There are eleven major upanishads, most commonlyread, included in a total of 188 published ones. Some of the passageseven in the minor ones are so wonderfully beautiful that when onereads them alone one wants to share them with someone, with friendslike our readers. Many of these texts have been memorized forthousands of years; for ever since their inception they have beencommitted to memory in an unbroken lineage. Now in a population of850 million in India there are 2350 pundits who against all odds ofcontinuous poverty and lack of support still commit to memory thefour Vedas and many of the Upanishads comprising perhaps 10,000,perhaps 20,000 perhaps 25,000 verses. They take their children ontheir knee when the children are two or three years old and teach.Not a single intonation has been changed. These people are known asreciters. This author is not a reciter but only a commentator. Youare fortunate sometimes if you can hear the authentic intonationwhich is hypnotic; its sound waves alone uplift you, leave alone themeaning when understood. Here are some passages I must share withyou. The Subala Upanishad, the Upanishad of the Good Child, is veryappropriate reading for us since we all are trying to be goodchildren to our Great Father. The selections Here are some randomselections from that Upanishad. Here is the seventh section of thisUpanishad.
Inside your body
placed in a secret cave is
the unborn, the One, the eternal
whose body is the earth,
who moves within the earth,
whom the earth does not know.
The unborn, the One, the eternal
whose body are the waters,
who moves within the waters,
whom the waters do not know.
The unborn, the One, the eternal
whose body is the lights and the fires,
who moves within the lights and thefires,
whom the lights and the fires do notknow.
The unborn, the One, the eternal
whose body is the winds and the airs,
who moves within the winds and theairs,
whom the wind and the airs do not know.
The unborn, the One, the eternal
whose body is the space,
who moves within the space
whom the space does not know.
The unborn, the One, the eternal
whose body is the mind,
who moves within the mind,
whom the mind does not know.
The unborn, the One, the eternal
whose body is buddhi, the faculty ofintelligence,
who moves within the faculty ofintelligence,
whom the faculty of intelligence does notknow.
The unborn, the One, the eternal
whose body is ahamkara, the ego-maker,
who moves within ahamkara theego-makers,
whom ahamkara the ego-maker does notknow.
The unborn, the One, the eternal
whose body is chitta, the mind-field,
who moves within the mind-field
whom the mind-field does not know.
The unborn, the One, the eternal
whose body is avyakta, the unmanifestNature,
who moves within avyakta, the unmanifestNature,
whom the unmanifest does not know.
The unborn, the One, the eternal
whose body is the imperishable, akshara, the soundwithin us,
who moves within akshara, the imperishablesound
whom the akshara does not know.
The unborn, the One, the eternal
whose body is death and the principle ofmortality
who moves within death
whom death does not know.
He is the innermost atman,
the self of all beings;
Free of all blemish, devoid of all stain, sinless,celestial, divine;
brilliant, shining one, single one
--Narayana--the Spirit who flows and contemplatesupon the waters.
The same One who is unborn, the one, theeternal.
the great Narayana, the supreme Spirit
who contemplates upon the waters of all individualspirits gave this
wisdom to Apantara-tamas.
Apantara-tamas gave it to Brahma.
Brahma gave it to Ghora Angirasa
Ghora Angirasa gave it to Raikva
Raikva gave it to Rama.
Rama gave it to all the living beings.
This, thus, is the discipline and teaching ofnirvana.
This is the discipline and teaching of Veda - thewisdom.
Here is a reading from the eighth section ofSubala-Upanishad, the Upanishad of the Good Child.
Within your body is hidden,
well within a secret cave
this everpure One,
this atman, the spiritual self.
Within this body
which is composed of fat and flesh andfluids
ever thrown about, ever flung about
the body whose reality is no more than that of apainted mural.
To seek pleasure from this body is to look forlight from the candle flame that is painted in a mural.
Its reality is like the illusory vision of a cityin the clouds.
It is as though you open up the various layers ofa banana tree trunk, one inside the other, the other inside the nextone; and then in the interiormost, find nothing.
In this senseless body, fickle, impermanent, likea bubble on the surface of the water, yeah, within this body, dwellsatman the spiritual self whose form is beyond contemplation, beyondimagination; a celestial shining light untouched, everpure; His isonly a body of light.
This spiritual self has no other form; he is thelord of all, beyond thought; bodiless.
