To Light One Candle

Author(s): Pramoda Chitrabhanu
Publisher: East West Unity Press Ananda Ashram New York
Catalog link: https://jainqq.org/explore/001155/1

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TO LIGHT ONE C*A*N*D*L*E Universal Prayers for Peace Clare Rose n field: * Piram o dia Chitra bhan u. lication literational Forevetes persorter use only

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TO LIGHT ONE C.A.N.D.L.E Universal Prayers for Peace It is better to light one candle than to curse the darkness. ANCIENT CHINESE PROVERB Clare Rosenfield Pramoda Chitrabhanu

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Copyright (c) 1990 by Clare Rosenfield and Pramoda Chitrabhanu Second Printing, Revised Edition Copyright (c) 1993 by Clare Rosenfield and Pramoda Chitrabhanu First and Second Printing in U.S.A. by East-West Unity Press Ananda Ashram Monroe, New York 10950 Cover Illustration by Lilly Langotsky Distributed by Clare Rosenfield 4 Crosshill Road Hartsdale, New York 10530 or J.M.I.C. (212) 362-6483

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DEDICATION namo tassa bhagavato arhato samma sambudvassa namo tassa bhagavato arhato samma sambuddhassa Buddhist Sutra and Jain Agama Sutra We pay homage to all the Blessed Ones who removed from their minds all afflicting emotions and mental obscurations, who possess all the qualities of wisdom and compassion, who have gone that same way as the previous Enlightened Ones beyond all differences and dualities, who have realized the mode of abiding in completeness and have grasped the nature of the whole universe, who are pure, all accomplished and perfect

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ACKNOWLEDGEMENTS We extend our deep appreciation to those who have given us guidance in the preparatory phases of this book -- to Pujya Shri Chitrabhanu for helping us select and translate many of the Jain stanzas, to the venerable Khenpo Konchog Gyaltsen for offering us his translation of the dedication prayer, to Ruth Denison, Vipassana master, for providing us several of the Buddhist stanzas, and to Shri Swami Chidananda for his repertoire of favorite Hindu prayers. Our appreciation to nadayogi and world-renowned sitarist Acharya Roop Verma, who has brought the stanzas to life by chanting them onto an audio cassette to help the reader learn to pronounce them and meditate on their vibrational essence. Thanks also to Roop's wife, Tracy, who plays tamboura while Roop chants and plays harmonium. We are grateful to Shri Brahmananda Sarasvati, Shri Krishna, Bharata Mata and Radha of the International Schools of East-West Unity at Ananda Ashram for making it possible to put these stanzas into book form. A special word of thanks to artist and friend, Lilly Langotsky, for designing and illustrating our book cover.

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PRONUNCIATION GUIDE Sanskrit is the mother language of ancient India, the scholars' tongue, while Prakrit and Pali are its vernacular forms. Hindu mantras are in Sanskpit, Jain ones are in Sansksit and Prakrit, and Buddhistones are in Pali. Here all verses are written in one script, devana gari, then transliterated into English, according to the following guide. Vowels 37 - a - as in hut - - held twice as long asr 31 - a - as in father, held twice - lti - pronounced Iruu as long as a Y-e- as in they 5-i - as in pin T - ai - as in nice $ - 1 - as in eek, held twice as 31 -o- as in go long as i 311 - au- as in cow 3-u- as in put (37) - (a)m - a resonant morn 3 - 0 - as in rule, held twice as after any vowel, as in mum long as u (3T):-(a)h - hard breath after a #5 - si -- similar to Spanish r vowel, i.e., ah becomes aha Consonants op - ka - as in kite - dha - as in dharma -kha - as in Eckhart - na - as in nut, with tongue T-ga - as in give _touching back of upper teeth -gha - as in big-head 4-pa - as in pine - pha - as in philosophy - na - as in sing - cha- as in choice G-ba - as in bird - bha - an aspirated b - chha - as in staunch JT -ja - as in joy 4-ma - as in mother 4 -ya - as in yes -jha - an aspiratedj -ra - as in Spanish pero 5-na - as in canyon -la - as in light, tongue - ta - as in touch _touching back of upper teeth -tha - as in light-heart -va - as in vine C-da - as in dove - sa - as in shine - dha - as in red-hot 4-sa (palatal) - as in hush, tongue as far back in the UT -na - as in adorn palate as possible - ta - as in tub, with tongue -sa (cerebral) - as in sun against teeth -ha - as in home e-tha - an aspirated t - ksa -- as in rick-shaw -da - as in dove, with tongue ? - tra - as in tree against teeth 1-jna - as in onion or oignon PLEASE NOTE: In the transliterated form, the letters sands are retained. In chapter headings and English text, they are modified and written Sh and sh for ease of pronunciation. h tu to the boat

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CONTENTS *........11 www . 13 lo 18 ........... ......... 20 Preface.. Mantra and Mudra. Refuge Prayers.......... Part One: DIVYA PRAKASHASYA UDGHATANAMOPENING TO THE LIGHT DIVINE. .......... Opening to the Light Divine... ..........12 Aum asato ma sad gamaya............... Tvam eva mata cha pita tvam eva.......... ......... 14 Aum namo arihantanam....................... Aum karam bindu samyuktam......... Aum bhur bhuvah svah......... 19 Arihanto maha devo..................... Part Two: SADGUNA JAGRUTI - AWAKENING FOUR BEAUTIFUL QUALITIES: Maitri, Pramoda, Karuna, and Madhyestha........ Awakening Four Beautiful Qualities........... I Maitri or Metta - Lovingkindness....... 23 Atmavat sarva bhutesu............. Natthi anudo appam......... Khamemi savva jive................ Mitrasyaham chaksusa................... Sabba papassa akaranam.......... I Pramoda or Mudita -- Appreciation.............. Ajnana timirandhanam........ Chattari param-angani.................. 31 Visnurva tripurantako bhavatu va.. Pramodamasadhya gunaih paresam........ HI Karuna - Compassion........... 34 Ahimsa paramo dharmas tatha.. Na tvaham kamaye rajyam... m................. Kaham chare kaham chitthe.. Jayam chare jayam chitthe................... 38 Aho jinehim asavajja.................... IV Madhyestha or Upekkha - Equ Kamathe dharanendre cha........ Uvasamena hane koham..... .25 30 ....... . ................ 32 33 35 36 37 al cuine............... 39 ...........

