ॐ नमः शिवाय - Aum Namah Sivaaya - A Community of Sivaites and interested others|
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Below are the 20 most recent journal entries recorded in
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|Saturday, May 18th, 2013|
|Tuesday, March 19th, 2013|
लोभात् क्रोधः प्रभवति, लोभात् कामः प्रजायते ।
लोभान्मोहश्च नाशश्च, लोभः पापस्य कारणम् ॥
lobhāt krodhaḥ prabhavati, lobhāt kāmaḥ prajāyaté |
lobhān_mohash_cha nāshash_cha, lobhaḥ pāpasya kāraṇam ||
Greed causes anger, greed begets desire, from greed come delusion and destruction, greed is the root cause of pāpa (sin, evil, any wrongful deeds). -- Practical Sanskrit
|Wednesday, December 12th, 2012|
|Saturday, September 15th, 2012|
न कश्चित् कस्यचिन्मित्रं, न कश्चित् कस्यचिद्रिपुः ।
व्यवहारेण जायन्ते, मित्राणि रिपवस्तथा ॥
na kashchit kasyachin_mitram, na kashchit kasyachidripuḥ |
vyavahāréṇa jāyante, mitrāṇi ripavastathā ||
Hitopadéshaḥ (Mitralābhaḥ 72)
No one is anyone's friend, no one is anyone's enemy.
Friends and enemies are born by your conduct.
|Friday, March 16th, 2012|
then, No knowledge
then, No money
then, No friend
then, No joy :(
अलसस्य कुतो विद्या अविद्यस्य कुतो धनम् ।
अधनस्य कुतो मित्रं अमित्रस्य कुतः सुखम् ॥
alasasya kuto vidyā, avidyasya kuto dhanam |
adhanasya kuto mitram, amitrasya kutaḥ sukham || (IAST)
alasasya kuto vidyA, avidyasya kuto dhanam |
adhanasya kuto mitram, amitrasya kutaH sukham || (ITRANS)
This is a very popular shloka, subhāṣhita (सुभाषित, subhAShita, well saying), which is misunderstood often. And the main objection seems to be coming from the rather crass assumption that 'no money, then no friends.' Is friendship supposed to be s shallow? This is not ancient Indian outlook; it is supposed to be all spiritual, goody-goody, well wishing for the world kind of 'mush'.
But, one forgets two things here. One, India has been the richest civilization in the world for the longest time. And you can't build civilizations, or corporations only on spirituality. Just like you cannot have a body without proper material care of it like food, medicine, exercise etc. Empires are not built on abstract spirituality. They can be guided by it, but not only by it.
Second, Sanskrit literature is not only about spirituality. Agreed, it is the most stressed topic, and most different from other civilizations, so the 'special' factor is there, which gets more media coverage, so to speak.
When confronted with sayings like this, how should we interpret it? Or should we just trash it?
Let us ponder upon a few aspects of interpretation like context (who said to whom under what conditions) and main point of the saying, the cause and effect chain and the differentiation between theory and reality.Effort.
If you do not put effort, you cannot learn something. And we not just talking about bookish knowledge in a school with uniform and laboratories. Even to be a great painter, machinist, miner, athlete, dancer, car mechanic or what have you, you need to put effort in learning the 'trade', so to speak.
Look at a baby. It knows nothing at birth, except wailing. In two years, it has learned more than it will ever learn in a lifetime (proportionately). By age 2, it can stand, run, climb, eat, grasp, talk, make 10 different faces, focus eyes to see, figure out where a sound comes from, and some can even operate an iPad. If a baby were not to put effort, mommy will have to carry him/her around forever!
So, you must put enough effort. What area? What job you will get? That is all secondary. But whatever you choose, put in all you can.Knowledge.
If you go for a job, any kind, permanent or temporary, Fortune 500 or mom-and-pop shop, housekeeping at a motel or a school teacher, the first question that is on the employer's mind is - 'What do you know? What can you do?'
Some are programmers, some technicians, some policy makers, some negotiators, some campaign managers, some maids, some plumbers, some doctors, some drivers - list is endless. But they all are supposed to know their job.
'Knowledge is power' is not over-stated. It indeed is.Money.
Many good-hearted people get an uneasy feeling upon hearing the word money. Money is not important mostly to those who have already acquired at least the basic needs and wants of life. After eating, most people do not feel hungry. But that does not make food unimportant!
Other times, it has got an ill-repute. We think of scandals and corruptions, Occupy Wall Street and $1.6 trillion annually spent on military expenses by the world. Yes, that is $1.6 trillion. Imagine if it was used for development, all economic problems of the world can be solved!
Now, the last thought is the crux. Money is not good, bad or ugly. What you do with it, is. Money is a social contract, promise to pay the bearer in kind. You take money and can buy bread, milk or a gun. The barter system was not scalable for growing economies even as back as 5000 years back!
The highly revered Vishnu and Lakshmi both are divinity of preservation, sustenance and wealth and prosperity. How could resources, things be bad? But the use can be. As a race, we now produce enough food to feed the whole earth, but still so many go hungry and die.Friends.
Now comes the sticky part. How can we say that "No money? No friends!"
When do you make friends? In childhood, when you did not earn or have money; mind was less complicated with far reaching evil plans. You enjoyed someone's company and you were friends. The second time you made friends was as grown-ups when you had something in common - job, hobby, apartment complex, gym, yoga studio, friends etc.