Those who know see this hidden in the secret cave:the immortal one shining brilliantly; nothing but a being ofbliss.
There are four Upanishads which have in theirtitle the word bindu. The word bindu means a drop, a dot, a point.One of these is Brahma-bindu Upanishad. The Upanishad of the drop,the dot, the point of Brahman. Then comes Nada-bindu Upanishad. Thedrop, the dot, the point of Nada, Supreme sound. Tejo-bindu Upanishadis the third. The word tejo or tejas means splendour, light,luminosity, glory, brilliance. A Drop-of-Brilliance-Upanishad. Thelast of these four is Dhyana-bindu Upanishad: the drop, the dot; thepoint of meditation Upanishad.
The following reading is from Tejo-binduUpanishad, chapter 5, verse 89 onwards.
All the Upanishads teach that all things that youexperience in this world are like horns of a hare, especially theresolve you have made that you are the body.
I am the body: This resolve constitutes the innerinstrument, the mind.
I am the body: this resolve constitutes this greatvast universe of all the cycles of coming and going.
I am the body: this resolve is the bondage of yourpersonality.
I am the body: this resolve is the sorrow, thepain, the suffering.
I am the body: this appearance alone ishell.
I am the body: this resolve is all thisuniverse.
I am the body: this resolve is the knot of theheart.
I am the body: this knowledge isignorance.
I am the body: this knowledge is not; it is as anothing.
I am the body: this approach of intelligence isnescience, opposed to knowledge.
I am the body: this knowledge isduality.
I am the body: this resolve gives the falseappearance of what truly is your life force.
I am the body: this knowledge alone is yourlimitation.
I am the body: this resolve is the only sin, thegreat sin.
I am the body: this approach of intelligence isfilled with flaw and illness.
Whatever resolve is centered on this bodyconstitutes the three tapas, the three burnings; the passion; theanger; the bondage; the network of intentions; all sorrow; allcalculation: all this is of the mind.
Mind is this whole universe.
Mind is your greatest enemy.
Mind is this world made of the cycles of comingand going.
Mind is the three worlds.
Mind alone is all sorrows.
Mind is the age and decay, birth anddeath.
Mind is time.
Mind is stain.
Mind is the intent and the resolve.
Mind carries on the continuity of a limited lifeforce in the body.
Mind becomes the chitta, manas, andahamkara.
Mind is the great bondage, the innerinstrument.
Mind is the earth; Mind is the waters; Mind isfires; Mind is these great winds; Mind is all this vastspace.
Mind alone is the sound; the touch; the form andvisibility: the taste and the odour; the five sheaths are allproducts of mind.
Wakefulness, dream, sleep and whatever else is allconstituted of mind.
All the deities and protectors of the variousquarters, all that is visible, all that is insentient; all pairs ofopposites and duality; All this is mind's ignorance.
All this that you have created through theintention of your mind, now know it to be a determined fact that thisis nasti: is not; it is not; this whole world, not even therelationships of teacher and student, all this is Not atall.
So says the Upanishad.
And now a selection from the sixth chapter of sameUpanishad:
Ever blissful Brahman, the Only One, thesolitudiness one.
At all times by itself, eternal, immutable, evertranquil;
never changing its form, free of flaw, free ofillness.
I am that.
Everything else, if it is other than me, is amyth.
Anything other than this I is a myth, like amirage in the desert;
like claiming that one is afraid of what the sonof a barren woman
said;
that an elephant was killed with the horn of arabbit;
that I quenched my thirst by drinking the watersof a mirage;
that someone was wounded with the horn of a humanbeing;
that one has become a citizen of the city in thesky in the clouds;
that the sky is really blue;
that the glinting shell on the sea beach isactually silver;
that I'm wearing the ornaments made of thatsilver:
If these statements were true the world isreal.
If someone got bitten by a rope that looked like asnake then there is a world that is real.
If one can state that with a silver arrow oneextinguished the flames of a conflagration then there is aworld.
That there is a feast going in the wilderness ofan uninhabited forest, perhaps then this world too has beencreated.
If one can cook by burning the trunk of a bananatree then perhaps there is a world.
That a newborn baby girl cooked an entiremeal;
that the darkness was expelled by the lampspainted in a picture:
if these statements were true the world isreal.
