Author Topic: sandhyA vandanam - Discussion  (Read 31877 times)

Nagaraj

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AcamanA - Discussion
« Reply #30 on: October 17, 2012, 12:01:59 PM »
Acamanam

AcamanA, the the process of sipping the water three times is a great purification process of the body, mind and soul. The three names used in this step can be found in vishnu sahasranAmam, infact some names appear more than once. It is said water sipped with devoted utterances of the three names with clarity, becomes a great medicine. These three names are said to be great healers.

These three names are held so high, that before commencement of any ritual act, one commences with the AcamanA. The second part of the AcamanA consists of touching different parts of the body with specified fingers and movements of the right hand, uttering the 12 different names. Again, these 12 names are specifically selected from among thousands of names of the Lord. They have special significance.

अच्युतानन्त गोविन्द नामोच्चारणभेषजात् ।
नश्यन्तु सकला रोगाः सत्यं सत्यं वदाम्यहम् ॥


acyutAnanta gOvinda nAmOccAraNabhEShajAt
nashyantu sakalA rOgAh satyam satyam vadAmyaham

Chanting the names, achyutA, anantA and gOvindA, all diseases will be destroyed, this I proclaim as the Truth, the Truth indeed.

The spirit is that this body is a temple in which the Lord/Self rests. Hence it is important that this body is not ignored.

देहो देवालय प्रोक्तः जीवो देवः सनातनः ।
dEhO dEvAlaya prOktOh jIvO dEvah sanAtanah

The body is declared as a temple and the indweller is the eternal master.

शरीरे जर्जरी भूते व्याधिग्रस्ते कलेबरे ।
औषधं जाह्नवीतोयं वैद्यो नारायणो हरिः ॥


sharIrE jarjarI bhUtE vyAdhi grastE kalebarE
auShadham jaanhavItOyam vaidyO nArAyaNO harih

When all vital life forces leave the body, when the whole being is seized by incurable diseases, what medicine is there, than river gangA, who else but Lord nArAyaNA, Hari, would come as physician!

Let us look at the meanings of the names in brief:

chyutAh mean Fallen; achyutAh means one who has never fallen. Ever Pure Reality which is never fallen into the misconceptions of samsarA. the Pure Knowledge in which ignorance has never come to pollute Its purity. Lord Himself says in bhAgavatA, “I have never ever before fallen from my Real Nature; therefore, I am achyutAh”.

anantA mean infinite, undefeated or immeasurable by time, space, and so on

gOvindA, is one who is to be known (Vid) through the declarations of the vEdAntA (go also means vEdAs, cow and so on). In Vishnu Tilaka we read: Here, “Gobhih” means the statements and declarations of the Upanishads. this name is multifaceted. One can go on writing about this as there are various connotation. For our purposes, we shall limit the essence of gOvindA as that which is to be known. Thet ultimate Self, God.

We meditate the Supreme Reality in these three names and sip the water.

kEshavA -

One who destroyed the the demon kEsin (further study on kEsin represents, ego, mind, the 6 types of vices). The other primary meaning of kEshavA is One who has beautiful locks of hair

nArAyaNa -

This simple very sacred name has endless number of direct and indirect meanings, Sages of the yore, have exhaustively studied on this name itself. This name is the mahA mantrA of srI vaishnavAs.
  • The Shelter (ayanam) for man (narA) is Naaraayana.
  • The term narA implies the egocentric individuality and a large collection of them is called nArA and the One who is the sole refuge for the entire living creatures is called nArAyaNah.
  • narA also means IshvarA and the elements (tattvAs) born out of Him are called nArA; and One who is the controller, the regulator, the very source of all Existence. in these very tattvAs is called nArAyaNah.
  • nArAh also mean “waters”. According to the picture painted in the Puranas of the Deluge, wherein the names, and forms devolve themselves into their elemental waters, the Lord is objectively described as lying alone upon the waters, the Eternal baby, floating upon a banyan leaf. “Holding in His Lotus-hand His own Lotus-feet, and sucking His own toe with His Lotus-lips, the Lotus child resting playfully upon a banyan leaf, floating up on the waters of the Deluge” It is in this sense, we find manu (the first being created) interpreting the word “nArAyanA”. In bhAgavatam, we find very many suggestions digged out of this sacred name; such as the ‘Self of all bodies’, “the Dynamic Force behind matter”, “the Witness of all good and bad”, etc... All these indicate that srI nArAyanA is nothing other than the Glory (ayanam) of the Self.
mAdhavA

