Beyond the cycle of life

`
Dr Gautam Chatterjee

Birth and re-birth
death and death again
is the journey course
of all life form.
every life force
must manifests
through life cycle
before the final merger.
Mukti or salvation
however, remains the
final goal.
Ram Naam Jaap
ensures the salvation
earlier.
As we empattern
our thought and action
with HIS name,
the Karma corrects its course
automatically.
Love and wellness
smear our body
as we douse the fire
of want and craving
without disowning
our duty.
This ensures Mukti
as Ram is made to function
within us as Jaap goes on.

Buddhist Doctrine

TIBETAN BUDDHIST CANON:
BKAH-HGYUR
In Search of Peace

Compiled by Dr Gautam Chatterjee

A silver smith does with the silver, so does the intelligent man, gradually and little by little, cleanse himself of all his impurities.

Desires are never satiated; wisdom affords contentment; he who has the contentment of wisdom cannot fall into the power of lust.

They who have fondness for pleasure, and who delight only in what is wrong, would not perceive the danger they run, even if their life was drawing to a close.

If he is subdued by wealth and seeks not the world of bliss, his mind is subverted by desires; he brings destruction on himself and on others.

Mankind is subdued by its indecision; he who considers even passions as pure, increases and multiplies his passions and adds to his miseries.

Desires envelop one as it were in darkness; one is torn to pieces by delighting in lust; the heedless are held fast by their bonds, as are fish to their watery homes.

As he who has himself made a weapon is killed by it, so likewise the being in whose heart lust has arisen will be killed by it.

The wise man through earnestness, virtue, and purity makes himself an island which no flood can submerge.

He who is not given up to carelessness, who finds no delight in pleasures, whose mind is always attentive, will put an end to sorrow.

The foolish people, who consider what is not good as good, what is not agreeable as agreeable, what is misery as happiness, will surely come to destruction.


He who, doing evil, would be made happy by it, finds no contentment, let him not do evil.

He who, doing what is right, would be made happy by it, finds contentment, let him not do evil.

As the frontier town is protected by strong entrenchments, so let him who would be happy protect himself by strong defense.

Look where you will, there is nothing dearer to man than himself; therefore, as it is the same thing that is dear to you and to others, hurt not others with what pains yourself.

To all men this life is dear; all men fear punishment; you, who are like unto them, strike not, put not to death.

He who observes the law, who is perfectly virtuous, modest, speaking the truth, doing what he ought to do, delights the rest of mankind.

He, who, doing what he ought to do, and who, extolling the true law, gives to others pleasure, shall find joy in the world.


Morality brings happiness; the body is free from pain, at night one’s rest is peaceful, and on awakening one is still happy.

The wise, who are charitable, and who observe the moral precepts, acquire by the merit of charity endless happiness in this world and in the other.

It is well for him who observes, even unto old age, morality and virtue, and who is a believer; wisdom is the greatest treasure of men; it would be hard indeed for a robber to steal away the merit of one’s good works.

He who is careful to observe the moral laws and meditation will acquire supernatural sight and discriminate according to knowledge.

He who devotes himself to these things, morality, meditation, and knowledge, arrives finally at perfect purity, and puts an end to pain and also to existence.


The rainfalls from a sky covered by clouds, it falls not from a clear sky; remove then that which obscures the mind and the rain will not fall.

The odour of the flower travels not against the wind, nor does that of aloe-wood, of incense, or of chandana. The adour of the holy travels even against the wind; all regions are pervaded by the fragrance of the perfect man.

Incense, chandana, utpala, and mallika, among these sweet perfumes the sweet adour of morality and virtue is surpassed.

They who live in thoughtfulness, who are perfectly purified by their moral conduct, and who are emancipated by the perfectness of their knowledge, will not meet with the road of unhappiness and destruction.

He who has cast away wickedness in the body, who has cast away wickedness in speech, who has cast away wickedness in thoughts, has cast away likewise all other stains.

He who is virtuous in body, speech, and mind, obtains unceasing happiness here and in the other world.

He who praises a man who ought to be blamed and who blames a man worthy of praise, brings sin upon himself with his mouth; he who is sinful will not find happiness.

One must only speak what is right, and must not speak evilly, from wicked words comes evil, one ought consequently to use proper language.

He, who speaks words which bring him no grief and which will do no harm to his neighbour, speaks well.

To speak the truth is like amrita, truth cannot be surpassed. The truth is holding fast to what is good and to what is right.

He who smiter will be smitten; he who shows rancour will find rancour; so likewise from reviling comes reviling, and to him who is angered comes anger.




He who is ashamed of what is not shameful, and not ashamed of what is shameful, who fears what is not fearful, and who fears not what is fearful, that man has wrong views and will be lost.

He who formerly was heedless and who afterwards has become careful, like the moon free from clouds, he brightens up the whole world.

He who covers up his evil deeds by good deeds brightens up the whole of this world like the moon free from clouds.

One whose heart is always pure, pure by always confessing his sins, in every act observing the way of purity, will reach perfection.

Think not “Evil is of little importance it will not follow after me.” For as a large vase is filled by the falling of drops of water, so will the fool become full of evil, even if he gathers it little by little.

Remarking not the sins of others, and what they have done or left undone, one should remark what he himself does right or wrong.

As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous deeds.

He who minds modesty and knowledge as a good horse does the whip, and who is well composed by wisdom, cleanses himself of sin.

The tamed horse is made to go to the place of assembly; the king rids the tamed horse; the best among tamed men is he who patiently endures abuse.

Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.

He who would be tamed like a good horse must tame himself; with the self well-tamed one reaches the end of affliction.

Self is the lord of self; self is the refuge of self; therefore break the self as you would a good horse.


He who conquers a thousand times a thousand men in battle, a greater conqueror than he is he who conquers himself.

Self is the lord of self; what other lord could there be. He who has become master of himself will find no pain the midst of sorrow.

He who lives a hundred years violating all his vows, a life of one single day is better if one observes all his vows.

No matter what sacrifice a man may offer in this world to acquire merit, it is not worth the quarter of doing homage to one who has a quieted and upright mind.

The wise man should have as his friends those who have faith, who speak pleasingly, who are attentive, virtuous, and wise; he should associate with the best of men.

Associate with them who have listened much, retained much, who reflect, who have faith and wisdom; if one but hearken here to the pleasing words of these men, he will attain that which surpasses everything.

If one associates with those best of men who are virtuous, dispassionate, who have the best of knowledge; one will arrive at still greater excellence.

If those who are not wicked associate with the wicket, there arises an inclination to do evil, which will grow into open acts of wickedness; by associating with those with whom one ought not to associate; one becomes sinful through their sinfulness.

The man who is always thoughtful, who knows how to be always moderate in his food, he is subject to but little suffering, and his slow digestion prolongs his life.

He whose senses are not controlled, who does not know how to be moderate in his food, who is thoughtless and idle, who lives seeking what pleases the eye, is overthrown by his passions as is a weak tree by the wind.

He whose senses are well controlled, who knows how to be moderate in his food, who remembers everything and is diligent, who seeks not after what pleases the eye, is not disturbed by passions, like a mountain unshaken by the wind.

As the elephant in battle is patient though pierced by the arrows shot from the bows, so likewise be patient under the unkind words of the crowd.

There is no swamp like desire; there is nothing as pernicious as hatred; there is no net like ignorance; there is no torrent like covetousness.

He who has done that which is wrong, suffers for it, and when hereafter he will be in the evil way he will suffer; he who had done that which is right, is made happy, and when hereafter he will be in the happy way he will be happy.

As mountains and rocks are unshaken by the wind, so likewise the wise man is unmoved by praise or blame.

Having cast off what is before, having cast off what is behind, having cast off what is in the middle, one goes to the other shore of existence; when the mind is free from everything, one will not be subject to birth and death.

The man who gives up the means of gaining (happiness in) the other world, and who speaks lies, there is no evil that he will not do.

Better it would be that a man should eat a lump of flaming iron than that one who is unrestrained and who has broken his vows should live on the charity of the land.

There exists no spot on the earth, or in the sky, or in the sea, neither is there any in the mountain-clefts, where an evil deed does not bring trouble to the doer.

When one has looked at those around him and has seen their wicked deeds, let him not do likewise; walk not in the way of sin.

He who commits crimes, who uses false measures, who hurts men, or who does any other similar deeds, will be walking in this path fall into a precipice.

Whatsoever a man has done, whether it be virtuous or sinful deeds, there are none that are of little importance; they all bear some kind of fruit.

As long as men are united, so long will they be the conquerors; but if they would be victorious by other means, they will find out that they will be conquered.

The fool who sees not this walks on in his wicked way, but he who does evil will find out his mistake in the other world.


The fool sees not his evil deeds, when they shall have matured, will still be burning. Hereafter his deeds will torment him as if burnt by fire.

The fool of little understanding treats himself as he would an enemy; he does evil deeds which will bear burning fruit.

The deed which harms, and of which the reward is received with tears and a downcast face, that deed is not well done.

The deed which harms not, and of which the reward is received with joy and happiness, that deed is well done.

When a man in the pursuit of his pleasure accomplishes an evil deed, it brings smiles to his face; but when his evil deed has ripened, it brings him sorrow.

Surely an evil deed does not turn on a sudden like milk; it is like smoldering in the ashes, which burns the fool.

An evil deed kills not instantly, as does a sword, but it follows the evil-doer (even) into the next world.

How burning is an evil deed when it has arrived at maturity, the evildoers will find out in the other world.

As iron, when the rust doth take hold of it, is eaten by it, so in like manner is the heedless man brought into the evil way by his own deed.

Avoid doing all wicked actions, practice most perfect virtue, thoroughly subdue your mind; this is the doctrine of the Buddha.