That a person who died a month ago was seenwalking;
that sour buttermilk can taste like sweetmilk;
that the milk that has been milked from the cow'sudder has been put
back into the udder;
that the ocean is constituted of dust flying aboutfrom the ground;
if these statements are true the world isreal.
That an elephant was tied up with a single hairfrom the shell of a
turtle;
that from a fibre taken from the interior of alily stalk a whole mountain
was moved;
that a number of horses were used to stop themovement of the ocean;
that the fire was burning downwards;
if these statements could be true the worldperchance is real.
If the flames of a fire were cool;
that on the flames of the fire a lily wasgrowing;
that the highest mountain of the world was placedin the interior of a
lotus flower;
that this mountain was then swallowed by a buzzingbee;
that a mosquito could kill a lion;
if these statements are true the world isreal.
That all the three worlds could be condensed intothe interior of a speck;
That the fire of a heap of straw is an eternalentity;
if you can prove that these statements are true weshall accept that the
world is real.
That what you have seen in the dream is as real aswhat you see in the
wakeful state;
that the torrent of a river was frozen;
that a hungry man was filled by eatingfire;
that someone congenitally blind examined thequality of gems;
if these statements can be proved true the worldcan be proved as real.
That someone congenitally impotent could enjoymarital bliss;
that a whole chariot was made from the horns ofrabbits;
or that a newborn girl wasmarriageable;
that a crow had the qualities of aswan;
that a donkey fought against a lion;
that an ass learned to walk with the graceful gaitof an elephant;
that the full moon was giving out heat like thesun;
that the nodes of the shadow of the moon werereal, took a form and
became a planet;
that a seed was completely roasted, then wasplanted, and a tree grew
from it;
that a poor man enjoyed everything that the richman enjoys;
that a dog chased a lion away and then drank anocean;
that the sky fell upon the heads of humanbeings;
that a flower growing in the sky spread itsfragrance;
that a forest grew in empty space;
that there was no one present but his reflectionwas in the mirror;
that the heart of a wise man was known to theignorant:
if these statements were true, the world isreal.
Understand all this differentiation of dualitiesthat we assume as real is
in truth a production of maya, the creative powerof the great Brahman.
When you begin to take it seriously you forgetthat "I am Brahman" and you say: I am the body. Then the knot of theheart is formed.
Whenever such doubts begin to arise in your mind,resort to the contemplation of the nature of Brahman asyourself;
and guard this jewel of the knowledge of thespiritual self from the thief that is the non-self.
Having determined that "I am Brahman" drop eventhe "I" from that;
and all the assumed realities of the false worldwill disappear like a
jasmine that a woman fell asleep holding in herpalm;
it withered, wilted, fell away,vanished.
Even if you practice thus once, you becomeBrahman.
Reading this one may be incredulous. One wants tochallenge these statements; wants to say: If someone pinches me do Inot feel a real hurt? In answer, let us understand what we mean byreal and unreal. What is meant by reality? I have explained this alittle in my oral commentaries on the Bhagavad-gita in chapter 2referring to the verse where the great Shankaracharya defines theword Sat - Real. He states that when we look at something, and aftera while we have to change our mind about it, we know our firstimpression was wrong. "Unreal" means that about which one has tochange one's mind--so says Shankara on Bhagavad-gita II. In the nightyou are walking in a deserted area and you see a ghost waving allover the place, it is a white indeterminate shape . You are scared.If you are brave and if you know the principle that you should alwaysgo towards what you're afraid of, and examine the source of yourfear, you will approach it. You will find it was nothing but a shirtor a cloak hanging. Someone had left it there hanging on a branch. Sothe ghost was not real. When you saw it more closely, you dismissedthe earlier idea of a ghost. Or let us take the stock example in theVedanta philosophy, of a rope and a snake. A rope that appeared likea snake never bit. As a rope it was real. As a snake it was not real.But first you saw it as a snake. You were afraid, and that sense ofreality of a snake caused you to run, to run for a stick, and alight; but then you came back and saw in the light that it was nosnake. The philosophers say that actually it is the same with all thethings we experience. We keep changing our minds about them: so howcan they be real? Or look at your body. A child's body that was yourbody is no longer a child's body. You changed your view of it. Or, adead body, a body that has been cremated, that's ashes. So also areall concepts of physical reality. You look at an object, it lookssolid but it is only made up of cells, and molecules. Look at themclosely. They are subatomic particles. They are simply charges ofenergy. How can charges of energy occupy space and become solids? Asyou look closely and deeper and deeper, and look at the subtlety ofthings, you find that your previous view is untenable.
