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Gift From Swami Veda - Shiva Chant
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 This chant was discovered in Swami Veda’s archived files by our friend, “Tejas” whom many of you know, and passed on to me by Swami Veda as a gift to you. Tejas remarked that the chant had amazing affects. We hope you enjoy the gift. Click on the player below to listen to it, and if you want a personal copy for your computer, a download is below that player. Copy and paste to your browser anytime you want to listen again.
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http://dansvideos.s3.amazonaws.com/audio%20recordings/Shiva%20Chant.mp3
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Swami Nityamuktananda
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 Swami Nitya will soon arrive in Minneapolis where she will continue teaching along with the other Bharati Swami’s.
She continues with the second installment of the Koshas.
Her effective writing and teaching styles have intensified interest in her work.
Swami Nitya’s July article continues below.
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Second Kosha (emphasis on Svara Yoga/Breath)
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Pranamaya-kosha is the second sheath or the penultimate layer of “brown paper wrapped around the treasure” which is our essence, the Self.
Prana as we know has two meanings: Air and …. Prana. What is the latter? Pra- (the first unit), na (energy); prana is the first unit of energy that comes out of infinite Space, it is cosmic energy and comes in five forms (udana, prana, samana, apana and vyana) – prana as AIR is only one of them. The human body is sustained by the same Prana that sustains the rest of the universe.
So Prana - refers not only to the flow of Air (oxygen and various other gases) through the organism but - to the life-giving force.
There is prana in food, there is prana in Water (or not; in our times, water is often so “purified” by chemicals…or so polluted, that there is no prana left).
The pranamaya-kosha is, in many traditions, seen as related to the 2nd Chakra, which metabolizes Water energy. How come? There are several levels of understanding hidden here.
- Oxygen (Air) cannot be metabolized by the body without the presence of Water; our nostrils are kept moist for this very reason.
- Air and Water share many aspects: Air represents movement and Water represents flow (movement in one direction!) Both lack color, are clear and transparent;
- Both are necessary carriers of Prana as the vital force that sustains all living organisms.
Pranic energy is available too in negative ions, oxygen (a main ingredient in water), ozone and solar radiation etc. However for the human being “Air and Prana” (and to a large extent Water) always exist together. No life is possible without either.
Another insight into the relationship between Air and Water as carriers of the vital energy, comes from calling back to mind that the Elements are energyfields. We talked elsewhere about the complexity arriving from the fact, that each Element contains each Element, and that so in ever subtler levels.
So the Gross form of Earth is matter/solid…is form; heavy, holding etc. but within that,
Earth holds within itself Fire, as a subtler aspect of itself; for example: In a divine vision…. say, a vision of Jesus – there is form of the apparition, hence there is earth – even if the form is etherical/subtle, and the topic devotional (Fire).
- In the same way, the gross form of Water is the wet tangible stuff; one of the subtler
aspects includes a subtle version of Air; i.e. the above mentioned shared qualities.
- In the same way, we know Fire as the burning transforming flame; one of its subtler dimensions, is the “Space of Fire” – light - still transforming, but on a different level of subtlety.
- Air in its gross form is what we breathe, but on a subtler level there is the “Fire of Air”, we call it intellect, buddhi, discrimination…etc. It moves not on the gross but on the mental level.
- Space in its gross form is the akasha (the space between us) yet on the subtlest level, the Space of Space, is consciousness – chidakasha. And so it plays ad infinitum.
(More on this in an article in the September issue of the newsletter on www.swamiveda.org)
As fields, Elements have subtler versions, many dimensions, and even subtler versions…transferring that to our koshas, the second kosha, pranamaya kosha is that energy-field that supplies vital force to the body (no matter in which form) in whatever Element it uses on the gross level; and it leaves the form behind and as pure prana enters each and every pore and cell of your being. It does so, via an extremely complex system of pathways you know as nadis or meridians. When we talk of feeling and working with these (such as in Acupuncture /Shiatsu/pranic healing etc.) we talk of feeling and working with different streams/channels within the pranamaya kosha. Although these channels appear to us as subtle, they are still quite gross, gross enough to feel with our senses.
Meaning: working with Nadis/meridians - as many holistic medicines do, we still work only with 2/5th of the body! Annamaya kosha and pranamaya kosha!!!
Still, of the carriers of prana, Air is the first and foremost. We might learn to let food, water and sunlight behind… but we need air to live, and indeed some live by air alone. Bretharians, have learned to extract all prana the body needs out of the Air they breathe. (If you want to read more about that in modern times, read: Shivananda buried Yoga; Manmoyananda.)
