What is a Swami? (seen through the eyes of a Western Swami)
People often ask me "What is a swami?"
For many people living here in Europe, the word has no meaning, except in the context of Yoga or Vedanta, where it is usually associated it with India and often with Hinduism.
There is a simple answer to the question, but as usual, it doesn’t say much unless we understand the meaning.
The word swami means master. It means striving for the mastery over one's conditioned mind, over one’s mental patterns and habits, over one’s fickle personality, all of which refer to one’s small self! And why?
Because a swami can see that these conditionings mask the underlying Divinity that is in all of us, as all of us;“in you as you” as it says in many sacred scriptures. Realizing this fully - is Self-realization.
Although most swamis are linked via their teacher and guru to ancient India and the sanatana dharma (ancient vedic teachings) they would not claim allegiance to any particular group or religion – because beyond these is one indivisible reality, truth or God. For HE is recognized by various names or simply as THAT in different cultures!
There are swamis from virtually all known religions.
And here lies a very important point; a swami dedicates his/her life, one could say, to the Absolute Truth, beyond the different forms of religions.
This leads to another frequently asked question: “why did you become a swami, what for?” And of course the first thing to point out is, that it’s not a question of becominga swami in the sense of adding something or pledging allegiance, it is more a question of renouncing (sannyasa) – of setting aside those limitations and worldly interests that grab hold of us, distort our vision and hide That Original Nature.
It is setting aside that which interferes, so that one can fully concentrate, fully devote one’s time and effort “on the direct experience of the highest spiritual realization and to the service of others
along those lines”. Traditionally renunciation is the fourth of four stages of life, although one who feels the call might renounce and become a swami at any stage of life” (Swami Jnaneshvara)
This putting aside of worldly interest, or renunciation, makes a swamiin the European mind-set, akin to a monk, with self-discipline as a key to his life-style. But a swami is more of an anchorite, or a hermit in the Irish tradition, than part of a monastic organization (having authority and power). A swami must have total integrity, with the Absolute or God as his only authority; this is possibly only through giving up the individual “I” and the attitude that anything is “mine”. In this way one becomes free of Ego-involvement and open to the underlying wisdom that governs all phenomena. When a wave subsides in the ocean… is it giving up its individuality … or gaining the vastness of the unlimited existence of the ocean?
A swami renounces the individual ties; he is attached to none, meaning he is free claiming nothing from others - not loyalty, love or admiration. This is not for his own sake, but in order to be free to give support and encouragement to all. This process of dis-identifying with “me and mine” rests on the dis-identification with the physical body and thus includes celibacy.
Not being identified with the physical body - but with the essence - means a swami is genderless, neither male nor female and as such no longer has a history that gives personality. The past is left behind, along with the “I” and “mine” (traditionally, when becoming a swami, one conducts one’s funeral rites). The new life is simple, (often that of a mendicant) although care is always taken of the physical vehicle so that s/he may serve others all the better.
Serving others, supporting life in every way without expecting a reward, is akin to the sun shining selflessly on the world. Some say this is the reason for the customary orange/saffron clothes of a swami. Others say the orange clothes are a reminder of the fire, the fire of knowledge that burns away wrong knowledge, the fire of the hardship that burns away desire and attachment.
The connection to the sun points to the ancient roots of the practice of sannyasa (renunciation) which has existed since the dawn of time, however Shankara (Indian Philosopher/ 800AD) has given this path the present form. He established four centers where knowledge was/is cultivated and with ten different orders (loosely organized). Each order is recognizable by a different suffix to the name given on the day the swami commits him/herself by the grace of the Guru, to this path of life!
The most common suffix known in the West is that of “-ananda”; these are swamis associated with Saraswati and dedicated to the dissemination of wisdom/knowledge.
When taking the vows of “swami-hood” one declares "a-bhyam" to all living beings:
“I am a threat to none, a danger to none; may no living being henceforth fear me.”
