Chapter II

Relevance of Mauna in Various Systems

Introduction Spiritual traditions emphasize, explicitly or implicitly, the importance of practicing Mauna. Mauna or Silence in spirituality is often a symbol for inner stillness. Many religious traditions indicate the importance of being quiet and still in body and mind for transformative and essential spiritual growth to occur.

Silence has been practiced throughout the ages. 'Be still and know that I am God', said the Psalmist1. 'He who knows does not speak', said Lao-tzu2. When Buddha was asked to state the duty of a disciple, he took the golden flower and gazed on it in silence; he was silent when questioned about the nature of Reality and Nirvāṇa. For thirty-two years the life of Jesus is shrouded in silence and to what extent he practiced silence during those years is unknown; but often he was in silence, and when questioned by Pilate about the nature of Truth, said nothing. The second-century Saint Ignatius of Antioch said: “He who also possesses ‘Jesus' word is able also to hear his silence, in order that he may be perfect, so that he may act through his words and may be known through his silences”3. Plotinus declared: “You should not ask questions but understand keeping silence, as I keep silence, for I am not in the habit of speaking”4. The sixth-century Armenian saint, known as John the Silent, was a Bishop at twenty-eight, and ten years later became a 'walled-up' recluse, but lived to be a very old man. Silence is normal in Christian religious orders and is virtually complete in some. Eckhart Tolle referred to the divine as 'the wordless Godhead', and in the discourse entitled, 'From whom God hid nothing' said on a text from the Book of Wisdom, 'Out of the silence a secret word was spoken to me". What is this silence and where is that

1 Psalm46:10 2 http://taotechingdaily.com/tao-te-ching-chapter-56-essay/ 3 http://www.earlychristianwritings.com/srawley/ephesians.html 4 www.guardiantext.org/pdfs/chapdownload.php?chapter=Christ

91 word to be spoken? One can say ... it is spoken in the purest element of the soul, in the soul's most exalted place, in the core, yes, in the essence of the soul. Silence in the center is there, where no creature or any idea may enter and where the soul neither thinks nor acts, nor entertains any idea, either of itself or of anything else.

One of the strangest stories of silence is that of Saint Thomas Aquinas, the 'Angelic Doctor' of the Catholic Church. He was known in Paris as 'the dumb ox'. Throughout his life, St Thomas travelled a great deal, mostly on foot, never staying long anywhere, though often returning to the same place. He labored on his great work Summa Theologica for seven years, without completing it, for he stopped, was silent and wrote no more. This caused great concern and he was repeatedly urged to continue or to explain why he did not. At last, shortly before he died, he said, “All I have written seems to me to be nothing but straw ... compared to what I have seen and what has been revealed to me”5. He died in 1274 at the age of fifty. Perhaps with St Thomas it was at the moment when understanding flooded his mind that he became silent; he then looked within himself as with the same glance he looked above. Dionysius the Areopagite, one of St Thomas's favourite authorities6, wrote of 'the Divine silence 7'.

One cannot think the silence of St Thomas, any more than the silence of Meher Bābā, is to be thought of as contemplative silence, such as for instance was practiced so extensively in the Heychast mysticism of the Byzantine Church, and as practiced also in Zen and other Eastern systems. Certainly, Bābā's silence was not a method of inner mental prayer for the sake of spiritual development. It was both part of his work and a condition under which that work is done. All Hindu rituals end with the chant, “Śānti Śānti Śānti”. Why? Because, the quest for peace is the goal of all existence. This peace is not external but internal. It is not about making the world a peaceful place; it is about one being at peace with the world8.

5 Lee, A.C.J. and Hand, T.G. (1990) A Taste of Water: Christianity through Taoist-Buddhist Eyes Variant translations: 6 https://www.ccel.org/ccel/rolt/dionysius.vi.html 7 https://plato.stanford.edu/entries/pseudo-dionysius-areopagite/ 8 Pattanaik D. (2010), Jaya-an illustrated wisdom of retelling of the Mahabharata, penguin books India, pg. 344

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‘Peace’ is normally uttered three times. On doing this it can ward away three kinds of miseries: 1) Ādhyātmika or subjective- miseries created by physical and mental ailments; 2) Ādhibhautika or objective - miseries caused by external natural objects or living beings like robbers, thieves, scorpions, snakes; and 3) Ādhidaivika or Divine-miseries caused by earthquakes, hurricanes and similar catastrophes that are beyond human control.9 The latter also includes miseries supposed to arise from ghosts, evil spirits, etc.

Monastic Silence is a spiritual practice recommended in a variety of religious traditions for purity. For centuries Silence has been practiced in every monastic tradition. It may be in accordance with a monk's formal vow of Silence but can also engage an ordinary man who has not taken vows, or novices but who are preparing to take vows.

Difference between spirituality and religion: Religion Merriam-Webster's Online Dictionary10: defines religion as, “A cause, principle, or system of beliefs held to with ardor and faith.” Religion is one of the basic needs of a human being. It is a program for doing good. It is usually not perceived, understood as any self-changing experience. Religious teachings essentially have a solid scriptural, pastoral authority with an ethical and moral nature. Here a believer never enjoys the freedom to see, think, feel or decide independently without guilt and misgiving.

Functions of Religion 1. It brings a sense of security, protection and gradually one becomes part of the crowd. 2. It gives hope against sorrow, misery, grief, frustrations and helplessness and leads one to the light which lies at the end of every dark tunnel. 3. It makes it easy to beg praying.

9 Nanda M. J .S.(1974) Yoga the Upaniṣad, Taraporevala, Bombay pg32 10 https://www.merriam-webster.com/dictionary/religion

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4. It makes it possible to shift responsibility and burden on to the priests, or in the theory of Karma, or seek comfort from confession.

Religion versus Spirituality 1. The basis of any religion is fear and greed, whereas spiritual search is seldom driven by fear or greed. A truly spiritual person does not feel the need to follow any belief system, rules of God/ commandments, doctrine, scriptural authority or rituals that are put forward by a religion. Here the quest is an independent one, devoid of any mediator; solely dependent on one's own efforts.

2. Religion is a collective phenomenon, but spirituality is 'a fight of the alone to the alone'. It is a solitary search for truth. This search is individualized, personal, so methods are equally personal and unique.

3. Religion is God - centered. Spirituality is person - centered, here the seeker is the clay, the sculptor and the final image, all in one. Meditation, awareness, sincere effort and a trusting/ believing heart make up the spiritual discipline ----Sādhanā.

4. Religion encourages lack of selfishness- altruism! Spirituality is, concerned mainly with 'being' than 'doing' - to be truly and fully one with the self and the other is not of any concern.

5.Religion is future-oriented, but spirituality is rooted in the here and now.

6. Silence is the cornerstone of spirituality, a voluntarily undertaken silence, while in religion it has the nature of external imposition.

This Chapter attempts to present glimpses of the relevance and practice of Mauna as figuring in Christianity, Buddhism, Judaism, Taoism, Sikhism, Sufism, Jainism and Hinduism. These detailed descriptions and practices of silence will not only enable one to appreciate the significance of silence and the varied ways of

94 practicing the same but will throw more light on significance and efficacy of Silence in Yoga.

1.Relevance of Mauna 1.1 Mauna in Christianity In Christianity, Silence is considered to have close contact with the deity, to develop knowledge about self or to live more at peace. Theophilus, the patriarch of Alexandria, placed the virtue of Silence on par with faith itself in a synodal11 letter from AD 400. Under Christianity there are different sects like Catholics, Protestants, Benedicts, Cistercian etc. Silence is supposed to have more highly developed in the Roman Catholic faith than among Protestants.

Christian theology differs from other religions with regard to the way in which spiritual progress happens within the context of contemplative quiet. Like in Buddhism and Hinduism, Christianity also promotes various spiritual practices. However, Christianity, particularly Protestantism, believes that no matter how persistently one practices, the ultimate spiritual achievement cannot be achieved by any mortal. Rather, the instrument of spiritual attainment, which they regard as salvation and admittance to the deity, is believed to occur solely through supernatural instrument.12 This device is variously described as the action of God, conceived as the Father, or by action of the Holy Spirit. This mechanism of action, whether conceptualized as the Father or the Spirit, is called Grace13.

The practice of Silence is observed during different recesses of the day; practitioners talk when they need to but maintain awareness of Silence or of prayer when talking. The rules of Silence apply to both: those who take a vow of silence and to also those who have not. Though Silence is an accepted practice or custom, Christianity does not criticize or express disproval of the contrary when it is justified. According to Andrew March of the Benedictine order, one can listen to genuine speech for hours but can’t

11 Church council of delegated clergy 12 https://en.wikipedia.org/wiki/Monastic_silence#Protestantism 13 Ibid

95 tolerate five minutes of merely talkative speech. Silence here also includes quietness i.e. speaking in low voice tones. Silence is considered not an absence of words or thoughts - but as a positive and genuine presence.

a. Silence in Old Testament The Old Testament is part of the Bible which contains the scriptures of the Hebrews. This book contains the psalms - the sacred songs. Andrew March in the book, ‘Silence, the Still Small Voice of God’, confirms the roots of Silence doctrine in the Psalms 39:314 attributed to David. St. Norbet's Arts Center also anchors its views on Silence in the Old Testament: Psalm 6215 . b. Benedictines Benedictines are monks or nuns of an order following the rules of St. Benedict. Silence plays an important role in the Benedictine Order. They are of the understanding that by clearing the mind of distraction, one may concentrate more attentively on the deity. In contemplative practice, the role of Silence is expressed by Fr. David Bird, OSB, (Order of St. Benedict) as, "When both our interior and exterior are quiet, God will do the rest."16 c. Cistercians Cistercians are monks or nuns of an order founded in 1098, which is a stricter branch of the Benedictines. These monks are divided into two categories: those who adhere to the strict observances (these are popularly known as Trappist), and those adhering to the relaxed version of observances. Cistercian monastics actively promoted contemplative meditation. Silence is emphasized for spiritual progress as well as to prevent sin.

14 “I was silent and still; I held my peace to no avail; my distress grew worse; my heart became hot within me. While I mused, the fire burned; then I spoke with my tongue” (Psalm 39: 3). 15 "For God alone my soul waits in silence; from him comes my salvation."(Psalm62) 16 https://en.wikipedia.org/wiki/Monastic_silence

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The several positives arising out of maintenance of Silence are clearly brought out by the Epistle of James (3:1-12)17. While eulogizing the control and taming of the tongue, it says, 1. “Dear brothers, don’t be too eager to tell others their faults18, for we all make many mistakes; and when we teachers of religion, who should know better, do wrong, our punishment will be greater than it would do for others”. 2. If anyone can control his tongue, it proves that he has perfect control over himself in every other way. 3. One can make a large horse turn around and go wherever we want by placing a small bit in his mouth. 4. A tiny rudder can make a huge ship turn wherever the pilot wants it to go, against strong wind. 5. Tongue, though a small thing can do enormous damage. A great forest can be set on fire by one tiny spark. 6. Tongue is full of wickedness. Like a flame of fire, it can poison the whole body. If the tongue is set on fire by hell itself, it can turn all lives into a blazing flame of destruction and disaster. 7. Men have trained or can train every kind of animal, bird, reptile and fish that lives. 8. It is difficult for a human being to tame the tongue. It is always ready to pour out its deadly poison. 9. With the same mouth one praises heavenly Father, as well as curse people who are made like God. 10. And thus blessing and cursing are done out of the same mouth. So dear brothers, it is not right! 11. A spring of water does not bubble out first with fresh water and then with bitter water. 12. One cannot pick olives from a fig tree or figs from a grape vine. Similarly one cannot draw fresh water from a salty pool.

Although speech is morally neutral per se, the monastic tradition considers Silence as the only effective means of neutralizing the tendency towards sins of the tongue.

17 The Holy bible, Living Bible version (1971), Tyndale publication, England pg.988. 18 Literally, “Not many (of You) should become masters(teachers)

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There is an ongoing dialogue between the Benedictines and the Cistercians which juxtaposes a "monastic archetype" characterized by peace and Silence19. d. Trappists For hundreds of years, Trappist monks and nuns have been known to live a very silent life. Consequently, people commonly know Trappists as “the monks who don't talk”. Thus, it is naturally assumed that they take a vow of Silence. However, the Trappists never actually take an explicit vow of Silence. They take three vows, which have their origin in the Rule of St. Benedict, written in the sixth century: a) A Vow of Stability (loyalty), promising to live the rest of their lives with one monastic community. b) A Vow of Obedience to an Abbot20, and c) A Vow of “Conversion of Manners”, the promise to live the monastic life in all its parts as described by the Rule of St. Benedict and the Constitution of their Order. This last vow of “conversion” includes the practices of celibacy, fasting, manual labor, separation from the world and Silence. It then falls upon the monk or nun to apply themselves faithfully to the observance of Silence characteristic of their own community. When seen from the perspective of ordinary people, this is a commitment to almost radical Silence.

A Trappist monastery is a quiet place. Here, monks typically have only three motivations or reasons to speak to one another: 1) to get a work project carried out efficiently 2) to engage in a community discussion, or 3) to discuss one's spiritual progress with a director or confessor. Friendly conversations do take place in a room set aside for this, but these different types of conversation are balanced with the discipline of fostering a general atmosphere of Silence in the monastery. Trappists find Silence very helpful in their

19 https://en.wikipedia.org/wiki/Monastic_silence 20 Abbot-a man who is the head of an abbey of monks.

98 continual prayer21. So, they do not openly vow to be silent on the day they undertake their profession of vows.22

A Trappist’s commitment to Silence is a monastic value which assures solitude in community.23 It fosters mindfulness of God and fraternal communion.24 It opens the mind to the inspirations of the Holy Spirit and favors attentiveness of the heart and solitary prayers to God. Early monastic communities evolved simple hand gestures for essential communication. The Trappist rubric, "Living in Silence", illustrates centuries-old hand gestures which were developed for basic communication of work and spirit. Spoken conversations between monks are permitted but limited according to the norms established by the community and approved by the Order.

Issac of Nineveh or St. Isaac of Syria was also called the “Saint of Silence.”25 For the thesis at hand, the sayings of St. Isaac about the significance, effects and utility of Silence cannot be over-emphasized. He says,26 "Silence is the mystery of the world to come. Speech is the organ of this present world. More than all things love Silence: it brings a fruit that the tongue cannot describe. In the beginning, one should force oneself to be silent. But then from our very Silence is born something that draws us into deeper Silence. May God give you an experience of this 'something' that is born of Silence. If you practice this, inexpressible light will dawn upon you." - The monk’s spiritual directions do not show Silence as a noncompulsory side of the Christian life but as an essential component of it. Without Silence, St. Isaac teaches, the Christian experience lack luster, without the intense intimacy with God, the remorse, the spiritual calm, or the wonder that should depict it. Devoid of Silence, Christian life is considered flat and without fruitfulness.

21 www.trappists.org/visitor-questions/do-trappist-monks-and-nuns-take-vow-silence 22 Ibid 23 http://www.virtualmuseum.ca/sgc-cms/expositions-exhibitions/trappiste- trappist/english/ideas/silence.html / 24 Ibid 25 Sermon given at the Archdiocese Convention in Boston, 1985. ISAAC OF NINEVEH, “SAINT OF SILENCE” Father Theodore Pulcini http://almoutran.com/2011/03/381[1.23pm] 26 https://redbooks.wordpress.com/2008/01/15/what-is-monasticism-pt2/

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One should consider the cultivation of Silence to be of great importance. “If you pile up on one side of the scales all the rest of spiritual efforts and practices,” St. Isaac tells us, “and on the other - Silence, you will find that the latter outweighs them all” (par. 84, p. 206)27.