By charity one’s merit is increased, by being well controlled one makes no enemies; the virtuous man, having cast off sin, puts an end to misery and obtains nirvana.

By acts of virtue one is virtuous, by acts of wickedness one is wicked; a man will perceive himself the consequence of that which he has repeatedly done.
If by oneself evil has been done, oneself has all the suffering; if by oneself evil has been left undone, oneself is made pure; one cannot cleanse another; purity and impurity are one’s own doings.

Deeds that are hurtful to oneself and deeds that are wrong are easy to do; deeds that are beneficial and that bring happiness, they are very difficult to do.

For victory proceeds rancour; the defeated foe is in misery; if one casts off victory and defeat he will find the happiness of peace.

He who causes misery to others in seeking for his own welfare brings without distinction misery on friends and foes.

He who is seeking happiness persecutes and punishes other beings also seeking for happiness, will not find happiness in the other world.

He who seeking happiness does not persecute and punish beings seeking for happiness, will find happiness in the other world.

Perform carefully the precepts of the law; abstain from all evil deeds; he who keeps the law finds happiness in this world and in the other.

The reward of virtue is happiness; he who has made this goal will speedily find perfect rest and nirvana.

To abandon desires, to be free of the passions of the world, is happiness; to subdue the selfish thought of “I” is the greatest happiness.

To be virtuous unto old age is happiness; to live in perfect faith is happiness; to delight in words of sense is happiness; to do no evil is happiness.

Happy in this world is he who honours his father, so likewise he who honours his mother is happy; happy in this world is he who honours the holy, so likewise he who honours Brahmanas is happy.

It is good to control the mind, which is difficult to hold, unstable, and which goes where it pleases; with a controlled mind one acquires happiness.


Formerly this mind (of mine) ran about as it wanted, as suited its fancy; now it is orderly, and I hold it in as does the man with a hook a maddened elephant.

He whose mind is evilly inclined will bring suffering on himself, as will not a hater by hatred, as will not any enemy to an enemy.

He whose mind is virtuously inclined will bring happiness on himself, as cannot bring father, mother, and the other relatives.

As into the badly covered house pours the rain, so likewise in the un-meditative mind overwhelmed by lust.

As into the well-covered house drops not the rain, so the meditative mind keeps out the rising passions.

As into the badly covered house pours the rain, so is the un-meditative mind overwhelmed by ignorance.

As into the well-covered house drops not the rain, so the meditative mind keeps out rising ignorance.

As into the well-covered house drops not the rain, so the meditative mind keeps out rising selfishness.

The mind is the leader of its faculties (dharma); the mind is swift; the mind is the rules; if one has either spoken or acted with evil intent, he will experience suffering, as he whose head was cut off by a wheel.

The mind is the leader of its faculties; the mind is swift; the mind is the ruler; if one has either spoken or acted with pure intent, he will find happiness (as surely) as one’s shadow follows one’s track.

They who are angered or quarrelsome, or whose minds are without faith, cannot understand the blessed law (dharma) taught by the perfect Buddha.
He who remains seated when it is time to rise, who, though strong and young, sits slothfully at home, who is always careless in his thoughts, will not find the road to wisdom.

He whose mind knows no harm, who is kind to all creatures (bhuta), who is merciful to creatures, there never arises any ill-feeling in him.

He whose mind, like a rock, remains without being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as this, it is not possible to experience suffering.


Buddhist Conception of Dharma

Faith, modesty, morality, charity, these virtues are lauded by holy men; by them one goes to the world of the gods; this road, I declare, leads to the land of the Gods.

The avaricious go not to the world of the devas for the fool commends not charity; they who are steadfast rejoice greatly in charity, also they enjoy happiness in the other world.

Faith is the greatest treasure of man in this world, for he who in this world observes this law finds happiness; truth has the sweetest of all flavours, and to live according to knowledge is, I declare, the best of lives.

If the wise man has faith in the doctrine of the dharma that leads to nirvana, and if he listens respectfully, he will acquire that knowledge.

By earnestness one is saved from the ocean, and by faith from out of the river; by earnestness misery is removed; by wisdom one is purified.

The bhikshu whose associate is faith and who is full of wisdom will cut off all his bonds for the sake of attaining nirvana.

The wise man who has real faith, morality, wisdom, and who does keep them present in his mind, casts off all sins; he, I declare, is in the good way.

He who has perfect faith and morality, who casts off all avarice, and is liberal, wherever he goes, he will be honoured.

The wise man in this world holds fast to faith and wisdom; these are his greatest treasures; he casts aside all other riches.

He who likes to look on holy men, who delights to hear the Law, who has cast away the stains of avarice, he must be called “faithful”.

One must lay up provisions of faith, for it is not possible to deprive one of his lot of merit, and one need have no fear of the robbing of thieves. Happy are the sadhus who have acquired it, and happy is the wise man when he meets with such a sadhu.


Men give according to their inclination or according to their faith. He whose mind is made unhappy by what another eats and drinks finds no composure by day or night.

He who has put an end to this feeling, as he would cut off the top of a tala-tree, finds composure by day and by night.

One must not associate with him who is without faith, for he is like a dried-up well, which, if it be dug out, only gives muddy, dirty water.

Let the wise associate with the faithful, who are like a great and limpid river, like a cool and untroubled lake.

The muni is affected by those who have kind feelings, or by those who have them not; have then nothing to do with the unfaithful and associate with the faithful.

An irresolute act, badly performed penance, an unrighteous life, bring no great profit.

He whose conduct is bad and who speaks lies, though his head be shaven, is not a muni. They who live in ignorance and lust, how can they be munis.


He whose conduct is bad and who speaks lies, though his head be shaven, is not a sadhu; he who has quieted sin, him the wise know to be a sadhu.

As the dust is raised by the wind and is laid by the falling rain, in like manner he who has the eye of wisdom, his whole mind is at rest.

Among truths the four truths are the best, the eight fold way is the best of ways; the best of bipeds is he who sees; the greatest of virtues (dharma), passionlessness.

“All created things are impermanent”; when one has seen this through knowledge, he is no longer afflicted by pain; this is the way to perfect purity.

“All created things are grief”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.

“All created things are empty”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.

“All created things are unreal”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.

Having discovered the ending of birth and death, through kindness and compassion I will teach the way, the only road. After having crossed the stream of sin, I will teach others to cross as I have crossed.

As the waters of the Ganges flow swiftly on and empty into the ocean, so likewise he who walks in the even way of perfect knowledge shall arrive at the cessation of death.

He who through compassion towards all creatures, does turn the wheel of the law, heretofore unheard, the Protector, the teacher of gods and men, he who has arrived at the end of corporeal existence, him do (I) worship.

He who has wisdom for a weapon, diligence as his might, who is reflective, well composed, and who delights in meditation (samadhi), having comprehended the origin and destruction of worldly existence, will obtain perfect emancipation; he who has comprehended the ending of worldly (existence), he, I declare, is called “one who has put an end to worldly existence and has arrived at the other shore”.

He whose mind is concentrated on the holy eightfold way, the straight way, has found the immortal; by following it he finds the much-longed-for happiness, and by finding what is so praiseworthy he increases his fame.

One is the way to wealth, another is the road to nirvana; if the bhikshu, the disciple of the Buddha, has learnt this, he finds no pleasure in honours, but seeks after perfect seclusion from the world.

This is what the wise revere and honour; the removal of every atom of the grief of misery, which is a difficult task, and men honour him who is patient and painstaking; lean, therefore, how to recognize the swamp and to keep away from it.

He who shows hatred to those who hate will never be at peace; he who is patient with those who hate will find peace; this is the spirit of religion.

He who bears ill-will to those bear ill-will can never become pure; but he who feels no ill-will, pacifies them who hate; as hatred brings misery to mankind, the sage knows no hatred.

If a man finds a wise companion, who is both steadfast and pure, let him, having overcome all corruption, associate with him, thoughtful and glad.

If a man finds not a wise companion, who is both steadfast and pure, like a king abandoning his broad kingdom, let him live alone and commit no sin.

If a man finds not a good friend who leads a life like unto his own, let him resolutely keep a solitary life, and not associate with a fool.

It is better to live a lonely life than to have companionship with the fool; casting off all taxation of mind, one lives alone, like the elephant of the Mitanga forests.

It is the teaching of the Buddha, that whoever commences by reflecting on the operation of breathing, and who goes on through the different stages of meditation, his mind well composed, will reach perfection, as the sun and moon, when free from clouds, illuminate the whole world.

He who, standing, sitting, and sleeping, keeps both body and mind under control, such a thoughtful and well-controlled bhikshu will find the abovementioned and other blessings; and if he has obtained the above-mentioned and the other blessings, he will not go to where is the lord of death.

He who continually reflects on what appertains to the body, and has well under control the six senses and who is always well composed knows the extinction of sorrow.

He who continually reflects on what appertains to the body in all its different shapes, on being without self, without attachment for the “mine”, will not care for self; he will have no attachment for the “mine”; in this manner will the bhikshu swiftly cross over the regions of desire.

He who is thoughtful, wise, well composed, happy, and pure, and who attends carefully at all times to this law, will, I declare, cross over from birth and old age.

They who day and night are reflecting on the Buddha, and who go to the Buddha for a refuge, these men have the profits of mankind.

The disciple of Gautama is always well awake, day and night reflecting on the Buddha.

The disciple of Gautama is always will awake, day and night reflecting on renunciation.

The disciple of Gautama is always well awake, day and night reflecting on the way, free from desire and passion.

The disciple of Gautama is always well awake, day and night reflecting on what appertains to the body.

The disciple of Gautama is always well awake, day and night keeping in mind the four kinds of meditation (samadhi).

The disciple of Gautama is always well awake, day and night delighting in the cessation of death.