But we make friends among equals. A very rich person (compared to us) did not make us their friend. Nor did we stoop down four economic levels below to make a friend.
But if you look at it, it says 'the poor does not make friends.' Poor is relative. Sure, poor people have friends. But they too are poor, so relatively they are peers, not poors. You may have made a friend in good times, and now you are having a bad time, friends will help. If you slip too much down, and if it is because you are lazy and unqualified, chances are even friends will start leaving you, or replace friendship with charity.
Friends may be with you in your poor times, but you will not make new richer friends.Happiness.
This should not need any explanation at all. We all want friends. To talk and share life experiences. That is why we date, marry, join clubs and societies, throw parties etc. That is the real reason for success of Facebook as well.
So, what is the context and who said it? This is from Chāṇakya Nīti, and Chāṇakya was not interested in mushy spirituality. He was a statesman, economist, administrator first; and had real job to do, real problems to face - of human incompetency, jealousy, animosity, laziness etc. as part of his job.
What is the main point?
Put effort; be of some worth to the society. Only then will society want to give you a share of the pie. Without pie, no party; without party, no friends.-- Practical Sanskrit
|Wednesday, February 8th, 2012|
it's not an option...
सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग्भवेत् ॥
sarve bhavantu sukhinaH , sarve santu nirAmayAH |
sarve bhadrANi pashyantu , mA kashchid_duHkha-bhAg-bhavet ||
All are ordered to be happy, be healthy, see good;
may no one have a share in sorrow.
|Sunday, February 5th, 2012|
What is Puja?
Puja is a means to think of God.
It is a set of procedures one could use to worship ones favourite devata (ishta devata).
Who is your ishta devata? Do you have a preferred image or picture of your favourite devata?
The puja procedures (Upachara) is what one might do for a visitor to our house.
In this case, ones ishta devata is the visitor and ones mind or ones chosen physical image is the house and the doer of the puja is the host.
There are variations to these procedures. One should give preference to ones family tradition in adopting the procedures to do Puja.
A form of puja is the Shodasha Upachara Puja.
What is Shodasha Upachara puja? (Shodasha = 16; Upachara = service) It is a 16 stage means to worship.
The 16 services are:
* 1. Inviting the devata (Aavaahanam) -- I usually imagine the devata coming and entering the image (in front of me) at this time
* 2. Offering of seat (Aasanam) -- My ishta devata is Siva. So I imagine seating him in a chair
* 3. Offering water to wash feet (Paadyam)
* 4. Offering water to wash hands (Arghyam)
* 5. Water for inner purification (Aacamanam)
* 6. Bathing (Snaanam) -- I imagine pouring pots of water on Him. This is my central upachara. I spend most time on this.
* 7. Offer of clothes (Vaasam)
* 8. Offer of sacred thread (Upaviitam)
* 9. Offer of sandal paste (Gandham)
* 10. Flower offering (Pushpam) -- also known as archana, this becomes the central upachara during special pujas on days like Makara Sankaranti, Rama Navami, etc.
* 11. Incense offering (Dhuupam) -- Agarbatti / Saambraani offering
* 12. Show of lamp (Diipam)
* 13. Food offering (Naivedyam) -- Anything that one cooks and eats for the day
* 14. Saluting by falling flat on the ground (Namaskaaram)
* 15. Going around clockwise (Pradakshinam)
* 16. Saying Goodbye (Varjanam)
There are variations to the above sixteen.
|Saturday, December 17th, 2011|
Concert Subhash Prem Giri in S-Petersburg, 18 December 2011 ,Bye Bye Ballet, 8.00PM
18 декабря, 20.00 в петербургском арт-пространстве BYE BYE BALLET состоится Концерт индийской музыки (флейта Бансури) и встреча с Subhash Prem Giri.
В искусстве игры на бамбуковой флейте он принадлежит к древнейшей традиции, наполняя пустоту флейты дыханием сердечного потока и преобразуя его в звук.
Волшебство звука этого инструмента, созданного самой природой, не может оставить равнодушным людей, стремящихся к познанию себя и окружающего мира, посредством медитативного соприкосновения с мистерией и таинством звукорядов, дошедших до нас из глубины веков.
Концерт является частью тура, который включает в себя также несколько выступлений в других городах. Эта серия выступлений завершает не только годовой цикл встреч со слушателями, но и станет кульминационной и сонастраивающей в преддверии 2012 года, в начале которого музыкант намерен уйти в длительную медитацию.
Адрес страницы музыканта: vkontakte.ru/subhash
Вход на концерт 300 рублей.
КАК НАЙТИ : Bye Bye Ballet расположился на 4 этаже уютного особняка на улице Белинского, д. 9., слева звонок, 4й этаж (cт. метро между "Гостиный двор" или "Маяковская" (пл. Восстания)
телефон: +7 921 753 07 73
|Thursday, December 8th, 2011|
Concert Subhash Prem Giri in Moskow, 10 December ,Yoga Club "SatNam", Pokrovka 6, 8.30PM
Концерт индийской музыки (флейта Бансури) и встреча с Subhash Prem Giri состоится 10 декабря в московском йога-центре "САТ НАМ", ул Покровка 6.
Kонцерт является частью тура, который включает в себя также несколько выступлений в других городах.
Эта серия концертов завершает не только годовой цикл встреч со слушателями, но и станет кульминационной и сонастраивающей в преддверии 2012 года, в начале которого музыкант намерен уйти в длительную медитацию.