An individual is almost completely at the mercy of the environment. Because of which he is tossed and turned and thrown about without let or lease. Here, it is not only the environment but even one’s approach to the environment has to be blamed. Instead of having healthy outlook, it becomes one of relentless craving, greed, possessiveness and lust. One becomes victim and prisoner of one’s own passions. These passions create split personalities, fragmented personalities. The total or whole of these passions St. Isaac calls ‘the world’: “When one wants to speak of passions collectively, it is called ‘the world’; when one wants to distinguish them according to their different names, then it is called the passions (par. 23, p. 187)28”. If one would approach God, he must withdraw from the world (par. 4, p. 183)29 ; he must overcome the passions. And Silence is the only means by which this can be achieved. Says St. Isaac: “Works and deeds gain passion-less-ness for the soul and give quietness from thoughts when we acquire Silence. Otherwise success is not possible. When a man gains Silence, his soul readily discriminates passions, and the inner man, roused to spiritual work, overcomes them and, from day to day, lifts the soul nearer to purity (par. 31, p. 189)30 .

Christians are asked to continuously and constantly seek repentance for sins committed consciously or unconsciously. Again, one must acquire Silence which St. Isaac calls the “mother of repentance” (par. 87, p. 207)31 if we are to respond to this calling as we should: “If you love repentance, love Silence. For outside of Silence repentance does not reach perfection (par. 87, p. 207)”32 .

27 Kadloubovsky,B and Palmer,G.E.H. Early Fathers from the Philokalia, 6th impression. London: Faber and Faber, 1976. Word Magazine May 1986 Page 7 28 Kadloubovsky,B.,Palmer,G.E.H Early Fathers from the Philokalia. 6th impression. London: Faber and Faber, 1976. Word Magazine May 1986 29 Ibid 30 Ibid 31 Ibid 32 Ibid

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Furthermore, it is true that Silence heals. It heals the wounds of tumultuous memories and disturbing cares and restores the mind. St. Isaac quotes one man who practiced Silence as saying this: “Silence cuts off pretexts and causes for new thoughts, while within one’s walls it withers and wilts memories of things which used to concern us. When the old matters wither in the thought, the mind, in setting them aright, returns to its proper dignity (par. 90, p” ... with prolonging of this Silence the turmoil of memories is stilled in my heart, ceaseless waves have sent me by inner thoughts, beyond expectation suddenly arising to delight my heart (par. 89, p. 207)33 .

It is a fact that people have an inherent urge to be close to God, to feel the divine presence intensely, to take solace and shelter under His presence. Driven by this urge, they are motivated to read scriptures, attend discourses, workshops and seminars, and participate in rituals and retreats. Though these activities are good still St. Isaac may probably feel the need to ask whether Silence has been pursued or does it have a place in one’s daily busy schedule. Generally, the response may be negative as they can have lot of justifications on how to acquire Silence when they are not monks, or they are in the world where every day one deals with spouse, family and business associates, colleagues and many others. This is the question of every lay / ordinary man. It is true that one cannot have the Silence of the hermit, but one can give Silence some place in one’s day-to-day regimen, for a half hour when the baby is asleep or for fifteen minutes early in the morning before anyone else in the house is awake or for several minutes during a lunch break or while taking a quiet walk before retiring at night. Unfortunate part is no one makes time for Silence. One is so geared towards publicity even in religious experience that one does not think of silence. And that, in large part, accounts for the spiritual malaise or retarded progress. So, the result is fragmented personality, no feelings of peace and calmness and no progress on the spiritual path.

Practice of Silence or Mauna suggests itself as the solution. If only for fifteen minutes each day one could spend time in Silence, reading scripture and praying in simplicity, one would be filled with spiritual delight. As St. Isaac quoting a

Kadloubovsky,B.,Palmer,G.E.H, Early Fathers from the Philokalia, 6th impression. London: Faber and Faber, 1976. Word Magazine May 1986

101 practitioner of silence remarks, “I practice Silence, that the verses of my readings and prayers should fill me with delight. (par. 89, p. 207)34 .

For prayers to yield their result of wisdom, they necessarily should be preceded by seclusion (solitude, withdrawal of thoughts from everything alien to it). Seclusion is necessary for prayer, and prayer for acquiring love of God (par. 81, p. 206)35 .It is thus mandatory upon the practitioner to do his practices in a stillness, which nothing disturbs; in freedom from all cares for the body and turmoil of life. When wisdom thus dawns upon him, he should be in a state to realize it and savor it.

From the forgoing part, we can summarize the tremendous significance of Silence in Christian life, monastic as also ordinary. It is an indispensable and integral element of the Christian life and without it life may become insipid and impoverished. Silence is considered on par with faith for spiritual progress and realization of spiritual goal. It is a practice which is considered as the highest repentance wherein all sins are ameliorated. Silence facilitates the healing of the psyche of its deep-rooted pains and leads to integration of the personality. In the midst of people, it provides solitude. Silence is the ground for ever-present mindfulness of God and the gateway for divine inspirations to enter. It opens the heart for offering of prayers leading to intense intimacy with God and resultant spiritual calm.

Therefore, St. Isaac encourages thus: “Spend time in Silence. Read in Silence. Offer prayers in Silence. For Silence brings one close to God. It gives all freedom from the passions and perfect repentance and healing of the mind and spiritual delight. It accustoms us to God’s wonders (cf. par. 162, p. 232)36 . It gains us access to the hidden mysteries (cf. par. 185, p. 238)37. e. Protestantism

34 Ibid 35 Ibid 36 Kadloubovsky,B.,Palmer,G.E.H(1976), Early Fathers from the Philokalia, 6th impression. London: Faber and Faber, 1976. Word Magazine. 37 Ibid

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Protestantism is the second largest form of Christianity. It originated with the Reformation, a movement against what its followers considered to be errors in the Roman Catholic Church.38 They emphasize the priesthood of all believers, justification by faith alone (sola fide) rather than by good works, and the highest authority of the Bible alone (rather than with sacred tradition) in faith and morals (sola scriptura). The "Five solae"39 summarize basic theological differences in opposition to the Roman Catholic Church40. Protestantism is popularly considered to have begun in Germany in 1517.

Protestants developed their own culture, with major contributions in education, the humanities and sciences, the political and social order, the economy and the arts, and many other fields. Protestantism is diverse, being more divided theologically and ecclesiastically than either the Roman Catholic Church, the Eastern Orthodox Church, or Oriental Orthodoxy.41 Without structural unity or central human authority, Protestants developed the concept of an invisible church, in contrast to the Roman Catholic view of the Catholic Church as the visible one true Church founded by Jesus Christ.

Frederick Brotherton Meyer (1847–1929), a Protestant Baptist pastor and evangelist, is a member of the Higher Life movement. He developed a strong commitment to Silence, which he saw as one of the ways to gain access to God's guidance on all matters. In the following paragraph written almost ten decades back, one can identify the modern thinker and his activities. It briefly brings out the fact that silent contemplation cannot be substituted by even right action. Silence is indispensable.

F.B. Meyer opines that one must be still before God. In this age, life is full of rush and effort. It is an age of the express train and electric telegraph. Years are packed into months, and weeks into days. This intense speed threatens the religious life. The stream has already entered the churches and stirred their quiet pools. Meetings after

38 https://en.wikipedia.org/wiki/Protestantism 39 Five solae of the Protestant Reformation are Sola scriptura (by scripture alone),Sola fide (by faith alone)’, Sola gratia (by grace alone), Solus Christus( Christ alone) and Soli Deo Gloria (glory to God alone) 40 https://en.wikipedia.org/wiki/Protestantism 41 Ibid

103 meetings are held. The same energetic souls are found busy at their respective work as well as they are engaged in many good works too. But Meyer warns that one must beware that one does not substitute the active for the contemplative, the valley for the mountaintop. One should have time to be alone with God. The concealed and the shut door are indispensable. One should be still and know that God is within thee and around! In the silence of the soul the unseen becomes visible, and the eternal real. He prays that no day should pass without its period of silent waiting before God. – F.B. Meyer, The Secret of Guidance42 .

F.B. Meyer wielded a deep influence on Frank Buchman (1878–1961).43 Buchman was originally a Protestant evangelist. He founded the Oxford Group (known as Moral Re-Armament from 1938 until 2001, and as Initiatives of Change since then). Buchman's spirituality was such that he would daily practice a “quiet time" during which, he claimed, anyone could search for, and receive, divine guidance on every aspect of their life. Dr Karl Wick (editor of the Swiss Catholic daily, Vaterland) wrote that Buchman was responsible in bringing Silence out of the monastery into the home, the marketplace and the boardroom.44 Buchman also taught thousands to ‘listen and obey’ finding amazing resonance with non-Christian as well as Christian religions. One can listen only when one is silent. f. Quaker Quakers are considered as members of a historically Christian group of religious movements formally known as the Religious Society of Friends or Friends Church.45 These members generally are united in a belief that each human being has the ability to access ‘the light within’, experientially. They believe that there is God in every person.

The Quaker mystics fully realized the value of Silence. So, they carefully incorporated it in their mode of worship. They brought this about by stilling the mind and soul. This was first done because an active brain may make a man a bad listener,

42 Meyer, F. B. (2010) The Secret of Guidance. Moody Publishers. Chp 4 pg 29 43 https://en.wikipedia.org/wiki/Monastic_silence 44 Ibid 45 https://en.wikipedia.org/wiki/Religious_Society_of_Friends_(Quakers)

104 and listening was their goal. The intellect and the body must be still, if man has to concentrate all his powers. Thus, by weaning the mind away from its distractions and restlessness to a single and sustained attention on God, Silence was achieved. One is made to concentrate on any of the aspects of God like His boundless enormity or enfolding Being or His presence in the soul of man. These thoughts may still the mind which is the path for contemplation. It can lead to the center of one’s silence. This can be better explained with an example of an insect poised in the air, as if motionless, with wings fluttering so fast that it is invisible. It is all the while sustained by its resistance to the air. It holds fast to its rest in God by sustained resistance to all that would drag it down or invade its silence. The mind is filled with God with the exclusion of other things.

Lent, a Time for Silent Contemplation. The word Lent is derived from the Anglo-Saxon words lencten, meaning "Spring," and lenctentid, which literally means "Springtide" and "March," the month in which most Lent falls.46 Beginning on Ash Wednesday47, Lent is a season of reflection and preparation before the celebrations of Easter. Lent is observed for forty days. Lent is a replication of Jesus Christ’s sacrifice and withdrawal into the desert for forty days. During the period of lent, prayer, penance, sacrifice and good works are carried out. Lent is marked by fasting, both from food and festivities.48

Silence is practiced during this time. That does not mean that people sit idle during this time by giving up all activities or stop the work that is necessarily done during the day. It only means that whatever work is done it is done with an attitude of silence. A silent attitude is to introspect at one’s own inner conflicts, which mainly arise from relationships. Silent contemplation is to give up the compulsive need to do something always. Being busy may become harmful when one does not know when and how to stop.

Talking can be a habitual activity, too. When one is cautious about what one says and its effect on others, one speaks less and listens more. One talks in constructive ways

46 www.gospelherald.com/articles/62158/20160211/lent-2016-date-meaning-fasting 47 It occurs 46 days (40 fasting days, if the six Sundays, which are not days of fast, are excluded) 48 https://en.wikipedia.org/wiki/Lent

105 and become less critical of others. With an attitude of silence, contemplation becomes important. Time is kept aside for regular prayer and one looks deeply at oneself and center oneself in such a way that communication with the divine becomes easy and life takes on added meaning.

Lent is a time for praying, fasting and almsgiving. ‘Fasting’ means abstaining from food and from negative habits which destroy one’s peace of mind. Effort is put to allow good thoughts to flow through the mind. Even when charity is done out of compassion care is taken that the dignity of those who receive is not taken away. Bible commands the same that what is given, the left hand should not know what the right hand is giving. The Bible says, “God who sees what we do in secret will reward us.’49’ Centered prayer is a way of soothing the inner conflicts and making sense of them. That gives direction in one’s lives, to move closer to God. That allows the loud inner voices, to make room and space for the soft, inner voice.

With silence, one learns to see the negative behaviors for what they are. This makes their renunciation and repentance possible. Silence thus facilitates grace to flow through us. Very gently negative behaviors are shoved aside and patterns of living are adopted that bring joy to one and all. The flow of grace nourishes and allows spirituality to take firm roots in oneself.

The one underlying fact regarding Silence in Christian sects described above is that it is a theistic tool for expediting spiritual progress and approaching God.

1.2 Mauna in Buddhism a. Zen Buddhism The Zen monastery is called the Zen-dō. Its primary practice is sitting meditation which is known as Zazen. Zazen is practiced either in Silence or by chanting. Silence is regularly practiced during eating simple vegetarian rice-gruel meals. The monks

49 Holy bible Matt.6:4

106 communicate with codified hand and arm gestures. Silence is generally preceded by a recitation of the Heart Sūtra50 and the five meditations.

Depiction of Silence in Story Various stories or parables interestingly depict Silence in meditation and action, among both the newcomers as also the lay people. Take for example the following narration.

Three monks who had taken vows of Silence were permitted an annual pardon during which one monk was permitted to speak at the end of each year of Silence. On the first-year completion, the first monk was given his opportunity to speak. He said that the soup is too hot. Another year elapsed, and it was the next monk's turn.51 The monks turned their attention to him, whereupon he said that the soup is too cold. Three years elapsed, and it was the third monk's turn. The assembled monks turned to him, whereupon he said that the soup is neither too cold nor too hot but is too salty52. By the fourth year, the Abbess53 had posted a notice that it would be she who would speak at the end of that year. The assembled monks were particularly alert to hear the esteemed Abbess give her speech.54 One could hear the butterfly’s wings fluttering in the Silence which enveloped the hall. Whereupon the Abbess said that there will be no more of fussiness about the soup!55 Most of the time speech is insignificant or rather negative in nature. Silence may be beneficial and natural.

Another example is a Zen story entitled, ‘The Sound of Silence’56 Four monks decided to meditate silently without speaking for two weeks. They began with enthusiasm and no one said a word the whole day. By nightfall of the first day, the candle began to flicker and went out. The first monk blurted out that the candle is out. The second monk reminded him that no one is supposed to talk. The third monk

50 The Maha Prajña Paramita Hrdaya Sutra. Avalokitesvara Bodhisattva when practicing deeply the Prajña Paramita perceives that all five skandhas (Rupa or form, Sensation or vedana, Perception, Mental formations, Consciousness) are empty. 51 https://en.wikipedia.org/wiki/Monastic_silence 52 https://en.m.wikipedia.org/wiki/Monastic_silence 53 a woman who is the superior of a convent of nun 54 https://en.wikipedia.org/wiki/Monastic_silence 55 https://en.wikipedia.org/wiki/Monastic_silence1.12 56 Williams, M.E.(2016).The art and science of ageing well. The university of North Carolina press.pg167

107 in an irritated voice asked the two the reason for breaking the silence. The fourth monk proudly said that he was the only one who did not speak.