The Air carries prana into your body; once there, the pranic force creates movement, pulsation, vibration - what we call life. As you breathe the oxygen feeds and animates the pranic sheath that lives inside the physical body. Hence the two are like a hand in a glove!
It’s not the 1st breath that makes the baby live, it is alive in utero! It’s not the air that gives life, but the prana that rides on the air; hence once our perception gets subtler, we can learn to separate the two (with practice in meditation).
The Taittiriya Upanishad says in the 2nd verse:
Quite other than this physical sheath which consists of food , and interior to it, is the energy sheath that consists of breath. This is encased in the physical sheath and has the same form. The one is filled with the other. The first has the likeness of a man, and because it has the likeness of a man, the second follows it and itself takes on the likeness of a man, through this vital sheath the senses perform their office. From this men and beast derive their life. For breath is the life of all beings and so it is called ‘the life of all”.
So let’s turn to study this Breath, (to teach about pure prana is yet beyond me.)
Sufis, all sorts of philosophers, yogis and psychologists hold breath as the deepest most important subject to study for anyone concerned with health and wellbeing, and spiritual growth; - no matter from what point of view.
There is a sweet story told about Carl Jung. Jung observed during his studies, a group of indigenous people who began their day by breathing into their hands and then offering the breath to the rising sun. (We find evidence of this with Mayan Shamans even today!) He observed them, but didn’t understand, so the tribe laughed at his inability to see the truth and rightness of the custom: “We come from the sun, our breath is a gift of the sun, offering it back is honoring spirit, is honoring life-force.”
This link between breath and life-force is also obvious in the Judeo-Christian tradition. The breath of God - Baruch- is breathed into the first human (Adam). The early Egyptians and Chaldean, the Chinese and Japanese all worked (and still do) with the concept of prana and breath. It is no surprise to hear, that in India whole monasteries study nothing but the breath; and many of the so called miracles that yogis are said to perform have their basis in breath.
Prana riding on the breath…as some describe it…they are inseparable.
Breath is the vehicle for Prana; (Swami Rama says)
The secret lies in understanding the relationship between matter and energy.
Energy makes us move, we are aware of Einstein’s formula E= mc2. Matter can be changed into energy and energy into matter. This too is the relationship between Breath/Air and Prana.
How becomes a bit clearer when we consider prana as one form of energy. Energy is the offspring from a burning/a transforming process. Something needs to burn, to give off energy, the energy we call prana. This transformation happens through the process of breath.
Oxygen is extracted and burned to give of the animating, vital energy
(this happens also by processing ozone, sunlight and others)
The process of breathing is different from other functions of the body, as it is both voluntary and involuntary. We breathe even when we sleep- i.e. are unaware… but we can also breathe consciously, controlling our breath. When breathing consciously - who is steering this process? The answer is obviously - the mind. That means: breath can be regulated by the mind…
Which implies: breathing/breath is the link between the physical body and the mind.
This is mirrored in the placement of the koshas: pranayama kosha is between annamaya kosha and manamaya kosha!
We recognize that breathing is the key to the interaction between body and mind, on the physical level it brings in oxygen for fuel and releases energy as a byproduct. We said: Prana rides on breath; the burning process also separates and releases prana on a subtle level. When this is not happening anymore, the person dies, the vital energy has departed and we say the person has “expired”.
With each breath the energy flows through the body shaping and constructing, nourishing and changing the body. Rate and rhythm, course and depth of breath has an effect on the way the energizing happens. Obviously starvation of this energy (by improper breathing) or irregular supply etc., will have an effect.
Furthermore energy received in short bursts has obviously a different effect, than smooth continuous energy supply. Just as, if the electricity current is fluctuating and erratic, the computer breaks down (as I have experienced to my peril in India). If the energy pattern changes the energy supply changes, the physical manifestation, i.e. the body - changes.
If parts of the body are starved …they wither … ! The internal organs, such as the heart, the liver, the kidney and their state of health can be, and is, largely influenced by the breath. The rate and depth of breathing alters their state.
As the mind has the ability to control breath; the mind can use the breath as a tool to effect change – and vice versa! If breath is the link between mind and body, it also means the rate and depth of breath has an effect on the mind and with that on our emotions. Breath influences mind-patterns.
Physical existence crystallizes around energy patterns, set up by the life-energy itself, which in turn is governed by mind, individual mind, human mind, cosmic mind….
whatever you want to call that force, which is the physical form of consciousness.
