Sunday, January 18, 2026
“Mauna Amavasya Day”
Join us for a day of immersion into the vastness of blissful silence during the auspicious day of “Mauna Amavasya,” on Sunday , January 18th.
“Mauna Amavasya” is observed during this special day of No Moon which offers transformative opportunities through silence practice.
‘You may join for the entire day or at any point during the program for however much time you are able to stay.
Program Schedule
In Person and Via Zoom
7:30 a.m. – 7:30 p.m.
(A bell will be rung at scheduled start times)
Participants may attend all or part of the program while maintaining silence throughout the day.
An auspicious day of spiritual purification and silence observation at The Meditation Center
7:30 a.m., Flower Havan of invocation and homage to the Great Mother as Saumya Tara. Introduction of Saumya Tara Mantra (see below for transliteration and explanation) as the mantra for silent japa during the day.
8:20 a.m., Morning Prayers of the Himalayan Tradition.
8:30 a.m., Swami Radha Bharati’s guided meditation.
9:00 a.m. to 12:30 p.m., Observation of silence and continued offerings at the flower havan at participants own time with silent recitation of Saumya Tara Mantra. Printed havan participation instructions and transliteration of the mantra will be available by the entrance to the Hall of the Tradition.
12:30—1:30 p.m., Silent lunch in the dining room.
1:30—7:30 p.m., Continued participants’ silent offerings at the havan and silent japa.
Om
saumyā saumyatarāśheṣhā
saumyebhyas tvati sundarī
parāparāṇāṁ paramā
tvameva parameśhvarī
tāre tuttāre ture svāhā
This mantra is addressed to the Divine Mother as Saumyā, Divine Mother as cool, gentle, moonlike peacefulness. It is used as a special mantra for the cultivation of these aspects of personality. The mantra occurs in Caṇḍī Pāṭh, also known as The Durgā Saptaśhatī and Devī-mahātmya, (I.62 or 71, depending on the edition) an important text in the tantric part of the Himalayan Yoga Tradition. (Stoma Parker)
Although the mantras are done for their sound vibration, they may carry a translation. Then there may be translations within translations going down to thousands of depths. Here is the shallowest level of translation:
The first word “Saumyā” is a feminine word referring to soma-like, or lunar qualities and attributes. Saumya – She of the lunar aspect, moonlike, peaceful and kind. Saumyatara – even more lunar and peaceful than the moon itself. Here there is a linguistic little secret. There is a hidden ‘a’ in a shesha
Saumyebhya – She is even more beautiful than all lunar like forces and peaceful entities combined in the entire universe. So, breaking down the first half of the verse word for word it reads, “saumya, saumyatara, ashesha, saumyebhyas, tu, ati, sundari”
The next half of the verse is as follows: Parāparāṇāṁ paramā. Paramā supreme one transcending. Parāparāṇāṁ – all things of the transcendent realities and the realities of this shore as experience in the world. She who transcends even the transcendent forces as well as immanent forces. Tvam Eva, thou alone, Parameshvari, Oh supreme Lady. Tvam Eva
Parameshvari, Thou art the supreme Lady. Thou alone art the supreme Lady who transcends all transcendent realities and immanent forces.” (Swami Veda)
tāre tuttāre ture svāhā – For information on the Tara portion of the mantra, see the Ahymsin link: http://www.ahymsin.org/docs2/News/1204Apr/12.html
…and follow the ink for Tibetan Buddhist explanations of Green Tara mantra – as giving homage to Tara, who saves, who ferries one across, the guiding star, the pupil of the eye which watches compassionately and liberates
one from all external and internal dangers.