DOCSLIB.ORG

Module 26 300

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Module 26 300 LIVE LOVE INSPIRE HOUSE OF OM MODULE 26 PRACTICE 120 MINS In this module you will find your balance with a specifically designed Vinyasa Flow sequence, accompanied by meditation for sankalpa, and your usual pranayama routine. YOGA SUTRAS 60 MINS The Yoga Sūtra is a collection of 195 Sanskrit texts on the theory and practice of yoga. It was compiled between 500 BCE and 400 CE by the sage Patanjali YOGA NIDRA 20 MINS Also known as Yogic sleep, Yoga Nidra is a state of consciousness between waking and sleeping. Usually induced by a guided meditation YOGA SUTRAS QUIZ AND QUESTIONS 60 MINS Closed and open questions will both entertain with a little challenge, and pinpoint what resonated the most with your individual self. REFLECTION 60 MINS Every module you will be writing a reflection. Save it to your own journal as well - you will not only learn much faster, but understand what works for you better. BONUS Sanskrit Lesson 12 In all spiritual traditions, Mantra Yoga or Meditation is regarded as one of the safest, easiest, and best means of systematically overhauling the patterns of consciousness. PATANJALI YOGA SUTRA YOGASUTRAS 1. SAMADHI PADA 1.41 TO 1.45 Sutra 41-51- Samadhi with seed leading to Samadhi without seed 1.41 Kshinna-vritti Abhijatasya Iva Maneh Grahitri Grahana Grahyeshu Tat-stha Tat- anjanata Samapattih When the modifications of mind have become weakened, the mind becomes like a transparent crystal, and thus can easily take on the qualities of whatever object observed, whether that object be the observer, the means of observing, or an object observed, in a process of engrossment called. 1.42 Tatra Shabda Artha Jnana Vikalpah Sankirna Savitarka Samapattih One type of such an engrossment (samapattih) is one in which there is a mixture of three things, a word or name going with the object, the meaning or identity of that object, and the knowledge associated with that object; this engrossment is known as savitarka samapattih (associated with gross objects). 1.43 Smriti Pari-shuddhau Svarupa-shunya Iva Artha-matra Nirbhasa Nirvitarka When the memory or storehouse of modifications of mind is purified, then the mind appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forward; this type of engrossment is known as nirvitarka samapattih. 1.44 Etaya Eva Savichara Nirvichara Cha Sukshma-vishaya Vyakhyata In the same way that these engrossments operate with gross objects in savitarka samapattih, the engrossment with subtle objects also operates, and is known as savichara and nirvichara samapattih. 1.45 (Sukshma Vishayatvam Cha Alinga Paryavasanam) Having such subtle objects extends all the way up to unmanifest prakriti. YOGA SUTRAS QUIZ 1. When the modifications of mind have become weakened, the mind becomes like a transparent crystal, and thus can easily take on the qualities of whatever object observed, whether that object be the observer, the means of observing, or an object observed, in a process of engrossment that is called: a. Samadhi b. Samapatti c. Dharana d. Dhyana 2. The level of Samapatti, as long as there's a mixture of three things, a word or name going with the object, the meaning or identity of that object, and the knowledge associated with that object. It is called as: a. Savitarka Samapatti b. Nirvitarka Samapatti c. Savichara Samapatti d. Nirvichara Samapatti 3. When the memory or storehouse of modifications of mind is purified, then the mind appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forward; this type of engrossment is known as: a. Savitarka Samapatti b. Nirvitarka Samapatti c. Savichara Samapatti d. Nirvichara Samapatti 4. In Yoga Sutra 1.44, Patanjali mentions there is Samadhi that has reflection and no reflection. Those are? a. Savichara and Nirvichara Samapatti b. Nirvitarka Samapatti and Nirvichara Samapatti c. Savichara and Savitar Samapatti d. Saviarka and Nirvitarka Samapatti Answers: b, a, b, a, c, d, a, a b. False b. a. True a. consciousness: seed). The seed refers to the Samskaras or subliminal activators in the depths of depths the in activators subliminal or Samskaras the to refers seed The seed). 