The swami, like his Western counterpart, the “monk”, normally owns nothing, and in India, for the most part the society supports these revered men and women, with food, shelter and clothing. And, so Swami Veda from the Himalayan Tradition says: “if he owns anything it is only formally in his name, as a convenience for his universal mission of service and love for which he grants and distributes of himself freely, unstintingly. He must avoid all honor and recognition, unless that too would enhance his service to the world. He must do, speak, think, wear, eat whatever
would help those whom he serves…”
Physical evolution has reached a peak in the human being, however few men and women have developed their mental capacity to its full potential. This is what Swami Rama from the Himalayan Institute of Yoga indicates in his comment that a swami is one who aspires to “become a finished product soon, in this very life; this is the ultimate in human evolution. He has no specific name (except for others' convenience so they may refer to him), no birthplace, no caste, no social grouping, no religion, no countries. He is a citizen of all earth, everyone's closest relative to whom anyone may confide anything.” The Australian Aboriginal have an apt phrase here:
For the Good of All! Buddha sent his monks out with the words:
for the benefit of the many, bahu-jana-hitaya
for the comfort of the many, baha-jana-sukhaya,
Very well, so there is this ancient tradition of searchers of ultimate wisdom, they dedicate their lives to it, and some reach their destiny in what we call “enlightenment”, but what does a Swami actually do? What is his/her place especially in the Western World of the 21st Century?
This is a question especially attractive to us today, as we “need to do… and need to know what others do”.
It does not need a genius to see that the present world is in a crisis; moral and ethical values have rapidly deteriorated, as the religions have gone either into the background, or for what ever reason have been polarized into extremism. With it many people find themselves “not knowing what to do” in the many complex issues of life. Complexity has always been there, but if we look through a narrow funnel onto individual aspects of that complexity, it becomes so confusing that we “can’t know what to do”… too many choices!
Furthermore we get lost into “who we want to be”… too many choices. Looking too close… like looking too closely at a picture, we see all the individual brushstrokes (not necessarily pretty); similarly we get lost in the details of individualism - and lose sight of the greater picture of life. Now swamis, inspired by a tradition of holistic thinking, step back… look for the wider view, for the better of the Whole. They aim to see the whole reality, eventually the Absolute.
To gain that wider vision, they practice intense sadhana (undertaking concentrated spiritual observances); they cultivate detachment (stepping back). Furthermore we all have our individual weaknesses, areas where we need more focus, more dedication, more practice. Hence
Patanjali declares in the Yoga Sutras (First Chapter), that even the most highly advanced Yogis still need to practice, if only the practice of viveka khyati (discrimination) and abhyasa (practice of detachment)!
As a swami one lives the path of renunciation with total commitment to the goal of Self-realization. No half measures here; but this total dedication is encompassed in the wider view.
From such a wider perspective, a swami (having no agenda/interest/gain for him/herself) sees the interconnectedness of all life and its consequence of ahimsa (non-violence).
From such a world-view, those values and ethical behavior come back into the foreground that support - rather than destroy - people and society.
Here a swami’s life and work, which is timeless and independent of all religion, is beneficial in the present Western societies. The reference point is the wisdom scriptures of the world; therefore one studies the scriptures (swadhya), lives a life of self-discipline (tapasya) – and surrenders oneself to (knows oneself embedded in) the Divine (Ishvara pranidhana).
With that comes humility, universal love and devotion and never… taking things for granted!
If this is his/her inner practice, it expresses in the outside world as a guiding light to others.
As Swami Shivananda joked: A swami wears orange clothes so that those that seek his teachings can find him easily, those that don’t can turn away.
In practical terms a swami asks questions nobody else asks, teaches one to look beyond the apparent, encourages self-inquiry and reflection; supports those that endeavor to look for a higher purpose in life… builds bridges between people, dogmas and religions and rekindles respect and love. For that there is no differentiation between East and West!
For this, it does not matter whether his spiritual home is rooted in India and it certainly is not limited to Hinduism - it is living with total integrity, for the good of All, and it is striving beyond the differences of the phenomenal world to the Absolute, whatever name the individual might give it. All that can only come to fruition though, through the “Guru’s” grace.
Hence gratitude to God and Guru is adamant; I bow to my Guru’s feet, with great love and respect,
Swami Nityamuktananda.