The inference to be drawn from the above story is obvious. No expression is necessary for the same. There is a beautiful and profound saying in Zen, ‘When you don’t have anything to say, don’t say it’. Speech is, in most situations, are unnecessary but paradoxically we utter this truth thereby going against the advice in the saying.

In the above anecdote, each monk has broken the silence for different reasons. Each reason is a common faltering block in one’s inner journey. The first monk got distracted by one aspect of his experience that is the candle blowing out and forgot the most important task of the practice of witnessing without reacting.57 The second monk was more bothered about others following the rules than applying them to himself. The third monk let his irritation towards the first two monks affect him. And the fourth monk lost his way because of pride58. Had he maintained his silence, he would have been successful in his endeavor. But if he had, chances are, the other three might have continued to argue and not even noticed his silence. A lot of people are like this. Their motto may be expressed as follows: ‘If I'm doing something good, but no one notices, I might as well not be doing it at all.’ They believe that the reward is not in the effort, but in the recognition by others.

There is a beautiful quote, ‘It is the province of knowledge to speak; it is the privilege of wisdom to listen.’ As one learns to truly listen, witness and observe without impulsively reacting with distraction, judgment, anger and pride, one begins to understand the true meaning of silence. b. Mainstream Buddhism Despite the differences that separate the various schools of Buddhism, a remarkable unity exists among them in recognizing the indispensability of Silence as a powerful catalyst for Dhyāna or meditation.

57 https://www.speakingtree.in/blog/the-silent-retreat-693130 58 Ibid

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Buddhist meditation techniques make use of Vipaśyanā or (विपश्यना, Saṃskṛta) and Śamatā techniques in their meditation practice. One of the central categories of Buddhist thought is Śūnyatā (Emptiness or Nothingness), which can be characterized as the Silence of the ontological Being. The Bodhisattva vows of Mahayana Buddhism or Theravada Buddhism do not have any vows of Silence. Vowed religious practitioners do not characteristically practice Silence pursuant to their vows, but rather as a rule of monastic life.

Vipaśyanā (Pāli) in the Buddhist tradition means vision into the true nature of reality. Vipaśyanā is a Pali word from the Saṃskṛta prefix ‘vi-’ and verbal root ‘paś’. It is often translated as ‘insight’ or ‘clear-seeing,’ may mean ‘seeing deeply.’ - Vipaśyanā meditation has gained popularity in the west as mindfulness, modeled after Theravāda Buddhism meditation practices, which employ sati and ānāpāna as its primary techniques and places emphasis on the teachings of the Satipaṭṭhāna Sutta. In the Sutta Piṭaka the term ‘Vipaśyanā’ is hardly mentioned. Most of the Pali discourses during the earliest times use the word Samatha to mean tranquility and Vipaśyanā - as clear seeing.

Vipaśyanā meditation is a technique of self- observation, which gives direct experience of one’s own reality. Vipaśyanā means to observe things as they really are and not just as they seem to be. Superficial truth has to be penetrated until one reaches the ultimate truth of the entire mental and physical structure. When one learns to stop reacting blindly, creation of fresh violations ceases and naturally the old defilements are also gradually eradicated. One comes out of all the misery and experiences happiness or silence. There are three steps to the training which is given in Vipaśyanā meditation. A. The Technique of Vipaśyanā Meditation: The Code of discipline to be followed is as follows:  Noble silence or Arya mauna (no communication even through gestures or eye contact).  No reading / no writing.  No intoxicants.

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 No contact whatsoever between males and females.  The meditation technique and other instructions are to be followed in toto.

Part I: Ānāpāna sati. Step-1: Awareness of inhalation and exhalation of breath in the triangular area covering the part above the upper lip, the entrance of the nostrils, inside the nostrils till the ridge at the forehead. (Let thoughts come up and go. Come back to breath observation every time one strays away. A few deep breaths if one is not able to observe one’s breath) Step-2: Awareness of sensations in the triangular area at the time of inhalation and exhalation. Step-3: Awareness of sensations only in the part above the upper lip and at the entrance of the nostrils. (To hold breath for a few moments if one is not able to experience the sensations).

Part II: Vipassanā (“special seeing or seeing into the nature of reality or insight”). Step-1: Move one’s attention from the top of the head to the toes of the feet moving through each part of the body in a systematic manner such that no part is left out and no sensation is left unobserved. Feel the gross sensations as well as the subtle sensations. Realize their nature in that they arise and pass. Remain for a minute or two in blank / blind areas or where sensations are gross like those of pain, hardness, numbness, burning, etc. Maintain perfect equanimity in that one develops neither a clinging / craving towards subtle sensations nor aversion towards gross sensations. This must continue till subtle sensations can be experienced in all parts of the body. Step-2: Move from head to toes and back from toes to the top of the head. Step-3: Once subtle sensations are experienced in most parts of the body, start sweeping with a free flow as many parts simultaneously and symmetrically, once or twice. Then once again move one’s attention from head to toes part by part. Step-4: Once one observes free flow everywhere, start piercing each part / each organ from left to right or top to bottom and realize their impermanent nature

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through and through in that they too are composed of sensations generated due to the sub-atomic particles arising and passing. Finally, one can experience the entire body as vibrations, wavelets, ripples, energy, etc (‘bhanga jñāna’). Completely anicca (impermanence). Craving or aversion towards these sensations which are essence less / substance less / impermanent is meaningless. Because of the Saṁskāras there are miseries life after life. Even after bhanga jñāna is reached, some subtle or gross sensations may arise from the deeper most roots of one’s mind. These have to be observed with perfect equanimity and thereby got rid of.

Part III: Metta Bhāvnā. Devote a few minutes after every meditation to remember and wish for peace and happiness of all. One’s progress on the path of Vipaśyanā, on the path of purification is measured not by the number or quality of sensations had by one but only by one’s capacity of equanimity.

B. The Philosophy behind Vipassanā In our day to day life, there is first of all cognition (sanna) through the five sense organs and the mind; then recognition (vinana); then sensations (Vedanā) of pleasure / pain; then reaction (Saṁskāras) of craving or aversion; because of saṁskāras , the flow of consciousness, becoming, birth, decay, death and so on ad-infinitum. This in short is the description of the Samsara Chakra or the Dhamma chakra, the cycle of birth-death-rebirth ad infinitum.

Hence, the sensations are responsible for saṁskāras. If the sensations are observed with perfect equanimity, their impermanent nature seen, then craving and aversion (saṁskāras) can be stopped and one can be liberated. Sensations are made up of sub- atomic particles comprising of the four elements of earth (weight), air (movement), fire (heat / temperature) and water (cohesiveness). Both, the physical structure as well as the mental structure, are impermanent. Sensations produced by these structures are therefore impermanent. It is meaningless to develop craving / aversion towards what

111 is impermanent, substance-less, essence-less. Hence just observe the sensations. Do not evaluate, do not have preferences or prejudices. Do not compare one sensation with the other. Due to these one may develop a liking / disliking towards sensations. Thus, develop Saṁskāras and consequently, miseries / bondage.

A peep into the philosophy of Buddhism per se is in order. There are the famous Four Noble Truths of Buddhism as follows: 1. There is suffering. 2. Suffering is caused. 3. The causes of suffering can be eradicated. 4. The Eight-Fold Noble Path for eradication of causes of suffering. The eight-fold path is covered by three categories: Śīla (Moral precepts), Samādhi (Control over mind) and Panna (Wisdom). Śīla helps in Samādhi and they both help in acquiring Panna. Śīla: Do not kill, steal, tell a lie, use intoxicants or engage in sexual misconduct. Ānāpāna sati helps in Samādhi. Panna: wisdom as to the nature of reality i.e., duḥkha (suffering), anicca (impermanence) and anatta (egoless-ness or essence-less-ness). Vipaśyanā helps in acquiring Panna. Vipaśyanā was the contribution of Buddha. The Mahāyāna-tradition emphasizes prajña which is insight into Śūnyatā, i.e. clarity and emptiness, or bliss and emptiness.

Although Theravāda and Mahāyāna are commonly understood as different streams of Buddhism, their practice may reflect emphasis on insight as a common denominator: In the Theravada-tradition Vipaśyanā is used as one of two poles for the categorization of types of Buddhist practice, the other being Śamatā (Pāli; Saṃskṛta: Śamatā). Śamatā is a focusing, pacifying, and calming meditation common to many traditions in the world, notably yoga. The use of Śamatā as necessary stage in the Buddhist practice has been a matter of debate in the development of the movement, Vipaśyanā popularized mindfulness as a means to reach insight. According to the contemporary Theravada orthodoxy, Śamatā is used as a preparatory ground for Vipaśyanā. It helps in pacifying the mind and strengthening the concentration in order to allow the work of insight, which leads to liberation.

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The contemplation of impermanence is done by watching / witnessing the breath. Awareness is kept on the changes in the rhythm of breathing . Focus can be also done on the bodily sensations and their nature of arising and passing away one can be aware of and gain insight into impermanence.

In Vipaśyanā meditation, Ārya mauna or Noble Silence is practiced. All students observe Noble silence from the beginning of the course until the morning of the last full day. Noble silence means silence of the body, speech and mind. Any form of communication with fellow student, whether by gestures, sign language, written notes etc. is prohibited. Students may speak with the teacher whenever necessary or may approach the management about their material needs. But such talks are kept to a minimum. Feeling of working in isolation should be cultivated by the students. Silence is observed for first nine full days. On the tenth day, the normal pattern of daily life is restarted i.e. people start talking. Secret of success in this course is continuous practice. Silence is an essential component in maintaining this continuity.

The Parable of the Poisoned Arrow The Parable of the Poisoned Arrow is one of the examples of Buddha’s famous ‘golden silence’ which is contained in the Cula - Malunkyovada Sutta (The Shorter Instructions to Malunkya) which is part of the middle length discourses called the “Mjjhima Nikaya”. The parable is as follows:

A monk named Malunkyaputta approached Buddha and started asking questions as follows: Is the cosmos eternal? Is the cosmos not eternal? Is the cosmos spatially infinite? Is the cosmos not spatially infinite? Is the soul identical with the body? Is the soul not identical with the body? Does the Tathāgata (a perfectly enlightened being) exist after death? Does the Tathāgata not exist after death? Does the Tathāgata both exist and not exist after death? Does the Tathāgata neither exist nor not exist after death? He actually becomes troubled by the fact that the Buddha replies with silence to his questions about the nature of the universe. He demands the answers to his questions

113 saying that if the Buddha fails to respond to him this time, he will renounce the Buddha’s teachings.

Buddha reminds him that he had never promised to reveal ultimate metaphysical truths. He then proceeds with the parable explaining that such questions are irrelevant to his teachings. According to Buddha such types of questions are not helpful if one wants to end one’s suffering and attain the state of Nirvāṇa. Even if such questions are answered, there is still birth, sickness, aging, suffering and death, he further explained. Quoting an example, he said,59 “It’s just as if a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon, and the man would stall his surgery with his various queries like:- 1. He won’t have the arrow removed till he knows whether the man who wounded him was a noble warrior, a Brahman (priest), a merchant or a worker. 2. He won’t have the arrow removed until he knows the given name and clan name of the man who wounded him. 3. Until he knows whether he was tall, medium, or short. 4. Until he knows whether he was dark, ruddy-brown, or golden-colored 5. Until he knows his home village, town, or city 6. Until he knows whether the bow with which he was wounded was a long bow or a crossbow 7. Until he knows whether the bowstring with which he was wounded was fiber, bamboo threads, sinew, hemp, or bark 8. Until he knows whether the shaft with which he was wounded was wild or cultivated 9. Until he knows whether the feathers of the shaft with which he was wounded were those of a vulture, a stork, a hawk, a peacock, or another bird… 10. Until he knows whether the shaft with which he was wounded was a) bound with the sinew of an ox, a water buffalo, or a monkey.

59 https://www.accesstoinsight.org/tipitaka/mn/mn.063.than.html "Cula-Malunkyovada Sutta: The Shorter Instructions to Malunkya (MN 63)". Access to Insight. Retrieved April 7, 2015.

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b) that of a common arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’ Waiting for the answer, the man would die and those things would still remain unknown to him.”

Buddha added further that the above questions were neither connected with the goal nor to the fundamentals of a holy life. It also does not lead to disillusionment, serenity, termination, restful, direct knowledge, self-awakening and liberation. So, he answers in silence.

Speak or answer only if it is connected to the goal. Emphasizing on this he said that he spoke, what is stress (or suffering), the origination of stress, the cessation of stress and the path of practice leading to the cessation of stress. These relate to the goal. As Bhikshu Sangharakṣita notes,60 “The important thing is to get rid of the arrow, not to enquire where it came from.”

Buddha was equally pragmatic about presenting his own discoveries, confining himself to the revelation of those that were relevant to the goal. Once he was resting near Kosambi under a group of simsapa trees-The Asoka tree (saraca indica) with its wonderful blossoms- and he took a few fallen leaves in his hand and asked the monks whether the leaves in his hand are greater than the leaves in the tree above their head. The monks replied that the leaves in his hand are less than the leaves up in the tree. Buddha through this example tried to make the monks understand that in the same way there are far more things that he has found out than he has revealed. The reason for revealing only a few things is that, those are of no profit, do not serve the holy life, and do not lead to revulsion, dispassion, calm, understanding, wisdom, Nibbāna.”61

The Vimalakīrti Nirdeśa Sūtra (Saṃskṛta: विमलकीवतिविर्देशसूत्र) Vimalakīrti Nirdeśa Sūtra brings out the significance of silence beautifully. It is also known as Vimalakīrti Sūtra. It is a Mahāyāna Buddhist sūtra. Sometimes used in the

60 Sangharakṣita, B. (1993). The Drama of Cosmic Enlightenment: Parables, Myths, and Symbols of the White Lotus Sutra. Windhorse Publications. p. 97. ISBN 9780904766592. 61 Sohumann, H.W. (1990) .The Historical Buddha: The Times, Life and Teachings of the founder of Buddhism. Penguin books.

115 title, the word nirdeśa means ‘instruction/advice’. The Sūtra teaches, among other subjects, the meaning of non-duality. It contains a report of a teaching by the layman Vimalakīrti addressed to both arhats and bodhisattvas about the doctrine of śūnyata, or emptiness, to them. This teaching culminates significantly with the wordless teaching of Silence.

Vimalakīrti's Thunderous Silence The Vimalakīrti Sūtra reaches its height with Vimalakīrti’s wordless teaching of silence. Mañjuśrī asks The Bodhisattvas who were present there was asked by Mañjuśrī ,what a non-dual teaching meant. Each gives an answer seemingly more insightful than the last. Mañjuśrī, the last to answer, says that they have all spoken well, but their replies themselves, being expressed in concepts, are in essence dualistic – as is his own reply, for it is expressed in concepts. When asked, Vimalakīrti kept his silence saying nothing at all. His silence is called ‘thunderous’ one as his silence is the silence of enlightenment, which is the absence of a concept of silence and, for that matter, any other concept. He uses speech and silence when appropriate, acting spontaneously according to circumstance.

Other kinds of silence, like amused silence, angry silence, the silence of stupefaction (as displayed by Śāriputra in his confrontation with the Goddess), and so on are opposite speech and, therefore, dualistic. Rather, Vimalakīrti’s silence is ‘thunderous’ because it opens the gate of nonduality62 With this emphasis on Silence, the Vimalakīrti Nirdeśa Sūtra served as a forerunner of the approach of the Ch'an / Zen tradition, with its avoidance of positive statements on 'ultimate reality'63. The practice of silent meditation by the Zen tradition is a proof that it is Buddhism of Vimalakīrti’s Silence.