The disciple of Gautama is always well awake, day and night delighting in kindness of heart.

The disciple of Gautama is always well awake, day and night delighting in meditation.

The disciple of Gautama is always well awake, day and night delighting in the unconditioned (emptiness).

The disciple of Gautama is always well awake, day and night delighting in the uncharacteristic.

The disciple of Gautama is always well awake, day and night delighting in solitude.

The disciple of Gautama is always well awake, day and night delighting in what leads to salvation.

The disciple of Gautama is always well awake, day and night delighting in nothing (worldly)

The disciple of Gautama is always well awake, day and night rejoicing in nirvana.

Casting away rising anger, casting away the passions as soon as they show themselves, the steadfast man casting away all ignorance, will find happiness in the perception of the truth.

“There is nothing better then to master one’s anger.” This is a great saying, for pain comes after anger, as it does when one has been burnt with fire.

The fool, who is angered and who thinks to triumph by using abusive language, is always vanquished by him whose words are patient.

He who, having been angered, gives way to anger again, is sinful; but he who, having been angered, gives way to it no more, has won a mighty victory.







Overcome anger by not being angered; overcome evil by good; overcome avarice by liberality; overcome falsehoods by truth.

He who is controlled and who leads a righteous life, by what could he be angered. The wise, who have perfect wisdom and who are emancipated, are without anger.

Both gods and men delight in him who is steadfast, who is given to meditation, delighting in the peace of salvation, who has reached the end of corporeal existence, who is perfectly enlightened, glorious, and who is in the enjoyment of wisdom.

They who are on the summit of a mountain can see all men; in like manner they who are intelligent and free from sorrow are enable to ascend above the paradise of the gods; and when they are there have seen the subjection of man to birth and death and the sorrows by which he is afflicted, they open the doors of the immortal. Let those who will listen free themselves of all distrustfulness.

If a person enters into a house wrapped in darkness, though he has eyes he cannot see objects that are in it; so likewise though a man is well born and has intelligence, if he hears not the law of vice and of virtue he cannot have wisdom.

Patience is the greatest penance; patience, the Buddha says, is the greatest nirvana.

Use no harsh words, for as one has been spoken to so will he answer; quarrelsome words bring sorrow they receive their punishment.

Absence of disease is the best of possessions, contentedness the best of riches, a true friend the best of friends, nirvana the greatest happiness.

He who delights not in what is tangible, who is at peace, who casts off every passion; he who is lie unto this puts an end to suffering.

He who is a muni and a Brahmana, and who is consequently wise, is delivered from the material and the immaterial and from all kinds of suffering.

The disciple of Gautama is always well awake, day and night reflecting on the Dharma and Sangha.

Making of Buddhist Monk

MAKING OF A MONK IN THERAVADA BUDDHISM: WITH SPECIAL REFERENCE TO PALI CHANTING TRADITION IN SOUTH EAST ASIA.



Dr Gautam Chatterjee &
Ms Arpita Sen


Introduction


Textual Tradition and Norms of Monkhood – A Historical Perspective

The norms and codes about way of life of monks were evolved in passage of time right from the times of Buddha himself. Let us try to fathom the traverse of several doctrines which provided the foundation of code of conduct for Sangha and Monks.

Tripitaka (Sanskrit) or Tipitaka (Pali) is the canonical text of the Theravada Buddhist tradition. Many different versions of the canon exist through out the Buddhist world containing enormous variety of texts. The oldest and most widely known version is the Pali Tipitaka. The doctrine of Tipitaka writings which were originally listened, memorized and recited orally by the disciple monks are classified in three baskets (tri-pitaka).

i) Vinaya Pitaka – The Basket of Discipline or the Code of Ethics to be obeyed by monks and nuns. It was recited by Bhadanta Upati.

ii) Sutta Pitaka – The Basket of Threads or the Basket of Discourses recited by Bhadanta Ananda. It consists primarily of accounts of the Buddha’s teachings. There are numerous sub-divisions of this Pitaka, viz., Digha Nikaya, Majjhima Nikaya, Samyutta Nikaya, Anguttara Nikaya and Khuddaka Nikaya. The Sutta Pitaka contains more than 10,000 Suttas.

iii) Abhidhamma Pitaka – the Basket of Higher knowledge or Special Teachings which was recited by Bhadanta Maha Kassapa. It consists of seven books. The Abhidhamma Pitaka is a collection of miscellaneous writings including songs, poetry and stories of the Buddha and his past lives. Its primary subjects are Buddhist philosophy and psychology.
SANGITI; A Short Historical Overview

The First Council (Sangiti) was held in Rajagriha within three months from the Mahaparinibbina of the Buddha (544 B.C.) by some of his disciples who had attained Arahantship (enlightenment). Bhadanta Mahakassapa chaired the council, where Bhadanta Upati recited the Vinaya, i.e. the monastic rules for the bhikkhus and bhikkhunis which is known as ‘Vinaya Pitaka’ in later period and Bhadanta Ananda recited the Dhamma (doctrine) which is known as “Sutta Pitaka”.

A century later, the second council, which was held at Vaisali under the chairmanship of Bhadanta Revata, discussed the difference of opinions on the interpretation of Vinaya rules.

By the patronage of Emperor Asoka (3rd cent. B.C.) the Third Council was convened in Pataliputra under the chairmanship of the Moggaliputta Tissa. There were 18 sects already divided Buddhist Sangha and all had different views on Vinaya rules. Moggaliputta Tissa, finally upheld the orthodox view of Staviravada by refuting all their heretic standpoints.

Till the 1st century B.C. the Buddhist teachings were all oral. During the rule of king Vattagamani Abhaya of Ceylon (Sri Lanka), the Fourth Council was convened under the chairmanship of Mahathera Rakkhita. Five hundred monks recited the canons and all the three Pitakas were then written down.

It is interesting to note that though the Pitakas had been recorded in writing, the oral tradition had been carried through the samaneras and bhikkhus being trained in memorizing and reciting Pitaka texts in the Viharas or monasteries.

Beyond Vinaya Pitaka there are Sutta Vibhanga, which are sub divided into Mahavibhanga or Bhikhuvibhanga. These are textual traditions of Khandhas consisting of Mahavagga and Cullavagga.

Furthermore, there are Suttavibhanga means the explanation or expositions of the Suttas. The first Vibhanga, known as the Bhikkhuvibhanga contains the oldest of the rules which are grouped under the “Patimokkha’. The Glossary of Patimokkha is called “Parivara”. These are broad categories of textual tradition dealing with life of monks which will now be taken up as a precursor.

Patimokkha - Norms of Binding for the purpose of MOKSHA.

Patimokkha is one of the oldest of all Buddhist text books. It is the nucleus of the Vinaya Pitaka. The word “Palimokkha” is derived from the word ‘moksa’ meaning freedom with the prefix ‘prati’ which reverses its meaning when joined to it. ‘Pratimoksa’, an adjective, meaning ‘opposed to freedom’, ‘bound down’, when changed to a noun becomes pratimoksa which in Pali forms ‘Patimokkha, meaning ‘binding upon’.

According to Prof. Winternit, “The life of the monk was regulated by this code of rules, which formed the bond holding the community together”. He mentions Patimokkha as ‘that which is to be redeemed’. Other etymologies are: disburdening, getting free, unburdening, spiritual cuirass.

The Patimokkha has several versions in Pali, Sanskrit, Tibetan and Chinese. The Pali version i.e. the oldest and the shortest. According to the Pali tradition, it contains only 152 rules, which, however, extended to 227 later on.



The Bhikkhu Patimokkha consists of eight sections, viz.,

i) Parajika – four deadly sins
ii) Sanjhadisesa – thirteen faults involving temporary separation from the priesthood
iii) Aniyata dhamma – two undetermined offences
iv) Nissaggiya Pacittiya dhamma – thirty faults requiring concession and absolution and involving forfeiture of the article in reference to which the offence has been committed.
v) Pacittiya dhamma – ninety two faults requiring confession and absolution.
vi) Patidesaniya dhamma – four offences requiring confession
vii) Sekhiya dhamma – seventy two rules of conduct
viii) Adhikarana-Samatha – seven rules for setting cases
The Bhikkhu Patimokkha is a manual of 227 disciplinary rules compiled for the guidance of monks

The Bhikkhuni Patimokkha consists of seven section containing 311 offences. The “Aniyata” (or undetermined offence) does not exist in the Bhikkhuni Patimokkha. From the legal point of view, Parajika is the gravest offence and Sakhiya the lightest one.

We come to know from the Introduction (Nidana) to the Patimokkha that on the fifteenth day of the half month, the members of the Sangha assembled after performing the Uposatha ceremony and recital of the Patimokkha was the must. According to the texts, each and every set of rules was recited before the bhikkhus and immediately after the recitation, each and every one of them is thrice asked whether he is guilty of any of these rules. If any bhikkhu is guilty, he should confess it before the assembly. He should remain silent if he has not done any guilt.

The scholars say that at the beginning when the rules were in process, there had not been any readymade sections. But from time to time, the formulations were needed according to the offences coming into existence.

The Mahavibhariga and the Bhikkhunivibhariga are also known as the Parajika and Pacittiya respectively.

Khandhakas – Treatises Prescribed for Monks

As we have already seen, Vinaya Pitaka is placed at the head of Pali Canons. Yet in the sub divided text (Sutta Vibhanga) in Khandhakas or Treatises has two classified sub divisions namely, Mahavagga and Cullavagga that supplements Patimokkha rules and norms

The Mahavagga lays down rules for admission into the Sangha, the observance of the Uposatha ceremony and the patimokkha, the place of residence during the rainy season, the observance of the Pavarana ceremony (end of rainy season), foot clothing seats, conveyances, dress etc. Certain medicines for certain diseases are also specified in this text.