8. Patanjali says that these types of Samadhi belong to Sabija Samadhi (Samadhi with (Samadhi Samadhi Sabija to belong Samadhi of types these that says Patanjali 8. d. all answers are wrong are answers all d. c. Talking about Samapatti (engrossment) Samapatti about Talking c. b. How to reach Dharana reach to How b. a. The effect of Samskarah (impression that we create) we that (impression Samskarah of effect The a. 7. In Yoga Sutra 1.50, speaking about: speaking 1.50, Sutra Yoga In 7. d. 1.49 d. c. 1.44 c. b. 1.47 b. a. 1.48 a. Yoga Sutra number: Sutra Yoga 6. The distinctions of Pure awareness from consciousness is being said on Patanjali on said being is consciousness from awareness Pure of distinctions The 6. d. B and C and B d. c. Nirvichara Vaisharadye Adhyatma Prasadah Adhyatma Vaisharadye Nirvichara c. b. Ritambhara Tatra Prajna Tatra Ritambhara b. a. Tatra Shabda Artha Jnana Vikalpa Sankirana Savitarka Samapatti Savitarka Sankirana Vikalpa Jnana Artha Shabda Tatra a. is when the nature of yourself becomes clearer. This is part of of Yoga Patanjali: Yoga of of part is This clearer. becomes yourself of nature the when is 5. To understand who we are, we need to understand Nirvichara (reflection free) , that , free) (reflection Nirvichara understand to need we are, we who understand To 5. QUESTIONS 1 What is Samadhi in your own personal opinion? Do you see Samadhi as a part of your life yogic goal? 2 How do you see yourself incorporating your own yogic practice with Yoga Sutra Patanjali 1.40 to 1.50? REFLECTION What did you think about the lessons of these past modules? How did they impact you? What did you feel was useful, and what was lacking? What do you think you will keep using and in what situations? BONUS Sanskrit Lesson 12 Pranayama Ujjayi Ujjayi (Sanskrit उायी) comes from the Sanskrit prefix "ud" (उद)् added to it and root "ji" (ज): "ujji" (उ), meaning "to be victorious" Ujjayi literally means “Victorious Uprising” kapālabhāti Kapalabhati (Sanskrit: कपालभात) made up of two Sanskrit words: kapāla meaning 'skull', and bhāti meaning 'shining, illuminating Anuloma Anuloma (Sanskrit: अनुलोम) literally means “with the hair,” from anu (with) and loma (hair) .It is often translated as “in a natural order“. Viloma Viloma (Sanskrit वलोम) Reverse, in the opposite way. Often traslated as "Against the natural order". nāḍī Śodhana Nadi Shodhana (Sanskrit: नाडी शोधन) The term comes from the Sanskrit nadi, meaning "channel," and shodhana, meaning "cleaning" or "purifying." Agnisāra Agnisara (Sanskrit: अनसार) Agnisāra is a sanskrit compound consisting of the terms agni and sāra (सार) Naulī naulī (Sanskrit: नउली) Nauli is a Sanskrit word for an exercise that is carried out to clean the abdominal body through massaging the internal organs. Also known as "isolation of the belly”. NOTES.
Load more

Recommended publications
  • Akasha (Space) and Shabda (Sound): Vedic and Acoustical Perspectives
    1 Akasha (Space) and Shabda (Sound): Vedic and Acoustical perspectives M.G. Prasad Department of Mechanical Engineering Stevens Institute of Technology Hoboken, New Jersey [email protected] Abstract A sequential ordering of five elements on their decreasing subtlety, namely space, air fire, water and earth is stated by Narayanopanishat in Atharva Veda. This statement is examined from an acoustical point of view. The space as an element (bhuta) is qualified by sound as its descriptor (tanmatra). The relation between space and sound and their subtle nature in reference to senses of perception will be presented. The placement of space as the first element and sound as its only property will be discussed in a scientific perspective. Introduction The five elements and their properties are referred to in various places in the Vedic literature. An element is the substance (dravya) which has an associated property (of qualities) termed as guna. The substance-property (or dravya- guna) relationship is very important in dealing with human perception and its nature through the five senses. Several Upanishads and the darshana shastras have dealt with the topic of substance-property (see list of references at the end). The sequential ordering of the five elements is a fundamental issue when dealing with the role of five elements and their properties in the cosmological evolution of the universe. At the same time the order of the properties of elements is also fundamental issue when dealing with the perception of elements is also a through five senses. This paper focuses attention on the element-property (or dravya-guna) relation in reference to space as the element and sound as its property.