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.. Namo durvara ragadi.... Ego ham natthi me ko-i....... ....... Part Three: KSHAMAPANA -- FORGIVING OURSELVES AND OTHERS. Forgiving Ourselves and Others........... Khami-a khamavi-a ma-i khamaha........ Aham avero homi............. Iriya vahiya-e virahana-e gamanagamane...... Metta (karuna, mudita, upekkha) sahagatena chetas...... Part Four: ATMADARSHAN- REALIZING THE SELF.......... Realizing the Self............ Aum purnam adah purnam idam............ Atmanamatmana vetti................. Siddho'si buddho'si niranjano'si...... Nainam chhindanti sastrani........... Sabbe sankhara annichchhati......... Part Five: SHIVAM SHANTIH - OFFERING BLESSINGS AND PEACE TO THE WORLD.......61 Offering Blessings and Peace to the World...................... Sivam astu sarvajagatah................... Santim santi nisantam.................................. Aum tusti pusti ruddhi vruddhi.................... Aum sarvesam svastir bhavatu................... Aurp dyauh santir antariksam santih............ Sarve bhavantu sukhinah.............................. Lokah samastah sukhino bhavantu.. About the Authors...... .....11 ....15 . .. ...21 LIST OF ILLUSTRATIONS Anjali Mudra......... Namaskara Yantra - A visual meditation....... Namaskara Mudra.... Madhyestha Mudra.... Abhaya Mudra.. Dhyana Mudra.. Mangalam Mudra.... Blessing Circle....... ...41 46 ....54 61 ......69

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PREFACE It is amazing to think of how many lives we touch in our one lifetime! Worlds of family, study, work, travel, play, and everyday living seem to be ever-overlapping circles of mutual contact and continuous change. Not a day goes by that we are not relating to growing living beings -- plants, animals, humans, even microscopic creatures in the earth, water, sunshine, and air. Every moment we are relating to our own physical and mental energies as well. What kind of effect do we have on these interrelating worlds? Is it a loving touch? Are others refreshed by our presence, as if by a soft breeze or a sweet song? Is our heart open to the quality of our relating? Without paying attention to these questions, many of us tend to live by habit, on many levels of discontent. As just one of us becomes free from discontent and from its hovering companions - greed, anger, conceitimagine the myriad lives which would be benefitted! Multiply that single equanimous person by a vast network of individuals who radiate kindness, wisdom, and peace! Perhaps the highest vision each one of us cherishes in our inmost recesses can be actualized after all! The possibilities of suffusing our universe with goodness or God-ness are, we believe, limitless. All it takes is turning our attention in that direction. The philosophies of the East clearly indicate that the causes of unhappiness lie within our own minds. They also give hope that there is a way to uproot those causes and that it is within our power to do so. What way do they suggest? First of all, to take a

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conscious decision to make our own mind clear and pure. Second, to engage in a daily practice to achieve that goal. It is in this context that we have gathered into a book universal prayers, stanzas, and mantras: the words which have been revered for thousands of years as sacred because they were uttered by saintly individuals in the fullness of Self-realization or God-consciousness. When we take up a practice of reciting them and pondering their quintessential truths, wholesome thoughts naturally begin to blossom in our consciousness, while unwholesome ones are reduced or nipped in the bud. Philosophers have said that we become what we think. The stanzas we have chosen can help us clarify our values, uncover our qualities, confirm our knowing, and relate to ourselves and others in gentleness and understanding. Our selections are from the Jain, Buddhist, and Hindu traditions, because these are the ones we know best and like to ponder often. Universal in spirit, these prayers remind us that "ekam sad vipra bahudha vadanti" (Rig Veda) "Truth is one, expressed in many different ways." Since some of these mantras are little known, we hope that they will become better known and welcomed as friendly complements to the world's already rich treasury of outpourings of the human heart. Keeping in mind the vision expressed by the ancient Chinese proverb from which the title of our book has come, we invite our readers to consider that even in the gloomiest of moments, one candle, or one prayer, can brighten and warm our hearts, bringing sweetness and light. 4

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MANTRA AND MUDRA Most of the stanzas in this book are four-line mantras; a few are quite lengthy prayers. What makes a stanza a mantra is that it has been uttered by enlightened beings thousands of years ago out of the depths of their realization of truth. Their souls were so attuned with the cosmic energy that the sounds they emitted vibrated with universal meaning. Generation after generation, the mantras retain their authenticity, help us cut through ignorance and open our hearts to deeper insight. Each mantra is a gift, a divine blessing. Upon accepting such gifts into our lives, we awaken ourselves to higher consciousness. "Man" is a Sansklit word meaning "mind," the actual origin of the English word "man." It carries the sense that to be born human is to be graced with a wondrous capacity: to use the mind in a thoughtful, reflective way -- so as to live as a blessing to the world and not as a cause of pain. "Tra" means "to steer," as banks of a river guide the flow of water to its destination, the ocean. Mantras serve as a freeing as well as a guiding, an allowing of our living consciousness to flow according to its own vibrant pace toward its Self-realization, one with the macrocosmic whole. Mantras work as a dynamic space capsule, potent with the pure energy of the Divine. When you recite the combination of sounds silently or aloud, you become attuned to the state which, in all the different traditions, is one with God, with perfect love and pure light. The space

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capsule opens and releases the dormant energy within you. You feel dynamized and ready to live and give from a place of truth inside yourself. New and creative thought patterns may emerge. Mantras can help you realize your true nature. Lastly, the sounds of a mantra have the power to harmonize and heal the body and mind. According to the ancient masters, each human being has seventy-two thousand nadis or nerve channels of varying sizes through which prana or subtle energy moves. The fifty-two letters of the Sansktit alphabet are capable of producing more than seventy-two thousand frequencies on these nerve channels, due to the law of combination and permutation. For this reason, the sounds, when pronounced precisely, with the correct intonation, can have a healing impact on all of our nerve channels and endings. Traditionally, mantras have been transmitted orally, from master to disciple. Thus, to chant our book's mantras, it is best to learn their accurate pronunciation from our beautiful audio cassette sung by Acharya Roop Verma. When we meditate, recite a mantra, or contemplate truths, we can place our hands in a gracious hand gesture, called "mudra." Accompanying each of the five parts of the book, you will find an illustration of the mudra which represents the theme of that section. Many generous attitudes are captured and symbolized in these mudras, such as humility, appreciation, forgiveness, equanimity, calm, blessedness, and peace. Mantras and mudras both act as catalysts for our spiritual unfolding, drawing us closer to our divine essence, our intrinsic nature.

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REFUGE PRAYERS Buddhist Refuge Prayer (Repeat three times) buddhaM saraNaM gacchAmi dhamma saraNaM gacchAmi saMghaM saraNaM gacchAmi buddham saranam gachchhami dhammam saranam gachchhami sangham saranam gachchhami In the Enlightened One I take refuge. In the Pure Teachings I take refuge. In the excellent company of Saintly Ones I take refuge.

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Jain Refuge Prayer Stanza One cattAri maMgalaM arihaMtA maMgalaM siddhA maMgalaM sAhU maMgalaM kevali pannato dhammo maMgalaM chattari mangalam arihanta mangalam siddha mangalam sahu mangalam kevali pannato dhammo mangalam Four auspicious energies are showering blessings upon us. Victorious Ones who have overcome all inner enemies are blessing us. Liberated Souls are blessing us. Renunciates dedicated to Truth are blessing us. Pure Teachings uttered by Omniscient Ones are blessing us.