Interpretation of the Buddha’s Flower Sermon is believed to be the origin of Zen. In this, the Śākyamuni upholds a lotus flower before his disciples, who wondered about the significance of the lotus flower, held in the Buddha’s hand. One of them,

62 http://mnzencenter.org/pdf/Vimalakīrti .pdf 63 https://en.wikipedia.org/wiki/Vimalakirti_Sutra

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Mahākaśyapa, reacted by smiling without giving any comment about what he understood. Zen monks interpreted the silent reaction of Mahākaśyapa as an indication of his ‘silent understanding’, receiving the transmitted message of insight from the Buddha through mind to mind transmission. Silent transmission of insight is akin to telepathy, with no spoken words and no written text. But it does not mean that language is to be discredited completely. According to the Mahayana School, language is not to be abandoned at the outset. It is not, whatever its limitations, a useless or a wholly misleading cognitive vehicle.

Sutta Piṭaka Sutta-Piṭaka is a huge body of literature which contains the discourses of the Buddha from his direct disciples. The Dhammapada is one selection of this literature. The Ven. S. Dhammika64, took it upon himself to compile and translate some of the verses and arrange them systematically subject-wise. One of these subjects is termed as Tunhīvagga i.e. Silence. Some verses pertaining to Silence found in this section are as under: Tunhīvagga (Silence)65 V. 176. Samānabhāgaṃ kubbetha gāme akuṭṭhavanditaṃ manopadosaṃ rakkheyya santo anuṇṇato care Develop the quiet even state of mind, when praised by some, condemned by others, free the mind from hate and pride and gently go your way in peace

V. 179. Kāyamuniṃ vācimuniṃ

64 https://accesstoinsight.org/lib/authors/dhammika/wheel342.html#Tun "Gemstones of the Good Dhamma: Saddhamma-maniratana", compiled and translated by Ven. S. Dhammika. Access to Insight (BCBS Edition), 30 November 2013, 65 http://what-buddha-said.net/library/Wheels/wh342.html#Silence

117 manomunimanāsavaṃ muniṃ moneyyasampannaṃ āhu ninhātapāpakaṃ Silent in body, silent in speech, silent in mind, without defilement, blessed with silence is the sage. He is truly washed of evil.

V. 182. Avitakkaṃ samāpanno sammāsambuddhasāvako ariyena tuṇhībhāvena upeto hoti tāvade Having attained the meditative state where all thoughts come to a stop, the disciple of the perfected Buddha thereby possesses the noble silence.

From the above descriptions, one can infer that Silence is practiced in Buddhism for two main reasons: 1. For conveying certain doctrinal points or experiences; language may not only be inadequate but also misleading. Under such circumstances, silence is the best expression. 2. Silence is used as a tool to facilitate the meditative process rather than as a tool for getting closer to divinity.

1.3 Mauna in Judaism Judaism centers totally on God. God is the source of all existence and the source of the Torah, the intricate system of ideal behavior for humankind.66 From God’s Torah

66 https://www.simpletoremember.com/articles/a/buddhismjudaism

118 all wisdom flows and is considered as the instruction manual for living. Further, God is not only the Creator of the universe, but continues to sustain it moment-by-moment, while supervising one’s participation in it. Constantly, the three commandments are practiced. The three commandments are, living with the awareness of God’s Oneness, love of God, and awe of God.

The spiritual work of a Jew is to make one learn to smile at a nasty neighbor, to help a loathsome beggar by giving alms, to control the tongue from making ill/negative remarks, to fill the stomach with only permitted foods, to train the mind in judging others favorably, to instruct the heart to love God, to strengthen the shoulders to carry a neighbor’s load, especially that of an enemy, and to control the mouth from shouting out in anger.

In Judaism, Silence is practiced in sacred spaces and in sacred structures. Although technically not classified as monasteries, the synagogues (ye Śivas, ad beit midrash - house of study) are the models, along with the Tanakh (Bible), upon which the monastic tradition of Silence is built. Only after observing five minutes of silence, starts the minyan67 during which each person can engage in his or her own personal preparation for tefillah68. Isadore Twersky states in the “Introduction to the Code of Maimonides”: "One must be attuned to the Silence"69

1.4 Mauna in Taoism Chinese Philosophy refers to any of several schools of philosophical thought in the Chinese tradition, including most importantly Confucianism, Taoism, Buddhism, etc.70 It has a long history of several thousand years.

Taoism 71 (also known as Daoism) is a Chinese philosophy attributed to Lao Tzu72 (c. 500 BCE) which contributed to the folk religion of the people primarily in the rural

67 a quorum of ten men over the age of 13 required for traditional Jewish public worship 68 A term for prayer 69 Goldberg,R.H. (1998).Silence and greatness, The Late professor Isadore Twersky, Jewish Action,winter5759 70 http://www.philosophybasics.com/general_eastern_chinese.html

119 areas of China and became the official religion of the country under the Tang Dynasty. Taoism is therefore both a philosophy and a religion. It emphasizes doing what is natural and "going with the flow" in accordance with the Tao (or Dao), a cosmic force which flows through all things and binds and releases them. The most influential Taoist text is the "Tao Te Ching" (or "Daodejing") written around the 6th Century B.C. by Lao Tzu (or Laozi).

Tao means "path" or "way", but more often it is used as a meta-physical term that describes the flow of the universe, or the force behind the natural order73. The Three Jewels of the Tao are compassion, moderation, and humility. Taoist thought focuses on wu wei ("non-action"), spontaneity, humanism, relativism, emptiness and the strength of softness (or flexibility). The Yin and Yang symbol are popular and important in Taoist symbology (as in Confucianism).

The best way for a person to live, according to Taoism, is to submit to whatever life brings and be flexible. One's goal is to live at peace with the way of the Tao and recognize that everything that happens in life should be accepted as part of the eternal. The concept of the importance of a harmonious existence of balance fit well with the equally popular philosophy of Confucianism (also native to China). Taoism and Confucianism had similar views of the innate goodness of human beings but had difference in opinion in how to bring that goodness to the surface and lead people to act in better, unselfish, ways.74

The Tao Te Ching voices a view of the supreme value of doing absolutely nothing, in a profound metaphysical sense. As mentioned above it is called wu wei and is parallel with the concept of Śūnyatā more fully elaborated in Buddhism. According to the Tao Te Ching, Silence is merely the application of this concept to the tongue in addition to hands and feet.75

71Definition by Emily Mark published on 22 February 2016 Lao-Tzu (Thanato] 72 Lao-Tzu (also known as Laozi or Lao-Tze) was a Chinese philosopher credited with founding the philosophical system... 73 www.philosophybasics.com/general_eastern_chinese.html 74 www.ancient.eu/Taoism 75 https://en.wikipedia.org/wiki/Monastic_silence

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1.5 Mauna in Sikhism It is said that on August 20th, 1507, Guru Nanak, the founder of Sikhism, at the age of 38 underwent the great mystic experience on the banks of the Rivulet Wayyain at Sultanpur76. His parents had complained of his long spells of silence at Talwandi. Even the mystic experience, Guru Nanak underwent is best described by Silence. He through his teachings tried to make people conscious of the inner self within them and help them to overcome the barriers that lie in trying to reach the inner self.

Some of the sayings in Sikhism, which bring out the flavor of Silence, are as follows: Japjī Japjī Sāhib is first morning Sikh prayer, which appears at the beginning of the holy scripture of the Sikhs, the living Guru, Guru Granth Sāhib. It was composed by Guru Nānaka Deva. It starts with Mūla Mantra and followed by 38 paudis (stanzas) and finishes with a final Salok at the end of this composition.77

Some verses from Japjī bringing out the need to taste the flavor of Silence are as given below: Sochai soch(i) na have je sochi lakh var78. Mortals cannot comprehend God by pondering over Him even for lakhs of times.

Chupai chup na hovei jai laeh raha liv-tar. Mortals may remain silent and absorbed in the meditation of God and His love, yet peace of mind will not be achieved.

Bhukhian bhukh na utri je banna puria bhar. Yearnings of hungry mortals will never end (by keeping fasts), or by collecting world’s riches.

Sahas sianpa lakh hohi ta ik na chalai nal (i).

76 Singh, T. (1990),Guru Nanak and Indian religious thoughts, Punjab university, Patiala, pg213 77 https://topics.revolvy.com/topic/Japji Sahib 78 Doabia, H.S. (1976)Sacred Nitem, Singh Brothers, Mai Sewan, Amritsar Jap(u)ji.pg.20

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Mortals may possess the lakhs of clever thoughts or highest wisdom, yet not even one wise thought will accompany him to the next world.

Kiv sachiara hoiai kiv kurai tutai pal (i). How can the mortals become True (realize Reality?)? How can the barrier of falsehood be smashed? The answer is, Hukam (i) rajai chalna Nanak likhia nal (i). (1) (Guru) Nanak replies that this can be achieved by obeying the Command and Will of God ordained for man. (1)

Having imparted the above wisdom, Guru Nanak expressed deep concern about the restless human mind, which is one of the main impediments in the way of human advancement on the spiritual path in Japjis first paragraph. This early mention of restlessness is a measure of the importance he placed on the control of the mind. He mentions four aspects of the mind, a) the purification of the mind: Guru Nanak says that it is the simran (remembrance every moment) of the name of God that will help to cleanse the mind. b) Silence as a means of controlling the mind: The mind does not cease its wanderings and its imaginative flights are not curtailed simply because one has shut one’s mouth. Inactiveness makes the mind more active or renders it as the “devil’s workshop”. The mind needs to be disciplined. It is the disciplined mind that runs on the purposeful course. Silence is a great virtue if utilized for contemplation and as a means for controlling the mind. c) the unappeasable hunger of the mind; There is no end to the demands of the mind. Its appetite increases as one feeds it. d) the subtle ingenuity of the mind; it always offers a plausible excuse or explanation for whatever actions one does. In this way one is deceiving oneself or God?

A brief explanation pointing towards the significance of Silence is in place here. Guru Nānaka’s opening phrase of singular importance is Ik Oṅkāra emphasizing that there is only one God and taking his name or ever remembering Him, the Absolute Truth can be experienced. If that be so simple, then why is it that all have not attained to Self-realization? Guru Nanak answers that, from the stand-point of someone who is

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Self-realized, the Absolute is One (Ik), but the approach which humans normally take towards this One prevents them from actualizing the Oneness within their existence.

According to Guru Nanak, what one regards as normal is in fact mediated by ego or the self which asserts its own individuality. Ego maintains its existence by creating barriers against the outside world. Practicing silent austerities fails to silence the incessant chatter of the ego. The ego works by channeling the experience of the Absolute through concepts, rituals and austerities. Silencing of the ego therefore is a must. Silence refers to a process of withdrawal at the very moment that the self name’s itself as ‘I’, where the ‘I’ is understood as the locus in any relationship. Thus, Guru Nanak emphasizes contemplation in Silence and Silencing of the ego which is the main barrier in one realizing the Truth.

1.6 Mauna in Sufism79 Sufism80or Taṣawwuf is defined as the inner mystical dimension of Islam. Sufis, the practitioners of Sufism, belong to different ṭuruq or ‘orders’. They have a grand master referred to as a mawla who has a link to the Islamic prophet, Muhammad.

Classical Sufi scholars have defined Sufism as ‘a science whose objective is the reparation of the heart and turning it away from all else but God.’81 Alternatively, in the words of the renowned Darqawi Sufi teacher Ahmad ibn Ajiba, ‘a science through which one can know how to travel into the presence of the Divine, purify one’s inner self from filth, and beautify it with a variety of praiseworthy traits.’82

Two origins of the word Sufi have been suggested. Commonly, the etymological root of the word is traced to ṣafā, which in Arabic means "purity". Another origin is ṣūf , "wool" in Arabic, referring to the simple cloaks the early Muslim ascetics wore83. The two were combined by the Sufi al-Rudhabari, who said, "The Sufi is the one who

79http://www.nurmuhammad.com/HeartLevels/Sound%20Silence%20in%20the%20HeartAliDiall0.pdf 80https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Sufism.html 81 Ahmed Z, Zaineb I, Hamza Y H.(2008) ‘The Principles of Sufism.’Amal Press. 82 http://www.bahaistudies.net/asma/qadrimuntahi.pdf 83 https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/ Sufism.html

123 wears wool on top of purity"84. Sufis believe that by giving bayah (pledging allegiance) to a legitimate Sufi shaykh, one is pledging allegiance to the Prophet Muhammad and therefore a spiritual connection between the seeker85 and the Prophet Muhammad is established. Prophet Muhammad helps Sufis to learn about, understand and connect with God.

Sufi practices are not a means for gaining knowledge. The traditional scholars of Sufism hold it as self-evident that knowledge of God is not a psychological state generated through breath control.86 Thus, practice of "techniques" is not the cause, but instead the occasion for such knowledge to be obtained (if at all), given proper prerequisites and proper guidance by a master of the way. Furthermore, the emphasis on practices may obscure a far more important fact: The seeker is, in a sense, to become a broken person, stripped of all habits through the practice of (in the words of Imam Al-Ghazali) solitude, silence, sleeplessness, and hunger87.

Sound and Silence According to the teachings of the Sufi Order of Naqśbandī - Haqqani School of Thought, Sound and Silence are not two opposite concepts, as usually thought of. Both of them refer to Sound per se but their sources are different. The Sound, that is familiar to all, the audible Sound, is called as the Sound of the Known. On the other hand, Silence, the non-audible sound, represents the sound of the Unknown. (This reminds one of the Āhata Nāda and Anāhata Nāda of Nāda Yoga). The Sound of the Unknown is referred to as “HU”. “Hu” is both a Sound and a Holy Name of God. The sound "Hu" is considered as the most basic vibration in the universe. It is the subtlest sound, or the smallest vibration, that is produced whenever an object moves in the universe. Since nothing in creation is in perfect state of rest (electrons are constantly moving around the nucleus), it may be safe to say that there is no place in this universe where the sound "Hu" is not produced.

84Muhammad H K, Shaykh M H K. (2004). The Naqshbandi Sufi Tradition Guidebook of Daily Practices and Devotions, p. 83. 85https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Sufism.html 86 Ibid 87 http://www.bahaistudies.net/asma/sufism-background_info.pdf

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Therefore, Silence in its real sense, which is perfect absence of sound, does not exist in the universe. Thus, according to this line of thinking, when one seeks to immerse oneself in Silence, one is not trying to shut one’s ability to hear sounds. On the contrary, one is trying to increase one’s ability to hear a very specific sound: the vibrating sound of the Universe, which is supposed to be sound of one’s inner Soul. That sound is the eternal vibration of "Huuuuuu". Probably, ‘hearing’ may be an inadequate word in this context and it may be refined to ‘sensing’ or ‘feeling’ or ‘being aware of’ without probably the use of ears.