The Cullavagga is the smaller division. A number of edifying anecdotes connected with the life of the Buddha and history or constitution of the Order are found here. The Cullavagga contains 12 Khandhas or chapters. The first nine chapters deal with disciplinary proceedings, different offences and expiations, settlement of disputes among the fraternity, the daily life of the Bhikkhus with one another and the exclusion from the Patimokkha ceremony. The tenth chapter describes the duties of the nuns. The last two chapters are regarded as later supplements as they deal with an account of Rajagriha and Vesali Councils.

Parivara – Glossary to Patimokkha

The Parivara is a much later textual supplement and a glossary to the Patimokkha. It is a manual of instructions within the framework of Vinaya Pitaka. The Parivara consists of nineteen chapters.

Durga N.Bhagvat analyzed the offences described in Vinaya Pitaka “on modern lines without damaging principle of the Vinaya”.

i) Offences against person:
a) Sexual offences, b) murder and assault, c) defamation and slander
ii) Offences against property:
a) Theft, b) damage
iii) Offences against the Sangha:
a) Disputes, b) Schism, c) Refuting legal authority
iv) Offences against religion:
a)Talking lightly of the Buddha and the Sangha

I. THE FORMATION OF THE SANGHA

After his enlightenment the Buddha spent first week in meditation under the Bodhi tree and other six weeks in meditation at six different places around the tree.

At the end of his seventh week of meditation under Rajayatana tree, two merchants from Burma namely, Tapassu and Bhallika offered rice cake and honey to the Buddha and took refuge of the Buddha and his Dhamma. They were the first lay devotees in the Buddhist world.

The Doctrine was preached thereafter to the Paner Vaggiya bhikkhus, the group of five. They were: Kondanna, Vappa, Bhaddiya, Mahanama and Assaji.

Then after, Yasa, the son of a rich banker of Varanasi was converted by the Buddha after the Panca Vaggiya bhikkhus. The parents of Yasa became the lay disciples of the Buddha. The four chief friends of Yasa and fifty friends from the districts received initiation and ordination from the Buddha.

The newly converted disciples were asked by the Buddha to go forth to different lands for the welfare, happiness, and benefit of the mankind through teaching and preaching the new doctrine.

At the end of the Vassa (In Sanskrit Varsa) Vasa (Rain Retreat), the enlightened one proceeded to Uruveta for the conversion of Jatilas. There he stayed about two months, performed a series of miracles and converted three Kassapa brothers (Uruveta Kassapa, Nadi Kassapa and Gaya Kassapa) with their disciples. With these disciples numbering over one thousand the Buddha formed his first Sangha.

Bimbisara, the king of Rajagriha became a lay devotee of the Buddha taking refuge in tiratana (three jewels) – the Buddha, Dhamma and Sangha. The Veluvana Arama, dedicated by the king of the Sangha was the first Buddhist Vihara.

III MAKING OF A MONK (BHIKKHU)


Traditionally boys as young as seven are allowed to enter the Order. The tradition follows the story of Rahula, the Buddha’s son who was allowed to become a novice or “Samanera” at the age of seven.

The first admission to the Order is called ‘pabbajja’ which means ‘leaving the world’, and the candidates ordained is called as ‘samanera’ or novice. Samaneras shave their heads, wear the yellow robes and observe ten basic precepts (Dasa sikkhapadani). Those are:

· Abstaining from killing
· Abstaining from stealing
· Abstaining from sexual misconduct
· Abstaining from false speech
· Abstaining from intoxicants
· Abstaining from afternoon meals
· Abstaining from visiting places of amusement
· Abstaining from perfumes and garlands
· Abstaining from sleeping in high and spacious beds
· Abstaining from handling gold, silver and monetary transactions
The consent of the parents or guardians of the novice is must before conferring the “Pabbajja” on him. The novice is trained under the teacher (Acariya) till he finds the trainee suitable for higher ordination or “upasampada”.

In most Theravada countries, it is a common practice for young men to ordain as monks for a fixed period of time. In Thailand and Myanmar, young men ordain for the three month Rain Retreat (Varsa vasa). Traditionally, temporary ordination is more flexible among Laotians.

Most of the south-east Asian countries celebrate the ‘pabbajja’ ceremony in a grand way. The higher ordination or the formal entrance of Abhikkhu in the Sangha is called as ‘Upasampada’. The minimum age for Upasampada is twenty years.



Whereas the ‘pabbajja’ can take place in any temple or Vihara, the place for ‘Upasampada’ is a specific one and it is known as ‘sima’. A ‘sima’ can be the temple premises or a tank or river. Minimum ten monks should be present for the ceremony. Before it takes place, monks purify the place by performing rituals and chanting the suttas. This performance is named after “Bhikkhu Karmavaca”

The newly ordained monk might now being trained under Upajjhaya, who was competent to train disciples. In the absence of Upajjhaya, the Acariya was the higher teacher.

The distinction of upasampada and Pabbajja came later on in the Sangha. The award of pabbajja or mere initiation remained in the hands of individual teachers and the conferment of upasampada was vested in the assembly.

It is noteworthy that different rules were introduced from time to time in the Sangha that who should be permanently excluded from the Order and who were not allowed for Upasampada. Those physically unfit persons are debarred from joining the Order. Mahavagga elaborates with thirty classifications.


Bhikhunis – A Perspective from History

The Buddha allowed the entry of the women to the Sangha after great reluctance. This admission was granted on condition of acceptance of the Eight Chief Rules or “Atthagarudhamma”. They are as follows:

i) A bhikkhuni even if she is more experienced, aged, intelligent and learned, shall pay respects to a new bhikkhu
ii) A bhikkhuni has to depend upon Bhikkhus in all respects. She must not spend even a rainy season in a monastery where there is no resident monk.
iii) Every half month a bhikkhuni must ask the bhikkhu sangha the date of the Uposatha ceremony, and the time when the bhikkhu will come to give the exhortation.
iv) A bhikkuni is to hold Pavarana before both the bhikkhu and the bhikkhunisanghas in respect of what she has seen, heard or thought of.
v) A bhikkhuni is to undergo the manatta discipline towards both the Sanghas if any serious offence is committed.
vi) A bhikkhuni shall ask for upasampada from both the Sanghas after she has learnt six precepts for two years.
vii) A bhikkhuni must not abuse or speak ill of any bhikkhu.
viii) A bhikkhuni must not talk with a bhikkhu but a bhikkhu can give instructions to a bhikkhuni.
The Bhikkhuni Sangha was established more or less five years later than the Bhikkhu Sangha. The scholars say that the laws for the bhikkhunis were perhaps formulated in the first three years of its establishment, when the Sangha became more popular and crowded. At that time, need of creating new laws was most urgent and so, the laws came into existence as it happened to the Bhikkhu Sangha.

The laws for the bhikkhunis are found in a very small portion of the Vinaya Pitaka. The Bhikkunivibhanga, the tenth chapter of the Cullavagga and some portion of the Parivara are exclusively devoted to the subject.

The Bhikkhuni Patimokkha consists of seven sections containing 311 offences. There is no section corresponding to “Aniyata” of the Bhikkhu Patimokkha.

Bhikkus Viharas – Educational Institutes for the Monks

Buddhist viharas were the centres of training for the monks as well as for the laity. Apart from the philanthropic service, the viharas provided teaching service to its own members and also for the laymen. Thus, a vihara became a residential university for the monastic members and a day school for the lay persons.

The various branches of knowledge were taught in the viharas by the Upajjhayas and Acariyas to their respective disciples.

Cullavagga gives a list of subjects that were taught in the viharas. Para vidya which relates to the knowledge of spiritual matters leading to the realization of ‘Nibbana’ was the main subject for learning. Apara vidya or Tiracchana vijja or the knowledge relating to worldly matters was mainly imparted to the laymen.

The Anguttara Nikaya gives us a list of prominent Buddhist personalities among the bhikkhus, bhikkhunis, upasakas, upasikas who were the master in certain subjects or qualities. They were even conferred the title “agga” by the Buddha. The list shows the vast knowledge of various subjects by the bhikkhus and bhikkhunis.

Moreover, the teachers Upajjhayas and Acharyas dealt with special subjects for the Bhikkus who wants to specialize. According to Gokulda De “the teachers of allied subjects had their seats arranged in close proximity to one another and those teaching subjects different in character had their seats placed in different apartments”.

About the area of study the textual tradition of Tirachanakatha throws light about the topics. These were:

1) Tales of Kings
2) Tales of robbers
3) Tales of Ministers
4) Tales of war
5) Tales of battles
6) Tales of food, drink and clothes
7) Tales of relations and acquaintances
8) Tales of villages and towns
9) Tales of women
10) Tales of heroes
11) Contemplation about the creation of the land area
12) Discussions about the existence on non-existence of the self etc.
Following are few names of the monks given in Etadaggavagga of Ekanipata of Anguttara Nikaya:

i) Annakondanna – The head of those who were renowned for their experience i.e. general knowledge
ii) Sariputta – The head of those who were vastly learned, i.e. specialised knowledge.
iii) Mahamoggallana – the head of those possessing magical powers, i.e. knowledge of supernatural power.
iv) Anuruddha – The head of those having supernatural vision, i.e. knowledge of future.
v) Mahakaccayana – The head of those who could expound short sayings into long essays, i.e. art of developing suttas into suttantas.
vi) Upati – The head of those who knew the Vinaya
vii) Ananda – The head of those who knew the suttas
viii) Kumara Kassapa – The head of those who could beautifully narrate stories.

