Unknown Pilgrims

SR No.: 007014
Original Sutra Author: N/A
Author: N Shanta
Publisher: Sri Satguru Publications Delhi
Publication Year: 1997
Total Pages: 820
Language: English
Classification: Book_English
File Size: 19 MB

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The Unknown Pilgrims
thumb.24 Japa may last a longer or shorter time; there is no exact ruling as to its duration, which depends on the activities or rituals which are to follow. For zealous sādhvis, japa is not confined to one particular moment during the day, but becomes as natural as breathing. Quite frequently, at the visiting-hour in the upăśraya, one observes one or other of the sãdhvis seated a little to one side. recollected, her rosary gliding between her fingers, her lips imperceptibly moving.
ii) Mauna: Silence
At this point it is fitting to speak of mauna, before the dawn of a new day, when all is still wrapped in the silence of the night. Mauna is one of the indispensable conditions for all forms of mental concentration. Mauna does not simply refer to an absence of words; it is a form of suddhi, of purification. Its effect permeats the whole being. It includes: kāya-mauna, vāņi-mauna, manas-mauna, that is, silence of the body, silence of the voice and silence of the mind. 25 It invades little by little each of these areas, penetrates and purifies them and, through citta-mauna, the silence of the conscience, unifies the whole person.26 Mauna is one form of interior tapas. By means of mauna, ekāgratā and thus dhyāna become possible. We recall that kāyotsarga not only depends upon mauna, but is in fact its most radical form.
It goes without saying that an upāśraya must be silent, not only in the early hours and at night-time, but all day long, except during visiting hours, which are usually in the early afternoon. An important portion of the day must be devoted to svādhyāya, which demands silence. However, one cannot claim that the upăśrayas are always completely silent. On occasion the location is scarcely propitious, if it
24 I owe this information to Mahāsati Śri Ujjvalakumāri.
25 Cf. Rājimati, 1974, pp. 117-119.
26 Citta, in the performance of ascetic disciplines, denotes conscience, a term which includes all parts of the psyche. The ascetic must endeavour to control her impressions, her imagination, her desires, etc.