Subhash Prem Giri в искусстве игры на бамбуковой флейте принадлежит к древнейшей традиции, наполняя пустоту флейты дыханием сердечного потока и преобразуя его в звук.
Волшебство звука этого инструмента, созданного самой природой, не может оставить равнодушным людей, стремящихся к познанию себя и окружающего мира, посредством медитативного соприкосновения с мистерией и таинством звукорядов, дошедших до нас из глубины веков.
Адрес страницы музыканта: http://vkontakte.ru/subhash
Адрес сайта клуба: http://www.satnam.ru
Вход: 400 рублей (чай и угощение учтены в цене)
Найти йога -клуб СатНам можно так: Выходите из метро Китай-Город в сторону Маросейки, идете по Маросейке (по правой стороне), которая затем превращаеться в Покровку, доходите до "Белых Облаков" -это дом 4, затем будет магазин "Месуми" и кафе "Шоколадница", проходите их, затем увидете ресторан "Щербет (Покровка 6).Вход в йога- клуб СатНам находиться сразу за рестораном "Щербет" (до арки), коричневая дверь с маленькой вывеской на ней. Заходите, поднимаетесь на второй этаж, в гардеробе можно снять одежду и обувь, дальше прямо и налево к рецепшн, ждете в чайной начало концерта, а потом в основной зал :)
|Tuesday, August 30th, 2011|
प्रणम्य शिरसा देवं गौरीपुत्रं विनायकम् ।
भक्तावासं स्मरेन्नित्यं आयुःकामार्थसिद्धये ॥ १॥
praNamya shirasA devam gaurI-putram vinAyakam |
bhaktAvAsam smaren_nityam AyuH-kAmArtha-siddhaye || 1 ||
bowing with the head, to the divine, to the son-of-pArvat |
I, to the vinAyakato the devotee-dweller; remember daily, for the accomplishment of long life, desires and wealth ||
प्रथमं वक्रतुण्डं च एकदन्तं द्वितीयकम् ।
तृतीयं कृष्णपिङ्गाक्षं गजवक्त्रं चतुर्थकम् ॥ २॥
prathamam vakra-tuNDam cha eka-dantam dvitIyakam |
tRitiyam kRiShNa-pi~NgAkSham, gaja-vaktram chaturthakam || 2 ||
first to the curved-trunked, and second to the one-tusked |
third to the brown-eyed, fourth to the elephant-faced ||
लम्बोदरं पञ्चमं च षष्ठं विकटमेव च ।
सप्तमं विघ्नराजेन्द्रं धूम्रवर्णं तथाष्टमम् ॥ ३॥
lambodaram pa~nchamam cha ShaShTham vikaTameva cha |
saptamam vighna-rAjendram dhUmra-varNam tathAShTamam || 3 ||
fifth to the large-bellied and sixth to the huge |
seventh the king of obstacles, and eighth to the smoke-colored ||
नवमं भालचन्द्रं च दशमं तु विनायकम् ।
एकादशं गणपतिं द्वादशं तु गजाननम् ॥ ४॥
navamam bhAla-chandram cha dashamam tu vinAyakam |
ekAdashamam gaNa-patim dvAdasham tu gajAnanam || 4 ||
ninth to the one with moon on the forehead, tenth to the supreme hero |
eleventh to the leader of peoples and twelfth to the elephant-faced ||
द्वादशैतानि नामानि त्रिसंध्यं यः पठेन्नरः ।
न च विघ्नभयं तस्य सर्वसिद्धिकरः प्रभुः ॥ ५॥
dvAdashaitAni nAmAni trisandhyam yaH paThen_naraH |
na cha vighna-bhayam tasya sarva-siddhi-karaH prabhuH || 5 ||
these twelve names, one who reads three times a day (morning, afternoon, evening) |
there is no fear of obstacles, and lord is his all-accomplisher ||
विद्यार्थी लभते विद्यां धनार्थी लभते धनम् ।
पुत्रार्थी लभते पुत्रान्मोक्षार्थी लभते गतिम् ॥ ६॥
vidyArthI labhate vidyAm dhanArthI labhate dhanam |
putrArthI labhate putrAn_mokShArthI labhate gatim || 6 ||
knowledge seeker gains knowledge, wealth seeker gains wealth |
child seeker gains child, nirvANa seeker gains nirvANa ||
जपेद्गणपतिस्तोत्रं षड्भिर्मासैः फलं लभेत् ।
संवत्सरेण सिद्धिं च लभते नात्र संशयः ॥ ७॥
japed_gaNapati-stotram ShaDbhir_mAsaiH phalam labhet |
saMvatsareNa siddhim cha labhate nAtra saMshayaH || 7 ||
by chanting this ganapati stotram for six months, one gets results and by [chanting for] one year accomplishment is gained, there no doubt here ||
अष्टेभ्यो ब्राह्मणेभ्यश्च लिखित्वा यः समर्पयेत् ।
तस्य विद्या भवेत्सर्वा गणेशस्य प्रसादतः ॥ ८॥
aShTebhyo brAhmaNebhyashcha likhitvA yaH samarpayet |
tasya vidyA bhavet_sarvA gaNeshasya prasAdataH || 8 ||
one who offers having written from eight scholars |
his knowledge becomes all-encompassing, by the grace of gaNesha ||
|Wednesday, May 25th, 2011|
Храм Шивы. ягья c гуру Ракешем 1.06 в 18.00
Храм Шивы. ягья c гуру Ракешем 1.06 в 18.00
Shiva temple. yajna with guru Rakesh 1.06 at 18 pm
Гуру Шри Ракеш Пандей, уполномоченный представитель Шри Нитьянанда Гири, мастера в традиции Крийя-йоги Лахири Махасайи. Нитьянанда Гири передал Гуру-дикшу Йоги Ракеш Пандею в линии Крийя-йоги и право передачи своим ученикам. *Получил титул доктора йоги в Сампурнананд Университете ( Университет Санскрита), написал диссертацию и ряд работ по философии и практике йоги. К Гуру Ракеш Пандею очень уважительно относятся в Варанаси, как к одному из мощных специалистов и настоящему Мастеру по практике и теории йоги.