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Stanza Two cattAri loguttamA arihaMtA loguttamA siddhA loguttamA sAhU loguttamA kevali pannato dhammo loguttamo chattari loguttama arihanta loguttama siddha loguttama sahu loguttama kevali pannato dhammo loguttamo Four auspicious energies are supreme in the universe. Arihantas are supreme in the universe. Siddhas are supreme in the universe. Sadhus are supreme in the universe. Pure Teachings uttered by Omniscient Ones are supreme in the universe.

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Stanza Three cattAri saraNaM pavajjAmi arihaMte saraNaM pavajjAmi siddhe saraNaM pavajjAmi sAhU saraNaM pavajjAmi kevali pannataM dhamma saraNaM pavajjAmi chattari saranam pavajjami arihante saranam pavajjami siddhe saranam pavajjami sahu saranam pavajjami kevali pannatam dhammam saranam pavajjami In four blessed protections I take refuge. In Victorious Ones who have overcome all inner enemies I take refuge. In Liberated Souls I take refuge. In Renunciates dedicated to Truth I take refuge. In Pure Teachings uttered by Omniscient Ones I take refuge. 10

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Part One DIVYA PRAKASHASYA UDGHATANAM OPENING TO THE LIGHT DIVINE Anjali Mudra Offering

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OPENING TO THE LIGHT DIVINE Each day presents a new dawn. Our practice begins the moment we awaken to it. We become conscious of becoming truly conscious. Before moving into action, we decide to move into the inmost sanctum of our being. We clear this space of everything except reverence for the Light Divine and for the gift of our life. It is an inward bowing before this blessedness. In gratitude, we surrender our small self to the Greater and become empty so as to realize our fullness. We need to acknowledge that we can only perceive the Divinity at the heart of the cosmos if we first open to our very own heart and to the spaciousness of our very own being. Then we become ready to turn inward and discover our cosmic dimension. In silence or in prayer, we allow meditation to happen. As we sit in quiet restfulness, without striving or anticipating, we become aware of how our body-mind process goes on before the benign eye of our witness consciousness. Little by little, we may catch glimpses of an exquisite peace and radiant love. In purity of heart, we express reverence. Now, by the power of this gathering of our energies, we pray that everyone may become happy and free from suffering. We envision our goodwill in the form of mantras riding upon the vibrant waves of space. May their sound and meaning penetrate our hearts and unite them in oneness! 12

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OM asato mA sadgamaya OM tamaso mA jyotirgamaya OM mRtyormA amRtaM gamaya aum asato ma sad gamaya aum tamaso ma jyotir gamaya aum mtityor ma amtitam gamaya Brihadaranyaka Upanishad O Supreme Consciousness, from untruth to Truth, lead us, from darkness to Light, lead us, from death to deathless Bliss, lead us! 13

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tvameva mAtA ca pitA tvameva tvameva bandhuzca sakhA tvameva / tvameva vidyA draviNaM tvameva tvameva sarvaM mama deva deva // tvam eva mata cha pita tvam eva tvam eva bandhus cha sakha tvam eva tvam eva vidya dravinam tvam eva tvam eva sarvam mama deva deva Ashram Pad Bhajanavali Thou art my mother, my father Thou art. Thou art my brother, my eternal companion. Thou art true knowledge, the treasure of my being. Thou art everything to me, O my Lord of Lords! 14

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Aus Namo Arihantanam Navkar Mahamantra Five Examples of Universal Consciousness re >> havaI maMgalo IR MOHD ICHHICH Law bi Muhedinti Namaskara Yantra A visual meditation

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OM namo arihaMtANaM OM namo siddhANaM OM namo AyariyANaM OM namo uvajjhAyANaM namo loe savvasAhUNaM eso paMca namukkAro savva pAvva paNAsaNo maMgalANaMca savvesiM paDhamaM havaI maMgalaM aus namo arihantanam aun namo siddhanam aus namo ayariyanam aus namo uvajjhayanas namo lo-e savva sahunam eso pancha namukkaro savva pavva panasano mangalanan cha savvesim padhamam hava-i mangalam Jain Navkar Mahamantra - Bhagavati Sutra 16

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I open my heart in reverence to the Arihantanam, Enlightened Beings who have brought an end to all forms of greed, anger, deceit, and selfishness, and who, out of deep compassion, have shared with others their insights, awareness, and pathways to freedom. I bow to the Siddhanam, Perfected Ones who have liberated themselves from the cycle of rebirth upon becoming one with the Light. I revere the Ayariyanam, masters whose character and living exemplify their teachings. I pay respects to the Uvajjhayanam, true teachers who stay in the heartof scripturalknowledge and teach its essence. I give honor to the Sahunam, renunciates worldwide who seek to practice the Universal Teachings and live in simplicity, harmlessness, and selfless service. By opening to these five examples of Universal Consciousness, I allow my unwholesome tendencies to subside and my wholesome qualities to manifest. Upon offering these reverences with a sincere heart, I am protected from harm and showered with the highest of blessings and benedictions. 17

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OM kAra bindu saMyuktaM nityaM dhyAyanti yoginaH / kAmadaM mokSadaM caiva OM kArAya namo namaH aum karam bindu samyuktam nityam dhyayanti yoginah kamadam moksadam chaiva aum karaya namo namah 11 Yogashastra, by Jain monk, Hemchandracharya Aum, symbol of Perfection, upon which God-intoxicated souls meditate daily, which brings both prosperity and ultimate liberation to that unifying point of Perfection, I bow again and again. 18

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so youfa: a: tatsaviturvareNyam bhargo devasya dhImahi / dhiyo yo naH pracodayAt // aus bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat Gayatri Mahamantra-Rig Veda O Sun! O blessed Divine Light whose brilliance is illumining the three realms of body, heart, and mind, as well as earth, interspace, and heaven! O Light of lights! May we evoke and receive Thee into the depths of our intelligence, and by this illumination, may our intelligence be guided! 19

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arihaMto maha devo jAvajjIvaM susAhuNo guruNo / jiNa pannattaM tattaM ia sammattaM mae gahiaM // arihanto maha devo javajjivam susahuno guruno jina pannattam tattam i-a sammattam ma-e gahi-am Jain Santhara Porasi As long as I live, those who are pure in thought and action will be my divine models, those who have overcome their inner weaknesses will guide my path, those who have renounced the selfish life will inspire my life, and those who enlighten my mind will be my teachers. As long as I live, the truths which have been uttered by the Jina, I will receive, and in this way, I will be able to attain right knowledge and my destination of liberation. Jina - one who has conquered the inner enemies (greed, anger, deceit, and egocentrism), another word for Arihanta. 20

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Part Two SADGUNA JAGRUTI AWAKENING FOUR BEAUTIFUL QUALITIES: Maitri, Pramoda, Karuna, and Madhyestha Namaskara Mudra Greeting the Light in Others