Same also is true of our relationships. In myseries on women saints done in San Francisco area in 1990 I told thestory of the great mystic lady of Kashmir by the name of Lalla whosesongs are sung even today by both the Muslim Sufis and Hindu Yogis ofKashmir. We need not repeat her entire story here but only what isrelevant to our argument.
Once there was a woman in a certain village inKashmir who gave birth to a son. The midwife congratulated themother, the priest came to bless the child and the mother inquired:why are you all congratulating me! What is my relationship with thischild? They were confused. They thought the shock and the pain ofgiving birth must have shaken her mind somewhat! Soon after, the ladydied. But before she died, she said to the puzzled priest: you do notunderstand my question? A year from now in such and such village acolt will be born. And that colt will answer the question what it isthat you are puzzled about and why I'm asking as to my relationshipwith this child. The priest went to the village at the right time andindeed a colt was born there. The question was put to the colt. Butthe colt said: I cannot answer this question right now. I'm born, butI am leaving the body right away. However after such and such time insuch and such village, such and such animal will be born. He willanswer the question. In this way it went on; five births one afterthe other. And, then the last animal said: a girl will be bornsomewhere such and such place. Indeed, a girl was born in a villageand she was given the name Lalla, the mystic, the one who hadrealized that she was no other than the great mother of the universe.Lalla. When she was born people did not recognize who she really was.When they saw her mystic tendencies people began to worry about herand got her married to a suitable young man! Who was the suitableyoung man? It was that young man to whom the first woman had givenbirth five births ago. She was the same one born as Lalla. In themeantime he had grown into a young man. It is thus we can understandthe question that the dying mother asked, "What is my relationshipwith this child?"
Let us take the story of the great saint in thearea known as Maharastra, the lady named Bahina Bai. She was amarried woman of high realization who was granted the inspiration ofpoetry in a moment of enlightenment and thereafter sang the songs ofpraise to the divine being. Before her death she told her last tenincarnations to her son, because the son was feeling sad about theimpending death of his mother. The mother told him about theso-called "reality" that is impermanence. Reality in our philosophyhowever means eternity. That which remains eternally the same,--thatis the reality we are after. It is in this sense that the chapterfrom the Upanishad paraphrased above speaks of the unreality of thisuniverse. If it is not eternal, if it does not remain eternally thesame--then it is unreal. It is impermanent. We change our minds aboutit. We keep changing our minds, one way or the other regarding itsappearance, regarding its beauty, regarding our emotional associationwith it. Today I own a house. That is reality. Tomorrow I sell it.It's no more my house. Where is the reality of my ownership? So inthis way you need to understand the levels of reality.
Elsewhere in the Upanishads we are told of skiesand spaces. 1) There is a universal space. 2) There is space withinthe waters in a lake. 3) There is space that appears as blue sky. 4)There is appearance of the reflection of that space that appears as ablue sky: That reflection is in the water. So, when you speak ofskies and spaces which one of these skies and spaces do you refer to?When I was a child, I recall, during the monsoon seasons we went outfor a walk. We often went to an area where nowadays we are helping aleper colony. My father, sisters and I would go for a walk. There wasa dry riverbed--there are lots of dry riverbeds in this area thatflow only during the monsoons. The rest of the year businessmen get acontract from the government because lots of pebbles and sand comedown from the mountains during the rainy season. The contractorscollect this from the riverbed and fill their trucks carrying thestuff during the dry season, selling it as building materials. Whenthe rains would come the river would flow like anything. Because it'scarried from the mountains, it's steep. When the rain stopped it leftpuddles, and I vividly recall a thought that the puddle was as deepas the sky is high. But later it was explained to me: no, no, no,that is only a reflection of the sky. The puddle is not that deep.Then I changed my mind about its depth. So it is with each one of ourexperiences in life, and with each one of the objects we look at andview. You will see its impermanence and how often you have had achange of mind concerning it. Even your physical body--very real! Iwill ask you about it 150 years from now. You don't want to face it.And the Romans did not want to face that their empire woulddisintegrate. Nor do the modern empires want to face it. Nor do theemperors of that city want to face it, of which we read in the Bookof Revelation as to when it is deserted. When the swan, the soul thathas made its nest here has flown away, what is the reality of thisempire called your own physical body?