The Lord of Maayaa, the Lord of mahAlakshmI. The term Maadhavah can also mean One who is the Silent (Mauni); who is ever the Non-interfering Observer, the Silent Witness of the physical, mental and intellectual activities in the realm of change.He is the One whom the seeker experiences when he has stilled his mind which has been purified by Yoga practices.

gOvindA

(already discussed above)

viShNO

vEvEshti vyApnOti iti vishnuh - That which pervades everywhere is vishnu. we can remember IsA vAsyam idam sarvam - All this is indwelt, pervaded by the Lord.

The entire vEdAs, strives to describe this name, but with little avail. the vishnu sahasranAmam is yet another scripture that begins with this name, and tries to elaborate with 1000 different names in order to attempt to explain the significance of this name.

madhusUdanA

One who destroyed the great demon Madhu. Madu was also a demon killed by kRushnA. Madhu also means honey, in vEdA  as the fruits of actions (karma-phalA - honey) therefore madhusUdanAh also means “the Destroyer of Vaasanaas.”

trivikramA

One who has taken the three steps. Signifies the essence of the great vAmana (Dwarf) avatAra. tri which means number "three" indicates the 3 different worlds, one may also interpret as jAgrat swapna sushuptI, bhU, bhuvah, swah (the earth, the atmosphere, and the heaven) the Sages have declared the three fields of experiences by the simple term ‘trI,” It also signifies that a spiritual seeker has only to take three steps to reach the Center of the Self in him self.

vAmanA

the 5th avatArA of vishnu - the great vAmana (Dwarf) avatAra. Literally means a dwarf, one who has a small body. may also signify the humility. vAmana also means to worship. Again, this name like nArAyanA has many connotations.

shrIdharA

One who always carries srI in His bosom. In short, Atman, the Self, is never divorced from Its omnipotence and All-Fullness. the word srI again, has various connotations, of all goodness, auspiciousness.

hrshIkEshA

One who has coiled up his locks of hair. hrshIk also means sense organs and one who has coiled up his senses is the Isha, Lord. The Lord of senses, who is the Lord and controller of all senses.

padmanAbhA

Literally means One, from whose nAbhi (navel) springs the padmA (Lotus), which is the seat of the four-faced Creator Brahma. The Mind is also said to be the creator. that which springs as "I" which Sri BhagavAn says.

Lotus represents the Truth or any of Its manifested powers. We may infer as the waves in the ocean, the outward going mind engaged in the work of Lord.

The creative faculties in man flow from the navel area. When one utters the pravavA (ॐ) if practiced well, it originates from the nAbhi, (navel), where from all the creative manifestations originates. nAbhi need be infered as the center of the who cosmos, the hridyam as explained by BhagavAn.

The inner equipment (antahkarana) constitutes the mind, intellect, Chit and ego. In the Yoga shAstrAs, we find a lot of details regarding According to them every “idea” springs from Him parA (parA, we have also seen the two kinds of vidyA, para vidyA, aparea vidyA), and then at the navel (center) they come to be ‘perceived’ (Pasyantee). Thereafter they play in the bosom as thoughts (please also read about (madhayamA), and at last they are expressed (Vaikharee) in the outer fields of activity. Every “idea” becomes an “action” we gather a clearer insight into the meaning of the symbolism of “the Creator seated on the lotus”, which springs forth from the navel of the Lord, the Supreme Vishnu. This requires extensive study in itself.

dAmOdarA

The One who is known through a mind which is purified (udarA) by means of self control (dAmA) and such other qualities. He is called as dAmodarA as He is known by means of Dama (restraint of senses).