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With the rising of the sun, as the petals of a lotus open and spread fragrance in all directions, so too, with the dawning of lovingkindness toward all living beings, the petals of our consciousness open and spread the fragrance of friendliness, appreciation, compassion, and equanimity in all directions. Let us awaken that love which seeks to bring happiness and peace to all beings! 22

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I MAITRI OR METTA A Feeling of Lovingkindness toward All Living Beings Maitri, also known as metta, is a feeling of friendly connectedness with all beings. When we observe even the tiniest creature struggling to avoid pain and death and to find a source of happiness, it dawns on us that life force is one and the same in all, even though our bodily forms are different. not The more we glimpse this insight, the more we synchronize and suffuse our thoughts, words, and actions with lovingkindness and magnanimity. This represents a turning point in our spiritual evolution and a choice to cause pain to any being and to care deeply for all of life. This means that we will stop adding negative fuel to the karmic wheel which otherwise would keep on spinning painful effects from our past unwholesome actions into our present, and from our present into our future. When we come to respect everyone as a precious life, as a potential light unto the world, as a friend, we experience maitri. A feeling of kinship with all life sprouts in our cells, and we become buoyant, cheerful and happy. In this generous mood, acceptance of ourselves and others grows deeper, and it becomes second nature for us to spread a fragrance of friendliness wherever we go. Metta, the Pali word used by Buddhists for lovingkindness, is equivalent to maitri, the Sanskrit word used by Hindus and Jains. 23

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Atmavat sarvabhUteSu sukhaduHkhe priyApriye / ciMtayannAtmano'niSTAM hiMsAmanyasya nAcaret // atmavat sarva bhutesu sukhaduhkhe priyapriye chintayannatmano'nistam himsamanyasya nacharet Jain Yogashastra, Hemchandracharya All living beings are souls, alive and conscious, just like me. As I like to be happy and do not like to be in pain, in the same way, all beings like to be happy and do not like to be in pain. By keeping this insight at the core of my being, I will not cause any harm, pain or loss of life to any living being. 24

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Natthi aNUdo appaM AyAsAdo aNUNayaM Natthi / jaha taha jANa mahallaM Na vayamahiMsAsamaM atthi // natthi anudo appam ayasado anunayam natthi jaha taha jana mahallam na vayam ahimsasamam atthi Bhagavati Sar, Book V, by Jain prophet Mahavir There is nothing so small and subtle as the atom nor any element so vast as space; in the same way, there is no quality of soul more subtle than ahimsa - harmlessness, and no virtue of spirit greater than reverence for all life. 25

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khAmemi savva jIve savve jIvA khamaMtu me mittIme savva bhUesu veraM majjha na keNai / savve jIvA kamma vasa caudaha rAja bhamaMta te me savva khamAviA majjha vi teha khamaMta // khamemi savva jive savvejiva khamantu me mittime savva bhu-esu veram majjha na kena-i savve jiva kamma vasa chaudaha raja bhamanta te me savva khamavi-a majjha vi teha khamanta Jain Pratikraman Sutra (Vanditu) I forgive all beings; may all beings be willing to forgive me. I am a friend to all life; I have no ill will toward anyone. All living beings, including myself, are suffering and reincarnating throughout the whole universe because of clinging to conditions and habits, the push and pull of karmas; through mutual forgiveness, we can bring an end to our suffering. So again, I declare that I forgive everyone and may everyone forgive me. 26

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mitrasyAhaM cakSuSA sarvANi bhUtAni samIkSe / mitrasya cakSuSA samIkSAmahe // mitrasyaham chaksusa sarvani bhutani samikse mitrasya chaksusa samiknamahe Upanishad May I be able to look upon all beings with the eye of a friend, and may all be able to look upon me with the eye of a friend. 27

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sabba pApassa akaraNaM kusalassa upasaMpadA / sacitta pariyodanaM etaM buddhAna sAsanam // sabba papassa akaranam kusalassa upasampada sachitta pariyodanam etam buddhana sasanam To abstain from unwholesome deeds, to perform wholesome ones, to purify one's mind this is the Teaching of the Buddha, the Enlightened One. 28 Buddhist Tripitaka

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II PRAMODA OR MUDITA Appreciating the Virtuous Qualities and Happiness of Others As human beings, we have been endowed with a great capacity for goodness. It is our intrinsic higher nature, our divine birthright. Our spiritual evolution provides countless opportunities for us to unfold our inherent virtues so that they can spring into action. Each time we focus less on personal gain and more on the harmony and welfare of all, we move in this direction. And yet, although this may be our intention, for most of us, our survival instincts pull us in the opposite direction, and the bridge between positive intention and action may be hard to cross. One of the most rewarding ways to bridge that gap is to open oneself to appreciating wholeheartedly others and their qualities. Not only can we admire them silently, but it is even better to express our gratitude to those who inspire us. By continually cultivating appreciativeness with enthusiasm, we discover a delightful surprise: our own virtuous qualities start to blossom and shine in action. Pramoda and mudita convey another aspect that of feeling joyful when others are joyful. When we can truly rejoice in others' happiness without feeling envious or critical, and when we can genuinely give appreciation to others, the poison of jealousy vanishes and we cannot help but feel happy and light. 29

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ajJAnatimirAndhAnaM jJAnAJjana zalAkayA / netraM unmIlitaM yena tasmai zrI gurave nmH|| ajnana timirandhanam jnananjana salakaya netram unmilitam yena tasmai sri gurave namah Jain Yogashastra, Hemchandracharya The darkness of ignorance was blinding my vision; a healing paste has now been applied -- the medicine of true Knowledge. Now my inner eyes are open. To each Master who helped me remove my layers of ignorance and enabled me to see rightly, I humbly offer my appreciation and gratitude. 30

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cattAri paramaMgANi dullahANIha jantuNo / mANusattaM suI saddhA saMjamaMmi ya vIriyaM // chattari param-angani dullahaniha jantuno manusattam su-i saddha sanjamammi ya viriyam Jain Dashvaikalik Sutra Four supreme gifts there are which are difficult to earn and attainfirst is the gift of being born as a human being; second, the gift of being ignited with a longing to hear the truth and of having that longing fulfilled; third, the gift of developing faith in and love for the true teachings one hears; fourth, the gift of being so filled with enthusiasm and conviction as to put the teachings into practice in one's daily life. 31

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viSNurvA tripurAntako bhavatu vA brahmA surendro'thavA bhAnurvA zazalakSaNo'tha bhagavAn baddho'thavA / rAgadveSaviSArtimoharahitaH sattvAnukampodhyato yaH sarvaiH saha saMskRto guNaguNaistasmai namaH sarvadA // visnurva tripurantako bhavatu va brahma surendro'thava bhanurva sasalaksano'tha bhagavan buddho'tha va ragadvesavisartimoharahitah sattvanukampodhyato yah sarvaih saha sanskrito gunagunais tasmai namah sarvada Whether God is called by the name Vishnu or Shiva, Brahma or Indra. Sun or Moon, Buddha or Mahavira, I always offer my reverence to one who manifests God by being free from selfish desire, aversion, and ignorance, who is endowed with compassion towards all creatures and who is possessed of all noble attributes. 32 Purana

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pramodamAsAdyA guNaiH pareSAM yeSAM matirmajjati sAmyasindhau / dedIpyate teSu manaH prasAdo guNAstathaite vizadIbhavanti // pramodamasadya gunaih paresam yesam matirmajjati samyasindhau dedipyate tesu manah prasado gunastathaite visadibhavanti Purana When you rejoice in the virtues of others, your intelligence becomes steeped in the ocean of equilibrium, your mind is brightened with bliss and your virtuous qualities are purely manifested. 33 .