    [Show full text]
  • Kirtan Leelaarth Amrutdhaara
    KIRTAN LEELAARTH AMRUTDHAARA INSPIRERS Param Pujya Dharma Dhurandhar 1008 Acharya Shree Koshalendraprasadji Maharaj Ahmedabad Diocese Aksharnivasi Param Pujya Mahant Sadguru Purani Swami Hariswaroopdasji Shree Swaminarayan Mandir Bhuj (Kutch) Param Pujya Mahant Sadguru Purani Swami Dharmanandandasji Shree Swaminarayan Mandir Bhuj (Kutch) PUBLISHER Shree Kutch Satsang Swaminarayan Temple (Kenton-Harrow) (Affiliated to Shree Swaminarayan Mandir Bhuj – Kutch) PUBLISHED 4th May 2008 (Chaitra Vad 14, Samvat 2064) Produced by: Shree Kutch Satsang Swaminarayan Temple - Kenton Harrow All rights reserved. No part of this book may be used or reproduced in any form or by any means without written permission from the publisher. © Copyright 2008 Artwork designed by: SKSS Temple I.T. Centre © Copyright 2008 Shree Kutch Satsang Swaminarayan Temple - Kenton, Harrow Shree Kutch Satsang Swaminarayan Temple Westfield Lane, Kenton, Harrow Middlesex, HA3 9EA, UK Tel: 020 8909 9899 Fax: 020 8909 9897 www.sksst.org [email protected] Registered Charity Number: 271034 i ii Forword Jay Shree Swaminarayan, The Swaminarayan Sampraday (faith) is supported by its four pillars; Mandir (Temple), Shastra (Holy Books), Acharya (Guru) and Santos (Holy Saints & Devotees). The growth, strength and inter- supportiveness of these four pillars are key to spreading of the Swaminarayan Faith. Lord Shree Swaminarayan has acknowledged these pillars and laid down the key responsibilities for each of the pillars. He instructed his Nand-Santos to write Shastras which helped the devotees to perform devotion (Bhakti), acquire true knowledge (Gnan), practice righteous living (Dharma) and develop non- attachment to every thing material except Supreme God, Lord Shree Swaminarayan (Vairagya). There are nine types of bhakti, of which, Lord Shree Swaminarayan has singled out Kirtan Bhakti as one of the most important and fundamental in our devotion to God.
    [Show full text]
  • Swar Vanshi Ke Shabda Nupur Ke.Pdf
    ShriSwamini Kripaashtak Kripa Kataaksh jaasu ki anant lok-paavini | Katha-prabha-keli ki samast taap-taashini || Sunaam sidh Radhika, ashesh siddhi daayini | Subhekshane kripamayi prasanna hwai kripa karo || 1 || Jinki kripa kataaksh anant lokoan ko pavitra karne wali hai, (Tav kathamritam tapt jeevanam viharanam cha te dhyan mangalam) jinki keli pravah ki katha samast tapoan ko nasht karne wali hai, tatha "Raadh" sansiddhau apne Radha naam se hi swatah sidh hai, va samast siddhiyon ki datri hai, brahmparyat ko bhi ras siddhi ko bhi ras siddhi dene wali hai | Ve subhdrishti wali kripamayi prasann hokar humpar kripa karein || 1 || Anant poorna chandrama lajaavini sushobhite | Anant chanchala nikaay mardani sugaurte || Anant maar chaap bhajni subhau bhangike | Subhekshane kripamayi prasanna hwai kripa karo || 2 || Poornma ke anant chandra-mandaloan ko lajjit karne wali jo unse bhi adhik shobhit hai, jinki gaurta anant daaminiyon ke samuh ko bhi paraast kar deti hai, jinke bhru mandal ki bhangima anant kaam-kodandon ka bhajan karne wali hai - ve subh drishti wali kripamayi prasann hokar humpar kripa karein ||2|| 9 Sudivya prem saarroop vigrahe pramodini | Tarangini surangini nikunj-manch raajini || Swakaant krodashaayini vilaas-madhya hasini | Subhekshane kripamayi prasanna hwai kripa karo || 3 || "Devi kripamayi prokta radhika pardevta | Sarvalaxmimayi sarvakantih sammohini para" sarvatha amanvidevi, jo mahabhav aadi saarroop divyaprem ke bhi saar vigrah wali sada pramod roopini rangotsavon ki tarangon se yukt nikunj-paryakpar viraajne