*В Индии и Сингапуре, Йогачарья неоднократно демонстрировал свои сверх способности, а именно: - выдерживание на груди веса слона,
- остановка пульса, - устойчивость тела к режущим и колющим предметам,
- разбивание на теле большой каменной плиты, -
- выдерживание веса различных тяжелых объектов и т.д...
*Йогачарья очень известен также как знаток и преподаватель санскрита. *Ракеш Пандей - один из ведущих учителей йоги в Индии. Он - живой пример того, что "служение человеку есть служение Богу". Он - великий мастер Крийя йоги, садхак Махадевы и добрый любящий отец. Подобно своему парамгуру Лахири Махасайе, Ракеш Джи - домохозяин; но он более продвинут, чем многие саньяси, украшающие гхаты Варанаси. Садхак Крийя Йоги сознательно пытается слить свое сознание-эго с Божественным сознанием.
Садхана Крийя Йоги - это практика всех методов, описанных Бабаджи как пятеричный путь: 1) Крийя хатха-йога, включая асаны, бандхи и мудры прежде всего для физического тела;
2) Крийя Кундалини-пранаяма и методы дыхания обращения праны в теле, для его преобразования;
3) Крийя дхьяна-йога, искусство овладения умом методами медитации;
4) Крийя мантра-йога, использование потенциала звуков, для способности вызвать различные аспекты Божества, пробуждения чакр и т.д;
5) Крийя бхакти-йога, культивирование любви и преданности Богу и Его творению.
|Friday, May 6th, 2011|
Kosas are five cases or sheaths which cover the Atman.
The five Kosas are:
1. annamaya kosa, the food-body
2. pranamaya kosa, the breath
3. manomaya kosa, or "mind-sheath"
4. vijnanamaya kosa, that which discriminates, determines or wills
5. anandamaya kosa, or bliss
In the consequence of acts performed in former states of being through the actions of the fivefold elements, corporal bodies (which become the dwelling place of pleasure and pain) are formed. The soul is wrapped in five investing sheaths and seems formed of these, and is darkened like crystals on coloured cloth. As winnowed rice is purified from husk, the soul burdened with its sheaths is purified by the force of meditation. To remove his bondage the wise man should discriminate between the self and the non-self. By that alone he comes to know his own self and existence - through knowledge and bliss absolute, he becomes happy. He is free indeed who discriminates all sense-objects and the indwelling, unattached and inactive self as one separates a stalk from its enveloping sheath. Always merging every thing in it, he remains in a state of identity with that self.
Covered by the five sheaths, the material one and the rest, which are the products of its own power, the self ceases to appear, like the water of the tank by accumulation of sludge. When all the five sheaths have been eliminated by the reasoning on Shruthi passages, what remains as the culminating point of the process is the witness, the knowledge absolute - the Atman. This self�effulgent Atman is distinct from the five sheaths, as witness of the three states, the real, the changeless, and the unattained everlasting bliss is to be realized by a wise man as his own self.
The five sheaths (pancha-kosas) are alluded to in the fourteen verse of the Atmabodha. It must be noted that the individualised soul, when separated from the Supreme soul, is regarded in the Vedanta as enclosed in a succession of cases (kosa) which envelope it and, as it were, folded on over the other, `like the coats of an onion'. The five sheaths are said to cover the self. The true self or the Atman, is none of these, nor can it's true nature be known as long as it is identified with them. All the five sheaths have been eliminated in the self of man. It appears pure, of the essence of everlasting and an alloyed bliss, indwelling, supreme, and self-effulgent.
The physical body is said to be made of food or matter. It is Annamaya. The Atman is described as enclosed in a series of sheaths. First there is the Annamaya, the food-body. This is the sheath of the physical self, named from the fact that it is nourished by the food. Further it says that the food identifies himself with a mass of skin, flesh, fat, bones, and filth, while the man of discrimination knows his own self, the only reality that there is, as distinct from the body. A materialist thinks he is the body, a religious student identifies himself with the mixture of body and Soul, while a Sage who has attained realization due to discrimination looks upon the eternal Atman as his self, and thinks "I am Brahman".
There is another and subtle sheath, which is pranamaya, different from the body of food. Pranamaya means composed of prana. Prana is the vital principle, the force that vitalizes and holds together the body and the mind. It pervades the whole organism, its physical manifestation is the breath. As long as this vital principle exists in the organisms, life continues. The prana, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living. This is the sheath composed of breath and the other vital airs associated with the organs of action. In the Vivekachoodamani it is a modification of vayu, and like the air, it enters into and comes out of the body, and because it never knows in the least either it's own weal and woo, nor those of others, being eternally dependent on the Self.