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III KARUNA Cultivating a Kind and Compassionate Heart All of our good intentions and spiritual practices are still not able to create the ultimate breakthrough from the small self to the cosmic experience so long as we are still creating pain in our lives and the lives of others. Karuna absorbs the meaning of maitri and transforms our heart so much that all we long to do is to relieve ourselves and others from suffering and its causes. Karuna is a deep empathic relationship with every form of living life. It depends on the mighty bedrock of one's own practice of non-injury to life called ahimsa and on one's genuine reverence for life. With this in mind, as we sit, stand, walk, rest, eat, and work, one of our prime concerns is to feel how we are affecting others so as not to hurt anyone through neglect, apathy or intention, subtly or openly, subconsciously or consciously. Karuna inspires us to deepen our wisdom, dynamize our compassion, and turn ourselves into instruments of harmony and peace in the world. 34

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ahiMsA paramo dharmastathA'hiMsA paro damaH / ahiMsA paramaM dAnamahiMsA paramo tapaH // ahimsa paramo dharmas tatha ahimsa paro damah ahimsa paramam danam ahimsa paramo tapah Jain Yogashastra, Hemchandracharya Reverence for life is the supreme religious teaching. Non-injury to life is the supreme moral guidance. Giving freedom from fear to life is the supreme act of giving. Non-violence to life is the supreme renunciation. Dharmah becomes dharmas when followed by the dental consonant "t." 35

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na tvahaM kAmaye rAjyaM na svarga naapunrbhvm| kAmaye duHkhataptAnAM praanninaamaatimocnm|| na tvaham kamaye rajyam na svargam napunar bhavam kamaye duhkha taptanam praninamartimochanam Skandapurana I Not for any kingdom do I long, not for the kingdom of heaven, not even for freedom from the endless cycle of birth and death; for one and only one thing do I long - to free living beings from their agony and sorrow and to wipe away their tears. This mantra was one of Mahatma Gandhiji's favorite prayers which he recited every day. 36

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kahaM care kahaM ciDhe kahamAse kahaM sae / kahaM bhuMjato bhAsaMto pAvaM kammaM na baMdhaI // kaham chare kaham chitthe kaham ase kaham sa-e kaham bhunjanto bhasanto pavam kammam na bandha-1 Jain Dashvaikalik Sutra How shall I walk? In what manner shall I stand? How ought I to sit? In what way shall I sleep? In what attitude shall I speak and eat so that I stop creating cycles of karmic bondage for myself? 37

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jayaM care jayaM ciTThe jayamAse jayaM sae / jayaM bhujato bhAsaMto pAvaM kamma na baMdhaI // jayam chare jayam chitthe jayam ase jayam sa-e jayam bhunjanto bhasanto pavam kammam na bandha-i Jain Dashvaikalik Sutra When you walk, walk with awareness. When you stand, be mindful that you are standing. When you sit, know what you are doing. When you sleep, remain aware. When you speak and eat, do not commit any harm to any living being. In this way, you will stop inviting painful consequences and will no longer create cycles of karmic bondage for yourself. 38

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aho jiNehiM asAvajjA vittI sAhUNa desiyA / mukkha sAhaNa heussa sAhu dehassa dhAraNA // aho jinehim asavajja vitti sahuna desiya mukkha sahana he-ussa sahu dehassa dharana Jain Pratikraman Sutra -- Sadhu Kriya O Victorious ones who have become masters of yourselves, what a wonderful teaching you have given us! You have taught us how to nourish the body -- with only that food which issues straight from the benevolent earth, which is not tainted with the pain of bloodshed. You have taught us why we eat - to sustain the body in health so as to use it to attain liberation and to serve our fellow beings. 39

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MADHYESTHA OR UPEKKHA Maintaining Equanimity in All Situations Every moment we are in the midst of a kaleidoscopic array of ever-changing events, both internal and external. The wheels of cause and effect for every single being in the universe are interdependently turning and placing us continually in new situations, roles, and relationships. If we examine any of these on a molecular level, we find that there is nothing, not even a thought vibration or a sensation, that is not in a state of rapid and dynamic flux. All vibrations arise and pass away in such a licketysplit manner that one needs to regard them as one would the blink of an eye or the flash of a dream, unable to be caught or held: Those individuals who know the secret of the insubstantiality of phenomena are not drawn away from their center. They neither swing high with praise nor dip low with blame. They are able to keep the mind unperturbed and clear, suffused with the realization of infinite and luminous Consciousness. It is beneficial to take inspiration from such Awakened Beings and to cultivate a balanced mind. 40

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Madhyestha Mudra Equanimity

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kamaThe dharaNendre ca svocitaM karma kurvati / Tyrgcuumiqft: uzd!12: faurga: 11 kamathe dharanendre cha svochitam karma kurvati prabhustulya manovrittih parsvanathah sriyestuvah There are those who flatter and there are those who blame; they are acting according to their karmic tendencies. Jain Sakalaharta Stotra One who keeps the mind balanced and unperturbed by either extreme, that One I admire. I follow in the footsteps of that One. Parshvanathah, mentioned in this stanza, is the twenty-third Jain Prophet, revered for his equilibrium and compassion. 42

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uvasameNa haNe kohaM mANaM maddavayA jiNe / mAyaM cajavabhAveNa lobhaM saMtosao jiNe // uvasamena hane koham manam maddavaya jime mayam chajjavabhavena lobham santosa-o jine Jain Dashvaikalik Sutra We can remove our anger by cultivating patience and calmness. We can reduce our egocentrism through selfless service and humility. We can stop our habit of deceit and manipulation by trying to be honest and straightforward. We can cause our greed to subside by allowing ourselves to feel contented and blessed. 43

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namo durvArarAgAdi vairivAra nivAriNe / arhate yoginAthAya mahAvIrAya tAyine // namo durvara ragadi vairivara nivarine arhate yogi nathaya mahaviraya tayine Jain Yogashastra, Hemchandracharya I bow to the blessed Mahavira, who has mastered the difficult to defeat armies of infatuation and aversion, master yogi of yogis, most brave and perfect, protector of those who seek protection in spirit. Mahavira, born in 599 B.C., is the twenty-fourth Jain Prophet, a paragon of courage and compassion, whose Teachings form the basis of Jainism. 44