I leave it to each one of us, to infer for ourselves, when we meditate these great names by touching the various parts mentioned in the Acamana kriyA, cheeks, eyes, nose, ears, shoulders, navel and head.

Gratitude to the Lord, for giving me this opportunity. Thank you.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam
« Reply #31 on: October 17, 2012, 10:40:43 PM »
Before proceeding,  please clarify for the benefit of others (not referring to me in anyway)

what is the eligibility for a person to perform this act ?

If a man has associated with meat eaters,  has seen sacrifices of animals accidentally or purposefully,  a man who crossed the seas ,  a man who has tasted non vegeterian foods,  a man who has had illicit sex,  a man who has tasted wine ,  a man who is wearing leathe items,  a man who has gone to non vedic religious saints who condemned the vedas,  a man who has not done any of these papas but simply did not do sandhya vandhana after his upanaya ?

now what is the status of these people quoted in above paragraph?  have they become Brashtas forever or is there any payachitha they have to do before staring sandhya vandhanam?

what does shastras say and what is your own opinion?  please tell and elaborate both.

has any realized saints given any opinion for the position of Brashtas?

Sri Krishnan,

it does not matter if anybody has engaged oneself in any of the above mentioned activities as mentioned by you. Infact, sandhyA worship is all about purifying oneself from all the sins. This kriyA is more so because, humans are bound to commit some sins either knowingly or unknowingly. Keeping all these aspects into consideration, this kiryA has been crafted by the Sage. Moreover it is proved beyond doubt that if one performs at least with reasonable commitment, with over a short span of time, one would see the results for oneself, such is the power of gAyatrI mantra. The whole kriyA is devised keeping in mind the nature of vAsanAs, and majority of humans are not a dhIrA, self controlled. Therefore, this is a steady and sure way to advance higher up in spiritual evolution, if performed mindfully, it slowly frees one from all kinds of vAsanAs. medhA shaktI increases, ie. intellectual power to discriminate between the real and the unreal. we will see later how the gAyatrI mantra is Ojosi, saHOsi, balamasI, brajosi, it enhances strength, vIryA, vital prAnA, aura, shield of positive vibrations and so on. Also, on steadfast performance of this kriyA for some time, will be seen that the person will himself become more and more sAtvic, will begin to distince himself from all that needs to be avoided and naturally and not out of a compulsion of morality.

nobody is a brashTAs.  For certain sins, the Sages have advised specific prAyascittams. Infact, we will see, further, how gAyatrI is one great sAdhanA that is in itself a prAyascittam for all kinds of sins even acts such for brUnahatya, brahmahatya, the worst of sins!

here is what kAnchi mahAswAmi had to say:

If the Gayatri has not been chanted for three generations in the family of a Brahmin, its members lose caste (they cease to be Brahmins). The quarter where such Brahmins live cannot be called an "agrahara". It is perhaps not yet three generations since Brahmins gave up the Gayatri. So they still may be called Brahmins.

In the same way if the Brahmin family has not performed sacrifices for three generations its members will be called "Durbrahmanas", degenerate Brahmins. Even though degenerate the label "Brahmin" sticks to them. There are prayascittas (expiatory rites) by means of which the corrupted Brahmins will be remade true Brahmins. But there is no such hope for a Brahmin in whose family Gayatri has not been chanted for three generations. A member of such a family ceases altogether to be a Brahmin and cannot be made one again. He is just a "Brahmana- bandhu", a kin or a friend of Brahmins. The same rule applies to Ksatriyas and Vaisyas with regard to the Gayatri mantra; they become "ksatriya-bandhus" and "Vaisya-bandhus" respectively.