A sound represents a meaning, a Message. When a sound is emitted, some information is transmitted from the person emitting the sound to the person hearing it. At the very first stage of spiritual development, that Message may be the Calling towards Islam, which means submission to the Lord. That initial stage of spiritual development is very critical because it is at that stage that the child in oneself (the child represents the pure human soul) hears for the first time the sound of his/her parents’ calling toward a righteous and spiritual life. So as soon as the baby is born, parents whisper at his ears some Islamic formulas such as the call to Prayer. By this, they remind that child of his true Origin in the Presence of the Lord.88

Levels of Sound and the 5 Stations of the Heart89 According to the spiritual Masters of the Naqśbandī - Haqqani Sufi Order, the human heart reflects the spiritual Heart of the Prophetic Reality. This spiritual Heart represents the Divine Ocean of Power (“Barh’ul Qudra”), which is the Origin of all creations. So those who are closer to the Knowledge of the Heart can understand the true Prophetic Reality of Nur Muhammad {s}, the Muhammadan Light {s} inhabiting the Ocean of Power.

There are 5 lata’ifs (subtle points of spiritual Energy), or Maqams (spiritual stations), on the human heart. These five stations are, in an ascending order:90

88 Narrated AbuRafi': I saw the Apostle of Allah (peace_be_upon_him) uttering the call to prayer (Adhan) in the ear of al-Hasan ibn Ali when Fatimah (daughter of Prophet Muhammad) gave birth to him. (Book #41, Hadith #5086) 89 Based on the commentary on the teachings of As-Sayeed Shaykh Nurjan Mirahmadi, representative of Mawlana Shaykh Muhammad Hisham Kabbani {QS}-qaddusaAllahu sirrrahu (or sirraha) (May God sanctify his/her secret”):a blessing reserved for saints.

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• Qalb (“External Structure of the Heart”)

• Sirr (“Secret”)

• Sirr as Sirr (“Secret of the Secret”)

• Khafa (“Hidden”)

• Akhfa (‘most Hidden’)

These 5 Stations comprise Four Levels of Sound and One Level of Silence. Out of the 5 stations of the Heart as mentioned above, there are four that are related to Creation and one that is related to the Creator. The first four stations belong to the group called creation and has relation with sound. The last Station, called Akhfa is related to the Creator and has relation to silence!

Four Levels of Sound91  Qalb denotes the external call to Islam and to Union with the Light of Prophet (SAW). The seeker while listening to the call to Divine Servitude, has to remain obedient and humble to the Caller: Sami’na wa Atana ‘We heard (the call) and we obeyed’ At the initial stage, the seeker is advised by the Caller to stick to the external Divine Rules of God.

 Sirr represents the Islamic Sufi sound. At this level, the seeker follows a spiritual path (“Tariqa”) that will lead him to the Light of Prophet (SAW). In this path the seeker listens to Zikrullah which means remembrance of God through his Divine names, Sallawat i.e. Praising of Prophet (SAW), recitals of Holy Quran and also listens to his Shaykh (the spiritual leader of the Order). The seeker’s heart is awakened by these sounds and he begins to see the truths of praising.

 ’Sirr as Sirr’ represents the manifestation of the Divine Conversation that takes place in the heart of the seeker. In this level, the seeker relates with the Divine Light and starts hearing Heavenly voices. This station is under the spiritual

90 www.nurmuhammad.com/HeartLevels/Sound%20Silence%20in%20the%20Hear 91 Ibid

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authority of two Prophets, Seydina Musa {as}92 and Seydina Ibrahim {as} who used to converse with Heavens in their times

 Khafa denotes the Hidden Sound of the words of God. Sound is associated with every word that is written. Until the word is not spoken the sound is not released. That means, the sound is hidden in the letters of the word, waiting to manifest as soon as the letters are pronounced.

Now come to the One Level of Silence Akhfa represents Silence. As seen earlier, Silence also means seclusion from all types of external sounds. Silence is the Sound of the Unknown. The Akhfa station of the Heart is the Station of Annihilation. Except the Divine Sound, all other sounds of creation are annihilated here. But, there are still some callings, melodies, sallawat and conversations taking place in the Ocean of the Black Station93. However, these sounds are all related to the Divine.

In this aspect, one may say that Silence is the Sound of the Divine. There are different stations and each station is complete universe or cosmos with particular characteristics. As the spiritual student-murid progresses on the path that leads to the Divine, the Spiritual Guide-Shaykh fills his heart with the knowledge that is associated with each station94. The final goal is to reach the Fifth and last station of the Heart, which is the highest abode of the Ocean of Divine Power, within which resides Nūra Muhammad(s)95, the Mohammadan Light (s).

A Journey Towards the Union with the Light of Prophet (SAW)96 The five stations of the heart help in being one with the Light of Prophet Muhammad (SAW). This Journey towards Allah Ta'ala is known as the Miraj. During this journey, the seeker keeps reciting the utterances of Prophet Muhammad (SAW) Illahi anta

92 {as} The Arabic phrase ʿalayhi as-salām 93 (5th Station) Akhfa (‘most Hidden’) is called as Ocean of the Black Station www.nurmuhammad.com/HeartLevels/Sound%20Silence%20in%20the%20Hear 94 Ibid 95 This is the short form of Arabic phrase “Salla Allahu alaihi wa Sallam “invoked by the Muslims whenever the prophet’s name is pronounced, which means May God’s“peace and blesings be upon him”, as done in above referred Hadith. 96 Ibid

127 maqsadi wa ridaka matludi- which means "Oh Allah, You are my destination and Your good pleasure is what I seek". The divine represents the Seeker's true Desire. Allah describes Prophet Muhammad (SAW) as Nur in Arabic, which means Shining Light. Therefore, reaching the Light of Seydina Muhammad (SAW) means reaching the Divine Presence of Allah (SWT).

The Five Stations of the Heart lead to the Divine. Five Stations = 5 Senses = 5 Fingers The 5 human senses are directly related to the 5 spiritual stations of the heart. Each and every sense is an embodiment or manifestation of a spiritual station of the heart at the level of cognitive insight or perception. * Qalb - The first station is related to hearing. * Sirr - The second station is related to sight. * Sirr as Sirr - The third station is related to touch. * Khafa - The fourth station is related to smell. * Akhfa - The fifth station is related to taste.

The five stations are also manifested as the five fingers of the hand. * Qalb - 1st station corresponds to the little finger. * Sirr - 2nd station corresponds to the ring finger. * Sirr as Sirr - 3rd station corresponds to the middle finger. * Khafa - 4th station corresponds to the index finger. * Akhfa - 5th station corresponds to the thumb. The little finger corresponds to Qalb because it is the station or post of Humanity (normal individuals). As humans, one is indeed weak as the little finger, and need constant support.

Sirr is represented by the ring finger as it is the station of the Seal of Faith (Imam) which is engraved on the ring that the spiritual seekers symbolically wear. This station is the post of the people of Tariqa, who are the real seekers and who wear the ring of absolute faith in their Guide.

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The middle finger, which is the longest of all fingers, represents Sirr as Sirr because it is the post of the most Perfect Representative of Prophet (SAW) who is the highest Spiritual authority. This representative is given complete and full authority over creation and is therefore the highest spiritual human being living at any given era. The middle finger, which is tallest, manifests highest authority.

Khafa is represented by the index finger, which is, the designated finger one raise when one pronounces the Islamic testimony of faith. The Islamic testimony of faith was brought by Prophet Muhammad (SAW) who was first to declare the Unity of the Lord.

Akhfa is represented by the thumb. The first four stations are related to creation and the Akhfa is related to the creator. The thumb is the only finger separated from the rest of the four and it is located below the other four fingers. The 5 senses and the Journey towards Union with the Beloved (SAW): - One can see a clear movement if one looks at the way the five senses are assigned to the five spiritual stations of the Heart, the senses describe 5 increasing levels of interaction between the spiritual student and the object of desire, which is the Light of Prophet Muhammad (SAW).

First Level: Hearing the call of Islam and Believing in the Unseen. At the very first level (station Qalb), the seeker is ignorant about the spiritual reality of the Light of Prophet (SAW). Only by listening to the call of Islam, the seeker can know about the existence of a Higher Reality. Here, the notion of sound plays a very important role at the onset of spiritual development. At this level, the seeker is unable to see the Higher Reality that is calling him, but he hears about the beautiful description of this Higher Reality. The description of the beautiful names and attributes given to the Higher Reality kindles faith in the seeker who starts believing in what he does not see yet. The first step towards religion is by having faith in the Unseen. The veil of seeker’s ego which stands between him and the Unseen prevents him from seeing the Higher Reality.

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Second Level: Seeing the Reality after having destroyed the Veil of the Ego. On hearing about the existence of the Higher Reality, the seeker sets on a journey to eliminate the ego, which stands between him and the Divine. Through the spiritual training of his Shaykh, the wall of his ego crumbles down. Then the seeker will be able to see the Higher Reality he believed in. Thus he reaches the second level of the five stations of the Heart, where he is granted spiritual vision. At this stage the seeker is now a step closer to the Higher Reality because he is now able to see and to hear. The next natural step for the seeker is to move closer to the Reality standing in front of him and up to the point where he can touch the Reality.

Third Level: Physically touching the Reality. The seeker reaches the third level through the spiritual grace of his Shaykh where he is brought close to the Higher reality of Nur Muhammad(s), up to the level where he can physically interact with the Reality. At this stage, the seeker takes the birth of a new baby, devoid of the ego, and as pure as a crystal. This purity is the condition to physically interact with the Prophetic Light(S) because this Light can only be touched by a clean and pure heart.

Fourth level: Smelling the divine presence After the level of physical interaction with the Light, his Shaykh brings him even more closer to the Light so that he may smell the Perfume of the Light.97 Perfumes signifies the Presence of a higher reality. So, the seeker who is elevated to the stage of Smell is inevitably transported to the Presence of the Light of Prophet (SAW).

Fifth Level: Tasting the Reality. The last step on the way to spiritual realization is being one with the Light of Prophet (SAW).98Through the spiritual power of the Shaykh, the seeker moves from smelling the Presence of the Light to disappearing in the Spirituality of Nur Muhammad(s). At this stage, the seeker needs no external sensitive sign to interact with the object of his desire. Hearing, Sight, Touch and Smell are all external cognitive signs of perception

97 www.nurmuhammad.com/HeartLevels/Sound%20Silence%20in%20the%20Hear 98 Ibid

130 while Taste is directly related to the inner soul of an individual.99 The sense of Taste is the only sense that is required to be one with a reality in order to interact with it.

The description given above of the five stations, five senses and five fingers, has been summarized below bringing out the importance of Silence. 5 Senses 5 Fingers 5 Heart stations Hearing Little 1st station (Qalb) Seeing Ring 2nd station (Sirr) Touching Middle 3rd station(Sirr as Sirr) Sense of Smelling Index finger 4th station(Khafa) Sense of Tasting Thumb 5th station(Akhfa)

Thus, we can see the tremendous significance attached to sound and silence in the Spirituality of Islam.

7. Mauna in Jainism Jainism is one of the world’s oldest religions and originated in India, where the majority of its followers still live today. Jainism does not believe in a creator God, but it does believe in many Tirthankaras who are the self-realized individuals and who have attained enlightenment. Jainism believes that all living things (humans, animals and plants) have souls and are of equal value.

Lord Mahavir (the 24th Tirthankara), the propagator of Jainism, was called Jina which means the conqueror of inner enemies such as ego, pride, anger and delusion. Thus followers of Jina became ’Jains’. Mauna Ekādaśī or Mauna Agyaras is a Jain holy day observed on the 11th day in the month of Magraśīrṣa (Nov-Dec). This is the day for fasting and meditation in an environment of complete Silence.

Mahavira spent twelve and a half years in deep silence100 and meditation to conquer his desires, feelings, and attachments which he realized are the root cause of sorrow,

99 Ibid

131 and to eradicate all four Ghäti Karma101 (which subdues the qualities of the soul). Mahavir concluded that for true liberation of the soul ahimsa (nonviolence), sanyama (simplicity) and tapas (practice of austerity) is essential. Four practices that every Jain does to attain inner liberation are: 1) Satya (truth), i.e. understanding and realizing the true nature of existence and the true nature of oneself 2) Asteya (non-stealing), which means refraining from acquiring goods or services beyond one’s essential needs. 3) Bramacarya- proper sexual conduct

4) Aparigraha - nonaccumulation of material things.

Nirjarā 102 or partial removal of past-accumulated karma is done by performing Tapaä or rigorous penance (fasting, avoiding tasty food, etc.) and austerities (repentance, humility, selfless service, religious study, meditation, etc.). There are twelve types of Tapaä or austerities defined in the Jain scriptures.103 They are divided into two groups; external Tapaä which disciplines the human body against passions and desires and internal Tapaä which purifies the soul. The internal Tapaä is the true austerity because it exhausts the attached karma before their maturity from the soul.104

External Tapaä are : 1) Anaśan 2) Alpähära or Unodary 3) Ichhanirodha or Vṛtti saṅkṣepa 4) Rasatyäga 5) Kayäklesa 6) Samlinatä – It is a practice where the pleasures of five senses and mind are given up resulting in silence.

100 http://www.jainbelief.com/intro_jainism.htm 101 Ghäti karmas are:-Jñanavarniya (Knowledge obscuring) karma, Darshanavarniya (Perception obscuring) karma, Antaräy (Obstructing) karma, Mohniya (Deluding) karma http://www.jainbelief.com/intro_jainism.htm 102 Ibid 103http://www.jainbelief.com/intro_jainism.htm 104 Ibid

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Internal Tapaä are : 1) Präyaschita-Repentance for the breach of vows for spiritual purification 2) Vinaya-Humility (appropriate behavior) towards Sädhus, Sädhvis, teachers and elders 3)Vaiyävrata-Rendering selfless service to Sädhus and Sädhvis and those who are suffering and deserving 4) Svādhyāya-Studying and listening to the religious discourses and scriptures 5) Dhyāna-Religious meditation, Contemplations 6) Kayotsarg or Vyutsarga -The ultimate internal austerity, where the activities of body, speech and mind are withdrawn. The body is fixed without movement, the speech is fixed by means of silence, and the mind is fixed by means of sublime meditation. This Tapaä along with Dhyāna can destroy all Ghäti karmas.

One of the famous meditation techniques in Jainism is that of Prekṣā Dhyāna. or Prekṣā Meditation in which the significance of silence can clearly be seen. The word Prekṣā means to perceive carefully and Prekṣā Dhyāna is the technique of meditation, engaging one’s mind fully in the perception of subtle, internal and innate phenomenon of consciousness105. ‘To see’ is the fundamental principle of this meditation.

Purpose of the practice of Prekṣā Dhyāna is to purify the mental states. Mind is constantly filled with contaminating urges, emotions and passions. This hampers the flow of wisdom. When the mind is cleansed off the emotions and passions, peace of mind surfaces and leads to the purification of mind.

What is meditation? Spiritual vigilance i.e. awakening of the consciousness and its constant alertness is an essential constituent of meditation. Meditation does not mean suppression of mental function. The more you suppress more restless is the mind. According to the technique of Prekṣā meditation, in order to achieve concentration, the way is to see

105 http://www.jainbelief.com/intro_jainism.htm

133 yourself, perceive yourself and realize the self. Prekṣā meditation and Vipassanā do not believe on control.