People often ask me "What is a swami?"
For many people living here in Europe, the word has no meaning, except in the context of Yoga or Vedanta, where it is usually associated it with India and often with Hinduism.
There is a simple answer to the question, but as usual, it doesn’t say much unless we understand the meaning.
The word swami means master. It means striving for the mastery over one's conditioned mind, over one’s mental patterns and habits, over one’s fickle personality, all of which refer to one’s small self! And why?
Because a swami can see that these conditionings mask the underlying Divinity that is in all of us, as all of us;“in you as you” as it says in many sacred scriptures. Realizing this fully - is Self-realization.
Although most swamis are linked via their teacher and guru to ancient India and the sanatana dharma (ancient vedic teachings) they would not claim allegiance to any particular group or religion – because beyond these is one indivisible reality, truth or God. For HE is recognized by various names or simply as THAT in different cultures!
There are swamis from virtually all known religions.
And here lies a very important point; a swami dedicates his/her life, one could say, to the Absolute Truth, beyond the different forms of religions.
This leads to another frequently asked question: “why did you become a swami, what for?” And of course the first thing to point out is, that it’s not a question of becominga swami in the sense of adding something or pledging allegiance, it is more a question of renouncing (sannyasa) – of setting aside those limitations and worldly interests that grab hold of us, distort our vision and hide That Original Nature.
It is setting aside that which interferes, so that one can fully concentrate, fully devote one’s time and effort “on the direct experience of the highest spiritual realization and to the service of others
along those lines”. Traditionally renunciation is the fourth of four stages of life, although one who feels the call might renounce and become a swami at any stage of life” (Swami Jnaneshvara)
This putting aside of worldly interest, or renunciation, makes a swamiin the European mind-set, akin to a monk, with self-discipline as a key to his life-style. But a swami is more of an anchorite, or a hermit in the Irish tradition, than part of a monastic organization (having authority and power). A swami must have total integrity, with the Absolute or God as his only authority; this is possibly only through giving up the individual “I” and the attitude that anything is “mine”. In this way one becomes free of Ego-involvement and open to the underlying wisdom that governs all phenomena. When a wave subsides in the ocean… is it giving up its individuality … or gaining the vastness of the unlimited existence of the ocean?
A swami renounces the individual ties; he is attached to none, meaning he is free claiming nothing from others - not loyalty, love or admiration. This is not for his own sake, but in order to be free to give support and encouragement to all. This process of dis-identifying with “me and mine” rests on the dis-identification with the physical body and thus includes celibacy.
Not being identified with the physical body - but with the essence - means a swami is genderless, neither male nor female and as such no longer has a history that gives personality. The past is left behind, along with the “I” and “mine” (traditionally, when becoming a swami, one conducts one’s funeral rites). The new life is simple, (often that of a mendicant) although care is always taken of the physical vehicle so that s/he may serve others all the better.
Serving others, supporting life in every way without expecting a reward, is akin to the sun shining selflessly on the world. Some say this is the reason for the customary orange/saffron clothes of a swami. Others say the orange clothes are a reminder of the fire, the fire of knowledge that burns away wrong knowledge, the fire of the hardship that burns away desire and attachment.
The connection to the sun points to the ancient roots of the practice of sannyasa (renunciation) which has existed since the dawn of time, however Shankara (Indian Philosopher/ 800AD) has given this path the present form. He established four centers where knowledge was/is cultivated and with ten different orders (loosely organized). Each order is recognizable by a different suffix to the name given on the day the swami commits him/herself by the grace of the Guru, to this path of life!
The most common suffix known in the West is that of “-ananda”; these are swamis associated with Saraswati and dedicated to the dissemination of wisdom/knowledge.
When taking the vows of “swami-hood” one declares "a-bhyam" to all living beings:
“I am a threat to none, a danger to none; may no living being henceforth fear me.”