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ego haM natthi me koi nAhamanassa kassai evaM adINa maNaso appANamaNusAsai / ego me sAsao appA nANa daMsaNa saMjuo sesA me bahirA bhAvA savve saMjoga lakkhaNA // ego ham natthi me ko-i naha mannassa kassa-i evam adina manaso appanamanusasa-i ego me sasa-o appa nana dansana sanju-o sesame bahira bhava savve sanjoga lakkhana Jain Pratikramana Sutra (Santhara Porasi) I am alone in this world; nothing belongs to me and I belong to none. With this awareness, I can be in command of my mind and keep it above self-pity. Though I appear alone, my soul is in immortal company, equipped with infinite energy, knowledge, and vision; all else is external, comes and goes, due to ever-changing conditions and associations. 45

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Part Three KSHAMAPANA FORGIVING OURSELVES AND OTHERS Abhaya Mudra Dispelling Fear

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FORGIVING OURSELVES AND OTHERS As we come to know our reality in the deepest sense, we see the futility of holding onto accumulated resentments. It is time to drop them, melt them away. One way to begin is through extensive mutual forgiveness, starting with our very own self. Realizing that we are not better or worse than anyone else and that we have contributed to emotional and physical suffering in the world, we become more humble and gentle, enfolding our being in loving acceptance. It then becomes easier to extend that feeling to others. Looking far into the past, we think of those we blamed for creating pain in our lives and, without condoning or condemning their behavior, we cease to judge them. We can seek qualities we cherish in them and ways they have added to our growth and awareness. In this way, we release our grudges and offer acceptance to everyone. Next, we ask forgiveness from everyone we have hurt or ignored knowingly or unknowingly -- the myriad creatures as well as human beings and God. It is good to ponder the suffering perpetuated by us out of greed, pride, and ignorance. By recognizing these blind spots in us, we can stop generating more cycles of pain. We realize that to hurt or neglect another is to hurt or neglect oneself, and to forgive is to live closer to our divine nature. In a spirit of largeheartedness, our hearts may soften, healings may be initiated, and those who used to fear us may bless us. In the eyes of the masters, there is nothing more courageous and powerful in the world than the sweet vibrations of a forgiving and magnanimous heart. 47

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khamia khamAvia mai khamaha savvaha jIva nikAya / siddhaha sAkha AloyeNa mujjha vaira na bhAva // khami-a khamavi-a ma-i khamaha savvaha jiva nikaya siddhaha sakha aloyena mujjha vaira na bhava Jain Pratikraman Sutra (Vanditu) I forgive everyone wholeheartedly; may every living being be willing to forgive me. I call upon the Siddhas, pure and perfect souls, to witness my declaration -- that I hold no ill will toward anyone in the entire universe. 48

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ahaM avero homi abyApajjho homi anIgho homi sukhI attAnaM pariharAmi / sabbe sattA averA hontu sabbe sattA abyApajjhA hontu sabbe sattA anIghA hontu sabbe sattA sukhI attAnaM pariharantu // aham avero homi abyapajjho homi anigho homi sukhi attanam pariharami sabbe satta avera hontu sabbe satta abyapajjha hontu sabbe satta anigha hontu sabbe satta sukhi attanam pariharantu Buddhist prayer 49

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May I be free from animosity. May I be free from hurtfulness. May I be free from troubles of mind and body. May I be able to protect my own happiness. Whatever beings there are, may they be free from enmity. Whatever beings there are, may they be free from hurtfulness. Whatever beings there are, may they be free from troubles of mind and body. Whatever beings there are, may they be able to protect their own happiness.

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iriyAvahiyAe virAhaNAe gamaNAgamaNe pANakkamaNe bIakkamaNe hariyakkamaNe osA uttiMga paNaga daga maTTI makkaDA saMtANA saMkamaNe je me jIvA virAhiyA egiMdiyA beiMdiyA teiMdiyA cauriMdiyA paMciMdiyA abhihayA vattiyA lesiyA saMghAiyA saMghaTTiyA pariyAviyA kilAmiyA uddaviyA ThANAo ThANaM saMkAmiyA jIviyAo vavaroviyA tassa micchAmi dukkaDaM iriya vahiya-e virahana-e gamanagamane panakkamane bi-akkamane hariyakkamane osa uttinga panaga daga matti makkana santana sarkamane je me jiva virahiya egindiya be-indiya te-indiya chaurindiya panchindiya abhihaya vattiya lesiya sangha-iya sanghattiya pariyaviya kilamiya uddaviya thana-o thanam sankamiya jiviya-o vavaroviya tassa michchhami dukkadam Jain Pratikraman Sutra 51

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While walking, I may have pained live beings; while coming and going, I may have crushed living beings, such as live, animate seeds and green grass and plants. I may have crushed beings living in the dew, in the anthills, in the living moss and in water particles, the live earth, webs of spiders -- I may have harassed or crushed all these. Whomever may have been caused pain, tormented, or hurt by me-- beings with only one sense, the sense of touch, beings with only the senses of touch and taste, 2 beings with only the senses of touch, taste, and smell;' beings with the four senses of touch, taste, smell, and sight;" beings with all five senses, touch, taste, smell, sight, and hearing; whomever may have been struck by me while coming or going, or may have gotten covered by dust, rubbed, or bumped; whomever may have been caused to collide accidentally with one another; whomever may have been tormented by being touched; whomever may have been caused pain; to whomever I may have given agony and whomever I may have frightened; whomever I may have shifted from one place to another; whomever I may have separated from life and made lifeless- may all of you who suffered because of me forgive me. May the ignorance in me which caused pain to other beings cease and be brought to an end. May all be forgiven and forgotten. 1 such as earth, water, fire, air, and plant life 2 such as worms and shell creatures 3 such as ants 4 such as bees and other insects 5 such as fish, birds, mammals, animals of all kinds and human beings 52

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mettA (karuNA muditA upekkhA) sahagatena cetasA ekaM disAM pharitava viharatI tatha dutiyAM tatha tatiyAM tatha catutthIm iti uddham adho tiriyAM sAbbadhI sAbbatthA tAya sAbbA vAntAM lokam / mettA (karuNA muditA upekkhA) sahaga tena cetasA vipulena mahuggatena appa mAnena averena avayA pajjena pharitava viharatI tI // metta (karuna, mudita, upekkha) sahagatena chetasa ekam disam pharitava viharati tatha dutiyam tatha tatiyam tatha chatutthim iti uddham adho tiriyam sabbadhi sabbattha taya sabba vantam lokam metta (karuna, mudita, upekkha) sahaga tena chetasa vipulena mahuggatena appa manena averena avaya pajjena pharitava viharati ti Buddhist Prayer With a mind filled with lovingkindness (compassion, sympathetic joy, equanimity), may we dwell pervading one quarter of the universe, then a second quarter, then a third and a fourth, up and down, spreading in all directions everywhere, may we pervade the whole world. With a mind filled with lovingkindness (compassion, sympathetic joy, equanimity), may we dwell extensive, expanded, boundless, and free from hatred and ill will. 53