Techniques of Prekṣā meditation is comprised of 12 stages. 1. Kāyotsarga: Total Relaxation Bodily activity, speech and mental functions are three-fold activities of our organism. Aim of meditation is to reduce or cease these activities. In Kāyotsarga by total relaxation one is stilling the body and mind i.e. silence which is an essential precondition for meditational practices. 2. Antaryatra: Internal trip means like focusing on the organ/parts of the body Concentration will improve and thoughts will reduce increasing the level of silence. 3.Śvāsa Prekṣā: An efficient and easy way to control mental activity is concentrated perception of breath. When mind is restless breathing is erratic. Deep, slow and rhythmic breathing is an essential condition of regulating mental process. 4. Śarīra Prekṣā : is the way to re-establish contact with the body. The process of Śarīra Prekṣā is centripetal i.e. form outside to inside. The successive stages are the superficial sensation of the skin, the sensation produced by muscular movement and by the internal organs, the subtle vibrations produced by the nervous system. Śarīra Prekṣā aims at the development of totally impartial perception of pleasure and pain. 5. Caitanya Kendra Prekṣā There are certain psychic centers in the body and they become impure because of the impulses, desires and passions. The way to cleanse these centers is the perception of Caitanya Kendra Prekṣā. Constant and regular practice of Caitanya Kendra Prekṣā results in establishing firm control of the reasoning mind over all actions and the cumulative effect of this brings about the desirable transformation in mental behavior and habits. 6. Leśya Dhyāna Leśya is defines as the change of mode of mind under the influence of passions. A Leśya refers to the state of mind and one’s activities reflect one’s state of mind. The vibrations of waves resulting from the primal, drives the malevolent Leśyas,

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whereas the counter vibrations produced by the authority of self are benevolent Leśyas. On the basis of intensity of each type, Leśyas are divided into 2 categories, Malevolent Leśyas and Benevolent Leśyas. The spiritual progress depends upon the degree of transformation of the malevolent trinity into the benevolent one. 7. Vārtamana Prekṣa: Being in the present moment. 8. Vicāra Prekṣā Regular practice of thought perception develops the perceptive capacity to a degree, where it can perceive other thoughts also. The conscious self in its purest state can experience the entire universal reality at once. 9. Saṃyama: Self-discipline Self-discipline acts as a defending fort against the call by desires and passions. 10. Bhāvanā: Reflection Generation of counter vibrations repeatedly can help in establishing total goodness by eradicating evils. 11. Contemplation: Anuprekṣā Four-fold observation/ contemplation is suggested as post meditational practice: - 1. Contemplation of solitariness. 2. Contemplation of impermanence of the entire physical existence. 3. Contemplation of vulnerability of the thing that are incapable of providing transcendental security. 4. Contemplation of reality which is permanent amidst the changes. 12. Meditation - Prekṣā generates vigilance. When vigilance increases, the concentration also increases. Concentration increases when one is in total Silence.

Silence is resorted to for development in order to meditate on the doctrines heard from great preceptors or received from the study of scriptures. Sādhakas (aspirants) of all stages need to cultivate it according to their own abilities. In the elementary and middle stages of Sādhanā, silence should be resorted to by as much control of speech as possible, so that physical and mental energy gets amassed instead of getting dissipated. This accumulated energy can now be gainfully applied for the purposes of self-study and self-analysis. The success in Sādhanā (i.e., spiritual practice) can thus

135 be accomplished more speedily by using this saved energy for spiritual progress which might have been otherwise wasted in routine pursuits of desire fulfillment.

Mauna in other religious / spiritual traditions – summary Almost all the systems considered above have chosen silence for centuries. For the religious, silence offers a way to ponder and listen for the divine, the impossible and mysterious. There are rooms in the monasteries set aside for those who wish to explore its potential around. Christians commonly choose silence because they believe in a God who speaks. They need to be silent to create a space for him. Silence also contributes towards oneself personally improving. Silence is often a retreat from materialism, and forged or fake things. Ignatius of Antioch, an early Church father, advised Christians at Ephesus106: “It is better to be silent and be real than to talk and not be real”–foreshadowing by around 1,800 years Mark Twain’s advice that it is better to keep one’s mouth shut and be thought a fool than to open it and remove all doubt. It is also a way to avoid doing ill.

Many forms of religious practice make use of silence; some, such as that of Quakers, may consist of little else. But there are particular places where it really lives and breathes: especially in some monasteries. Benedict, the sixth-century monk seen as the father of Christian monasticism, did not explicitly include silence in his rule, but in the secluded life speech is widely seen as something requiring permission or necessity. Today monks who live by the Rule of St Benedict in hundreds of Trappist monasteries speak only sparingly.

Thomas Merton, an influential American Trappist, held that the only words required of a priest were those of the Mass. His belief was that God’s words were beyond the scope of “human argument”107. Some things are mysterious, and not subject to analysis. One must be silent to understand them, and it is better to say nothing than to try to explain them. As Ludwig Wittgenstein, an Austrian philosopher, put it,

106 https://www.economist.com/news/christmas-specials/21712059-where-how-and-why-be-quiet- power-and-meaning-silence. 107 https://www.economist.com/christmas-specials/.../the-power-and-meaning-of-silence Dec 24, 2016 -

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“Whereof one cannot speak, thereof one must remain silent.”108 It is not power that compels silence here, but the inadequacy of any attempt at communication.

Silence was the defining characteristic of both Mahavira and Buddha's search for meaning — one observed silence for 12 years on his chosen path and the other was exemplified as the silent sage, Śākyamuni, "the silent one of the Sākya tribe". For Buddhists, silence teaches devotees to master their passions. One of the admonitions that comprise Buddhism’s eightfold path is to practice samma vaca, or “right speech”, which scriptures define as abstaining from false, slanderous, harsh and idle speech; all major religions counsel their adherents to choose their words carefully and use them sparingly109. Religions can supplement the self control required for such abstinence in ways that may be helpful or oppressive; if the faithful cannot speak, they can ask no questions, preserving the authority of their superiors.

Buddha himself became liberated through silent meditation. Though Buddhism varies markedly with geography, from the wry, austere Japanese practice of Zen to the rigorous, state-entwined Theravada Buddhism practiced in Myanmar and Thailand, silent meditation is generally the central practice of faithful Buddhists, whether monks, students, housewives or fishermen110.

When Mr. Hempton says, of his square-inch of silence deep in the piney wilderness, that this silence “is not the absence of something. Silence is the presence of everything”,111 he is expressing a thought Buddhists would understand perfectly. The Prophet Muhammad told Muslims that, “One can greatly beautify himself with two habits: good manners and lengthy silence.”

Jain monks are called munis. The word itself comes from mauna or silence. Monks used mauna-vrat or active silence as a way of detaching themselves from the mundane world and gaining control over their senses. AUM became the sacred word, HUM of

108 http://www.new-narrative.com/2013/06/19/wittgensteins-silence/ 109 https://www.economist.com/christmas-specials/.../the-power-and-meaning-of-silence 110 https://www.economist.com/christmas-specials/.../the-power-and-meaning-of-silence Dec 24, 2016 - 111 https://www.economist.com/news/christmas-specials/21712059-where-how-and-why-be-quiet- power-and-meaning-silence.

137 the Tibetans, Amin of the Muslims, and AMEN of the Greeks, Romans, Jews and Christians112.

8. Mauna in Hinduism The term Hinduism is an umbrella term sheltering within its connotation innumerable schools of thoughts and belief systems. Hence, the term differs in its usage as compared to Christianity and Islam, which are unitary belief systems. Hence, the usage of the term Hinduism should be understood in this perspective.

Hinduism has been characterized throughout its long history by the belief that there is a living spiritual Reality or power, which could be sought by everyone according to his capacity. One’s powers are underdeveloped but if one develops them, through ethical living, yogic practices or through the help and guidance of preceptors, one not only can discover oneself but one can establish a contact with the deeper reality within oneself. This Reality may be of the nature of ultimate silence. The pure Consciousness, the soul, the Ātmān, the Brahman, the Puruṣa, and such terms representing the Reality are said to be all-pervasive, eternal, immutable and inactive.

In Hinduism, silence is used in the four types of yoga: bhakti yoga, or the path of devotion; Jñana yoga, or the path of knowledge; karma yoga, or the path of action; and raja yoga, or the path of meditation. It is hard to separate silence from meditation and other mindfulness or yoga practices. The whole point may be to concentrate on one’s breath and keep one’s eyes and mouth shut. In the sixth century B.C., the Oracle of Delphi113 in ancient Greece gave to Socrates the teaching, ‘Know thy self’. The same was propounded by the Indian Vedic seers thousands of years ago. Thus, one can see that all Indian philosophy has one common question-Who am I? ‘Know thy self’ is inscribed in the Luxor temple in Egypt.

112 http://yogananda.com.au/gita/gita1723om.html 113 The Oracle of Delphi pronounced Socrates the wisest of Greeks; and Socrates took this as approval of his agnosticism which was the starting point of his philosophy: ‘One thing only I know’, he said, ‘and that is that I know nothing’.

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On similar lines a great saint Narayana guru of Kerala brought this highest philosophy of self-knowledge by placing mirrors instead of idols in temples. The idea was to see oneself in the mirror, meaning ‘Know yourself’. Atharva Veda -Scripture He cannot be seen by the eye, and words cannot reveal Him. He cannot be reached by the senses, or by austerity or sacred actions. By the grace of wisdom and purity of mind, He can be seen, indivisible, in the silence of contemplation. This invisible Atman can be seen by the mind wherein the five senses are resting.

Atman is not visible through the eye nor there are words to describe. One cannot reach the Atman by austerity or sacred rites nor by the senses. When one sits in silent contemplation withdrawing the five senses, mind purity and grace of wisdom may occur resulting in the visibility of Atman.

Mauna, which symbolizes a state of oneness with the Self, is an essential part of spiritual discipline in Hinduism. Let’s consider some interesting practices related to Mauna or Silence as practiced in India by the followers of Hindu way of life.

Sri Adi Shankaracharya describes Mauna as one of the three essential attributes of a Sanyasi. The other two being balya avastha or childlike nature and panditya or wisdom. Adi Shankaracharya’s Dakṣiṇāmūrti stotram is an excellent encomium of both Bhakti and Jñāna. Ramana is a personification of Lord Dakṣiṇāmūrti. In the prayer verse itself we see how Sri (Dakṣiṇāmūrti) teaches in silence. [Mauna Vyakya]. Teaching does not always mean to speak and use a board. Silence can be a very profound teaching.

Prayer Verse 1:114

मौनव्यख्याप्रकवितपरब्रह्मतत्वँयुिानँ

िवषिष्ठन्तेिसद्रुवषगणैरािृतँब्रह्मवनष्ठँ।

114 http://www.ramana-maharshi.info/forum/index.php?topic=7238.0

139

आचायेन्द्रँकरकवितवचन्मुद्रमानन्द셂पँ

स्वात्मारामँमुवितििनँिविणामूवतिमीडे॥ maunavyākhyā prakaṭitaparabrahmatatvaṃyuvānaṃ varśiṣṭhāntevasadṛṣigaṇairāvṛtaṃ brahmaniṣṭhaiḥ | ācāryendraṃ karakalita cinmudraḥmānandamūrtiṃ Svātmarāmaṃ muditavadanaṃ dakṣiṇāmūrtimīḍe ||

maunavyakyaprakatitaparabrahmatatvam: The one who shows us Para-Brahman [or Self] using silent teaching yuvaanam: who is young in age varishTante-vasad-rishiganairh: by elderly sages who were students avrutam: surrounded. Brahmanishtam: one who abides as Brahman ācāryendraṃ: who is the First Acharya, Guru or the teacher of all teachers. karakalitacinmudram: with hands configured in chin mudra anandarupam: Who is of the form of Bliss Svātmarāmaṃ: who revels in his own being muditavadanaṃ: with a joyous face (Dakṣiṇāmūrti): that Lord (Dakṣiṇāmūrti) Ide: I Praise the Glory of/ I surrender unto him / I pray.

The Young Guru who teaches in Silence, who is surrounded by aged rishis, who is the teacher of teachers, who gestures the chin mudra (which is symbolic), who revels in himself with a joyous face - him, that Lord (Dakṣiṇāmūrti) I worship. Lord (Dakṣiṇāmūrti) is described as a young Guru who is surrounded by aged rishis (Sanaka, Santana etc. - the four rishis who represent the nivrttimarga). Usually this is a rare sight. The guru is teaching in Silence: Mauna-Vyakya.

Whether it’s (Dakṣiṇāmūrti) /Ramana or any proper Guru, Silence is the essential teaching always. What it means is that even when words are used, the usage of the words was to "resolve" the sense of "I" and leave the person in Silence or Awareness.

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Sometimes words may be necessary and at other times the guru may simply demonstrate by being (through the body language or by simply remaining established in silence). The approach may depend on the student's capability.

Generally, when one wants to know about a pot, he/she needs to see a pot and know its name. Here the mind takes the form of the pot. This is what is meant by knowing pot. But if one must know about Brahman, this approach won’t work, because Self is not an "object". So, all the statements used to explain Brahman are only used as pointers to "resolve" the mind. So, the statements used to explain Self should not create an object called "Self" in mind. They simply resolve all objects and leave the person in Silence. Hence Silence is the Being, that’s the teaching. So here the teaching is not "direct" because self cannot be explained in words. The words used are not to show Brahman but to resolve the ego and leave one as Brahman. So, the words used are in "implied meaning" [laksya-artha] rather than direct meaning [vakya-artha].

So, whether words/simple expression like the chin mudra are used or not the ultimate aim is to introduce the disciple to his true nature by negating the ego in him. Thus, the teaching is always in silence. Dakṣiṇāmūrti is the adiguru: the guru of all gurus, and all the gurus that followed him were taught this Silent teaching. So true teaching is always the Silent teaching as explained above: mauna-vyakya.

Sri Dakṣiṇāmūrti

वचत्रंिितरोमूििेिृ饍ााःविष्यागु셁युििा।

गुरोस्तुमौनंव्याख्यानंविष्यास्तुच्छिन्नसंियााः॥३॥ CitramVatta-Taror-MuuleVrddhaahShissyaaGurur-Yuvaa | Guros-Tu MaunamVyaakhyaanamShissyaas-Tuc-Chinna-Samshayaah ||3||

Meaning: 3.1: It is indeed a strange picture to behold; At the root (i.e. base) of a Banyan Tree are seated old Disciples (i.e. aged Disciples) in front of an Young Guru,115

115 greenmesg.org/stotras/shiva/dakshinamurthy_stotram.php

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3.2: The Guru is Silent, and Silence is His exposition (of the Highest Knowledge); and that (Silence) is severing the doubts (automatically) from the minds of the Disciples.