The swami, like his Western counterpart, the “monk”, normally owns nothing, and in India, for the most part the society supports these revered men and women, with food, shelter and clothing. And, so Swami Veda from the Himalayan Tradition says: “if he owns anything it is only formally in his name, as a convenience for his universal mission of service and love for which he grants and distributes of himself freely, unstintingly. He must avoid all honor and recognition, unless that too would enhance his service to the world. He must do, speak, think, wear, eat whatever
would help those whom he serves…”
Physical evolution has reached a peak in the human being, however few men and women have developed their mental capacity to its full potential. This is what Swami Rama from the Himalayan Institute of Yoga indicates in his comment that a swami is one who aspires to “become a finished product soon, in this very life; this is the ultimate in human evolution. He has no specific name (except for others' convenience so they may refer to him), no birthplace, no caste, no social grouping, no religion, no countries. He is a citizen of all earth, everyone's closest relative to whom anyone may confide anything.” The Australian Aboriginal have an apt phrase here:
For the Good of All! Buddha sent his monks out with the words:
for the benefit of the many, bahu-jana-hitaya
for the comfort of the many, baha-jana-sukhaya,
Very well, so there is this ancient tradition of searchers of ultimate wisdom, they dedicate their lives to it, and some reach their destiny in what we call “enlightenment”, but what does a Swami actually do? What is his/her place especially in the Western World of the 21st Century?
This is a question especially attractive to us today, as we “need to do… and need to know what others do”.
It does not need a genius to see that the present world is in a crisis; moral and ethical values have rapidly deteriorated, as the religions have gone either into the background, or for what ever reason have been polarized into extremism. With it many people find themselves “not knowing what to do” in the many complex issues of life. Complexity has always been there, but if we look through a narrow funnel onto individual aspects of that complexity, it becomes so confusing that we “can’t know what to do”… too many choices!
Furthermore we get lost into “who we want to be”… too many choices. Looking too close… like looking too closely at a picture, we see all the individual brushstrokes (not necessarily pretty); similarly we get lost in the details of individualism - and lose sight of the greater picture of life. Now swamis, inspired by a tradition of holistic thinking, step back… look for the wider view, for the better of the Whole. They aim to see the whole reality, eventually the Absolute.
To gain that wider vision, they practice intense sadhana (undertaking concentrated spiritual observances); they cultivate detachment (stepping back). Furthermore we all have our individual weaknesses, areas where we need more focus, more dedication, more practice. Hence
Patanjali declares in the Yoga Sutras (First Chapter), that even the most highly advanced Yogis still need to practice, if only the practice of viveka khyati (discrimination) and abhyasa (practice of detachment)!
As a swami one lives the path of renunciation with total commitment to the goal of Self-realization. No half measures here; but this total dedication is encompassed in the wider view.
From such a wider perspective, a swami (having no agenda/interest/gain for him/herself) sees the interconnectedness of all life and its consequence of ahimsa (non-violence).
From such a world-view, those values and ethical behavior come back into the foreground that support - rather than destroy - people and society.
Here a swami’s life and work, which is timeless and independent of all religion, is beneficial in the present Western societies. The reference point is the wisdom scriptures of the world; therefore one studies the scriptures (swadhya), lives a life of self-discipline (tapasya) – and surrenders oneself to (knows oneself embedded in) the Divine (Ishvara pranidhana).
With that comes humility, universal love and devotion and never… taking things for granted!
If this is his/her inner practice, it expresses in the outside world as a guiding light to others.
As Swami Shivananda joked: A swami wears orange clothes so that those that seek his teachings can find him easily, those that don’t can turn away.
In practical terms a swami asks questions nobody else asks, teaches one to look beyond the apparent, encourages self-inquiry and reflection; supports those that endeavor to look for a higher purpose in life… builds bridges between people, dogmas and religions and rekindles respect and love. For that there is no differentiation between East and West!
For this, it does not matter whether his spiritual home is rooted in India and it certainly is not limited to Hinduism - it is living with total integrity, for the good of All, and it is striving beyond the differences of the phenomenal world to the Absolute, whatever name the individual might give it. All that can only come to fruition though, through the “Guru’s” grace.
Hence gratitude to God and Guru is adamant; I bow to my Guru’s feet, with great love and respect,
Swami Nityamuktananda.