Manomaya means composed of manas or mind. It is called the manomaya or sheath composed or mere intellect, associated with the organs of action. This gives the individual soul its power of thought and judgement. The manomaya kosa, for instance or "mind-sheath" is said more truly to approximate to personhood than `annamaya kosa' or the food sheath. The vital sheath knowledge together with the mind from the mental sheath the cause of the diversity of things such as `I' and `mine'. It is powerful and endowed with the faculty of creating catagorical differentiation, such as names. It manifests itself as permeating the preceding.
Sankara uses the example of clouds that are brought in by the wind and again driven away by the same agency. Similarly man's bondage is caused by the mind, and liberation too is caused by that alone. Attaining purity through a preponderance of discrimination and renunciation, the mind makes for liberation. Hence the wise seeker after liberation must first strengthen these two.
The mind (manas) along with the five sensory organs is said to constitute the manomaya kosa.
Vijnanamaya means composed of vijnana, or intellect, and refers to the faculty which discriminates, determines or wills. Chattampi Swamikal defines vijnanamaya as the combination of intellect and the five sense organs. It is the sheath composed of more intellection, associated with the organs of perception. This gives the personal soul its first conception of individuality. The sheath of buddhi or vijnanamaya kosa together with the pranamaya kosa compose the body. Sankara holds that the buddhi, with it's modifications and the organs of knowledge, form the vijnanamaya kosa or knowledge sheath, of the agent, having the characteristics which are the cause of man's transmigration. This knowledge sheath, which seems to be followed by a reflection of the power of the cit, is a modification of prakrti. It is endowed by the function of knowledge, and it always wholly identifies itself with the body, organs etc. Owing to its connection with superimpositions, the supreme self, even though naturally, perfect and eternally unchanging, assumes the qualities of the superimpositions and appears to act just like the changeless fire assuming the modifications of the iron which it turns red-hot.
This knowledge sheath cannot be the supreme self for the following reasons
- It is subject to change.
- It is insentient.
- It is a limited thing.
- It is not constantly present.
- An unreal thing cannot be taken for the Atman. It is said that buddhi, (the intellect), together with the five sensory organs, constitutes the vijnanamaya kosa.
Anandamaya means composed of ananda (bliss), and it's sheath refers to the ego. In the Upanishads the sheath is known also as the `casual body'. In deep sleep, when the mind and senses cease functioning, there still stands the casual body between the finite world and the blissful self. As the fifth sheath is nearest of all to the blissful self it's name in the Upanishads is anandamaya. Anandamaya or that which is composed of Supreme bliss, is also named, although not admitted, by all. It is regarded as the innermost of all, and therefore, when the five sheaths are enumerated, it is to be placed before the vijnanamaya. The blissful sheath has its fullest play during deep sleep, while in the dreaming and wakeful states it has only a partial manifestation. The blissful sheath (anandamaya kosa) is that modification nescience which manifests itself by catching a reflection of the Atman which is bliss absolute, whose attributes are pleasure and rest, and which comes into view when some object agreeable to oneself presents itself. It makes itself spontaneously felt by the fortunate during the fruition of their virtuous deeds, from which every corporeal being derives great joy without effort.
|Saturday, April 23rd, 2011|
ॐ - The Symbol of Absolute
ॐ - OM or AUM - is the symbol of essence of Hinduism. It means oneness with the Supreme, the merging of the physical being with the spiritual.. The most sacred syllable, the first sound of the Almighty - the sound from which emerges each and every other sound, whether of music or of language.
In the Upanishads this sacred syllable appears as a mystic sound, regarded by scriptures as the very basis of every other sacred mantra (hymn). It is the sound not only of origination but also of dissolution. The past, present and future are all included in this one sound and even all that transcends this configuration of time is also implied in OM.
According to TAITREYA Upanishad the origin of language is assigned to PRAJAPATI, from whose meditation on the three words arose the three Vedas and from his meditation arose the three syllables, BHOOR, BHUVA and SUAH, which represent earth, atmosphere and sky. From his meditation on these three originated the divine syllable of OM, which coordinated all speech and represented the totality of the world. The syllable OM also represents the TRIMURTI (triad) of Brahma, Vishnu and Shiva.
Shiva's drum produced this sound and through it came the notes of the octave, (i.e.) SA, RI, GA, MA, PA, DHA, NI. Thus by this sound Shiva creates and recreates the universe. OM is also the sound form of Atman.
The Upanishads state that everything, existent and non- existent, can be grasped by uttering the sacred syllable of OM. The psychotherapeutic efficacy of OM is deemed limitless and its utterance redeems all errors in the performance of a sacrifice. Meditation on OM satisfies every need and ultimately leads to liberation. Nearly all the prayers and recitals of sacred passages are prefixed by the utterance of OM. Its equivalent is OMKAR, venerated in the same manner and is thought to be the representation of God Himself.
Musically, it is also held that the term OM or AUM is made up by three base notes ' A ' 'U' 'M' or the basic 'SA' 'PA' of the fundamental scale and again Sa (the base note) of the immediately higher scale. When one pronounces these notes in continuity, all the basic notes from Sa to Ni also sound. Similarly when one pronounces AUM correctly, all the basic sounds also echo. It is believed to be the traditional way of clearing all the impediments in the vocal chord to make one chant the hymns correctly. Their unison makes one not only sound sonorous but also acts as the necessary preparation to chant a Mantra (Incantation) correctly. It is for this reason that all the Vedic Mantras has 'OM' or' AUM' as the first term.
|Friday, April 15th, 2011|
The Lord is within us.