Society and Monkhood

The Mahavagga gives an account of constitution of early Buddhist Sangha. Prof. Gokuldas De writes that this constitution was a system of government formed by the bhikkhus, for the bhikkhus and of the bhikkhus and it may be rightly designated as “Democracy” of the Bhikkhu Sangha. Prof. De has analyzed the constitution as following:

Firstly, this democracy was based upon the bhikkhus who were over 20 years of age and had a certain standard of education and training taken from the teachers.

Secondly, the assembly where the business of the Sangha was to be conducted “must not be a part but complete by including all the monastic members of a specific area.

Thirdly, the laymen who were not a part of the said assembly should be reconciled the mode of administration of the Sangha. It was allowed that the bhikkhus should come directly under the supervision and care of lay devotees in a certain part of the year.

Thus the Sangha acted as

i) A centre of learning and discipline
ii) A self-dependent administrative body
iii) A co-operating link with the society at large.







Ritualistic Ceremonies in the life of Monks

Uposatha -


Uposatha was a very ancient observance which laymen kept to restrain the senses and acquired the merit. It was a pre-Buddhist ceremony which the Buddha introduced into the Sangha later on. The ceremony was observed generally on the 8th, 14th or 15th day of a bright or a dark fortnight in the prevailing custom, but in the Buddhist Sangha it was to be held only once in a fortnight either on 14th or 15th day. On this day of fasting, a bhikhu recited the rules of the Patimokkha and confessed if he had done any wrong. The Uposatha thus became very significant ceremony in the Buddhist world.

Varsa Vasa and Pavarana

The Vasa Vasa and Pavarana are two ceremonies where the laity shows its love and esteem to the Buddhist Order.

The days of rain-retreat or Vassa Vasa begin with the full moon day of Asadha and end with the full moon day of Kattika. The vassa vasa terminate with the Pavarana. Both of these ceremonies prevailed in pre-Buddhistic tradition and had been introduced into the Order later on.

The difficulties which arose in travelling on foot during the rain were an important factor in giving introduction to the Sangha. The rules of vasa vasa, as we find from the texts, prove that the bhikkhus were expected to keep themselves in close touch with the laity during the period. It is noteworthy to mention the following places forbidden for residence of vasa vasa:

i) The hollow of a tree
ii) A forest
iii) Open Air
iv) A place not meant for rest
v) A house where dead bodies were kept
vi) An umbrella
vii) A big earthen vessel
Cultivation of good thoughts in meditation among people who are full of worries and also to live without trouble amidst of those afflicted with troubles might be the underlying idea of the introduction of vassa vasa into the Order.

The ceremony of Pavarana had to be conducted in the evening for the convenience of laymen to attend it. The uposatha ceremony held in the morning of the same day. The Pavarana was a rejuvenation of life and development for the bhikkhus after three months of confinement and rest. It is supported by the encouragement they receive from the laity on this occasion. The cooperation with the laity was a distinctive feature of Pavarana.

Buddhist Cosmic Connundrum

By Dr Gautam Chatterjee


Is the world or the self eternal? Is the world finite or infinite? After attaining
Nirvana does one exist or only dwell in deathlessness? These are a few
Questions which haunt man while addressing the cosmic speculation within
The framework of Buddhist philosophy.





Renowned scholar, Dr.W.Randolph Kloetzli in his recent research Buddhist Cosmology writes “The Buddha refused to answer these questions because they were vain and had no significance for salvation.” However, denying the importance of these cosmic speculations could “not prevent his followers from accepting the general cosmological beliefs of their time, modified by conclusions drawn from his specific moral and religious teachings,” says Encyclopedia Britannica. It further states that the cosmic phenomenon of creation, destruction and recreation are an inevitable process. Nothing is permanent within the scope of the concept called “realm of desire” wherein gods, human and other creatures are nothing but embodiments of impermanence.

One cosmic speculation states that the world system has four stages of becoming – the first layer is heaven wherein there are six tiers. Those are occupied by gods who are also impermanent but have longer duration of life. Then come the four tiered dvipas around Mount Meru wherein the top is occupied by gods followed by jambudvipa where humans and other creatures share that space. Below this there are hells or places for the evil.





With these speculations the concept of heaven, earth and hell is promulgated which are interwoven with conditions or rebirth and, by Karma (previous deeds), one courses through the positions and layers to finally attain nirvana. Encyclopedia Britannica sums up by saying “depending upon their actions men are reborn in any of these five conditions as gods, men, animals, tormented spirits or in the hells. Later a sixth condition, that of Titans, was added. These five or six states represent the ever-revolving wheel of life. When the world system comes to an end, the combined potency of previous actions (Karma) restarts the whole process, just as present individual actions (which become Karma in the future) result in a continuous series (sanatana) of apparently personal existence. Thus, for practical purposes, the process of existence appears as infinite and only the practice of Buddhist teaching can bring it to an absolute end which is the deathless state of enlightenment.”

Karma remains the basic essence of Buddhist cosmic speculations. However, the karmic manifestation is yet to be fathomed by us. In Mahayanic practice we get some indication of cosmic Buddha based on his karma philosophy. Dr.Nalinaksha Dutt wrote in his article Emergence of Mahayanic Buddhism in Cultural Heritage of India that “the higher Mahayanic practices commence after adhiprajna-vihara. Henceforth the bodhisattva continues the practice of the four brahma viharas viz., friendliness, compassion, joy at other’s success and equanimity and tries to realize the substancelessness and non-duality of all objective existence which appear to him as an echo or mirage and strives to visualize the cosmic body of Buddha. He follows the ways of the world but remains disassociated from them. He now goes beyond the pratlyeka Buddha – stages.”

Most scholars restrict their quest to the idea of single world. However, Dr.W.Rndolph Kloetzli has done some pioneering research and come up with four-tiered cosmic symbolism – single world system, cosmology of thousands, cosmology of innumerable and the cosmologies of pure land sects.

Dr.Kloetzli says that the single world system or “the Cakravala is represented as a disc ringed with a series of seven circular golden mountain ranges. These ranges are arranged concentrically with Mt. Meru at the center and the Cakravala wall of iron at the perimeter. Proceeding outward from the center, the mountains are known as Meru, Yugandhara, Isadhara, Khadisika, Sundarasana, Avakarana, Vintaka, Nimindhara and Cakravala… Mt. Meru has a height of 80,000 yojans (1 yojana approx. 9 miles) and each of these ranges is one-half the height of the preceding range. All the mountain rings, except the Cakravala, are excrescences of the golden ranges. The mountains penetrate these waters which possess the following eight equalities: cold, clear, swiftly flowing, pleasant to the taste, fresh, inoffensive in smell, offensive to neither throat nor the stomach.”


However, Dr.L.A. Waddell has sketched the Lamaist view of Cakravala, which is somewhat different. He wrote, “Each universe rests upon a wrap and woof of ‘blue air’ or wind like crossed thunderbolts hard and imperishable as diamonds upon which is set ‘the body of the waters’ upon which is set the earth from the axis of which towers up the great Olympus-Mt.Meru 84,000 miles high surmounted by heaven and overlaying the hills.

In the ocean around this central mountain, the axis of the universe is set…four great continents with their satellite, all with bases of gold in the form of a tortoise… and the continents are separated from Mt. Meru by seven concentric rings of golden mountains… The yoke alternating with seven oceans of fragrance, milk, curds, butter, blood or sugar juice, poison or wine, fresh water and salt water…the whole system is girdled externally by a double iron wall 312 and a half miles high and 3,602,625 miles in circumference…This will shut out the light of the sun and moon whose orbit is the summit of the inmost ring of mountains, along with the sun composed of ‘glazed water’ in a silver shrive drawn by seven horses and, between these two, stand the bejeweled umbrella of royalty and the banner of victory…And inhabiting the air, on a level with these, are the eight angelic mothers.”

With the single concept there are cosmic variations and interpretations though all Buddhist ideas revolve around Mt. Meru.

The ‘Cosmology of thousands” is another important aspect of Buddhist cosmological speculation. Dr.Kloetzli informs there are thousands of worlds within the definition of Brahmolaka ‘the realm of the dhyana heavens’. The Majjhimankya gives us a stiking example of these various worlds. He says, “We find a distinction between a shassobrahma governing a sahassi lokadhatu and equivalent realms governed by a dvishasso-brahma trisahasso-brahma, a catusshasso-brahma… - gods which rule up to 1000 worlds.

Moreover, we find the Buddhakshetra is an embodiment of sixty-one triple chiliocosms. A further expression we find in La Valle Poussin’s translation of Avatamsakasutra which goes:

“On whirlwinds rests the fragrant ocean which carries an infinite number of world gems (lokabija); from it there issues lotuses infinite in number – very far removed indeed from each other. From each of these lotuses is born a universe (great chiliocosm) above which (separated by whirlwinds) there are three, then five and so on up to the twentieth tier, where there are 39 great chiliocosm…”

Further the Anguttara-nikaya explains there are 1,000,000,000 universe smaller and bigger thus giving birth to the concept of innumerable universe. The Pali texts of Buddhaghasa’s Atthasalini say four things are infinite – space, the number of universe, number of living beings and the wisdom of Buddha.

Thus the indication of infinite cosmology is found which denotes the manifestation of Buddha in 10 regional directions. In these directions the eternal light of Cosmic Buddha spreads all around Buddhakshetra within the concept of time and space. In Buddhist philosophy the soul is replaced with these eternal lights, which are embodiments of knowledge. To attain this knowledge one has to course through Karma then nirvana dawns upon which is the state of deathlessness or moksha.

One wornders why Gautama Buddha only talked about nirvana and not the cosmic world. Perhaps he realized that it was useless to discuss cosmology rather, one should get engaged in attaining nirvana, which is the state of realization, and becoming. Does all this indicate that Buddhist cosmic theory is hidden in nirvana, which is a state of experiencing the eternal truth without any doubt or dilemma?