    [Show full text]
  • Yoga Sutras of Patanjali (Yoga Aphorisms of Patanjali)
    Yoga Sutras of Patanjali (Yoga Aphorisms of Patanjali) English version by Octavian Sarbatoare Chapter I - Awareness (samadhi) 1. Now (are presented) instructions on yoga. 2. Yoga is cessation (nirodha) of the mind modifications (cittavrittis). 3. In this way, the witness (drashta) rests in one's own essential nature (svarupa). 4. Otherwise (the witness) identifies (the experience) with (mind's) modifications (vrittis). 5. There are five modifications (vrittis) of the mind, afflicting more or less. 6. (They are) correct knowledge (pramana), incorrect knowledge (viparyaya), imagination (vikalpa), sleep (nidra), memory (smriti). 7. The right knowledge (pramana) (could be experienced by) direct perception (pratyaksha), inference (anumana) and inner inspiration (agama). 8. The incorrect knowledge (viparyaya) is what does not correspond to the reality. 9. Imagination (vikalpa) is the identification with the knowledge brought by thoughts that have no consistency with the reality. 10. Sleep (nidra) is a modification (vritti) (of the mind) that does not hold as mental content. 11. Memory (smriti) is what retains the perception experienced by the senses. 12. The cessation (of the cittavrittis) is done by (persistent) practice (abhyasa) and not- attachment (vairagya). 13. One out of these two (helpings) is the practice (abhyasa) (consisting of) being firmly established in one's own effort. 14. The practice (abhyasa) becomes firm when it is done for a long period of time without interruption and with devotion (towards the aim in sight). 15. (The other one) the non-attachment (vairagya) is that state of awareness in which the craving for sense objects (vishaya), (brought by what was) seen or heard, is under control.
    [Show full text]
  • Om: One God Universal a Garland of Holy Offerings * * * * * * * * Viveka Leads to Ānanda
    Om: One God Universal A Garland of Holy Offerings * * * * * * * * Viveka Leads To Ānanda VIVEKNANDA KENDRA PATRIKĀ Vol. 22 No. 2: AUGUST 1993 Represented By Murari and Sarla Nagar Truth is One God is Truth . God is One Om Shanti Mandiram Columbia MO 2001 The treasure was lost. We have regained it. This publication is not fully satisfactory. There is a tremendous scope for its improvement. Then why to publish it? The alternative was to let it get recycled. There is a popular saying in American academic circles: Publish or Perish. The only justification we have is to preserve the valuable contents for posterity. Yet it is one hundred times better than its original. We have devoted a great deal of our time, money, and energy to improve it. The entire work was recomposed on computer. Figures [pictures] were scanned and inserted. Diacritical marks were provided as far as possible. References to citations were given in certain cases. But when a vessel is already too dirty it is very difficult to clean it even in a dozen attempts. The original was an assemblage of scattered articles written by specialists in their own field. Some were extracted from publications already published. It was issued as a special number of a journal. It needed a competent editor. Even that too was not adequate unless the editor possessed sufficient knowledge of and full competence in all the subject areas covered. One way to make it correct and complete was to prepare a kind of draft and circulate it among all the writers, or among those who could critically examine a particular paper in their respective field.