You know about Kirlian Photography. It photographs these patterns of life energy, are the mind patterns of energy; or: energy patterns of mind. So if a leaf, that has an edge torn off, is photographed, it might still produce a picture of its wholeness … because the “mental” energy pattern is still there. Universal energy patterns are also called “universal intelligence”, cosmic intelligence etc.
We can see its working when we look at the beginning of existence of a human embryo, a cell divides…but how, how does “it” know how to divide? Yogic science says:
The energy field that is surrounding the event has a certain pattern and it’s that pattern which crystallizes into the form. Always from the subtle to the gross; which brings us back to Sankhya (Yoga Philosophy) which says: each level of existence comes from the previous subtle form.
Again we recognize: the pranamaya kosha is the result of the manomaya kosha, the mental sheath which contains the information, that with the energy of the pranamaya kosha turns into the physical manifest form.
The implications of this insight are phenomenal, it means with the intention and the help of the breath we can create and shape life, our life and its many forms, be it body, mind or emotions.
The science of this - deliberate use of breath is called svarodaya or svara Yoga.
So to be in charge of our life, body mind and emotions, we have to become aware of the breath and work with correcting patterns; again it simply boils down to Awareness: we must make ourselves aware of what we take for granted, because this is what causes all sorts of bad habits and patterns. From that awareness we then start to correct these harmful, limiting patterns.
Our breath when unobserved, and erratic, can create physical havoc -----
---- or it can become part of our self-awareness and be a beneficial tool to balance and co-ordinate and even create health and wellbeing in body and mind.
Svara Yoga says: We are not helpless victims of a given emotional state, if you want to alter an unwanted state – just breathe through the congested nostril. The body chemistry will change and unwanted emotional and physiological states slowly disappear. ..Svara Yoga can teach human beings the way of living peacefully as masters of their own mind and body” (Dr. Shannahoff-Khalsa); to give a simple example:
We have lunch and find that the food sits heavy in the stomach.
We observe that we breathe through the left nostril; the yogic scriptures say we should only eat with the right nostril open. Next time aware of this, we make sure we eat only when the right nostril is open. How to do that is something we can learn.
Your moods follow a similar pattern, your physical illness, lethargy etc. follow similar patterns. We can learn to live differently, by understanding and controlling the breath.
Svara Yoga is the Yoga of the breath; pranayama can be considered one aspect of that science, i.e. the control of prana (most often through the control of the breath). How?
Everything is conducted through the body via the nervous systems. The nervous system receives all stimulus from either outside or inside (mind) the body. We have basically two versions to deal with it, the central nervous system and the autonomic nervous system. The autonomic or involuntary nervous system carries out all functions that we consider automatic.
Pranayama brings the functions of the latter under control via affecting the nervous system (as much as by providing oxygen to burn).
Control happens through understanding, practice and willpower.
Prana as we said earlier is distributed through channels, (meridians or nadis) Yogic texts mention 72 000 of these. However, 14 of these are major, of these 6 are most important and of these 3 are vital:
pingala through the right nostril (sun); ida (moon ) energy flows through the left nostril.
Each nostril influences the brain chemistry in a different way, when it operates independently.
Ida influences the pituitary gland and hypothalamus;
Pingala influences the thalamus and hypothalamus but not the pituatary
Nostrils are connected to the neuromotor system and thus with the autonomic nervous system; the neuromotor responses influence the hemispheres of the brain and hence the activation of chemicals, which means:
A) Whichever nostril we breathe through at a certain time determines what energy is activated, and in turn - what chemicals are released! This has a huge impact, which we are largely unaware off.
B) When prana flows through both freely and equally, balance is maintained in the center,
this central flow is called sushumna breath, and often seen or visualised as a fine line of light, subtle energy, subtle light.
This physical side of breath has its parallels on the mental and spiritual level (our mental
energy highway has two lanes! Subtle to gross, gross to subtle.. . and that in an infinite
complex web of many dimensions. )
The right-left polarity is found in the split of male and female, right brain and left brain…etc., the focus on sushumna breath - even breath creates harmony between these. The characteristics and associations of this right-left polarity vary with cultures, but that this polarity exists, is never doubted.
There is much written about the breath and the character in and of either nostril; important research is conducted in Kaivalyadham on this, where it was established that we breathe through one or the other nostril for about 2½ hours each, alternating throughout the day. You can check it if you hold a mirror close to your nostrils and see the flow. Hardly or never, do we breathe through both/sushumna, without thorough training.