The spark I mentioned earlier must be built into a fire. The spark by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radiant fire.

At least on Sundays, all those who wear the sacred thread must do Gayatri japa a thousand times. They must not eat unclean food, goto unclean places and must atone for lapses in ritual observances and in maintaining ritual purity. Henceforth they must take every care to see that their body is kept chaste and fit for it to absorb mantric power.

we'll see more later.

« Last Edit: October 17, 2012, 10:52:11 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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gaNapati dhyAnam - Discussion
« Reply #32 on: October 18, 2012, 11:10:35 AM »
When we hit (touch) our foreheads with our knuckles, or perform thopikaranam, the vibrations in our nerves change. (just as yoga shAsthAs elevates our mind by influencing our breathing as a result of various exercises that bend the body in different yogic positions). It will have a divine influence on our minds. We are bound to feel the effects, if we do it with faith.”


Some interesting researches:

Pillayar Kuttu (tapping the temples with knuckles) activates the glands under the roof of the palate(of one’s mouth) which is supposed to ooze nectar like fluid that can have a vitalizing effect on health, intelligence and age.Under side of the palate roof is also called amritA yOni.

Vibrations of Pillayar Kuttu, have some effect on two important nadis ida and pingala.Prana and chitta are channeled through our physical body in two nAdis known as idA and pingalA, which flow within the framework of the spinal column. In the same way as radioactive waves pass through the different lines in a transistor radio but are not perceptible to our naked eyes, the flow of mental and prAnic consciousness in idA and pingalA is not perceivable even after anatomical dissection of the spinal cord.

Ida flows through the left nostril and pingala through the right nostril. Ida nadi is the flow of mental consciousness and pingala nadi is the flow of pranic consciousness. Prana and chitta flow throughout the body controlling every part, every organ, activity, impulse, every action and reaction of the whole gross, subtle and causal bodies.
 
These two nadis emanate from the base of the spinal cord at mooladhara chakra and terminate at the top of the spinal cord in ajna chakra. Mooladhara chakra is known as the seat of kundalini, the great mahashakti. Ajna chakra corresponds to the most important controlling gland in the human body known as the pineal gland. It is situated at the top of the spinal cord directly behind the mid-eyebrow centre in the area of the medulla oblongata. From mooladhara, pingala goes to the right and ida to the left and they curve and cross each at swadhisthana, manipura, anahata, vishuddhi, and ajna reaches the brain. (Speaking Tree)


Young children are always naughty, and as children, when we did something naughty, our parents and teachers would ask us to do ‘Thoppu karanam’ asking God for forgiveness. ‘Thoppu karanam’ is popular in South India and is a Tamil word. It is a stylized form of offering obeisance to Lord Ganesha, or the elephant-faced god who removed the obstacles in our path and removed the inertia of the mind. To do Thoppu-karanam, we would have to cross our hands in front of our chests to catch hold of the ear lobes and do sit-ups.

Thoppu karanams were not meant to belittle us, but when teachers or elders imposed it to atone for wrong deeds, it always looked like a punishment and and we would do it only unwillingly. But at other times, especially on Ganesha festival days, we would do it enthusiastically, and even compete with others on getting the highest score. We would religiously offer this service at temples in front of Ganesha idols, but as we grew up and became more conscious, this practice just slipped away. Many still do it, but only as a token gesture. After all, it is much less conspicuous to make a tight fist and gently tap the temples on the forehead with the knuckles of the fist – another form of obeisance, another form of asking forgiveness. Or even better, circumambulate the temple’s precincts – this can give you all the benefits of walking, along with god’s grace and blessings.