    [Show full text]
  • Science of Sound in Hinduism
    Science of Sound in Hinduism Dr. M.G. Prasad Professor Emeritus Department of Mechanical Engineering Stevens Institute of Technology ------------------------------------------------------------------------ Srijan Talks August 17, 2019 On Sound “ We say that we hear a sound, which means that somewhere or other an air quiver has been started and has reached our ears. As the life and processes of the world go on the actions which take place are accompanied by these tremors, and we live in this world of sound.” Sir William Bragg 2 Ubiquity of Acoustics Lord Shiva with Lord Krishna “DRUM” with “CONCH- SHELL” “ROSARY” as Speech Alphabet Sounds Goddess Saraswathi with “VEENA” Lord Krishna with “FLUTE” 4 Vedic Literature as an Inverted Tree Param Brahman Shabda Brahman वे मण वेदतये शदमं परं च यत ् शदमण नणातः परमाधगछत There are two manifestations of Brahman to be realized: Shabda (Transcendental Sound) and Param Brahman (Light). One who has realized and is well versed in Shabda Brahman will realize Param Brahman . Amrita Bindu Upanishat ॐ इत म ॐ इतीदगम ् सव तय वाचकः णवः I तय ईवरय णवो नामेयथः (योगवातक) Om is Brahman and Om is everything Om (Pranava) is Shabda Brahman OM is a Spiritual Symbol • OM is name (sound) and form of God. Om is Brahman • OM has five parts including the union of sounds of A, U and M (A+U+M + Halfmoon + Bindu) • OM chanting is also practiced in Buddhism, Jainism, and Sikhism • OM is very important in Sanatana Dharma (Hinduism). It is recited along with prayers, Vedic chants, rituals, spiritual and philosophical gatherings • OM is heard by a baby in the womb in the eighth month.
    [Show full text]
  • Religious Traditions in Modern South Asia
    Downloaded by [University of Defence] at 01:29 24 May 2016 Religious Traditions in Modern South Asia This book offers a fresh approach to the study of religion in modern South Asia. It uses a series of case studies to explore the development of religious ideas and practices, giving students an understanding of the social, politi- cal and historical context. It looks at some familiar themes in the study of religion, such as deity, authoritative texts, myth, worship, teacher traditions and caste, and some of the key ways in which Buddhism, Hinduism, Islam and Sikhism in South Asia have been shaped in the modern period. The book points to the diversity of ways of looking at religious traditions and considers the impact of gender and politics, and the way religion itself is variously understood. Jacqueline Suthren Hirst is Senior Lecturer in South Asian Studies at the University of Manchester, UK. Her publications include Sita’s Story and Śaṃkara’s Advaita Vedānta: A Way of Teaching. John Zavos is Senior Lecturer in South Asian Studies at the University of Manchester, UK. He is the author of The Emergence of Hindu Nationalism in India. Downloaded by [University of Defence] at 01:29 24 May 2016 Religious Traditions in Modern South Asia Jacqueline Suthren Hirst and John Zavos Downloaded by [University of Defence] at 01:29 24 May 2016 First published 2011 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Simultaneously published in the USA and Canada by Routledge 711 Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2011 Jacqueline Suthren Hirst and John Zavos The right of Jacqueline Suthren Hirst and John Zavos to be identified as authors of this work has been asserted by them in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988.
    [Show full text]
  • Handbook of Hinduism Ancient to Contemporary Books on the Related Theme by the Same Author
    Handbook of Hinduism Ancient to Contemporary Books on the related theme by the Same Author ● Hinduism: A Gandhian Perspective (2nd Edition) ● Ethics for Our Times: Essays in Gandhian Perspective Handbook of Hinduism Ancient to Contemporary M.V. NADKARNI Ane Books Pvt. Ltd. New Delhi ♦ Chennai ♦ Mumbai Kolkata ♦ Thiruvananthapuram ♦ Pune ♦ Bengaluru Handbook of Hinduism: Ancient to Contemporary M.V. Nadkarni © Author, 2013 Published by Ane Books Pvt. Ltd. 4821, Parwana Bhawan, 1st Floor, 24 Ansari Road, Darya Ganj, New Delhi - 110 002 Tel.: +91(011) 23276843-44, Fax: +91(011) 23276863 e-mail: [email protected], Website: www.anebooks.com Branches Avantika Niwas, 1st Floor, 19 Doraiswamy Road, T. Nagar, Chennai - 600 017, Tel.: +91(044) 28141554, 28141209 e-mail: [email protected], [email protected] Gold Cornet, 1st Floor, 90 Mody Street, Chana Lane, (Mohd. Shakoor Marg), Opp. Masjid, Fort Mumbai - 400 001, Tel.: +91(022) 22622440, 22622441 e-mail: [email protected], [email protected] Flat No. 16A, 220 Vivekananda Road, Maniktala, Kolkata - 700 006, Tel.: +91(033) 23547119, 23523639 e-mail: [email protected] # 6, TC 25/2710, Kohinoor Flats, Lukes Lane, Ambujavilasam Road, Thiruvananthapuram - 01, Kerala, Tel.: +91(0471) 4068777, 4068333 e-mail: [email protected] Resident Representative No. 43, 8th ‘‘A’’ Cross, Ittumadhu, Banashankari 3rd Stage Bengaluru - 560 085, Tel.: +91 9739933889 e-mail: [email protected] 687, Narayan Peth, Appa Balwant Chowk Pune - 411 030, Mobile: 08623099279 e-mail: [email protected] Please be informed that the author and the publisher have put in their best efforts in producing this book. Every care has been taken to ensure the accuracy of the contents.