All three Channels originate at the base of the spine, and it is these with which we start working with such simple techniques as nadi shodana.; the sushumna breath; etc.
Further work and study with these eventually will lead to awakening the subtle reservoir of these energies in the base of the spine which is referred to as kundalini.
The most important part of breath control, of working with the pranmaya kosha is establishing diaphragmatic breath.
We are born with this free deep breath, but life and its happenings have “redirected” our breathing patterns, have blocked our breath and installed the habit of shallow breathing. The lower lobes of our lungs which receive abundant supply of blood are not adequately ventilated, so the gas exchange which takes place between the air and in the lungs and the blood is inadequate. Inadequate oxygenation leads to lack of energy supply for the deep inlaying organs and fibers; as a result the “burning process” of converting air to energy leaves all sorts of toxins to play havoc in our system. All of this obviously leads to dis-tortions and dis-stress of organs and emotions connected to these and manifests eventually as illness and dis-ease (see above).
Diaphragmatic breathing improves the venous return-flow of the blood, reduces stress on the heart, increases circulation and nourishes the organs. The effect is not just on the physical organs. Breath “becomes agitated in anger, stopped momentarily in fear, gasping with amazement, choking with sadness, sighing with relief, etc.” Wherever the mind is randomly influenced by fleeting emotions or thoughts, it is not calm and this is
reflected in the breathing, and has its effect on our being (body and mind).
Shallow breathing stems from the fight and flight syndrome which comes when the organism is stressed or in danger; thus the body of a person who breathes shallow lives in permanent tension and anxiety. With shallow breathing comes jerky, unsteady breath which - going back to the connection with the mind, means…. Unsteady mind, fraught mind, anxious mind, worried mind etc. etc.
This suggests that learning to consciously and deliberately regulate the breath is a key to mastering emotions and the mind.
To learn deep diaphragmatic breathing is the “first aid” of Svara Yoga and pranayama!
Practicing that alone will have an effect on reducing stress and create a deep sense of relaxation. Furthermore, harsh tones in the voice, harsh lines in the face will disappear…With frequent practice this will in time release many physical and somatic illnesses, and… dare I say it, might make you look younger!!!
Why? Because with conscious deep breath we unite ourselves with the larger energy pool of nature, and we are not anymore separate and lonely facing a hostile world; we realize there is One breath… even though it appears as many breaths.
So back to the koshas, we can summarize, that the second outermost layer of ourselves, is together with the annamaya-kosha responsible for the form we live in, they are both relative manifest forms of life, that we can still see and get in touch with our senses and relatively easily control with our mind. They are - we could say relative gross.
Once we enter the realm of the mental sheath it’s a different story. We are aware that we can influence and change these grosser bodies, through the mind, with the mind -- but once it comes to the level of the mind itself, - the dilemma is greater.
If it is all due to the mind… then how can we work with that?
We need to study the mind, that mind which operates the input ; the conscious mind, as well as its subtler parts.
This conscious mind is what is the core of the manomaya-kosha.
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by Lalita Arya
Director of KHEL Charities
www.khelcharities.org
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A Lesson from the flowers
 One of the things I try to do whenever I am at home in Dehradun is spend some time with the 11year old son of one of my staff. We talk about his studies and one of the titles he is presently studying in Hindi is a poem by Mahadevi Varma.
She is one of the top ranking figures in the world of Hindi literature. Her style was such that she could easily integrate mysticism of nature with the highest imagination of a human being where sorrow and happiness are interwoven. Her readers were not only impressed by her flowery language and beautiful expression but also by the deep aesthetic stream of philosophical realization of eternal truth emerging from a sense of union with the Supreme Reality, which enabled her readers to have a taste of eternal happiness or bliss.
She is a renowned poet and scholar. In most of her works we can see the essence of spirituality. She was a a lover of nature like Wordsworth. For her the beauty of nature was not only a thing of joy, but also an object of worship and adoration. Nature, for her was an eternal source of inspiration leading to self-realization. She also believed that, only by educating women, society becomes enlightened. She wanted women to be empowered and become self-dependent.
To her, prose was a subject of the intellect and poetry dealt with emotions. In prose, one needs subjects to ponder over and discuss, but poetry flows by itself. It does not need any sort of external support. She enriched Hindi literature by expressing herself beautifully both in prose and poetry. She was also deeply involved in fine arts, culture and self-expression through her poems, articles and other writings.