The first few minutes of the following video shows what Thoppu-karanam in a temple looks like. For one brief micro-second that can easily be missed, the man is seen making a gesture of tapping the temples with the tight-fisted knuckles.

http://www.youtube.com/watch?feature=player_detailpage&v=p876UDB8EN4



Step 1 In the morning, stand facing the sun, with your feet pointing straight ahead and spread about shoulder width. Keep the tongue pressed firmly into the roof of the mouth

Step 2  Place your left hand on your right ear lobe, thumb on the front of the lobe with fingernail facing outward and second finger behind the ear lobe. The right ear lobe represents the left brain. When you hold the right ear lobe this way, you energize and activate the left brain and pituitary gland.

Step 3 Now, place your right hand on your left ear lobe, so that your thumb is on the front of the lobe facing outward. The left ear lobe represents the right brain. Holding the left ear lobe this way energizes and activates the right brain and the pineal gland.

Step 4 Press both earlobes simultaneously, making sure your left arm is inside your right.

Step 5 As you press on the earlobes, squat down as fully as you can, keeping your back straight. Do 10 to 12 rounds, inhaling through the nose on the way down and exhaling through the mouth coming up.

This method has been widely endorsed by Yale neurobiologist Dr. Eugenius Ang, and prescribed for patients with Alzheimer’s and children with autism and Attention Deficit Hyperactivity Disorder.

(http://socyberty.com/spirituality/powering-the-brain-thoppu-karanam-and-super-brain-yoga)

« Last Edit: October 18, 2012, 12:01:19 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: sandhyA vandanam - Discussion
« Reply #33 on: October 20, 2012, 11:32:43 AM »
Nagaraj,
Please review the Photograph depicting sankalpa;It is not correct.The Correct one is the Right palm on top clasping firmly the Left one underneath tightly;The Tightness is indicative of the Resolution(sankalpa).The one shown is more for pushpAnjali.
Namaskar.

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #34 on: October 20, 2012, 11:40:28 AM »
yes, Sri Ravi, trying to search one, had my doubts, not finding a right one, am in the process of scanning a picture and pasting the same.

thank you :)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: sandhyA vandanam - Discussion
« Reply #35 on: October 20, 2012, 11:55:37 AM »
Nagaraj,
If it is possible,we may ask a friend to take a photograph as we do it and this will be wonderful.
Namaskar.

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #36 on: October 20, 2012, 12:01:55 PM »
Sri Ravi,

yes, that is a good idea. Kindly let me know, if the current picture serves well, else, we can try to work out something, as suggested by you. thank you.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #37 on: October 20, 2012, 12:04:44 PM »
Friends,

just to update that i am gathering requisite information for presenting the basic necessary information pertaining to prANAyAmA (sankalpA and other also, will follow, in order). We will be covering every step with requisite understanding. thank you.

with prayers,

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: sandhyA vandanam - Discussion
« Reply #38 on: October 20, 2012, 12:27:24 PM »
Nagaraj,
Looks fine.Thanks very much.The idea is more to serve as a refresher as well as add more insights to the sandhya which one has to anyway learn personally from a Teacher or parent.
Namaskar.

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #39 on: October 20, 2012, 06:20:54 PM »
I happened to discover this wonderful brief discourse on sandhyAvandanam by kAnchi mahAswAmi, and reproduced the same. it is of immense benefit for all!


Those who are traditionally enjoined to perform sandhyAvandanam thrice a day, should perform the same at the prescribed time. In this rite, the paramAtmA is conceived of as being present in the sun. The time prescribed is before sun-rise in the morning, at noon, when the sun is exactly overhead, and before sunset in the evening. Uttering words of wisdom in parable, idaikkAtu sidDhar said:

காணாமல் கொணாமல் கண்டு கொடு
ஆடுகாண்பொகுது பார் பொகுது பார்

kAnAmal kOnAmal kandu kOdu
Adu kAn pogudupAr pOgudupAr

in this verse, காணாமல் (kAnAmal) means, when the sun's rays are not yet visible; கொணாமல் (kOnAmal) means, when the sun has not slanted to the west but is straight above the head; and கண்டு (kandu) means, when the sun is still visible in the horizon before the sunset. ஆடு (Adu), whose ordinary meaning is sheep, here means bathing in the Ganges, and காண் (kAn) means having darshan of the Lord at rAmEshwaram. If these observances are kept up, according to this saying of the sidDhar, the sins of an individual will go away from him. That is the significance of பொகுது பார் (pOgudupAr, see it is going) in the above verse.