Thus do the Upanishads tell us that all these thatyou attribute to yourselves, the name, the handsomeness, theattractiveness, the charm, the beauty, your racial superiority orinferiority, your national prejudices and identifications, all ofthese belong to this physical body of yours, this gross body. Todaythat is like an empire, and tomorrow it vanishes. The hunger andthirst, the blindness, the deafness, the fires of passion, the blazesof anger, these too arise only from the subtle body that is everfluctuating, ever changing. Where is that eternal reality, however,that we talk about? An owl might as well ask: Where is the sunlightthat you talk about, for, I can see nothing! So those of us who havedeficient eyes like those of an owl cannot see the joy, the bliss, ofthe eternal reality.
Here are some passages paraphrased fromAtma-prabodha Upanishad, The Upanishad of Self-Discovery; Upanishadof the Discovery of the Self.
If someone were born at a place clouded at alltimes he would not believe that such a thing as a sun exists. So alsothe owner of this body, this body-owner covered with the clouds ofdarkness that is the ignorance of his self-nature, believes thatthere is no Brahman; that there is no eternal reality. But, truly theelixir of immortality is absolutely, totally, completely differentfrom its antonym--the poison. No poison can ever touch it, so youatman, the spiritual self, are the immortal one and nothinginsentient, jada, can touch you or cast its shadow uponyou.
If you pay attention to this, even the tinyflickering flame of a candle, the flame the size of a rice grain,eliminates, discards, an area of darkness that is a 1,000 times,10,000 times greater than an area of its own size. So a littleknowledge, a little wisdom, a little realization eliminates anddiscards a great deal of darkness of ignorance.
The possibility of snakehood in that rope that youhad mistaken as a snake never existed, does not exist now, shall notexist in the future; so also from the subtlest ego to the grossestphysical body, it is not possible that any of these constituents ofyour identity, your so called personality, have anything to do withyou, atman, the self, the nondual which is beyond this world ofimpermanence.
If you continue to impose upon yourself the viewthat "I am this body," this is a status of becoming a son of theforce of time. When you identify yourself as this body, "I am thisbody," know that you are declaring that you are a son, a child oftime. This view is a very tight reign, holding you back, pulling youback. One of the hells described is a forest where each leaf is asword. Those who have committed themselves only to the sensualpleasures of the body without any moral or spiritual principles aredragged through this forest for what to them would be an eternity!Such a forest exists nowhere else but in your view that you are thebody.
The next passage is similar to the description ofhell given in Dante's Inferno. If is from the Upanishad of Narada theWanderer. Narada the Wandering Mendicant says:
One has to become dumb, tongueless;
One has to become a eunuch.
One has to become lame
One has to become blind
One has to become deaf
One has to become comatose;
these are the six conditions for liberation.Tongueless, a eunuch, lame, blind, deaf and comatose.
What do you mean by tongueless?
This is savory and flavourful, that is tasteless.One who has no sense of such discrimination while eating has risenabove the desire for taste.
One who speaks what is beneficial, measured andtrue, is the one we speak of as having lost his tongue.
One has conquered all sense of sensuality that ifa male sees a newborn girl or a sweet 16 or a 100 year old woman asthe same; or if one is a female she sees a newborn boy, a handsomeyouth or a 100 year old man as the same. One who, seeing all threesituations of the body, remains identically unagitated is a spiritualeunuch.
One who loves his solitude so that he leaves hiscave or meditation cell only for receiving his alms and for verybasic necessities of the body, only for that he leaves his meditationseat and cannot go very far: He's lame.
Whether one is sitting or walking, one whose eyedoes not wander around except for watching the four-square space infront of him so that he would not crush an ant under his foot andonly for that reason he wishes to look where he is walking: he hasattained the highest status of being a blind man.
Whether someone praises or censors, whethersomeone speaks sweet words or bitter ones, they go into his one earand pass through the other: he is deaf.
In the presence of all excitants, he whose sensesno longer respond, whose mind is no longer interested, as though hewere asleep, he has reached--the sixth qualification for liberationand that is of being comatose.
So says the Upanishad.
The above seems a little extremist, a littlefar-fetched. We love our sensual sensations. Life is beautiful! Thisteaching is not for those who at present are seeing the rope as asnake. For now you have to deal with your realities as they appear tobe. Seeing that rope in the dark you seem to have no alternative butto run away. It might be a snake: it does look like a snake! You willbehave accordingly. But, just, do keep in mind that there is a placewhere these six qualifications are fulfilled.