She had no interesety in the form of corruption, bribe, treachery, untruth falsehood and hypocrisy. She was a profound believer of truth and was a faithful admirer and disciple of Mahatma Gandhi. She also believed that, only by educating women, society becomes enlightened. She wanted women to be empowered thus becoming self dependent.
Mahadevi closely followed Mahatma Gandhi`s philosophy of life.. She realized that truth and happiness flow naturally from sacrifice, from reunion with the Supreme Reality. She practiced what she preached in her life, so much so that each and every word in her poems became more or less a sermon, or a piece of scripture. (excerpted from Indianetzone).
Some of Mahadevi’s poems have been sung in beautiful ragas and one of my daughters who trained in Hindi music used to sing some of her poignant poems.
The Poem that we were studying is about the lesson learnt from dried up flowers. When the flower is still a bud is likened to childhood when every loves you. For the blossoms even the bees would sing sweet melodies and take the nectar. The soft breezes that lulled you to spread your fragrance, have now thrown you withered on the ground, where the bees come no more. And if no one cares that you who gave such beauty now lie on the cold ground, who will care for the good of anyone?
What I found significant is that such a profound lesson in a simple poem was included in the literature book for the sixth grade student. t in politics but she was very much aware of the contemporary scenario. She was against the evils existing in the soci
Lalita Arya
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Swami Veda Bharati in SINGAPORE June 2010
Buddha Image in Singapore
There was a great gathering in the Regional English Language Center with approximately 80 participants. Most of them new, good male/female mix, and a good mix of people with Chinese, Indian and Malay backgrounds representing different sectors, varying from educational professionals to business people and NGOs.
The topic of that event was a great frame for SVB to talk about his books “ WHAT is RIGHT with the WORLD - the Human Urge for Peace” and “Intuitive Knowledge”.
The morning prior to the lecture, he was live on the prime time talk show of the Channel News Asia (a Singapore TV channel seen all over Asia cable TV). He talked about his new book, and taught audiences the power of 1-minute meditation!
Video material of all the above sessions will be soon available on YouTube;
Six people were initiated.
If the Sangha is to grow, new and younger audiences need to be involved. It was so refreshing to get access to new groups; it is intended to follow-up with all those people who registered and have given their contact details. In January SVB returns to Singapore as part of his Asia trips, when small group dialogues will be organized with him. It is an idea of SVB. Next to that and for initiates in Singapore there will be semi-silent meditation sessions with SVB. The first will feed into the second, thus hopefully the number of people on the path of mediation and our Himalayan tradition will grow.
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Yoga: Hope for Healing the Planet
Preview of the 2010 Himalayan Yoga Meditation Congress on spirituality and environmentalism
By Jennifer Manion, PhD
Until early June, when British Petroleum successfully installed a temporary oil-well cap, thousand barrels of oil poured into the deep waters of the Gulf of Mexico. Some experts put the number at 5,000 a day; others estimate a much higher number. At 42 gallons a barrel, the more conservative number would make for 210,000 gallons. A day. From April 20 until June 3. And the cap only captures a percentage of the still-flowing oil.
What people at first called a spill is now clearly a disaster. In fact, it is difficult to view photographs of the miles-wide slick or oil-coated pelicans, or watch the live video feed of the spreading plume, and not recognize it as an unprecedented, out-of-control, human-caused environmental catastrophe.
Though many factors have contributed to the crisis, the United States’ seemingly unquenchable thirst for oil is part of it, fueling a trend that environmentalists have predicted for years: human greed will lead to a shattered world. As President Obama recently said, “Our continued dependence on fossil fuels…will smother our planet.”
With the oil slick encroaching on fragile coastlines of Louisiana, Mississippi, Alabama and Florida, it seems we may have reached a tipping point. And overwhelming hopelessness is a natural enough response not just to the environmental disaster, but to the role human greed has played in it.
According to Swami Veda begin_of_the_skype_highlighting end_of_the_skype_highlighting Bharati, founder of Northeast Minneapolis’ The Meditation Center and leader this summer’s 2010 Himalayan Yoga Meditation Congress focusing on spirituality and environmentalism, philosophy offers helpful insights into the nature of greed and the fundamental core of a more positive response, a steady, continual movement toward environmental sustainability, something that he sees primarily as spiritual.
Advaita vedanta, an influential branch of Indian thought, holds that we cannot find joy or peace – shanti, in Sanskrit – as long as we are in greed’s tight grip. Paradoxically, the way to overcome greed does not lie in fulfilling greedy desires. In fact, feeding greed what it wants is like trying to douse a fire with gasoline: desire only grows, becoming bigger than ever, all-consuming and oftentimes out of control.