Some Whispers

Maun Sadhana – (Meditation through Silence)

Dr Gautam Chatterjee

Even today Swamiji Maharaj whispers RAM RAM, guides us and helps a newer perspective to dawn upon us even within the established notions of Maun or silence. Maun whispers and tells us to silence the outer and inner sound. Silence has its own frequencies of inaudible sound rising to the level of noise. Maun Sadhana allows us to be Gurumukhi and inch towards Param Guru. In serene silence one journeys inside to find out the illuminated centre of silence. Maun Sadhana engineers the process of Chetana or inner awareness and purifies Chintan (thought process) which holds on to cosmic awareness that tickles from within drop by drop.

Through this write up we have travelled few centimeters on our journey to such the goal of Maun Sadhana. The basic logic must have been to redefine sound beyond the concept of “audible” sound. It has delved deep into the concept of silence which is characteristically very noisy. Maun Sadhana is all about jumping over the noise level and be in silence. During this process of Chintan we have realized that we have been ignoring many elements of Maun which we should have known provided we did Maun Sadhana for ourselves and not for others around us.




The concept of silence whispers that Maun Dharana (perception) rules Maun Sadhana. Inner self is distanced from the self due to all kind of mortal sound and silence. It is away from the physical acoustic theory where sound and silence cannot be scaled. Spiritual contemplative acoustic works on immortal plane allowing a close encounter of final kind where sound diminishes and sound no more sounds when eternal brightness engulf the soul with universal silence. The passage through Maun Sadhana ensures this enlightenment where Maya never pulls us down and existence is the tranquil light conceived as Ramaloka or Vaikuntha where Shri Ram resides beyond the timelessness and spacelessness of eternity. With Ram Naam, let us begin our Maun Sadhana once again, anew and afresh. Let Ram Naam manifests in silence of eternal enlightenment.

Smelling Silence of Lotus

Dr Gautam Chatterjee


Smell has its own sound and silence. Do you buy this idea? Think further! Aroma of sumptuous food awakens our appetite and mind hears its sound amidst silence of thought. Aroma of flower brings about melody of thought and inhaling it one “feels good”. Aroma of incense stick, guggul etc. rent the air as spiritualism comes to the fore. Thus smell can create a lot of sound and melody. Even at times it echoes as sound of silence.

During Maun Sadhana smell has a great role to play. Soothing and pious aroma invokes an inner tranquility. During Maun Sadhana one should not try to smell anything that enrages sense organ or brings about a craving be of the material things or food. Smell sounds very loud and it detracts our mind from our mission because aroma and its presence are larger than the life if we try to analyze. Yet we all know the journey of the mortal body passes through varied kind of smell which is unavoidable be it good or bad.

Thus during Maun Sadhana one must try to create a “lesser noisy” aroma within the smelling vicinity. Maun introspection ensures lesser attachment of all kind and aroma stands prominent. All the creation of Panchabhuta has its own smell and if we journey through natural aroma of dew, grass, tree and rain etc. it help us to reduce the noise element of what we generally smell. Our innerself is like the lotus, which is sublime but has no aroma of flower kind yet, it possesses most beautiful inner smell though aroma-less but immensely tranquil augmenting our antarmukhi yatra or inner sublime journey.

Hearing by the Innerself

Dr Gautam Chatterjee

Maun Sadhana is all about hearing the eternal mind. This is possible when one turns the mind away from external sound and noise of thought process. Culturing the listening technique comes from a receptive empty mind which is very eager to learn and more than ready to unlearn. Inner self when revealed gives one huge scope of exploring the self. But one should be aware that at times pretension of unreal for a long time becomes a belief which is an illusion of mortal kind. To keep these illusions away from the mind one must culture the innerself. The USP of innerself is innocence. This inner innocence assures the dawning of dynamic within once we accept it on face value. This state of innocence is accessible by our mortal innocence which must not have loud load of guilt or any other form of unholy attitude. Thus it means to unlock the inner self one has to improve the Karmic pattern. Swamiji Maharaj has thus given highest importance to the character of the Sadhak because if one is not pure in thought and action then the inner purity will elude. In Maun Sadhana when body and mind is engulfed with Ishta Chintan then one becomes ready vessel which in course would collect the inner wisdom by hearing the voice of Param Guru within. It is the destiny of the Sadhak and so all kind of noises are to be eliminated from the mind before one starts hearing the eternal self from within.

Senses are Sound of Detractor

Dr Gautam Chatterjee


What we hear, what we see, what we feel are through our mortal sensory organs. These are prism of experiencing life. Apart from hearing, the vision, body sensation and experiencing cohesion do have their individual audible and mostly inaudible sound. Even the taste of the tongue and smell do have element of sound. These sensory functions create noise and that detract the mind and attachment anchors one to mortal mundaneness as pleasure seeking intensifies with time haunted with the desire of “More and More”. This noise level detracts the spiritual contemplation. In Maun Sadhana, we tend to move out of overshadowing mortal craving to something beyond our body. In this process the sensory craving stalls the process of introspection. Because at thought level these create emotive imbalances which defocus the mind as there are loud noises at the silent level. Thus while internalizing one has to shun the sounds that create problems. In Maun Sadhana one borrows hordes of silence from within and play upon the mind to silence the sound of cravings. Extinguishing the fire of sensory organs is possible only with intensive Ram Naam Jaap and by fixing the mind on Param Guru with remembrance of Guru Vachan.

Noise of Depression and Deprivation

Dr Gautam Chatterjee

Our mortal life is full of chaos. It basically propels from failure and de-recognition to the state of depression where our behavior pattern starts malfunctioning. Depression bears the Karmic suffering as frustration and anger take the front seat. At the other level deprivation is too noisy and disturbs our Karma. Maun Sadhana can heal these ailing factors. While exploring silence within one encounters scores of sound of mortal kind. The shift from mortal inequality to the eternity is possible when we realize Guru is God sent blessing and bliss for us. And it’s Guru Vachan that can help us for safe negotiation in life. When we place Guru as a perfect icon before our third eye then we find mortal noise of deprivation and depression fading away. Thereafter come the realization that it is Param Guru who stands behind the Guru as eternal aura which is ever manifesting within. This state of Maun Sadhana allows us to realize our destiny and we don’t fall for small cravings. When we realize that Param Guru is our Niyati or Destiny and who is not part of Karma the destiny of final kind, then worldly pain and pathos get reduced. Thus sound of frustration deprivation and depression are just symptoms of earthly life which is the result of our own created Karma of over indulgence in materialism. Now through Maun Sadhana we limit our endeavour to our duties only with no expectations, which in course allows us to travel to the higher plane of silence where Param Guru resides. This assures eternal tranquility and blissful healing of the self.

Melody of Love is Silence

Dr Gautam Chatterjee

Eternity floats on the water of Bhakti-Bhava. Eternal love is the sacred lotus which promises to demystify cosmic wisdom of immortal love. In Maun Sadhana when one journeys within one finds the element of love. Love for Guru and trustful love for Guru vachan fashions the eternity of Param Guru who is the epitome of love. Within the fabric of deep silence of the mind the sound of love exists. This element of love does pass through earthly passion, yet it scales beyond the mortal concept. Prem Bhava that emits from within while negotiating the inner journey helps us mending our mortal behavioural pattern. Thus in Maun Sadhana one keeps on discovering various hues of love. These “discovered” elements assure discipline the self. It can easily cap negations of the mind and empattern overhauling of our behavioural pattern. Love of silence reflects on our mortal attitude and makes us realize that love is basically and finally “Selfless”. When we realize that love is divine and eternal and not entirely worldly passion then we can discipline our daily life and banish the evils of envy, jealousy and enmity. In Maun Sadhana the final goal is love and selfless love for Param Guru. Thus love at the realizing level ensures delinking self from aberrations and allow piousness to prevail. This element of love in silence sounds great as we are elevated at the karmic level.

Rough Sounds of Jealousy and Envy

Dr Gautam Chatterjee

This world is unequal. Thus gap at socio-economic psychological intellectual and spiritual level is very much there as universal truth. Pain, suffering, marginalization or dominance give rise to rivalry and take the shape of envy and jealousy. These behaviour patterns are normal and most people suffer from this from top of the society to the lowest of the low. These bring us to the chaotic sound level and our inner tranquility gets destroyed. We get bogged down to the whirlpool of earthly life undermining the final spiritual goal destined by Param Guru.

Maun Sadhana helps us to alter the perspective which always keeps us unsettled. Through silence we realize that mortal and materialistic life is transitional and all given situations are just temporary phase of life for the journey of the soul which passes through several births of silence and sound. Situation of yesterday is not there today so the situation of today will not be there the day after as Kabir said “Aisa din aur nahi rahega”. Now we realize that disparities create rough sound and make us envious. So through tooling silence we reach the final frontiers of innerself where only one emotion called “love” prevails and that assures inner tranquility and outer silence combined with Maun Sadhana help us to mend our perception while journeying towards our goal of being Gurumukhi and Antarmukhi.

Anger and Violence Unseat Silence

Dr Gautam Chatterjee

Anger within and without violent emotive stream of thought create very loud sound that reaches chaotic level within minutes as we reflect anything with dejection. The body and mind become charged with noise so it reflect outwardly as well. These noise frequencies spoil the tranquility of dynamic kind. Behavior, words and expressions become aggressive and inner-self get fragmented.

Silencing this anger come from meditative mindset. In this process we must not be victims of contrasts and disharmony because anger comes to the fore when we cross our swords with a touch of intolerance and lack of restraint. Again, anger peeps when we want to over demonstrate our prominence, power and strength and thoughts become superior and subordinate to none. Anger postures violence when our inner un-tranquil state of mind boils out of deprivation, frustration and even non-recognition.