Unlike the utmost pessimism of the waySchopenhaurer explained the philosophy of the Upanishads, theUpanishads speak joy. There is a joy which at present cannot bedescribed but to reach that joy one passes through these sixqualifications. When one has reached that level of joy andenlightenment, the wiser he is, the more childlike he becomes:Brahman, say the Upanishads. The wiser he becomes the more childlikehe plays. The more expert he becomes, the more dumb he makes himselfappear to be. The more learned he becomes the more he makes himselflook like someone suffering from insanity.
The Upanishad called Nada-bindu, the Upanishad ofa Drop of Sound, (the transcendental supreme sound) says: When thatjoy touches your mind, penetrates through your chitta, the mindfield,the way light passes through glass and makes it lit, so when onebecomes absorbed in the joy of supreme nada, when one's mind is eventouched by this nada it is like the honeybee drinking the sap and notsitting there analyzing the various fragrances.
Through the fragrance of this nada, the flighty,fickle snake of the mind is bound, is charmed and made to sit in oneplace.
By the power of this nada, the drunken king ofelephants, called the mind, which used to go around smashingeverything with its protruding trunk and feet in the garden ofobjects of senses, is brought under control.
This nada, the sound of eternal, internal joybecomes as a goad to control the mind-elephant.
It becomes the strongest possible reins to bringunder control the wildest of the steeds.
When this joy of supreme transcendental soundtouches the mind it becomes as the dykes that holds the mind's floodsin place, and instead, the mind is then flooded withlight.
To the outside world such a yogi in meditationlooks like a dead man.
He hears not the external sounds of conches beingblown and drums
being beaten.
Then his body becomes absolutely still as thoughhe has lost his mind
(not in the sense of becoming psychotic but inhaving lost the mind itself)
that is, he is beyond the mind, having left themind behind.
Then he knows neither heat nor cold nor pain norpleasure.
His glance is steady without looking at anobject.
His winds, the prana, are stabilized withouteffort. They no longer waft
about, blow about.
His mind is steady without an object ofconcentration; needing no
external object his mind becomesstable.
Without needing an object of concentration bebecomes one with this
internal sound which is no other but the name ofBrahman. Om, Om,
Om.
The Dhyana-bindu, the Upanishad of the Drop ofMeditation says: The size and shape of this interior self cannot bedetermined. If you can speculate on the last part of a hair somehow,where the hair ends, however minute an end you can ascribe to it, andif you can cut that end into one hundred parts and cut one of thoseparts into a thousand parts, so minute, so subtle, is that within youwhich is your reality, which is your identity.
That which cannot be touched,
that which cannot be smeared,
as a fragrance is concealed in a flower as itssubtlest force,
as butter is concealed in milk,
as oil is concealed in the tiny sesameseed;
Like that fragrance in the flowers
like butter in milk
like oil in the sesame seed
like gold hidden underneath within therocks
so within your being is your SupremeSelf.
This Self binds, joins other, all living beings asa thread passing through so many gems of a necklace.
The one who knows Brahman knows thisone.
All this knowledge, these Upanishads, these textsof philosophy, these discussions, these debates, the knowledge ofthese, the concepts, are only useful until the actual true knowledgecomes to you. You may hold all the possible discussions in darknessconcerning the probability of a rope being a rope, a stream being astream of water, or a snake or a cord or what have you, but only aperson having a torchlight in hand finds out the truth and then putsthe torchlight aside. So, when one has found the true knowledge lethim put all this lower knowledge of discussions, debates and conceptsaside, but contemplate on truth, meditate on truth, experience truthpersonally, and never have to change his mind about it for an entireeternity--which eternity is your true entity.
Swami Veda Bharati was trained from childhood inmeditation and yoga philosophy and has taught yoga to thousands ofpeople from an early age. He is an expert in raja yoga which is thesource of all branches of yoga. A faculty member of the HimalayanInstitute, he has written many books and articles on yoga andmeditation. In addition to his writing and meditation, Swami VedaBharati has lectured and taught meditation throughout theworld.
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In 1982, Dr. Arya took the vows of swamihood, andis now known as Swami Veda Bharati. He lives in Rishikesh,India.
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