अन्तर्यामी = antaryAmI
= antar + yAmI
= inside + mover
= one that moves inside us.
= antarmadhye yamayati sva-sva-kAryeShu indriyAdIni niyojayati
= one that moves within [us] and engages the senses in their respective activities.
= supreme divine, the force of Life and beyond!
The Lord is within us.
antaryAmI is a very popular synonym for the Supreme Divine, Lord, God.
You don't have to search for the supreme divine, the force that runs the show anywhere outside. Just bow your head in humbleness and see it within you. It resides in all of us. Metaphorically as well physically. This magic of the body that runs so smoothly, 90% time without our specific instruction, is due to the force of life knowing intrinsically what to do! When we shed the curtain of ego we see it in us and everyone around us. That is the enlightenment in one word.
No institution, no appointed guards, no mediators, no guru-s or swAmI-s are needed. When you see that the Life Force is same in all of us, humans, animals, plants, when you see the oneness of it all, all negatives go away. Just like you don't hate your left hand and love your right hand, heck you don't even hate an injured or diseased body part, you feel all the more love and pity for it. Similarly, when you see the same force in all living beings, and then beyond that, you can only have love for all, no hatred.
Start seeing the force in you, and in all around you. Some may the force misdirected, strayed from the path of good deeds, hidden by the veil of ignorance. Help them. Not by giving them a membership card to a club, but liberating them with care and love.
Just like a movie lasts 90-120 minutes and then its 'life' is all gone, so are we here temporarily in this form. Soon the movie will be over. So for this short duration why hate anyone, why have ego?
See the inner-dweller and rejoice.
The Lord is within us.
|Thursday, April 14th, 2011|
Concert Subhash Prem Giri in Moskow, 16 April,Yoga Club "SatNam", Pokrovka 6, 8PM
Встреча с Subhash Prem Giri состоится 16 апреля в московском йога-центре "САТ НАМ", ул Покровка 6, в 20.00 начнеться концерт, на котором вы сможете услышать индийскую флейту Бансури, а после концерта возможно будет пообщаться с мастером и, при желании, выбрать инструмент.
Музыкант Subhash Prem Giri в искусстве игры на бамбуковой флейте принадлежит к традиции Хари Прасада Чаурасия и Харш Вардана, наполняя пустоту флейты дыханием сердечного потока и преобразуя его в звук.
Волшебство звука этого древнейшего инструмента, созданного самой природой, не может оставить равнодушным людей, стремящихся к познанию себя и окружающего мира, посредством медитативного соприкосновения с мистерией и таинством звукорядов, дошедших до нас из глубины веков.http://vkontakte.ru/event26012037
|Tuesday, April 12th, 2011|
A Rudraksha rosary is most commonly prepared from five faced beads that are available most abundantly and also in various sizes . In Devi Bhagwat Puran one can read about method of preparation of Rudraksha mala for counting beads while chanting mantras. The main mouth (whole side) part of a Rudraksha is called Brahma, the middle part Rudra (Shiva) and the hind part Vishnu. Thus the Trinity form of Lord Rudra gives the worldly pleasures and salvation to man in this world.
Lord Shiva's mantra "Om Namah Shivaya" or any other mantra chanted with Rudraksha mala gives unlimited benefits as told in Shiva Purana.
The number of the beads of mala depends on the aim of chanting mantras. The mala of 108 + 1 = 109 beads is regarded the best to count mantras. There are three kinds of malas. One of them includes 108 beads + 1 bead called sumeru. The other one includes 54 beads + 1 sumeru. If it is counted twice, it completes one mala. The third kind of mala includes 1/4 beads of a full garland i.e. 27 beads + 1 sumeru. This is called 'sumarni'. Four times of this mala completes one full Mala of 108 beads. This sumarni is good for the man who remains always busy with chanting mantras and meditation. It is easily portable. Garland of 132 beads is useful for performing rituals to get riches. A rosary of twenty five beads renders Moksa (liberation) ; that of thirty beads renders wealth, that of fifty beads renders prosperity and that of fifteen beads is helpful in spells for a malevolent purpose . While wearing a rosary of 27 beads if a man does rituals , he gets a crore times more benefit . Vopadeva states in Padarth-Darsa that one who wears thirty two Rudrakshas in neck , forty on forehead , six in each ears , twelve in each wrists , sixteen in each arm , four on each eye , one hundred and eight over the chest , himself becomes NeelaKantha (Shiva).
There is a mention of merits of rosary in chanting mantras (mystic syllables) by the combination of different fingers for different purposes in some other mystic literatures. It is said that in handling the rosary only forepart of the fingers should be used. There is a prominent bead, which is normally the central portion of the rosary and is called Meru. The Sadhaka while rotating the rosary should not overtake this Meru while counting and from there he should count the recitations in the reverse order.
The Method of Counting Beads :- Japa, the counting of beads, should be done after covering the mala. Mala should be kept always in a cotton bag (Gomukhi) and during the counting of beads of mala , the hand should be inside the gomukhi . While counting mantras the mala should not touch the ground at any time . There is another method for Japa - Take a copper bowl filled with water and now half of the beads of the mala remain in hand and rest of the mala beads must remain sinking in the water. Now cover the hand with a cloth and start to do the japa. After complete the japa (reciting the mantra), this water should be sprinkled in the house, in the courtyard and it should be drunk. Doing so the person gets happiness and he marches towards salvation.