To combat this situation we should be cool receptor of things around and we should not react in a hurry. Tolerance and patience ensures growth of silence that can banish the loud noise of anger and violence because anger spoils Karma resulting in rise of guilt which spoil our future as well.

In Maun Sadhana this art of “internalizing and analysing” comes at play involuntarily. When we desist from utterance then we invite no tension from social inequality as it is said “dumb” has no enemy. Silence begets patience and increases the power of tolerance. Maun Sadhana allows us a realization that the world is not equal and inequalities are the natural rule of the world. Thus taking mind away from disharmony of the world towards inner harmonious self help us in handling anger and mending our “response system” which works towards silencing the noisy temperaments.

Relationship and Maun

Dr Gautam Chatterjee

Life is mystified with relationship as some of them are related through birth and some are beyond. Every relation creates a compartment of thought and knitted with duties and rights. These thoughts are like the sound in the silent zones of mind. Keeping the relation in good humour is the balancing act in which all indulges. And most of us live for it and consume our whole energy to handle these varied relations. In the Maun Sadhana these relations are valued in positive note and to be contemplated for their well being through prayers. But the complexity of relationship should be kept at bay while doing Maun Sadhana. Thus it is pertinent to realize that any given relationship has many subtle nuances and shades. Again if these are not handled from a psychical distance these complexities become a baggage at the thought level that hinders the process of our inner traverse. All relations, no matter how close you think, should be respected and loved. But the self persona must not get attached too deep as at the end of the day you are unable to salvage yourself from the entanglement of relationship for your own spiritual contemplations.

Thus in Maun Sadhana, we should have the flair for love for all the relations but this is not the time to celebrate or brood over them because those thoughts become noise at the mind plane. While silencing the inner mind all kind of emotive frequencies must be either in harmonious tone or be limited to its entity and be kept aside while delving deep within. One should keep in mind that reflections of relationship should not cast its shadow over the self-introspection as love, hate and demand arising out of any given relation stall our progress. During Maun Sadhana mind must be clear and only focused towards Param Guru within and nothing else.

Duties are Melodious Sound

Dr Gautam Chatterjee


Swamiji Maharaj proclaimed that for Ram Naam Sadhak, duties are core of life. He never meant spiritualism requires renunciation. Instead he urged the Sadhaks to remain duty-bound towards their family, relations and parivars of Ram Naam Sadhaks. He only prescribed to remember constantly Ram Naam while doing any kind of duties. Again for Ram Naam Sadhak it is important to reduce attachments and expect results from duties. Expectations lead to disappointment and conflict of mind triggers from it resulting in noise of the mind and that destroys Sadhana. Thus in Maun Sadhana one must limit the worldly affairs to his/her basic duties and more energy be devoted to the Sadhana. A duty if one discharges to one’s given ability gives a sense of satisfaction and also a sense of achievement. At this the thought process becomes a melody of mind. From this state turning the mind flow towards inner journey becomes easier. Thus melody called duty if nurtured then Sadhana gets power to propel. And in Maun Sadhana, when we are satisfied even in relative sense, our inner contemplation becomes easy. During Maun however, we should not allow any kind of attachment to tickle in and create chaos in mind. This means a satisfied self facilitates the growth of inner tranquility that ensures a vigorous Sadhana tooling the concept of Silence. Thus, we should say to ourselves “let us do our best within our capacities towards our duty” so that while in antarmukhi state we should not be troubled by pulls and pushes of mortal endeavour.

Restrain Allows Us to Score With Silence

Dr Gautam Chatterjee

Few words to remember during the Maun - “It’s enough”! “I don’t need any more”. “What I will carry with me at final departure”? “If I desire more then it will finally bring pain with guilt dividends”. “I am satisfied with what I am given”; “HE knows best what I deserve and celestial logics are different from mortal logics”. If we internalize these words then the thought called “sound” will not detract our life from spiritual contemplation. The thought fabric must not be like a wavy ocean rather this should be like a deep flowing serene river merging into the ocean.
In Maun Sadhana we must realize that “Restraint” as prescribed by Swamiji Maharaj should be our Gita. Contentment and solace within about the mundane calling facilitates growth at the level of Restraint within. The drive of desire and craving do cause a lot of problem but with restraint one easily counters it. Because the inner journey becomes feasible when we carry less guilt, less mortal attachment and subdued mortal learning and turn our mind to Param Guru for spiritual excellence . In Maun Sadhana we must reduce the mental conflicts and retain its spiritual essence that make us realize the higher truth away from the mundane Rajasik and Tamasik Tattwa of life. And this journey begins only with restraint that assures us begetting Guru Tattwa during our lifetime.

The Sound of the Doubt

Dr Gautam Chatterjee


In mortal life “doubts” beget “doubt” and it takes us to the derogatory South of Karma. Swamiji Dr Viswamitterji Maharajji thus proclaims “if you doubt, you will never grow” because it’s the curse of humanity that pulls you down for sure, again and again. This thought lives in silence zone of mind but creates loudest of sound as doubt is cyclic and manifestive in nature. Doubt is about self and others, doubt in action and words; doubts in perception and realization. Doubt is always in search of enmity. Doubt about the unsure future perplexes our forward movement. Doubt about other’s past etc. etc. do kill our thought process as doubts break all the bridges of relationships. That Param Guru blesses those who never questions HIM but repose faith in Him as a religious follower. This is the essence of Bhakti Yog. Param Guru lives in Maharajji is an absolute truth. But we at times doubt his words and interpret him in our own mortal way and thus we create a space for multiplying doubts. Once we are drenched in doubt we become the worst victim and suffer from the Syndrome of “point of no return”. If we kill the ego of the “self” of “I” and realize that Param Guru is the “doer” then doubts fade. In Maun Sadhana, the doubt is to be erased. Just one must search the meanings of what Swamiji Maharaj has preached and Guruji is indicating. In Maun Sadhana, Guru speaks from within to guide you. You must value it to realize the reality and absolute truth. During Maun Param Guru speaks from the deepest within and tells you what to do next as eternal guide. So why doubt your entity when Guru is holding your hand and taking you to Param Guru? So, delve down in this thought process during Maun to make the world a less complex one for you and others too.

Dousing the Flame of Cravings through Silence

Dr Gautam Chatterjee

Desire drives the craving instincts. Craving is a mental state where one lives in the arena of “irresistibleness”. This represents a chaotic sound (thought) within the silence of mind. This sound thought is like white ant which destroys the persona and changes the Karma and drives one to stoop low to appease the cravings of lower order. Craving makes us a victim of lust and lure which in turn brings pain and pathos to ruin our entity. Thus, in Maun Sadhana one is involuntarily trained to counter the “Craving mind”. It alters our focus of attraction from body and brings us on soul plane. The cravings do come also from depravity but one learns through Maun that “deprivation” is just a mind game and solutions embedded within waiting to be explored and unearthed. Over emphasizing self-appeasement and desirous fire of “More need” make us a stooge of our mortal entity and chance of mending Karma pattern is lost in the process. Craving for luxurious food; craving for very high living; craving for sensuous pleasure of variety; craving for power and money are the common traits of mortals. Maun Sadhana clears this froth of craving as happiness is mortal and ananda or bliss is immortal are realized in the hours of silence. Eternal nectar or bliss is so intoxicating that the lure of outer world cannot penetrate. Shunning the cravings of mortal kind is not so tough if we have complete trust in Param Guru and ultimate faith in Guru. Because if one practises Maun Sadhana and turn the mind towards Guru or being Gurumukhi then the mortal “ills” like cravings fade away for sure. Because bliss lies beyond our body and that has been the destiny birth after birth. So, act now to silence the cravings for good.

Silencing the Sound of Desire

Dr Gautam Chatterjee

Life is driven by desire. The desire is an inferno that finally reduces all as a sucker animal of extreme. In Maun Sadhana one strategies the self to cap the desire as desire has a close proximity with aberrations that spoils the Karma. Desire or wish is a cyclic sound of silence of the mind that splashes a wish and strives for the same fulfillment unless achieved. Once a desire is fulfilled another pops up and that’s an unending process. For this Swamiji Dr Viswhwamitterji Maharajji has been asking us to douse the wish flames by not adding oil to the wish lamp. Silencing the desire is a matter of perception in the state of Maun Sadhana. Desire is loud conception amidst silence of thought. It makes one restless and allows a negative fall. Thus in the state of Maun one must realize the bad impact of the desire. By the philosophy of “Not this” “Not this” one has to negate the luxury of harvesting desire after desire which finally makes us a prisoner of the body, which is just too mortal and destroyable. To combat the sound called “desire” one has to put a full stop on desire barring the basic needs. In the north it is said Hey Bhagwan Kharcha dey (Oh God give me the expenditure) so that we earn more. It means we are driven to the extreme by the expenditure we incur. But in Maun only basics are desired because mind must move to the internal world of eternity shelving the dominance of materialism. Desire stalls this. Being humble in our need and disciplining the life to the basic requirements allow a conscious movement from “body” to beyond and Maun Sadhana allows us to perceive this and actualize the mind to be of less desirous being so that eternity is begotten within the mental journey. Thus silencing the desire attributes towards higher journey through silence.

Darkness & Light: Silence and Sound

Dr Gautam Chatterjee

Light has a sound and in darkness it sounds aloud in silence. After the prolong night of the winter when the day breaks there is a sound of inaudible kind that springs from the womb of silence of night which awakens all the life forces. Petals of the flower unwind and leaf unfolds as the sound called light prevails upon them. Similarly, if one watches TV at night then after 10.30 one suddenly finds the sound has become louder as at that time around deeper night befalls and silence dawn. Thus we see a direct relation of sound and light as also darkness and silence.

But in Maun Sadhana there is a mysticism where light called sound must diminish and silence of night must be explored to reach the state of pious dawn where light is no more a loud noise neither its silence with inaudible resonance. It is light of enlightenment which is sublime.