Why one should give so much emphasis on Silence? Silence helps to conserve energy to concentrate and introspect. It helps one in the search of divinity. By observing silence one gains goals easily. Bhakti Vedanta Veda Base: Śrīmad Bhāgavatam 7.9.46 also mentions :116 mauna-vrata-śruta-tapo-'dhyayana-sva-dharma- Vyākhyā-raho-japa-samādhaya āpavargyāḥ prāyaḥ paraḿ puruṣa te tv ajitendriyāṇāḿ vārtā bhavanty uta na vātra tu dāmbhikānām mauna — silence; vrata — vows; śruta — Vedic knowledge; tapaḥ — austerity; adhyayana — study of scripture; sva-dharma — executing varṇāśrama-dharma; vyākhyā — explaining the śāstras; rahaḥ — living in a solitary place; japa — chanting or reciting mantras; samādhayaḥ — remaining in trance; āpavargyāḥ — these are ten types of activities for advancing on the path of liberation; prāyaḥ — generally; param — the only means; puruṣa — O my Lord; te — all of them; tu — but; ajita- indriyāṇām — of persons who cannot control the senses; vārtāḥ — means of living; bhavanti — are; uta — so it is said; na — not; vā — or; atra — in this connection; tu — but; dāmbhikānām — of persons who are falsely proud.117

Meaning “O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation — to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varṇāśrama-dharma, to explain the śāstras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means

116 http://www.vedabase.com/en/sb/7/9/chapter-view 117 http://www.vedabase.com/en/sb/7/9/chapter-view

142 of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.”118 There are many ways of liberation. Here ten methods of liberation are prescribed. Just by remaining silent or by not talking to anyone etc does not make one fit for liberation if all the 5 senses are not controlled. The ‘ I’ ness of having all knowledge which will reflect can be a big block in the path of liberation.

PURPORT As stated in Śrīmad-Bhāgavatam (6.1.15):119 kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ aghaḿ dhunvanti kārtsnyena nīhāram iva bhāskaraḥ

"Only a rare person who has adopted complete, unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays."120 The real purpose of human life is to attain liberation from material entanglement. Such liberation may be achieved by many methods (tapasā brahmacaryeṇa śamena ca damena ca [SB 6.1.13]), but all of them more or less depend on tapasya, austerity, which begins with celibacy.

Śukadeva Gosvāmī says121 that those who are vāsudeva-parāyaṇāh, who have fully surrendered to the lotus feet of Lord Vāsudeva Kṛṣṇa, automatically achieve the results of mauna (silence), vrata (vows) and other such methods simply by discharging devotional service. In other words, these methods are not so powerful. If one takes to devotional service, all of them are very easily performed.

Mauna, for example, does not mean that one should just stop speaking. The tongue is meant for speaking, although sometimes, to make a big show, a person remains silent.

118 Ibid 119 https://prabhupadabooks.com/sb/6/1/15 120 https://prabhupadabooks.com/sb/6/1/15 121 https://www.iskconpress.com/books/sb/7/9/46

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There are many who observe silence some day in a week. Vaiṣṇavas, however, do not observe such silence. Silence means not speaking foolishly. Speakers at assemblies, conferences and meetings generally speak foolishly like toads. This is described by Śrīla Rūpa Gosvāmī as vāco vegam.122 One who wants to say something can show himself to be a big orator, but rather than go on speaking nonsense, better to remain silent. This method of silence, therefore, is recommended for persons very attached to speaking nonsense123. One who is not a devotee must speak nonsensically because he does not have the power to speak about the glories of Kṛṣṇa. Thus whatever he says is influenced by the illusory energy and is compared to the croaking of a frog.124 One who speaks about the glories of the Lord, however, has no need to be silent. Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] one should go on chanting the glories of the Lord twenty-four hours a day. There is no question of becoming mauna, or silent.125

The ten processes for liberation or improvement on the path of liberation are not meant for the devotees. Kevalayā bhaktyā: if one simply engages in devotional service to the Lord, all ten methods of liberation are automatically observed126. Prahlāda Mahārāja's proposal is that such processes may be recommended for the ajitendriya, those who cannot conquer their senses. Devotees, however, have already conquered their senses. Sarvopādhi-vinirmuktaḿ tat-paratvena nirmalam: [Cc. Madhya 19.170] a devotee is already freed from material contamination. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore said:127 duṣṭa mana! tumi kisera vaiṣṇava? pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava There are many who like to chant the Hare Kṛṣṇa mantra ina silent, solitary place, but if one is not interested in preaching, talking constantly to the non-devotees, the influence of the modes of nature is very difficult to surpass.128 Therefore, unless one

122 Ibid 123 Ibid 124 Ibid 125 https://www.iskconpress.com/books/sb/7/9/46 126 ibid 127 Ibid 128 Ibid

144 is extremely advanced in Kṛṣṇa consciousness, one should not imitate Haridāsa Ṭhākura, who had no other business than chanting the holy name always, twenty-four hours a day129. Prahlāda Mahārāja does not condemn such a process; he accepts it, but without active service to the Lord, simply by such methods one generally cannot attain liberation. One cannot attain liberation simply by false pride.

On Maunī Amāvas, or Mauna Amāvasyā, several Hindus keep complete silence. It is a unique Hindu tradition observed on the ‘Amāvasyā’ (no moon day) during the Hindu month of ‘Magha’. It falls during the month of January-February as per the Gregorian calendar. There is another significant ritual associated with this day known as ‘’Maunī Amāvasyā Snāna’. This practice of taking a holy bath is very predominantly performed during the ‘Kumbha Melā’ and ‘Māgha Melā’.

In ancient times, an entire month in winter was set aside for spiritual disciplines that would culminate in complete silence on the fifteenth day of the dark fortnight of Magha. Meditation on this day, particularly at the confluence of the three rivers at Prayāga, is considered special. Those who wish to do so, practice rigorous month- long austerities and rituals known as kalpa-vas, culminating with the observance of Maunī Amāvasyā. Interestingly, ancient Yoga literature describes the three rivers (Ganga, Yamuna and Sarasvatī) in metaphorical terms as the Ida, Pingala and Suṣumnā Nāḍīs within the body, which have to be brought into equipoise to enter the state of Mauna or Samādhi.

Mauna or observing silence automatically triggers introspection and reflection. In modern times, it was the Sage of Aruṇācala, Ramaṇa Mahaṛṣi, who popularized silence as a medium of spiritual instruction. For him silence was a state beyond speech and thought – it is living without the ego sense. He regarded Mauna as the highest form of diksha or initiation.

The quest for Oneness with Reality has impelled many a seeker on the path of contemplation through the practice of silence. Silence also marked Sri Aurobindo's Sādhanā; he observed Mauna for nearly 17 years. Gandhi often made vows to be

129 Ibid

145 silent and usually, he remained silent on Mondays. Tamil saint- Thayumanavar poet followed the discipline of Mauna till it became his natural state of being, which led him to describe it as "that state which spontaneously manifests after the annihilation of the ego". Maunī Amavasya is a day of spiritual Sādhanā, to help us calm our restless minds.

Sivaya Subrahmuṇyasvāmī Satguru Sivaya Subrahmuṇyasvāmī130 (1927–2001) was a soul who, lived his tradition rightly and wholly, perfected his path and became a light to the world. He was a live example of awakening and wisdom, a leader recognized worldwide as one of Hinduism's foremost ministers. He spoke of the seven steps to golden silence131, of how to let go of fears, anxieties and jealousies, of the need to overcome the fear of silence itself. With the help of the seven steps (which are mentioned below) towards Golden Silence, he teaches how to quell the clutter of the minds and enjoy the divine peace of the soul.

The Seven steps to golden silence are interestingly linked to metals.The seven metals hierarchically arranged are gold, silver, copper, iron, zinc, tin and brass. He says silence can be learned by subjugating the various disturbances in the mind. Several interesting practices are prescribed by him for this purpose. At every stage when the disturbance is controlled, the mind experiences silence. Below is provided an elaborate description of the seven stages. The first step is to silence the brass, which is coined as brass Sādhanā132. The Silence of Brass (Jealousy-oriented) This is the first of the Seven Sādhanās of Silence. This is done to conquer jealousy. According to the Swami this jealousy cakra (sutala) is situated in the knees. Compared to others when one gets less or nothing, the mind cries ‘unfair’. This jealousy creates clutter daily in the mind. This can be stilled by stopping one’s mind

130 https://en.wikipedia.org/wiki/Sivaya_Subramuniyaswami 131 https://www.hinduismtoday.com/modules/smartsection/item.php?itemid=4280 132 Spiritual Sādhanā

146 from crying out unfair and by not brooding or keeping silent on the subject. Such a silence can provide harmony of mind.

The Silence of Tin (Anger – oriented). This is done to conquer anger. When angry the noise resembles like someone beating on a tin can. The noise of anger, which vibrates in the vitala cakra, located in the thighs, has to be quietened to enjoy even the smallest peace. This is done by payment of a monetary sum for each outburst, or even unspoken wave, of anger. A jar labeled "anger penance" is kept in the shrine room, into which a monetary sum is placed each time anger is experienced--the greater the expression, the larger the sum. The money so collected is given to the charity of one's choice on the first day of each month.

The Silence of Zinc (Fear – oriented). It is quietening the force of fear. Fear can produce a very noisy mind. But it is not beyond one’s control. Fear creates. Often, one creates what one fears and makes it happen by fearing that it might. One gives it that energy, that possibility in one’s life. Fear vibrates in the atala cakra, located in the hips. Bringing fear under control is a powerful accomplishment. One way is through the power of affirmation and reprogramming the subconscious mind. An affirmation is a series of positive words said repeatedly time and time again, with a visual concept. It is repeated mentally or verbally. For example, an effective affirmation for overcoming fear is ‘I am the complete master of all my forces. My spiritual energies govern and control the force fields wherever I am for the highest good. Through understanding, being a pure soul, full of spirited life, I am filled and thrilled with unlimited power now and forever.’ While repeating this affirmation, one has to visualize a bright, white, protective shell around one’s outer aura with a round opening at the top. As one persists, the trembling voice of fear will stop.

The Silence of Iron (Memory – oriented). Strong memories become stronger as years go by. These memories are strong as iron, which rusts away in the Mūlādhāra cakra at the base of the spine. Inorder to silence memory, one may write down or type in the computer and print out all that one wants to forget and then burn up the paper. Writing down problems and burning them in any ordinary fire brings them from the

147 subconscious into the external mind, releasing the suppressed emotion as the fire consumes the paper. The memory still exists, but it has lost its emotional power.

The Silence of Copper (Reason – oriented). After stilling the past one has to silence the reason as it creates the noise of asking rhetorical and intellectual questions over and over again, questions that have no answers: "Why did he do that? Does he not know better?" So on and so forth. It is important for seekers to silence the tendency to rationalize, to explain away, to excuse and defend the ego.133 To silence this Svādhiṣṭhāna cakra, located at the kidney level, some basic yoga may be done to empower the higher self. Controlled breathing i.e. Prāṇāyāma, helps harness and slow down the Prāṇa, energy, that spins this cakra, as does hatha yoga. One has to sit quietly with the spine in a straight line, breathe naturally, as a baby breathes, by using the diaphragmatic muscles below the solar plexus. Inhale. The diaphragm pushes the stomach wall out as the lower lungs inflate. Exhale. Relaxing the diaphragm, the air is expelled. Then the diaphragm is pulled in to push out the last bit of air. Nine counts in, hold one, nine counts out--this is a basic Sādhanā for the silence of copper.

The Silence of Silver (Willpower – oriented). With the intellect quietened, willpower has to be stilled which is located at the solar-plexus Maṇipūra cakra. It spins constantly, being the nerve center that interconnects all the forces of the physical and astral bodies. How to quieten the willpower? Competitiveness and mental domination must stop, for these direct the energies down to the lower cakras. The force of willfulness in its negative expression makes noises about self- preservation—'Take care of me first and forget the others. Accept my opinions and disregard the others.’ This can be counteracted by the practice of speaking only that which is true, kind, helpful and necessary. The silver Sādhanā is to use willpower positively to control the tongue, to be a helpmate to silence by speaking little, and never boasting of ambitions or attainments.

The Silence of gold (‘Love’ – oriented). When the alphabet ‘l’ is removed from the word ‘gold’ it is God. So, one can get the L out of it. Here silence is the voice of God. To quiet the Anāhata cakra, the heart center of understanding, soul knowing, vision

133 https://www.hinduismtoday.com/modules/smartsection/item.php?itemid=4280

148 and peaceful thoughts, is to not be a theoretical know-it-all. It means instead of preaching how others should live, one should silently live the example of how one should be.

Then one comes to the platinum viśuddha cakra, in the throat. Here resides the force of divine love. Love is understanding, forgiveness, compassion and benevolent, selfless giving. It is the cakra that yogis enter to be truly silent. Here they cannot speak. Here they feel good and fulfilled.

Silence is like a food for the soul. The noise of the mind, emotions and body can frequently block the universal energies. Or the energy coming out of centre core of the universe will get dissipated. If one can make the mind, body and emotions silent, one can calm down totally. Then one can draw energies from the core of the universe itself. So, it becomes essential that one practices silence by sitting quietly.

Unfortunately, many people are not only afraid of silence but also of being alone and feel lonely. They keep themselves busy all the time. But one cannot be ever alone. Indian philosophy emphasizes that man has as his true essence the pure consciousness, the soul or the divine Self. Every person has a great divine Self within him. The voice of this being is a loud silence; silence is the manifestation of its presence. Many saints have experienced the voice of divinity as a deep, profound silence. So, it is necessary to listen to this silence inside oneself by quieting the mind. One should listen to the silence within not with the ears but with the whole being. Then one can experience the deep, profound silence.

Svāmī Śivānanda sees the vow of silence as one of the basic spiritual disciplines for the evolution of the 'divine life' of man, starting with the Mauna of speech or vak which will lead to Mauna of mind. Maunī Amavasya is an opportune time to learn to control the Vikṣepa134 , freeing ourselves of distractions so that one can focus within.

Apart from its religious import, Maunī Amāvasyā is a call of the inner Self, of the need for initiating an inner 'dialogue' with oneself, of the need to start the spiritual

134 Vikṣepa-distractions.

149 journey. Svāmī Cidānanda135 sees the vow of silence as one of the basic spiritual disciplines for the evolution of the 'divine life' of man, starting with the Mauna of Vāk or speech, which, through practice of silence, will lead to the real Mauna of mind. The occasion is a call to the spirit of the ancient adage: "Be still and know thyself.

The quest for Oneness has attracted many a seeker on the path of contemplation through the practice of silence. J Kṛṣṇamūrti often said: "The mind that enters itself goes on a long pilgrimage from which there is no return.”136 Some Living examples of Silence137 who actually embody Silence in the real sense and bring about volumes as regards real silence are described below.

1. Lallujī Svāmī, Lallujī Svāmī, a Jain monk, is considered as one of the foremost of the devotees of Śrīmad Rājcandra. He founded the Shrimad Rajchandra Ashram at Agas near Anand in the state of Gujarat, India. In order to be close to his Master, Śrīmad Rājcandra, he spent the Chaumas or Chaturmas (the four months of the rainy season) in 1893 in Bombay. Shrimad Rajchandra prescribed for him the Svādhyāya of "Samādhi- Śataka." The book which was given to him had on its first page, written by his Guru himself, the famous mantra: "The jīva (soul) attains to supreme knowledge (Kevala- jñāna) when one is merged in the nature of Atma (soul)." When the Chaumas was nearly over, a transformation had taken place in Śrī Lallujī Svāmī, and he pleaded, "I have no interest in external things. When shall I attain to the stage of being identified with the self?" Śrīmad replied, "I need to preach you." Lalluji submitted, "Then please preach." In reply, Shrimad Rajchandra remained silent. The inference is obvious. The preaching is silence. Shri Lalluji Swami carried this teaching of silence when he went to Surat from Bombay. Sincerely following his Master’s teaching, Lalluji Swami observed Silence for three years. The only exception to observance of Silence was necessary conversation with other monks and spiritual discourses with Shrimad. This

135 https://www.indiadivine.org › IndiaDivine.org Forums on Hinduism › Advaita Vedanta toispeakingtree.blogspot.com/2010/02/silence-please-its-mauni-amavasya.html,jan31,2003 136 toispeakingtree.blogspot.com/2010/02/silence-please-its-maunī-amavasya.html, jan31,2003 137 Ātmāandji, H.H.,’Aspirants guide (sadhak and Sathi-(Gujarathi book) Chp7, Silence(Mauna).