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Part Four ATMADARSHAN REALIZING THE SELF Dhyana Mudra Meditating

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REALIZING THE SELF As we awaken our generous qualities and drop unwholesome ones, as we explode the myths fueling our push-pull mentality, and as we let go of craving and resisting, we come to a state of equilibrium, integrity, and peace. Then it becomes possible to have atmadarshana glimpse of our true nature. Some call it an experience of God's grace. Others say it happens naturally when desires and delusions fall away from us. Still others explain it as a meeting of our intrinsic luminosity with All-Light, of the microcosm with the Macrocosm, of the human with the Divine. All agree that it is perfection itself, our divine inheritance, the very ground of Being. In our daily practice, we need to remind ourselves of what we are in order to embrace our reality and illumine the world. The sitting posture, with the focus attuned to the breath, the mind spacious, undistracted and aware, is the classic posture in which meditators open to this experience. 55

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OM pUrNamadaH pUrNamidaM pUrNAt pUrNamudacyate / pUrNasya pUrNamAdAya pUrNamevAvaziSyate // OM zAntiH zAntiH zAntiH // aum purnam adah purnam idam parnat purnam udachyate purnasya purnam adaya purnam evavacisyate aum santih santih santih Ishavasya Upanishad That -- the Divine Reality -- is complete, perfect, and whole; this -- the individual soul -- is also complete, perfect, and whole; for this emerges from That, and That and this can neither be added to nor subtracted from; seeing this, the individual remains in oneness, complete, perfect, and whole. Aum peace peace peace 56

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AtmAnamAtmanA vetti mohatyAgAd ya Atmani / tadeva tasya cAritraM tajjJAnaM tacca darzanam // atmanamatmana vetti mohatyagad ya atmani tadeva tasya charitram tajjnanam tachcha darsanam Jain Yogashastra, Hemchandracharya The Enlightened Consciousness or Self sees clearly its own Self with its own light the moment it comes out from under the veils of ignorance. The nature of Self is none other than right knowledge, right vision, and right conduct experienced as one unity. 57

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siddho'si buddho'si niraJjano'si saMsAramAyAparivarjito'si / saMsArasvapnaM tyaja mohanidrAM madAlasA vAkyamuvAca caivam // siddho'si buddho'si niranjano'si samsaramayaparivarjito'si samsara svapnam tyaja mohanidram madalasa vakyamuvacha chaivam O pure sweet soul! You are a perfect one! You are already a Buddha! You are in your state of nature, innocent, without color or bias! You are beyond the world of illusions! O dear child! This world is nothing but a dream arising from the heavy sleep of ignorance. So renounce this dream before it arises! Stay vigilant! Stay awake! In this way, the wise mother Madalasa taught all of her children. Lullaby of Madalasa 58

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nainaM chindanti zastrANi nainaM dahati pAvakaH / na cainaM kledayantyApo na zoSayati mArutaH // nainam chhindanti sastrani nainam dahati pavakah na chainam kledayantyapo na sosayati marutah Shrimad Bhagavad Gita The Self is indivisible. It is extremely subtle, without parts, and infinite. That is why no sword can cut it, no fire can burn it; water cannot make it wet and wind cannot dry it.

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sabbe saGghArA aniccAti yadA paJya ya passati / atha nibindati dukkhe esa maggo visuddhyA // sabbe sarikhara annichchati yada pannya ya passati atha nibbindati dukkhe esa maggo visuddhya Buddhist Dhammapada (277) All conditioned things are impermanent; when one perceives this deeply, with true insight, then one becomes detached from suffering. This is the path of purification, the way to freedom. 60

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Part Five SHIVAM SHANTIH OFFERING BLESSINGS AND PEACE TO THE WORLD // Mangalam Mudra Radiating Blessings to all Life

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OFFERING BLESSINGS AND PEACE TO THE WORLD If everyone were to move onto the positive path of peace and lovingkindness, imagine what a great spirit of compassion, cooperation, and harmony would be generated! Instead of squandering our energy in self-pity, blaming, and criticizing, we can use our beautiful qualities for the sake of giving to ourselves and each other. In a gracious and spacious state, we can turn our thoughts into well-wishings, offering all that we have --- our love, blessings, and deep equanimity - to the whole universe. Even the most intransigent heart cannot help but be touched when, in the silence of our presence, we send out a thought, "May you be happy! May you find your right path! May you be free from suffering!" Herein lies the true healing of the planet - to surround ourselves with wholesome fragrant thoughts, to wish well to all beings without exception, and to dwell in this aura - in the holistic vision of all life as one.

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zivamastu sarvajagataH parahitaniratA bhavantu bhuutgnnaaH| doSAHprayAntu nAzaM sarvatra sukhI bhavatu lokaH // sivam astu sarvajagatah parahitanirata bhavantu bhutaganah dosah prayantu nasam sarvatra sukhi bhavatu lokah Jain Bhsihat Shanti Let blessings go forth unto the entire universe! May everyone rise above self-interest through feeling genuine concern for the well-being of all! May the mental veils which cloud our awareness, distort our understanding, and close our heart be completely removed from our consciousness! Everywhere let everyone live in peace and contentment, in health and happiness, in abundant reverence for life! 63

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zAntiM zAnti nizAntaM zAntaM zAntAzivaM namaskRtya / zalg: aufa fafuzi mantrapadaiH zAntaye staumi // santim santi nisantam santam santasivam namaskritya stotuh santi nimittam mantrapadaih santaye staumi Jain Pratikraman Sutra (Lagu Shanti) O Abode of peace filled with the nectar of peace, O peaceful energy flowing with benedictions and blessings! Taking the powerful vibrations of mantra in prayer, I bow before you to evoke peace in myself. I praise you who can transform the inauspicious into the auspicious. O sweet peace, transcendent peace, may my whole being be permeated by you! 64

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OM tuSTi puSTi ruddhi buddhi mAGgalyotsavAH sadA prAdurbhUtAni / pApAni zAmyantu duritAni zatravaH parAGmukhA bhavantu svAhA // aus tusti pusti ruddhi vruddhi mangalyotsavah sada pradurbhutani papani samyantu duritani satravah parangamukha bhavantu svaha Jain Bhrihat Shanti Let contentment, fulfillment, and prosperity grow and multiply in all directions! Let me always celebrate a festival of blessings shared with all; let all wrongdoings and negativities subside and be brought to an end; let all who act as enemies have a change of heart, transform themselves and turn their faces in the direction of all-goodness. Let all this be so! (65