    [Show full text]
  • Discovery of Travel by Guru Jambheshwar Ji in 15Th Century At
    rism & ou H Aryal, J Tourism Hospit 2016, 5:4 f T o s o l p DOI: 10.4172/2167-0269.1000234 a i t n a r l i u t y o J Journal of Tourism & Hospitality ISSN: 2167-0269 Research Article Article OpenOpen Access Access Discovery of Travel by Guru Jambheshwar Ji in 15th Century at Mandu of Nepal: A Significant Milestone for an Eco-Dharma Tourism in Both Countries, Nepal and India Achyut Aryal* Nepal Hindu University (NHU), Kaashikhanda Municipality, No 3 Nepal, India Abstract This research examines discovery of travel by the messiah of Thar Desert of western India, Guru Jambheshwara Ji, founder of Bishnoi religion, in 15th century at Mandu (Kathmandu) of Nepal as a significant milestone for eco- dharma tourism in both countries: Nepal and India. The methods adopted for data collection are field visit, filed observation, interviews, historical analysis, textual analysis etc. Result is that discovery of the travel by Jambheshwra Ji in 15th century’s Kathmandu helps to promote travel and tourism sector in both stakeholders country, India and Nepal, basically in echo-dharma sector developed by Bishnoi’s of western India. Further research is most. Keywords: Travel; Discovery; Guru Jambheshwara Ji; Mandu; Nepal; Malla king used to visit those places for different purposes Milestone; Echo-dharma; Tourism; India like- sunbath, play and farming. First he preached his Nine (Nau/9) principles and later after knowing the interest of the people he preached Introduction his remaining Twenty (Bish/20) principles, one by one [2] (Figure 2). “…Mandu Parvat Mahi Gyana Kathu…” (Shabda: 67) Nau-Bishe is located nearly 50 KM east from the capital city of Nepal Republic – Kathmandu; from there BP Koirala Highway passes When Guru Jambheshwra Ji returned after his holey and purposeful ahead to Janakpuri, an ancient capital of Mithila where King Janak was travel from Himalaya’s Mandu (recent Kathmandu of Nepal) he a king with her beloved daughter-Sita [3].
    [Show full text]
  • Acquiring Knowledge P.7 Jaya Sri-Krishna-Chaitanya Prabhu Nityananda Sri-Adwaita Gadadhara Shrivasadi-Gaura-Bhakta-Vrinda
    ISSUE FORTNIGHTLY NEWSLETTER OF HARINAAM 06 SANKIRTAN Spiriton SEVA SAMITI this issue Pratyaksha Pramana P.1 Imperfect Senses P.2 Anumana Pramana P.4 Panchatatva Mantra Shabda Pramana P.6 Acquiring Knowledge P.7 jaya sri-krishna-chaitanya prabhu nityananda sri-adwaita gadadhara shrivasadi-gaura-bhakta-vrinda “I offer my respectful Acquiring Knowledge obeisances unto Sri Caitanya Hare Krishna Friends, Mahaprabhu, Lord Please accept our respectful obeisance! Nityananda, Sri Advaita, Gadadhara Pandit, Srivas Thakur, and all the devotees After having defined God, we need to understand God and for this we need to gain or acquire of Lord Caitanya”. knowledge about God. We acquire knowledge by different methods. We rely on someone who already has understood to explain to us, we sometimes understand by observation and there are times when we understand by feeling or touching. Maha Mantra Hare Krishna There are 3 methods of acquiring knowledge and understanding God. These three methods are the Hare Krishna most predominant ways of understanding God. Let us explore each one of them. Krishna Krishna Hare Hare I. Pratyaksha Pramana (Direct Sensual Perception) Hare Rama Knowledge gained directly with the help of the senses is known as Pratyaksa Pramana Hare Rama (perception). The gross senses are the eyes (vision), ears (sound), nose (smell), skin (touch) and Rama Rama Hare Hare tongue (taste). In addition, mind is regarded as the subtle and sixth sense and one can also acquire knowledge with the help of the mind. The best example for this is how children learn. Their mothers Chant Hare carry them around, point to a bus and say this is a bus, bus, say bus? ya bus - so the child Krishna Mantra understands that this is a bus.