What is the antidote? In part, it involves understanding human psychology and basic metaphysics.
We humans tend to experience greed as a response to a sense of insufficiency, a dissatisfaction that that we are not enough, do not have enough. This reaction, however, is based on a fundamental misconception of who we truly are. It reflects, in essence, ignorance of the nature of reality.
Despite our tendency to experience ourselves as lacking something (fame, security, love) and despite identifying with those desires (“I am not famous enough, secure enough, loved enough”), we are, as Swami Veda begin_of_the_skype_highlighting end_of_the_skype_highlighting says, already fully wise, fully pure and fully free. We fundamentally are the limitless, changeless and eternal source of all that is real, just as the waves that roll across the ocean’s surface are inseparable from the ocean.
Of course, recognizing reality and overcoming the urge to consume more and more are two different things. To embody our true nature, and so to overcome the greed that can contribute to environmental disasters like the Gulf oil spill, Swami Veda begin_of_the_skype_highlighting end_of_the_skype_highlighting recommends that we train our emotions. By practicing universal love, non-violence and non-grasping, we can break the habit of reacting from a sense of lack. We then open to the possibility of seeing the natural world, others and ourselves as one.
If we regard all that is around us as we view those we love, we will be less likely to use other people and natural resources incessantly, purely as means to our own ends. When we consciously avoid harming others and the natural world, we are less likely to cause irreparable damage. When we cease hoarding, we support others and gain invaluable satisfactions, such as happiness that is not dependent on stuff or status.
The basic spiritual stance, then, that promotes sustainability emerges naturally from such a practice: finding fulfillment in non-material things, enjoying more with less and overcoming impulses that can destroy the world.
While training our emotions won’t lessen the harm already done to the Gulf Coast, it can help us heal the world. We are, after all, our only hope.
The 2010 Himalayan Yoga Meditation Congress on spirituality and environmentalism runs from July 23 to August 8 at various Twin Cities venues. Visit www.TheMeditationCenter.org for details.
Copyright © 2010 Jennifer Manion. All Rights Reserved.
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Swami Veda’s New Book - Details On Radio
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 In August, Swamiji will pre-record a radio talk show which will
feature the release of his new book WHAT IS RIGHT WITH THE WORLD.
The website for the show is*www.livingyogaradio.com http://www.healthyyouradio.com/.
We are part of the Healthy You Radio Network at www.healthyyouradio.com.
Archived Living Yoga Radio shows can be found at the Healthy You website or at KKNW.
We will be publishing Swami Veda's interview and promoting him on our website and on www.healthyyouradio.com pre- and post-interview. Link to our site (www.livingyogaradio.com) and a mention of the interview on your web space would be most appreciated!
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July 22 Satsang With Swami Veda In Princeton, N.J. |
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Letter from Diane Stevens to Swami Veda (SVB wants you to click here and read) |
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Twitter fan? http://twitter.com/Swami_Tweets
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DEPARTMENTAL EMAIL DIRECTORY:
ASSOCIATION OF HIMALAYAN YOGA MEDITATION SOCIETIES INTERNATIONAL:
Office Director: Carolyn Hodges
With staff of Office Assistants
ahymsin@gmail.com
MANDALA RECEPTION AND FRONT OFFICE:
S.P. Nijhawan, General Manager of SRSG (spnijhawan369@yahoo.co.in)
sadhakagrama@gmail.com (Guest info, reservations & bookings: Silvia)
dhyanamandiram@gmail.com (Accounts & book keeping, D.M.T. Office: Bhupi)
SWAMI RAMA DHYANA GURUKULAM:
Ma Radha Bharati, Academic Director
dhyanagurukulam@gmail.com (Gurukulam email contact)
rrsrsg@yahoo.com (Ma Radha’s own email)
AHYMSIN PUBLISHERS:
Bhola Shankar Dabral, Director
ahymsinpublishers@gmail.com (Publications and bookstore: Deepti)
dabralbs@gmail.com (Bhola’s own email)
www.himalayanyogatradition.com (Website)
info@himalayanyogatradition.com (Email)
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Welcome to Swami Veda’s World-Wide Newsletter. Your photos and input are important to us, and we welcome news from any one of SVBs centers around the world. Send photos, and news items to the editor: dan@prideaux.com for inclusion in future editions. We hope you enjoy this edition, and we ask for your comments. Your friends may subscribe to this newsletter by filling in the data at www.swamiveda.org - as well as email address changes.
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