Besides the Pauranic versions for the uses of Rudraksa, there is mention of merits of their rosary in chanting mantras (mystic syllables) by combination of different fingers for different purposes in some other mystic literatures (Shubhankaran, 1991). It is held that in handling the rosary only fore part of the fingers should be used. There is a prominent bead, which is normally the central portion of the rosary and is called the Meru . The person should not overtake this Meru while counting and from there he should count the recitation in the reverse order. While counting the rosary should be revolved in a direction towards the person.
Mantra for the attainment of final salvation or religious perfection should be recited by revolving the rosary with thumbs and Index finger ( also called Tarjani i.e. first finger or the finger of Jupiter). The finger of Jupiter is also used for destroying enemies. Mantras for peace should be recited with the help of thumb and second finger ( also called Madhyama or finger of Saturn) and for the attainment of mantra siddhi with thumb and third finger or ring finger or finger of Sun). Thumb is used for final emancipation, finger of Jupiter for the prosperities through trading and business; finger of Saturn for wealth and happiness; finger of Sun for peace and finally anamika or finger of Mercury for all types of mantras, Siddhis, etc. Revolving rosary with thumb, middle and ring finger helps attaining peace and mental tranquility.
|Monday, February 14th, 2011|
1. Allow yourself to be exactly the way you are. The moment we stop deeply, and relax completely, we can look inside. Then we will discover the infinite presence and essence of our eternal being who is always present. By letting you and your ego be exactly as they are, you stop getting caught in the mind's eternal trap of desire. You discover pure freedom. Some people will need to sit silent for weeks, months or even years (if their mind is deeply chaotic) to alleviate this trap of thinking. However the moment the thinking and desiring program ceases, an amazing bliss will occur in that instant. When you have become the master and your mind the servant, something very magical happens. Your first real taste of unbounded freedom and unlimited potentiality is unleashed. To master this state of being, look inside for roots of peace and compassion and your life will automatically grow it's wings of freedom!
2. Accept the Universe exactly as it is. Do not let the mind get attached to what meditating should feel like, look like or be like. Let go of all "shoulds" in your life and simply be here now. This day is as it should be, your life is EXACTLY as it should be, just as your thoughts and feelings are as they should be about it right now. However the more you can accept what's happening to you right now, the deeper you can relax about it. Acceptance always makes one relaxed and at ease. If self-acceptance comes in a trickle or a downpour, then that is right for you. Acceptance is the key to releasing all suffering and issues of avoidance or attachment. As you practice embracing everything inside and outside you, remember whatever you have trouble accepting, is here to serve your highest purpose by pushing you towards a deeper experience of acceptance. If you encounter a serious negative emotional pull that is totally overwhelming, stop buying into it's dramatic story and step out of the game. Become aware! Pure awareness always burns through the mind's illusions...in an instant. Depending on how long you've been ignoring certain issues in your life or running away from certain thoughts, the longer it may take you to actually relax, train and quiet the mind. Yet the very moment you let go of your life, and are infinitely patient and accepting of yourself the way you are, a completely over-flowing abundance of relaxation and energy will rise into you and through the world around you.
3. Explore everything with a childlike state of wonder. When you're ready to take on a deeper meditation challenge, you are ready for self-inquiry. Start by asking the question, "Who am I?" Ask yourself, "Who is the one who is thinking this thought right now?" Dive into yourself! Meditate on questions like, "Who is watching this experience now?" and "Who is hearing this interpretation of this experience now?" and "Who is experiencing this experience of living in this body?" and "Where is this thought coming from?" Notice what kinds of thoughts your mind creates to answer to this instantly enlightening ancient question. When meditating, if you experience an increasing feeling of lightness, go with it! Ground it into your body with your breath. It's best to stay centered, in your body and integrate your experiences as they come, rather than get lost in the phenomena they produce. The greatest meditators blend heaven and earth at all times. They discover within each moment this deeper "knowing-ness" that they are this always connected to an Infinite Source of goodness inside.
4. Surrender to whom or what is present here now. Surrender is the ultimate Key. We are imprisoned in the present moment for an eternity. Your body cannot escape the Now. The mind pretends it exists in the past and future by dreaming about them, yet the Truth contains you here. The moment you surrender to ANY internal battle in the mind and be present to the now, you'll notice the issue simply disappears! If you are having trouble surrendering, let your greatest fear arise in you. Face it directly. See if your fear is coming from a fear of loss, or a fear of separation from the Source. The meditative mind doesn't participate in such illusions because it is not attached to the gristle of each passing experience.
5. Know your a spiritual being without boundaries. Understand a few things as you meditate for the next few months. You are not your thoughts or your body. You are also not your income, job, relationships, or lack of all the above. You are MUCH bigger than all of this. Do not participate in the drama of the mind! Your body is your temporary home, not your mind, thinking or head. Take time to be still, and totally present to the body. Listen to your breath, to your life. Feel your heart beat and see the awakening being inside! We are always having an experience, be present to the one the most important one, the one that's happening NOW. If you're demanding to have a experience, you're cutting off this one and completely missing the river of your life-force. The moment you stop trying to make something Big happen, LIFE happens to you. If whatever you're doing doesn't work, do the opposite of what didn't work before. The more you can relax and simply be, the more abundant and full of life's infinite riches you'll become.