150 practice of silence did a world of good to Lalluji Swami in his spiritual progress and often mentioned about it in his sermons.

2. Mahātmā Gambhīrnātha, Mahātmā Gambhīrnātha was a Bengali scholar and saint of the nineteenth century, retired to the Himalayan mountain to pursue his spiritual practice (sādhanā). Once when he was seated in meditation in the serene atmosphere of Himalayas, some Bengali gentlemen visited him for having his darshan and taking his blessings. After some time, as is the custom, they requested the Mahātmā to give a few words of advice and guidance to them. The visitors insisted that it would be a missed opportunity if they did not become the recipients of holy sermons of the Mahātmā. To this, the Mahātmā just said, "Observe and ponder". Observation requires complete silence, silence of both body and mind. It also brings to the fore the fact of talking less and observing more. And once one observes, one needs to ponder over it. That too requires silence, and absence of the chattering in the mind. Thus, in two simple words, the Mahātmā gave the essential teaching of maintaining silence.

3. Meher Bābā 138 Meher Bābā was a saint of Ahmednagar (Mahārāṣṭra), the place now aptly referred to as Meherābāda. The biography of Meher Bābā represents the story of an ordinary man reaching great heights of spirituality by the dint of various experiences / influences in life and persevering on the path sincerely and with dedication. One may not be wrong in considering Meher Bābā as the “Silent Bābā” because Silence played a tremendous role in his discipline as well as in his teaching. In the narration below, the significance of Silence is obvious and needs no elaborate explanation.

Meher Bābā went into silence on 10 July 1925, three and a half years after “realizing himself”, when he was thirty-one years old. He then used a pencil and slate or paper for communication. In another eighteen months, on 2 January 1927, he ceased even to write. At first, he employed gestures, but soon took to the use of an alphabet board in Roman lettering. The board was a ready method of communication, making

138 Purdom, C.B. (2010). THE GOD-MAN The Life, Journeys and Work of Meher Baba with an Interpretation of his Silence and Spiritual Teaching. Avatar Meher Baba Trust eBook. part2.chp4

151 conversation with him easy. Normally the board would be 'read' by one of the mandali (the inner group of disciples) when he received visitors or addressed groups of people or meetings. This continued for more than twenty-nine years, until on 7 October 1954 when he discarded the board. Thereafter he communicated by means of gestures with which those around him became familiar. The interpretation of these gestures was done by some of the mandali members. When statements of great importance must be made, the alphabet is spoken, and Bābā indicates the letters to make up the words he wants. Meher Bābā spoke about his silence stating the following reasons:- 1."God has been everlastingly working in silence, unobserved, unheard, except by those who experience his infinite silence. If my silence cannot speak, of what avail would be speeches made by the tongue… The very moment when He thinks my speaking should be heard universally, God will make me break my silence."139 2. He said he is not silent at all as he spoke fluently through gestures and the alphabet board. 3. He said through others he talks eternally. 4. He feels relieved from the boredom of talking ceaselessly through other human forms. He keeps silence in his own physical form. 5. As all talks is idle talk. Lectures, messages, statements, discourses of any kind, spiritual or otherwise, imparted through utterances or writings, are just idle talk when not acted upon or lived up to.140 6. He felt he should keep his silence till he feels like uttering the only real Word that was spoken in the beginning-less beginning, as that Word alone is worth uttering. He said, “The time for the breaking of my outward silence to utter that Word is very near."141 7. Silence has been undertaken and maintained solely for the good of others. - 8. Things that are real are given and received in silence.”142

139 www.avatarmeherbaba.org/quotes.html 140 www.meherbabamanifesting.com/views-visions/allan-y-cohen/ 141 Purdom, C.B. (2010). THE GOD-MAN The Life, Journeys and Work of Meher Baba with an Interpretation of his Silence and Spiritual Teaching. Avatar Meher Baba Trust eBook. part2.pg418 142 http://www.meherbabainformation.org/quotes/onsilence.asp

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9. Meher Bābā believed that his silence can touch the hearts of all mankind and spontaneously this divine touch will instill in man the feeling of oneness of all fellow beings. 10. When there is love between two people the softer is their tone of speech. And when they are still further in love, no words are needed, and they just look at each other, and eventually there is not even the need to look — no need at all. Everything is understood in silence. 11. He did not feel the necessity for an exchange of words. He lived in everyone’s hearts. Whenever people met him, although there was an exchange of signs or words through interpretations, he always spoke directly to the hearts of people or he simply reached deep into their hearts. 12. When a priest questioned about his silence he said he always spoke through the priest, through all the high priests and through everyone. Meaning God abided in Bābā, and Bābā abided in God. But to the priest God was in Rome - the church in Rome.

In summary one can say about Meher Baba as follows: Meher Bābā has been considered as an avatar of God and an epitome of silence by his followers. For 44yrs he maintained Silence. The motives behind his maintaining silence, in his own words, may be delineated as follows:

1. Though God had laid down principles and rules, mankind has ignored them. Instead of practicing the compassion He taught, man has waged crusades in His name143. Instead of living the humility, purity and truth of his words, man has given way to hatred, greed and violence. Because man has been deaf to the principles and precepts laid down by God in the past, Bābā observed Silence. 2. To awaken the divine love within each individual. 3. To save mankind from the forces of ignorance and to fulfill the divine plan of universal unity. 4. To guide mankind in the destruction of evil created by itself, that it may be re- established in the Divine truth. 5. Solely for the good of others.

143 https://www.ambppct.org/messages.php

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4. Bābā Hari Dāsa Bābā Hari Dāsa born on 28 March 1923 in Almora near Nainītal, Uttar Pradesh, was also known as Haridas ("servant of Lord Hari") or as Haridas Bābā or as Chota Mahārājai ("little great king") or as Harda Bābā. He was a well-known as a yoga master, a Silent monk, and a commentator of Indian scriptural traditions of dharma and mokṣa – in short, a man of many parts.

He was traditionally trained in Aṣṭāṅga Yoga – Raja Yoga – of Patañjali, as well as Kriya Yoga, Āyurveda, Sāṃkhya, Tantra Yoga, Vedānta and Saṃskṛta. He was an early exponent of Āyurveda in the United States. He also taught performing arts, choreography and costume making. Following the principles of Karma Yoga in day to day life, he selflessly devoted himself in the service of others and the world at large. It was a real irony that a man who knew many tongues did not speak (maintained silence).

In 1952–1953, while living in a burial place called Ghäti, Bābā Hari Dass had a vision of the famous Hariakhan Mahārāja in strange circumstances. In 1952, Bābā Hari Dass took a continual vow of silence called mauna (or maunavrata), which would facilitate the process of self-purification by introspection. Thus, began the practice of austerity which included complete silence. Communication happened by jotting of thoughts succinctly on a small chalkboard.

During practice several obstacles were there when he practiced. Out of the twelve years of difficulty, he had to fight with anger only for 2 to 3 yrs. Just keeping the mouth shut is not yogic silence, one has to keep the mind quiet. To keep the mind quiet merely not talking won’t do. Lot of effort is required. Rāma Dāsa, a disciple of Bābā Hari Dāsa confirms that Hari Dāsa had not spoken for 29 years and communicated by means of a small chalkboard. Ram also affirms that Silence brought him great energy of clarity.

Haridāsa Bābā from childhood had accepted disciplined life as essential in spiritual progress. He became a monk and adopted silence to seek inner peace. Though he

154 encountered several obstacles in his observance of silence he still persevered with silence for obvious reasons.

5. Svāmī Bālendu Bālendu Gosvāmī was born on 14th October 1971 in Vrindavan. He belonged to a spiritual family. His father and grandfather were popular preachers and he followed his footsteps. Therefore, Swamiji grew up in this religious atmosphere of deep spirituality. He spent time periods of up to three months practicing mauna, silence, sometimes retreated in a forest and sometimes in normal daily life.

When he was 25, at the peak point of his guru career, he decided to retreat from the outer world and entered a cave which was built on the grounds of his Ashram in Vrindavan. He spent the next three years and 108 days in that cave doing Mantra meditation. His life changed completely after this intensive retreat. From silence in solitude, Svāmījī also maintains silence in full company of people. Whether it is while travelling or being at home in the Aśrama, he would encourage people sit with him in silence from time to time.

In his counselling sessions, Svāmījī made effective use of Silence Therapy. Often, he just lets the eyes and maybe a touch speak and express all that is inside. Whether it is fear or pain, sorrow or laughter, everything can be expressed in this way. After this experience people often feel very light as if they had a big weight taken off their shoulders. Through spiritual healing sessions and workshops on yoga, Āyurveda and the cakras he tried to show all are one.

Real communication happens in Silence. There can be several ways to communicate with each other than using speech. Svāmī Bālendu believes that when two people meet, it is possible to communicate on another level because communication is not just only by speech. It anyway happens all the time, just when two eyes meet. Words can only give a limited interpretation of one’s real feelings; they can never grasp or convey the real feelings and emotions.

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Bālendu had to send a sign of comfort to a very close friend who lost his father, He send a blank message back. His friend who knew Bālendu was spending days in silence, looked at the message probably expecting the usual words of comfort. Blank space. Silence. A hug, love, everything expressed through some blank space. Despite the place and situation, he was in, he had to smile. ‘Only Bālendu can do that!’ he thought.

6. Mā Ānandamayī Mā Ānandamayī observed Silence for a period of 23 months up to December 1925. Subsequently she decided to maintain selective silence speaking only on religious matters. Eventually, due to the entreaties of her close disciples and relatives, she gave up the idea. She believes that the activity of the mind continues even after the speech is suppressed. Such silence can help to control the mind. Such a mind can dive deeper; its external activity relaxes off, and then one comes to feel the presence of He who provides for everything. Mere silence of speech will not benefit much, when the mind is agitated with thoughts of worldly things. Even if one remains silent in anger it can burst anytime. However, when the mind is centered in God, there won’t be any distraction and the mind and body emerge pure.

To allow thoughts to remain on the objects of the senses leads to wastage of energy. When the mind is occupied like this and there is no observance of silence energy will find its release in speech. If this doesn’t happen this kind of silence might put undue strain on the senses and possibly result in bad health. But when the mind is turned inward, there can be no injury to health, plus as the mind is in constant in thought of God, all the knots (granthi) that make up the ego are unraveled, and thereby that which has to be realized will be realized.

Thus, to observe real silence it is necessary to keep the mind fixed on Him. At first one feels the impulse to talk but later on all it may vanish. What is necessary then becomes available of its own accord - presents itself, as it were - when there is ever closer union with Him. Just as the bee collects honey naturally, so also all that one needs is gathered together naturally. The silent person observes as a third person or

156 just a spectator and progresses towards divine union, one will notice that obstacles disappear, and whatever is necessary provides itself.144

Real silence means there is nowhere else for the mind to go. In the end, whether the mind exists or not, whether one speaks or not, makes no difference.

7. Ramaṇa Mahaṛṣi

Ramaṇa Mahaṛṣi was a guru of international fame from southern India145. He taught during the first half of the twentieth century. He was born in 1879 near Madurai, Tamilnadu. He had a clear inclination towards introspection and self-analysis. He used to ask fundamental questions about identity, such as the question "who am I?” He was always tried to find the answer to the mystery of his own identity and origins. He went to Arunachala, the place which was the focal point of all his religious ideals at the age of 17. He went to the central shrine at the temple and addressed the Śiva symbol (liṅga) stating he had given up everything and had come to Arunachala in response to the God's call.

Ramaṇa Mahaṛṣi lived in caves and temples for 10 years meditating, pursuing spiritual purification, keeping the disciplines of silence and non-attachment146. He has several books to his credit. Ramaṇa Mahaṛṣi has mentioned a lot about Mauna in various books and articles. In his book ‘Nān Yār147 ’in Tamil meaning ‘Who am I’ he explains about Mauna in para 6 as follows: ‘Only by means of the investigation, ‘who am I?’ will the mind diminish or stop to exist. The thought ‘who am I’ i.e., the urge to investigate oneself, having destroyed all other thoughts, will itself in the end be destroyed like a corpse-burning stick -a stick that is used to stir a funeral pyre to ensure that the corpse is burnt entirely.148 If other thoughts rise, without trying to complete them it is necessary to investigate to whom they have occurred.149 However, many thoughts rise. As soon as each thought appears, if one vigilantly investigates to whom it has occurred, it will be clear that it is

144 www.anandamayi.org/books/atmnda.htm 145 www.om-guru.com/html/saints/maharshi.html 146 Ibid 147 www.happinessofbeing.com/nan_yar.html#para06(bing.com)2016 148 Ibid 149 Ibid

157 to oneself. If one thus inquires ‘who am I’, the mind will go back to its source and the thought which had risen will also subside. With repeated practice in this manner, the mind can stay in its source for a longer time. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the heart, the names and forms vanishes. Not letting the mind go out, but retaining it in the Heart is called "inwardness"(antar-mukha)150. Letting the mind go out of the Heart is known as "externalization" (bahir-mukha).

Only when the mind remains firmly established in the heart, the ‘I’, the ego, which is the root, base, foundation or origin of all thoughts, depart disappear or cease and will the ever-existing self alone shine.151 The place, space or state devoid of even the slightest thought called ‘I’ is svarūpa one’s ‘own form’ or actual self. That alone is called ‘mauna’or silence.’152

Ramaṇa Mahaṛṣi in the 6th paragraph of Nān-Yār reminds one that only after firmly establishing the mind in the heart will one’s primal thought "I" which is the root of all thoughts disappear for the ever-existing real self to shine; the place, innermost core of one’s being, devoid of even a little trace of one’s primal thought "I" is Swarūpa-one’s own essential self which alone is called mauna or silence.

Summary Silence can hold the key to a wholesome life, ultimate liberation and attainment of happiness. In silence one can get clarity about one’s visions and wishes, one’s patterns of thinking and feeling and how one acts in one’s internal world. Silence can be a tool which helps one know and experience fully ‘who am I’ and what one’s purpose in life is. In the modern world there is hardly ever complete silence. People also avoid silence and even seem to be afraid of it. One is not in peace with oneself so one tries to keep the mind busy with different kinds of input so that one does not have to think of ‘who am I’.

150 www.happinessofbeing.com/nan_yar.html#para06(bing.com)2016 151 Ibid 152 www.highermeditation.com/ebooks/who_am_i.pdf · PDF file

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This Chapter has attempted to bring about the significance of Silence and the place afforded to Silence in the practices of different thought systems and religions in the world. Irrespective of theism or atheism or naturalism, monism or dualism or pluralism, asceticism / monasticism or householder-ship, Silence has been embraced by all “isms” as a crucial practice for reaching the goal of life, howsoever different the goal is in each system.

Since ancient times, Silence has been exalted as an important component of spiritual discipline. All are in the quest of truth and the ultimate truth seems to be Silence. The means too is Silence. Silence is the path and Silence is the goal!

Silence has been achieved either by controlling the speech or mauna vrat or by controlling physical action and mind or by complete merging of oneself into the Reality or Divinity.

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