In Maun Sadhana on darkness the light must play upon. But the light in life should be melodious and not to sound aloud. In the perspective of day and night the time line conjunction (Sandhya) must be explored. Tamasik noise of silence during darkness must be avoided. The Rajasik element of light must be reduced and thus all must lead to the state of Sattvik nature which denotes the twilight hour where darkness withers and light is not flashy or blinding bright. So the dawn is the best light temperature where within Maun the enlightenment dawns.

Even Visual Has a Sound

Dr Gautam Chatterjee

Whatever is seen, imagined or perceived through our inner vision has a sound. Is it sounding strange? But it is true! What we see is form, shape, colour, dimensions and spheres of million of lights and shades. Some vision strike our mind and we give a second glance and that is the spot which create loud sound, in silence. When our vision is reflected and anything interests us is the attraction of sound because all that is seen has its own frequency and that one which strikes has a higher visual resonance. Thus on Maun Sadhana the place or space is important. A space with clear vision with no observing obstructions does help the sadhak. When in silence our vision and ears work harder in lightning speed. Thus it is all the more important that visually or audibly we must not encounter obstructions that divert our internal journey. Meditative eyes, of half opened form, dilutes our outer visual obstruction and facilitates a smoother inner journey. Even at the mind level at Maun we must avoid “video recall” from some past memory or we should never try to visualize how people are watching us as these destroy the process of silencing the noise of noisy within. The wide unobstructed vision of blue or green horizon help us to have an obstruction-free vision of silence, and allow the practice of Maun Sadhana that assures a movement in a less sounding atmosphere for a blue and tranquil inner journey.

Negotiating Through Silence

Dr Gautam Chatterjee

Maun Sadhana is all about overpowering noise and negotiating through silence for the journey within. There are some thumb rules for this Sadhana. There has to be conscious effort of not to utter and also to minimize body movement which at its own creates sound. Taking the mind away from all the audible sound and try to pin the thought around Ram Bhava, then starts the process of assimilating the thought energy as if one is performing Yagnya and offering all thoughts (chintan) to the sacred altar of fire i.e. Param Guru, then identifying threads of emotions which pose the diversion and deviation. Then one has to emotively assert and assimilate the self to dilute the pricking emotions that haunt. If diversion is consciously not working, then one has to employ intense Ram Naam in an unuttered way until one reaches the state of Ram Bhava that swings within with the sound and moves in the process of smoke meaning spiral upward movement. Thus ends tunnel of gloom and then we realize a sense of melody emitting within in its inaudible form and pitch and percolates as vibration which is physically visible with horpilation of body hair. Here the body gets tranquil effect as nothing etches. From there river of silence flows and unveils all unique experiences of sublimity varying from each individual or even surpassing one’s own earlier realizations. Thus we find negotiating a journey within must have a conscious effort, and at the same time Ram Naam be tooled at different unuttered frequencies to move ahead and be with the self.

Fathoming Silence and Sound Within

Dr Gautam Chatterjee

The journey of Maun Sadhana is dynamic and ever manifestive. It reveals varied perspective of tooling the inaudible sound of silence within. Our body and mind has enormous sound. While doing medical “Ultra Sound” one realizes that how every part of our body creates sound which remain inaudible for our ears. This is the sound which scales in the silent zone of our perception. As human ear cannot perceive all kinds of sound always, yet what is inaudible for our ears are not really silent. For example, with stethoscope we can hear the heartbeat which otherwise remain inaudible.

To pattern a harmonious frequency in our body and mind a Naam Sadhak constantly chants RAM RAM at unuttered level that in due course envelops every corner of our body and mind. This constant remembrance allows the body’s sound frequency to get tuned to the holistic sound of Ram within, which opens up the prudence of eternal wisdom that inches towards eternal silence of self realization. Thus Maun Sadhana makes one realize the sound and analyze the silence in auto mode before it propels towards a journey of enlightenment and empowerment at the formless level meaning beyond our body and mind and yet within the space which is eternal storehouse of dynamic resonance.

Maun Ensures “Empty Mind” State

Dr Gautam Chatterjee

Mind without a thought is impossible. So even the mind is silent, there has to be sound as long we are in this body, so complete silence of the body and mind is real impossible as life force is of sound and silence. Yet Maun can ensure a close encounter with the relativity of silence which denotes empty mind meaning receptive mind. Empty mind does not mean that mind in thoughtless state but enough empty to receive fresh learning. So through the Maun we can rejuvenate our mind to learn and also to unlearn. Silence at outer level and less noisy mind of silence at the inner level allows us to be in the rightful state to “Receive” the bliss or Prashad of eternal wisdom which is graceful in appearance and melodious silent sound at the thought level. This allows the process of trashing our thought that ignites wish which in turn bring pain, suffering and guilt to regret forever. Thus Maun facilitates Antar-mukhi-yatra which is the process of dumping the garbage thought out of the mind, thus emptying for newer learning of inner sublimity that assures a psychic manifestation within to explore the inner garbha-griha where Param Guru resides who swims in the cosmic ocean of sublimity that denotes the state of soundlessness even with inaudible silence which is assured by the Maun sadhana.

Mind – the Restless Ocean of Silence

Dr Gautam Chatterjee


Do you mind what you are thinking now? When we consciously think, then we find different thought processes are going on in gushing speed simultaneously. Those are religious thoughts, concepts and contents of the socio-religious society; personal perceptions; analysis and interpretation; personal matters and very personal thoughts; then we find micro to macro social thoughts and issues popping up one after another and even simultaneously; then these are thoughts within contexts and outside. All these multi processing at thought levels represent a wide range of emotive frequencies constantly creating sounds in silence. These are the state of constant restlessness which haunts and drive human beings from one wish to the other that at times become cravings and lusts. These wishes even in their slightest appearance in the mind create sound and when get intensified it are noise that heavily resounds in the mind and resultant perplexity befalls on us. Maun Sadhana is upto knowing the art of reducing the chaotic noise and focusing our thought contemplation to Param Guru. This process needs snubbing the ill directed wishes within that pop up haphazardly and reduce us as a bundle of being with full of animal instincts and desires. Thoughtless mind is a difficult proposition but compartmentalizing thoughts and handling them one by one allows reduction of noise level even within the silence. Disciplined thought and conscious contemplative concentration towards the thoughts of Param Guru help us to delete many restless cravings. Thus Maun intends to purify and empty the mind full of garbage and guilt to allow a “travel light” concept for spiritual Tirtha.

Non-Utterance is Symbolic Maun

Dr Gautam Chatterjee

During Sadhana Satsang in Shree Ram Sharanam a bell rings and all Sadhaks get into non-utterance mode. None speaks in the Maun session. The outer sound of the bell allows sudden drop of silence till again the bell rings to allow all to speak.

But is the Maun limited to non-utterance only? Perhaps not! It only gives realization of experiencing outer or verbal silence. But in the Maun when one moves physically that also create sound pattern. The thinking becomes quite aloud inside. People watch each other that also have a visual sound. Swa-Adhyay is preferred during the Maun so that mind should be creatively weaved to a context because when we don’t utter then the mind roars like an ocean and splashes at different shores of our mind and thought contours. Thoughts within thoughts, their analysis and interpretative perspective of realization crowd our mind. The heart or Mann runs like wild horse and fragmentation of mind do happen. All these sounds are also to be tackled even when we practice Maun Sadhana. The physical sphere of sound; the visual sound; the sound of thought; attitude and behavior; the sound of the light around and finally handling the ambiance sound are also part of exploring silence which we will touch upon with psycho-physical perspective now onward.

Listening to the Silence

Dr Gautam Chatterjee

Sound is heard but can silence be eared? In Sadhana one has to move beyond the givens of resonance. And the givens are re-sounding sounds of all around reaching the proportion of chaotic noise when clustered together. These noises are sound of the nature, sound of living life forces and our enormous utterances apart from all kind of automotive man-made sound. These are the givens and Sadhak has to take his/her mind away from this “Noise Web” and disentangle them in various compartments to hear the music of silence.

Think you are amidst nature away from habitation. There you hear sound of nature, be it blowing of wind or gushing flow of a rivulet or the trembling leaves of tree and fluttering sound of birds and their humming of resonance. These sounds are soothing for us and we find the music in the air. But once being there for quite sometimes we also hear all those trees, mounds and mountains do talk through silence as well. Here, mind hears the sound of silence and if one concentrates further one can even see as if the sound has movement so is the silence that moves sways with certain amount of heaviness and our body feels the vibrations of those moving and at times over powering silence. Listening to this silence becomes easier when we do Sadhana inwardly or being in the state of antarmukhi yatra (a journey of internalization). In sadhana the journey from sound to silence is a holy retreat where the only sacred accomplice is nothing but talking silence that stokes our mind inward.

Echoes of Silence

Dr Gautam Chatterjee

Sound echoes but when we say Silence has the same characteristics then one would surely contradict and question our statement! In a valley when we say aloud “RAUUM” it gets echoed after it comes back touching the mountain of silence. But if we think differently then we can conclude variedly and a new concept can dawn. Think I have uttered in high pitch the word “Ram” that went and touched the mountain and came back to me as echo. But from the perspective of the mountain if we think, then we would realize that the sound of the “Ram” came to the mountain and the echo was sent back to me, as I created the first sound. But it is important to understand when echo crashes to the space from the “origin” of the sound creates the echo of silence that again travels back to the mountain where vibration of sound gets assimilated into the fragmentation of silence which returns as echo of silence. It means what I heard was echo - but after a while the mountain where the sound reflected heard the echo of silence as Raum at inaudible level which transcends that space. Maun has to get to this state of silence where resonance may not sound but vibration prevails.