Under modern conditions, mAdhyAnhikam may be performed at any convinient time before noon. But the sandhyAvandanam in the morning and in the evening should be performed as enjoined, i.e., just before sunrise and just before sunset. If one has the will and has made the necessary preparations, one can lay off work for a few minuted in the evening and offer अर्घ्यं (arghyam) to the sun in the evening at the appointed hour. If fellow workers ridicule, one must have the courage to face such ridicule and keep on performing sandhyAvandanam. Even if water is not available, अर्घ्यं (arghyam) can be performed with dust from the earth. There is a tradition that the participants in the battle of kurukShetrA did so. गायत्री (gAyatrI) is the means of access to the three vEdAs. the words भर्गः (bhargah) and सवितृ (savitRu) occur in गायत्री (gAyatrI), and so it is a sacred mantrA for both shaivaites and vaishnavites. By performing sandhyAvandanam, at the proper time, and by repeating the गायत्री (gAyatrI) mantram, or by repeating devoutly either ashtAsharA or panchAksharA, as the case may be, according to tradition and initiation, each of you will be ensuring not only your own welfare, but also contributing to the welfare of society as a whole, and for peace, understanding and happiness in the world. You will also be strengthening my hands.

If other religionists also conscientiously observe the prayers and other religious discipline enjoined upon them instead of merely owing nominal allegiance to their respective religions, or being aggressively demonstrative, they too will be contributing to their own welfare and the welfare of the world.

(October 4, 1958)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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prANAyAmA - Discussion
« Reply #40 on: October 20, 2012, 07:21:30 PM »
prANAyAmA

prANa means breath, life, verily, breath is life.
ayamA means restraint or expansion or stopping

prANAyAmA is truly most important aspect of sandhyA kriyA, mostly people ignore this in daily routine as it consumes time and patience. All ailments can be rooted to lack of supply of pRANA, air to all nAdIs in the body. It is said, mind, breath and semen are very closely related. If one is set well, then the other two are automatically controlled. the Sages have found that by prANAyAmA, the mind is brought to its original natural state. The vital energy, semen and breath directly holds the key to fix the rambling mind, that results in loss of prANA ie., loss of natural state.

Conservation of semen or the vital energy is of paramount importance, as revealed in various texts by various sages. prANAyAmA is a wholesome process that helps in this conservation that results in serenity of mind and thereby facilitates medhA shaktI - intellectual power. Along with these, longevity, health and creativity are gained along with wisdom.

Recent researches have shown that our brain consumes almost about 90% of oxygen, therefore, by the kind of shallow breathing that we do in our city, we are undernourishing our body and hence, lethargy, laziness, dullness and lack of sharpness of mind, indigestion is resulted.

Our scriptures say there is jaTarAgni (digestive stomach-fire) within, when there is imbalance in supply of air, it results in acidity and so on. And modern research convey that the fluids (acid) pH5 value inside the stomach, capable of burning our skin instantly! prANAyAmA loosely, is said to be nAdi shudDhi, ie., purifier of nAdis. Nerves related problems also can be traced to imbalance in prANA.

Studies reveal that Panic attacks, mood swings, depression, headaches, etc.. all can be corrected by setting the pRANA well in our body.

Spiritually, only if we have a healthy body, will be be able to perform our sAdhanA to the fullest sincerity.

Minimally at least, every morning, one has to do the nAdi shudDhi, that is simply complete deep inhalation through the left nostril and exhale through the right nostril. Then, inhale through the right nostril and exhale through the left nostril and this becomes one count, ie., inhalation and exhalation in one nostril. 9 counts are advised for everybody. There is no need to hold the breath in this way.