    [Show full text]
  • Kirtan: Call and Response Chanting How Does the Bliss Happen?
    Kirtan: Call and Response Chanting How Does the Bliss Happen? Jo Meszaros Prairie Yoga 200 hour Foundational Yoga Teacher Training Self-Study 5.17.2013 1 My experience of kirtan has been participating in the call and response chanting of Sanskrit mantras set to music. It usually starts out slowly and methodically. The person leading the kirtan begins by constructing the mantra in small sections. She begins calling out a few words, and the audience echoes it back. The series of deliberate harmonious repetitions continue and grow: call and response, call and response. The waves of this musical back and forth, again and again, slowly build, and the mantra evolves. I liken my experience to standing on the sandy shore at the onset, and with each movement of the waves onto the shore, and then back into the ocean, I move gradually deeper into the ocean with them. I move gently further in with each wave and each repetition of the mantra. As the melody progresses, my thinking diminishes. I focus on the slow steady waves. Feeling expands. Soon, the once unfamiliar words flow easily off my tongue, and I let go of trying to remember what the mantra means. I understand the essence of what they all mean: love. My right brain wins the tug of war as my left brain finally lets go. Eventually, everything else falls away, and I completely embrace feeling. I am fully present, safely riding the ebb and flow of the waves deep in the ocean. The tempo and the volume rise and continue to build.
    [Show full text]
  • Sound Perception of Places of Worship (Of Different Religions) Via a Multidisciplinary Anthropological and Acoustic Approach Musee Du Quai Branly, Paris, France
    The Role of Couples Spaces in Propagation of Vedic Chants, Bells, Conch-Shells and Gongs in Worship at Hindu Temples M.G. Prasad Noise and Vibration Control Laboratory Department of Mechanical Engineering Stevens Institute of Technology, Hoboken, New Jersey [email protected] _____________________________________________________________________________ presented at Workshop on Sound Perception of Places of Worship (of different Religions) via a multidisciplinary anthropological and acoustic approach Musee du Quai Branly, Paris, France. November 3-4, 2015 Lord Krishna with “CONCH-SHELL ” Lord Shiva with “DRUM ” “ROSARY” as Speech Alphabet Sounds Goddess Saraswathi with “ VEENA ” Lord Krishna with “ FLUTE ” Acoustics and Vedic Tradition The Vedas, which are the foundational literature of Hinduism, are the collection of mantras chanted with precise acoustical characteristics. Oral tradition has been very efficient in transmitting the Vedic chanting from master to disciple over generations. Vedic chants in Hindu worship are well known. In addition to Vedic chants, Instruments such as Conch-Shells, Bells and Gongs are commonly used to enhance the spiritual experience of the devotees during the worship. This study presents acoustical studies of chants and of these instruments sounding individually as well as collectively. Acoustical knowledge of ancient Hindus “It would form a fascinating chapter of history to try and trace the gradual development of musical instruments and musical knowledge, from the rhythmic chanting of Rig-Veda in the ancient home of the Aryan race to the Indian music of the present day” -- Sir C. V. Raman (1922) Vedic Chanting through Oral Tradition “Expressed in the Vedic language, which is derived from classical Sanskrit, the verses of the Vedas were traditionally chanted during sacred rituals and recited daily in Vedic communities.
    [Show full text]