Fifteen ladies left their families, work, etc. behind to enjoy each others company and be in satsang with our Acharya Br. Gopal-ji at the Ashram for a retreat “Practices for Success and Happy Living” on 18th - 19th September 2009. The text was Sadacarah by Adi Sankaracarya Ji. Commentary written beautifully by Swamini Vimalananda. It was befitting that we had gathered for this retreat on the eve of Navaratri. What an Omen!!!

As we all assembled in the main hall, right on schedule, to be inspired by the night and day of study ahead of us. The evening opened with prayers and Br. Gopal Ji (our acharya for the camp) outlining our time table for the day ahead.

The ice breakers conducted by Gopal-ji were interesting with photos taken a testament to the good time had by all the ladies. We had to write poems, draw portraits and even imitate animals/birds. We were like school kids, enjoying being let loose!!!. There were quotations by Gurudev scattered around the hall which we had to present to each other.

The night then continued with Gopal Ji introducing us to the text, which he explained was going to be attempted in study group style. We retired about 11PM that night with trepidation of the next day ahead, as the text seems quite overwhelming.

Guided Meditation and contemplation by Gopal Ji was at 6 AM the next morning. We then had to pick a place in the beautiful surrounds of the ashram and reflect on Gurudev’s quote we had received the previous night.

Sadãcãrah: This slim volume is deceptive. This is a handbook for daily living. Its impact is as broad and effective as the student will allow it. That Gopal-ji trusted us with it is an honour indeed.

The introduction itself carries weight; it quietly admonishes those who, although right intentioned,have failed themselves by not identifying correct action versus incorrect action; either through ignorance and lazinesss (tamas), or through inattention due to the raptures of the world (rajas). Only in paragraph six do we discover, gently, that this is a manual for 'right conduct'

- sadãcãrah:- and that two tools we can use to keep us on the path are dina caryã which is a sort of journal of daily spiritual activity and jivan caryã which is the plan we have (at this point in our progress) for life as a whole.

Further, we have this wonderful, jam-packed text by Adi Sankaracharya-ji.

The intro also gives us the invocation sloka. We call upon Lord Vishnu to watch over our reading. Here the teacher reminds us that all actions carry implicit imperfection - without this, how can we compare perfection?

Sloka two then advises that this text is for the serious student of vedanta. After all this is not a book for the merely curious; one must have reached a stage of deep enquiry and desire to improve oneself spiritually. The 12 daily disciplines give a foundation and structure to this goal. What these are and how they might be applied by each of us is then investigated in slokas 3 - 15. Please find on page two of this document, this writer's attempt to produce a 'wall prompt' that might be placed by your bed - or inside the cover of the book - for quick reference. Or it may inspire you to create something similar to suit your own dina carya committment.

Experience says that often in starting out such things, it seems as if the trap of 'mechanical usage' is set. However be assured that once the appropriate verses have been set to memory and a full understanding of their meaning has been established, the focus can be on the essence of why we are reciting them. The swelling in one's core then is something magnificent.

So if any attending this group at any time felt overwhelmed or unworthy of the text - be kinder to yourselves! In setting your dina carya, put the least that you know you can manage rather than the most that you think is expected. If initially every morning is too great a challenge, start with alternate mornings. Once established, increase. If one of the aims is to rise at brahma muhürta and currently you rise only at 7am, take this adjustment in 15 minute increments over a period of weeks. Rather begin with two or three practices and make them solid in your life, than attempt all and fall.

* On waking; first thought should be of Brahman only prãtah: smaranam. Then recite;

karãgre vasate lakşmi
karamadhye sarasvati
karamüle tu govindah:
prabhãte kara-darshanam

(In my fingers is Lakshmi, in my wrists resides Saraswati and Govinda himself is in my palms. May they watch over my work this day).

Rising; now as you put feet to ground, also bend and touch with your hands and recite.

samudra-vasane devi
parvata-stanamandale
vishnu-patni namastubhyam
pãda-sparsham kşamasva me

Honour to mother Earth, dressed in mountains and oceans, who is the wife of Lord Vishnu. Forgive my feet treading upon you).