6. Watch The Mind! This moment contains the entire Universe and is happening faster than you can think. The mind cannot keep up with the moment, there is too much happening in one moment to be contained by the mind. The mind is a very small container for this existence. Only when the mind surrenders to pure consciousness can the whole universe be contained within its grasp. Then it is gone. So watch the mind, be aware of its infinite agendas. The mind will get caught in very subtle moments of the past and future. When you are totally in the moment, there truly is NO mind. Only a pure awareness remains. When you're sitting and being silent, being open to everything and resisting nothing, the Enlightening process suddenly begins. It happens in an instant. When the mind is completely at peace, when absolutely no worries, no concerns and no thoughts arise, notice what is there! The untainted being who is eternally present to the river of moments in existence slowly awakens!
7. Always, always, always be gentle with your self. Be extremely gentle with yourself. Especially if this is your first attempt at meditating. If you ever get lost in the process always remember and repeat this ancient secret Zen saying, "Simply Being With What Is." If you can't stay focused on anything for more than 7 seconds, its O.K, you've just been stuck in the habit of not pulling back on the reigns of the mind. Relax, and be patient with yourself. Never ever allow yourself to go into a state of feeling guilty. Guilt is one of the lowest vibrations on the planet and will never manifest the results you want. Encourage yourself to stay FAR away from feeling guilt no matter what and always be gentle with YOU! You are the most important person in your life! When you are 100% at peace with your past, present and future, the blissful state of samadhi in meditation happens instantly!! Self love and gentleness are golden keys in my book to developing a state of meditation and are a result of stepping into a samadhi experience. If you have trouble relaxing into this gentleness...Imagine a warm gentle light entering in through your toes and then moving all the way up your legs, torso, chest, neck, arms, hands, head and finally all throughout your body। Breathe in and out slowly repeating this affirmation, "I am safe, I am loved, all is well in my world. Let these words sink deeply into your body. Allow any calming energy to grow and spread to the areas of tension. Give yourself permission to absorb feelings of relaxation and dissolve the stress that arises in the body and mind.
Meditation Techniques to Quiet The Chattering mind:
1. Follow your breath. Don't try to control or change it, simply watch it.
2. Repeat a mantra (say a drawn out sound like AUUM)
3. Visualize a sacred/beautiful symbol.
4. Look directly into your another persons eyes.
5. Look into your eyes (in a mirror).
6. Visualize and feel your Kundalini and Chakras.
7. Focus on the space between the stars (pure nothing-ness)
8. Focus on an Infinite Source (Shiva,God, the Universe, Consciousness etc...)
9. Look directly into a candle flame 6 inches from your nose.
10. Meditate on the silence between your heartbeats.
Inner peace is always a choice...
|Thursday, February 10th, 2011|
Maha Shivaratri in 2011 3rd of March. Шиваратри 2011 ночь 3-4 марта
Maha Shivaratri - The 'Great Night of Lord Shiva'
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To take part in shivaratri 2011 Shiva temple
pls go to our community
Lord Shiva is the representation of primordial energy from which everything was born and to which everything in the universe will disintegrate into. This is the night where Lord Shiva is said to have revealed the dance (Tandava) of primeval conception, preservation and destruction. Maha Shivaratri occurs once in a year and it is the special night for purifying your thoughts and empowering your goals.
Prayers offered during Maha Shivaratri are promised to be amplified 10 million times.
Celebration of Maha Shivaratri
Chant this perfect Mantra for accelerated lifetime materializations: "Om Namah Shivaya".
Clean your home and purifyyour mind.
Enlighten your thoughts with the remembrance of the Divine, and Sing praises to the Divine with a heart full of love.
Enjoy yourself! God is not a killjoy. The more joyous you are, the closer you get towards the eternal spring of joy and bliss!
Light a candle or a ghee lamp and some incense. A sweet smell is sure to be pleasing and purify any negative energies in the space.
Forget life's problems, the pains of your past, and worries about your future. Celebrate everything that is good in your life right now!
As you keep vigil this night, you become aware of your life and karma. It is a great opportunity to connect with the divine formless form (Linga) of Lord Shiva who symbolizes 'all-auspiciousness', and to invite these energies in your life. In essence, Maha Shivaratri signifies the transition from the darkness of gloom and ignorance to the dawn of divine joy and knowledge.
|Saturday, January 8th, 2011|
Даршан и сатсанг с Гуруджи Шри Виласнатхом в Москве
Впервые в России, 19 и 20 февраля в Москве
, один из наиболее авторитетных Гуру Традиции Натхов –
Йоги Шри Виласнатхджи Махарадж
основной преемник патриарха Натха-сампрадаи Шри Ананданатха, посвятившего себя служению Традиции на протяжении более 60 лет и ушедшего из этого мира в минувшем году.
Гуруджи Виласнатх учился, живя рядом с ним в течение 30 лет в Горакшанатха-сиддха питхе (г. Харидвар), где уже много лет является махантом храма. Также Гуруджи Виласнатхджи практиковал садханы агхоры на шмашане и разные виды тапасьи, он имеет много инициированных учеников в Индии. С благословения патриархов Традиции (Шри Аведьянатха, Шри Ананданатха, Шри Чанданатха и других лидеров Сампрадаи) Гуруджи Виласнатх написал паддхати о закрытых практиках – «Йогамайя Баласундари-упасана». Он издал множество ценных книг по йоге натхов на хинди, а также на английском, и обрел широкую известность и уважение в Традиции, как в Индии, так и за ее пределами. ( Подробнее...Collapse )
|Monday, January 3rd, 2011|