection of the village there is a small temple on every pathway and every street!)
This particular Shiva temple is part of a larger complex that is beautifully painted with bright golden and red colors. The Shiva temple itself is very simple on the inside, and contains large Shiva lingams.
We began by reading the Sadhana Pancakam in English (the Five Verses in Praise of Spiritual Discipline by Shankaracharya), located right before the Devata Pranam in the Advanced Shiva Puja app.
I love the Sadhana Panchakam, as it so succinctly describes the path of sadhana, and reminds why doing sadhana is a really, really good idea:
Sit down in a quiet, conducive, and comfortable environment, and contemplate the Supreme Divinity. Look into yourself with the fullness of consciousness, and see the bondage of the gross world to the soul… With the strength of wisdom, free your mind from bondage… and after the past karma is complete, with an attitude of one mind, go to the realms of Union with the Highest Divinity and remain there.
After the Sadhana Panchakam, Swamiji led us through the introductory mantras, Shiva Dhyanam, and nyasas (establishment in the hands, body, and directions), after which we made silent japa of the sacred five-lettered mantra Om Namah Shivaya.
We went on to chant the Shiva Kavacham (Armor of Shiva), Shiva Shatanama (108 names of Shiva), and Shiva Sahasranam Stotram and Namavali, along with several other stotrams and hymns.
After offering pranam, I asked, “Tumi kemon accho?” meaning, “How are you?” This elicited a huge smile, after which she said something that, although I couldn’t recognize all the words, I knew was about my knowing Bengali.
I used a combination of the word “chota” meaning “little,” and body language to express that I know very, very little, and am completely incapable of carrying on a conversation.
But it didn’t matter.
Just one word and a smile was all that was needed, and in return I received a beautiful moment of connection, of union, with a poor Bengali village woman in a remote corner of the world that I could have never imagined.
It was a moment that will forever be etched in my memory. A moment in which all differences melted away, and there was only love and joy.
Shree Maa and Swamiji teach us that Devi Mandir is in our heart, and that every one of us is a priest and priestess in our own home. In our own temple.
Each one of us is part of a great network of light, holding up the flame of devotion in the midst of a time permeated by wordliness, attachment, and selfish desire.
But to be a sadhu alone in the world is also incredibly difficult. And for me, after so many years of feeling like a salmon swimming upstream against a massive current of confusion, to be so embraced by a culture, and surrounded by love, doing sadhana with my Guru, is like the most wonderful homecoming.
Here in this Shyamarai Kali Temple in a remote village of West Bengal, everyone and everything is empowering us to go deeper.
With Swamiji as our guide, we are walking in the footsteps of the ancient Rishis, in the same places they did, doing the same things they did, living, to the best of our ability, with the same bhavana they did, embraced with the same love and devotion that they were.
I believe this experience of India is one that can only be found in out of the way places…deep into the country, deep in the villages, and deep in our own hearts.
Even more so, I believe this experience of India is one that, for most of us, can only be found alongside a Guru who has walked this path, and who can guide us to both the inner and outer destinations we truly seek.
I am filled with immense gratitude and reverence for Swamiji, who ventured into these distant places alone, without knowing the language, without a guide to protect him and be with him every step of the way, and who is now sharing such a treasure and privilege with those of us who sincerely desire to touch this way of life.
Om Namah Shivaya!
Yatralogue 1: The Sweetness of West Bengal
Bengali people are incredibly sweet. Mishti.
You don’t always notice it, because they make you feel so at home that it starts to seem natural, like nothing out of the ordinary. But that doesn’t make it any less special. It’s just that it’s that special all the time.
That is totally my experience, and I couldn’t have put it in better words by myself.
Even if you don’t know a word of their language, they’ll embrace you as their own. If you do know even one word of Bengali, they’re overjoyed. I can’t help but smile right now as I picture all the faces that light up and beam any time one of us speaks a word in Bengali.
Yesterday, Sushil took me to a nearby town to procure some items, such as urahd dal for Swamiji, some nuts, and a kosa kosi (the water pot we use on the altar for puja) for Rudra. I used a Bengali word with one shopkeeper (the word mishti, actually, meaning “sweet”) and he threw his head back and laughed, exclaiming with a giant smile, “You are Bengali!”
Sushil proceeded to teach me to say, “Bengal is my home.” Amar Bangla bari. That made everyone laugh and smile even more. It was so joyful!
As this is not a tourist area (very few people speak any English at all), we are, without a doubt, the only foreigners you will see amidst this backdrop of the rural Bengali landscape and its people.
Here, we are sadhus, and we’re embraced as sadhus. People see Swamiji’s tapasya, and they understand that it is something special. They regard Swamiji as an ancient Rishi, and they offer him the deepest respect, which they extend to all of us who are even attempting to practice and learn from this true Guru.
Just the other day, the main pujari at the Kali temple where we’re staying said to Swamiji that over the course of his life, he’s met thousands of sadhus, but no one like Swamiji.
They continue to hold sadhana and spiritual discipline in high esteem and regard, and when they see it, they treat it with the highest respect.
Jai Tapasyananda! Jai Maa! Jai Swamiji!