* Contemplate; before rising now ponder on the concept of yourself as part of the Whole -
yadekam kevalam - understanding the homogenous nature of existence. Then, further;
comtemplate the play of knowledge and ignorance (if necessary, read sloka 5 each time to cement this understanding).

* Ablutions; knowing that our physical structures are impure, the routines of cleanliness are of paramount importance. The first two practices are the cleaning of the teeth/mouth and the oil massage. (The latter is somewhat impractical in our current society, but you may wish to consider setting up a weekly appointment for same). At cleaning of teeth, one can recite the following prayer which tells that in removing dirt from one's body, one is also developing dispassion towards the world).

ãyur-balam yasho varcah: prajãm pash-vasüni ca
brahmaprajnã, ca medhãm ca tvam no dehi vanaspate

In bathing, using any of the techniques cited in sloka 7 explanation, we are again removing ourselves from the dirt of Maya. Particularly in the morning, though, we will use the basic water method and the following prayers is worth committing to memory - it calls upon all the sacred rivers to bless us.

gange ca yamune caiva godãvari srasvati
narmade sindhu kãveri jalesmin sannidhim kuru

* Prãnãyãma; now we attend inner cleansing, asking for removal any sins committed whether known or unknown. Sitting comfortably, draw a full inward breath (not with the shoulders but with the diaphragm), hold for a second, then exhale to the fullest extent; hold this also before the next in breath. The pause between each in/out is referred to as the kumbhaka point - being like a pot. Focus on this practice becomes a meditation in itself.

* Prayers; there is a fully established ritual which you will find on pages 38/39 of your book. At the very least set yourself the task of prãnãyãna and japam. Again, if pratice is new and challenging for you, start with 11 repetitions of your japa in the fullest of concentration, rather than attempt 108 and find the mind everywhere but at your fingers!

* Nature's mantra; we are advised in sloka 10 that at the very least, during prãnãyãna we can listen to the natural mantra during inhalation and exhalation resounding in our inner ear as so-ham; "He I am" and "I am He". This is where to begin in the practice of meditation.

* Water and Fire; amongst the 12 practices is the offering of water and fire. The first might be done during the bathing part - cupping water and pouring it with thoughts only of Brahman. As for fire - sloka 12 tells us that the one who offer the mind as a single oblation alone might be considered the performer of agnihotra. Grind your mind against the match of your intellect and creat smoke of spirit!

* Food; eating itself, as understood from the meal prayer, is an offering to the fire of Brahman represented by the combustion within our bodies. Considering that this means our body represents a temple to baghwan, we should then also ensure that what enters it is as pure as possible. Mild in flavour, no meat, not exciting to the senses (rajasic) or dulling thereof (tamasic).

* Silence; mouna is silence within your being, regardless of the external environment. If that too can be conducive to peace, all the better. Mouna allows one to concentrate on the task before one. It permits for the contamplation on the Lord's name and is of course of the greatest importance in meditation. It helps build clear thinking and appropriate speech.

The Acharya (Br. Gopalji) advices us in his talks that if any attending this group at any time felt overwhelmed or unworthy of the text - be kinder to yourselves! In setting your dina carya, put the least that you know you can manage rather than the most that you think is expected. If initially every morning is too great a challenge, start with alternate mornings. Once established, increase. If one of the aims is to rise at brahma muhürta and currently you rise only at 7am, take this adjustment in 15 minute increments over a period of weeks. Rather begin with one practice and make them solid in your life, than attempt all and fall. As the saying goes "Slow and steady wins the race". Gurudev says "Haste is Waste".

Our thanks to Gopal-ji for setting us on the path and throwing a challenge our way.

May we be inspired by Gurudev, Guru Ji and Swamiji.

We look forward to the next Ladies Retreat with Br Gopal Chaitanya (February 2010).

Om Tat Sat
Yours in service of the Guru.