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OM sarveSAM svastirbhavatu sarveSAM zAntirbhavatu / sarveSAM pUrNaM bhavatu sarveSAM maMgalaM bhavatu // aus sarvesam svastir bhavatu sarvesam santir bhavatu sarvesam purnam bhavatu sarvesam mangalam bhavatu Vedic Prayer O Light Divine, may everyone attain and sustain stability of awareness in the Self, may everyone enjoy all-pervading peace, may everyone experience the perfection of pure Consciousness! May blessings be showered upon all! 66

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30 ai: afar-afta mfa: qfudt anferty: anfariqasi: anfea: vanaspatayaH zAntirvizve devAH zAntira brahma zAntiH sarvaM zAntiH aufeara zufra: M m Ifalfa 11| OM zAntiH zAntiH zAntiH OM aum dyauh santir antariksam santih prithivi santir apah santir osadhayah santih vanaspatayah santir visve devah santir brahma santih sarvam santih santir eva santih sa ma santir edhi aum santih santih santih aum Let there be peace in the heavens, let there be peace in interspace, let earth be in peace and free from pollution, let the waters come to peace and purity, let all medicinal herbs be natural, filled with peace, let all the plant and vegetable kingdom be infused with unadulterated peace, let all the elements of earth, water, fire, air, and ether be clean and at peace, let body, mind, and spirit be filled with true peace, let all be in peace, let peace itself indeed be in peace, let it be in me. that peaceAum peace peace peace aum The transliterated m from the Vedic tradition is pronounced "gvam." Shanti Mantra 67

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sarve bhavantu sukhinaH sarve santu nirAmayAH / sarve bhadrANi pazyantu mA kazcid duHkhabhAga bhavet // sarve bhavantu sukhinah sarve santu niramayah sarve bhadrani pasyantu ma kaschid duhkhabhag bhavet Ancient Universal Prayer May all living beings know real happiness and the source of happiness within. May all living beings become free from delusion, disharmony and disease. May all perceive the true, the good, and the beautiful with clarity of mind and purity of perception. May no one, not even the tiniest of creatures, become a victim or cause of pain, suffering, torture, or killing. May everyone revere the sanctity of life. 68

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lokAH samastAH sukhino bhavantu LOKAH SAMASTAH SUKHINO BHAVANTU In the entire universe may Peace and Contentment prevail! NAIO ARIHANTANAL NANO SIDOHANAN PROSPERITY A STRENGTH PADCHAM, NATAI MANGALAX PRAISE PEACE..! THINK PEACEJ cl CONTENTMENTS MANGALANAN CIA SAVVESTM BENEDICTION FRAY PEACEI/ I XL FOTOSU IR xofon 11 # B surat ROSATO Ir tuo cori ROUT LOUDERUMI TV HUD oprit ET ECS M II VENCE! FEEL PURITY AYARIYANAM NAMO D KNOW PEACEJ SPEAK TEACE TRUTH HEAR PEACE! ASPIRATION SEE ONYSYNYA. SAVVA PAV UVAJJHAYANAN NANO REla Aintas or NOWYX HONY OS: MIKINYNDS KYRHYS YMYS 3107 ORYN Blessing Circle

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CLARE ROSENFIELD Clare, also known as Brahmi, is a poet, meditation teacher, and certified social worker who brings a spiritual outlook to her work with clients. She received her M.S. degree from the Columbia School of Social Work in 1989, and is presently a play therapist with children with special emotional needs. A Smith College graduate, she eamed an M.A. in French from Columbia University in 1965 and taught French in Boston, Lagos, and Bangkok. Clare was introduced to the world of Eastern wisdom thanks to her husband, Dr. Allan Rosenfield, Dean of the Columbia School of Public Health, whose work in the 1960's took them to Thailand. Both of their children were born in Bangkok. Their son Paul, a Brown University graduate, is presently a medical student at Columbia University. Their daughter Jill is in her final year at Bowdoin College, majoring in religion and art. It was during seven years overseas that Clare's childhood quest for inner peace, originally rooted in the ideals of Judaism, was ignited anew. She became immersed in Buddhism and studied insight meditation with the present Buddhist Patriarch in Thailand. While in Bangkok, Clare co-authored Ten Lives of the Buddha: Siamese Temple Paintings and Jataka Tales. Once back in the United States, she continued her quest with the Jain, Hindu, and Buddhist masters mentioned in the Acknowledgements, as well as with Sufi master, Pir Vilayat Inayat Khan. Inspired by the life-affirming Jain philosophy, she became a yoga/ meditation teacher and a vegetarian, made several visits to sacred places in India, edited two books on Jain philosophy, and wrote a biography of Shri Chitrabhanu. She also published Reverence for All Life and Vegetarianism and two poetry booklets, dance upon the winds swept cloudless and seasonals. Her third book of poems is in process. Throughout the past twenty-three years, whether meditating in a Jain temple, Friends' meeting house, synagogue, intensive journal workshop, Vipassana course, or Sufi retreat, Clare has brought with her the ecumenical spirit while seeking out both the profoundly mystical and the utterly practical. This book represents her conviction that when we open our hearts to the wisdom of the East as well as to that of the West, we enrich our experience immeasurably and live as global visionaries dedicated to the diversity and unity of all life. 70

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PRAMODA CHITRABHANU Pramoda is gifted in the knowledge of Sanskpit, Jain mantras, music, and vegetarian nutrition. She plays sitar and has a refined and beautiful singing voice. After receiving her B.A. from Jaihind College in Bombay, majoring in psychology, she dedicated her life to practicing meditation and studying the teachings of the Jain prophets, under the guidance of Pujya Shri Chitrabhanu, whom she eventually married. Their two children, Rajeev, who is twenty years old, and Darshan, who is eighteen, are American citizens, and are currently at college in India, working toward their B.A. in commerce and business. Pramoda's deep regard for the sanctity of all life has expressed itself in her willingness to teach Westem students how to become vegetarians in many series of cooking classes, and has culminated in the recently published book Foods of Earth Tastes of Heaven: Vegetarian Cuisine of Gujarat. In Bombay, Pramoda is President of the Jain Meditation International Center which sponsors projects aimed at educating and rehabilitating the poor. She also works with a committee from Ritambhara University seeking to educate tribal women and to provide jobs for them. Pramoda actively works for the Reverence for Life Society and Beauty without Cruelty in Bombay which promote animal welfare and the vegetarian way of life worldwide. During her ten years in New York, Pramoda gave classes in Jain mantras and meditation, exposing Western friends to the high vision, pure ideals, and potent vibrations of Jain teachings. The initial inspiration for this book was a natural outgrowth of these classes. Pramoda's Sansksit studies and open, receptive mind have led her to read and cherish original source material from the Hindu and Buddhist traditions as well. The mantras in this book are truly the living practice of Pramoda, who has turned her gifts, talents, and interests into a commitment to living both the introspective and compassionate life, personalizing the universal, and universalizing the personal.

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