Those who have Asthmatic problem or heart problem or any specific problem should exercise caution and perform prANAyAmA only under the supervision and advise of expert yOgA master.

« Last Edit: October 20, 2012, 07:28:00 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: pRANAyAmA - Discussion
« Reply #41 on: October 20, 2012, 08:16:26 PM »
सव्याहृतिं सप्रणवं गायत्रीं शिरसा सह ।
त्रिः पठेदायतप्राणः प्राणायामः स उच्यते ॥


savyAhRutim sapraNavam gAyatrIm shirasA saha
trih paTEdAyataprANah prANAyAmah sa ucyatE

The process of restraint of breath performed along with the vyARutis (Om bhUh...Om satyam) and praNava (Om), the heads of gAyatrI, is termed as pRANAyAmA, and when done thrice is ideal.

HH srI abhinava vidyA thIrtha swAmigal has clarified that if one is unable to perform as said, it does not mean to circumvent the shAstrAs. Those who are unable to do so, may meditate devotedly and proceed, the normal practice is to repeat the entire mantrA along with the vyARutis for 9 times, depends on ones tradition.

« Last Edit: October 20, 2012, 08:20:08 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: pRANAyAmA - Discussion
« Reply #42 on: October 20, 2012, 10:05:10 PM »
More about pRANA from taittirIya upanishad:

Anandavalli 3:

प्राणं देवा अनुप्राणन्ति । मनिष्याः पशवश्च ये ।
प्राणो हि भूतानामायुः । तस्मात्सर्वायुषमुच्यते ।
सर्वमेव त आयुर्यन्ति । ये प्राणं ब्रह्मोपासते ।
प्राणो हि भूतानामायुः । तस्मात्सर्वायुषमुच्यत इति ।
तस्यैष एव शारीर आत्मा ।


pRAnam dEvA anu pRANanti . manuShyAh pashavashca yE .
pRANO hi bhUtAnAmAyuh . tasmAtsarvAyuShamucyatE .
sarvamEva ta AyuryantE . ya pRANam brahmOpAsatE .
pRANO hi bhUtAnAmAyuh . tasmAtsarvAyuShamucyata iti .
tasyaiSha eva shArIra AtmA . ya pUrvasya .

Through pRANA the gods live, and so also do men and beasts. pRANA is verily the life of beings and hence it is called universal life. Thos who worship pRANA as brahman assuredly attain the full span of life. Verily pRANA is the life of beings, and so it is called the universal life.

In the macrocosmic sense it means the different spiritual beings holding sway over the various functions of nature. In the microcosmic sense it means the senses. In both aspects all activities are derived from the prime pulsation of the cosmic energy called pRANA.

pRANA is verily the life, etc. it is a matter of commn knowledge that life becoomes possible only so long as the vital energy keeps the different organs of the organism agoing. Its cessation means death.

Full span of life according to the vEdAs is hundred years.

« Last Edit: October 20, 2012, 10:43:27 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #43 on: October 25, 2012, 04:53:00 PM »
       :) Thank you very much for these articles. I will take a print out. unfortunately I am not habituated to doing sandhyavandanam. I am going to make this a practise to do it regularly and your posts will be very useful.
thank you.

Dear Sri Tushnim,

:) very happy reading your post, and, :) this will sure lead to brahmAtmaikya ;)

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #44 on: October 25, 2012, 06:45:17 PM »
Tushnim,

What blocks one from brahma-atma-aikyam is nescience is it not? how to help oneself in purification of ones chittA? it is through nishkAmya karmA.

You are not doing karmA for being led to any goal such as mOkshA, it is done to only purify one chittA which is camoflaged with various dirts  such as kAmakrOdAdhi desires etc...

simply saying -

Quote
cidevaham manasah param : I am Awareness which is beyond mind!

will not do! what is the use of knowledge of brahma-atma-aikyam without the annihilation of dirts within?

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta