Three Gunas

Guna is a Sanskrit word which can be said as “quality, peculiarity, attribute, or tendency.” Also In yoga and Ayurveda, a guna is a tattva or element of reality that can affect our psychological, emotional and energetic states. There are three gunas. They are One guna can be responsible for only one kind of manifestations , just as one flower seed can give birth to only one type of flower. Two gunas will always be opposing and negating each other, like day and night, sun and shade. With three gunas the possibility of myriads of existences results, and therefore, a fourth is not necessary.

The balanced form of the three gunas is known as Prakriti. The gunas constitute prakriti and are not mere attributes. The combination of the three gunas; sattwa, rajas and tamas, leads to the concept of Prakriti as a force, as dynamism. Prakriti cannot be conceived of without the three gunas. According to Samkhya, Prakriti is a substance or dravya, comprised of the three gunas, which allow realization and cognition. In every manifest object these three gunas exist in the form of existence and give rise to understanding or knowledge, and form that we infer the existence of Prakriti.

Classification of the Gunas

The three gunas are subtle and imperceptible. Knowledge of the gunas can be obtained only through anumana, inference. The existence of sattwa, rajas, and tamas is recognized or inferred from the presence of prakasha, light kriya, motion, sthiti, stability, respectively. Sattwa gives birth to the feeling of sukha or pleasure, rajas to the feeling of dukha or pain, and tamas to the  feeling of udasina, passivity or indifference. This classification is given in the Samkhya Karika as follows:

Sattvam Laghu prakaashakamishtamupashthambhakam chalam cha rajah;

Guru varanakameva tamah pradeepavachchaarthato vrttih.

Sattwa is light or buoyant( laghu) and illuminating ( prakasha). Rajas promotes desire and is stimulating( upashthambhaka) and mobile ( chala). Tamas is heavy or sluggish ( guru) and obscuring or enveloping ( varanaka). They function for a single purpose like the components of a lamp, whose purpose is illumination.

Every object in existence has the quality or capability to give a feeling of pleasure, sorrow or indifference. If you look at a flower, you feel pleasure, sukha. If you look at human waste, you feel disgust, aversion or rejection, which are aspects of dukha. The gunas can be observed from different angels, physical and non-physical or psychological. The non-physical attributes are preeti, attraction, or affection, apreeti, rejection, non-acceptance, and vishada or indifference. The following chart shows the  different qualities of the gunas.

SATTWA                                     Rajas                                       Tamas

Prakasha(illumination)           Kriya ( motion)                       Nishkriyata(passivity)

Sukha(happiness)                    Dukha ( pain)                          Udasinata( indifference)

Preeti(attraction)                    Apreeti(rejection)                   Vishada ( indifference)

This classification of the gunas can be illustrated by somebody receiving the results of an exam. The pass result gives the feeling of happiness, and according to this classification, happiness or sukha would come in the sattwa state. The exam was failed, there is dukha, and according to this classification, the pain or sorrow comes in the category of rajas; there is apreeti, rejection, aversion. Somebody who is unconcerned about passing or failing the exam would be indifferent, and this classification falls under tamas; there would be vishada or udasinata, indifference.

Tama Guna :

In the description of tamas, a difference arises between the Samkhya view in the  Bhagwad Gita is called Vishada Yoga, the yoga of depression. Here vishada is related to despair, but generally in Samkhya, vishada simply means indifference, where there is neither attraction not rejection, where things do not create an impression. Udasina implies the absence of impression but it is different to the quality of witnessing. Indifference is where the mind perceives something momentarily and then leaves it, whereas witnessing is a state of total awareness, where the mind observes the object, and sees the cause and effect of it.

Minute awareness is witnessing , while indifferent perception and cognition that something exists is udasina. Simply looking at a lawn, for example, is  cognition or perception; you see the grass. But if you look more closely with the attitude of witness, then you will notice the weeds in the grass. In the state of sthitaprajna, sakshi or drashta, you become the witness of  the totality, but there is only a superficial awareness in the state of indifference. You see  something , but there is no analysis. In Samkhya, that is the meaning of vishada or udasina, cognition without the relationship of intellect.

Satwa Guna :

Therefore, the quality of indifference is classified as tamasic, while the quality of  sakshi bhava or witnessing is sattwic. Sattwa is the symbol of knowledge. The sattwic state in itself is luminous and has the capacity to illuminate or reveal objects; therefore the swabhava or nature of sattwa is light. Because sattwa in itself is knowledge or wisdom, the cognition of objects, forms and experiences in the physical dimension happens due to the existence of sattwa. Furthermore, the nature of sattwa is to give pleasure happiness and joy at the mental level. So, one can say that contentment, satisfaction, euphoria, happiness, and bliss are the different effects of sattwa.  Along with sattwa and preeti, we have illumination , prakasha.

Raja Guna

Rajas inspires action, dynamism and movement. Rajas itself is motion and therefore it also stimulates motion in different forms, experiences and objects. The positive nature of rajas is stimulation, activation and motivation, while the negative effect is sorrow, worry, unhappiness, dissatisfaction, grief and aversion. There are some of the effects of rajas.

Tamas represents inaction and ignorance or nescience. It contradicts knowledge and action; it is in opposition to sattwa and rajas. Sattwa is an aid to attaining knowledge, whereas tamas is a barrier to attaining knowledge, whereas tamas is a barrier to attaining knowledge. Knowledge here does not mean mere intellectual knowledge, but knowledge derived form interaction, communication, cognition, under- standing and realization. Tamas is also symbolic of nishkriyata, inactivity , passivity , and impotency. So, tamas is in opposition to the effects of rajas, and sattwa, and because of this, we experience lethargy, inactivity and lack of motivation.

Singing Bowl Training School in Nepal

Himalayan Yoga Academy has been working and researching in the field of Yoga and Meditation since 2008. We have done several pieces of training such as Yoga Teacher Training in Nepal (200 Hour & 300 Hour) and also several pieces of training like ayurveda, reiki, and many more. We have our specialized guru who has learned the art of nada yoga (basically sound yoga) from many monasteries and many other old healing schools. They have made these professional and advanced singing bowl training courses. These courses are formulated by professional gurus and the students have greatly benefitted from this course. This course has many objectives that have been fulfilled during many training sessions. Our Trainees have been successfully able to understand the sound healing benefits and have helped many people cure and relax in many different situations.

Course Objective:

• To understand the principles of Sound Healing and Meditation, achieve the experience of practicing Sound Healing Meditations, and learn to apply the knowledge to conduct Sound healing sessions and workshops.
• To teach the real practice of the Nada Chikitsa which is the traditional healing practice of the yogic tradition. Nada Yoga is the yoga of sound.
• Learn how to lead Himalayan Sound Bowls Therapy, Chakra Healing with Himalayan Singing Bowls, and Sound Therapy and Healing.
• Participants will become competent and qualified enough to work as professional Sound Healers, able to work with a variety of conditions and needs.
• They will be also able to help family and friends with their physical and emotional distress.
• They will also learn the art of creating sacred space and hence cleansing the energy of the space with the help of sound bowls and tingsha
• They will also learn how to create a healing environment and to truly hold space for their clients & students.
• Our sound healings will be combined with other modalities such as yoga, meditation, massage, reiki, crystals, and essential oils to bring even deeper benefits to the therapies and healing.

Therapies and Healings included in our Singing Bowl Training in Nepal :

1. 9 Singing Bowl-Purification & Relax
2. Balancing 4 Bowls Therapy
3. Middle-Path/Sushumna Activation Therapy
4. Sensual Vibration & Meditation
5. Spinal and Lower Limbs Massage and Relaxation
6. Pregnancy Therapy
7. Active Awareness Third-Eye & Crown Therapy [A]
8. Chakras Healing
9. Cleansing the Space
10. Group Healing

Nada Yoga is the ancient Yoga of sound- both the inaudible and the audible – and we have considered it from time to time already, nothing the concept of inaudible sound quite carefully. It has been said by Alain Presencer that those Tibetans who worked with the bowls followed the sound into the silence. We have also noted that the ancient Chinese bellmakers were asked to create a bell that was most sonorous and that rang on for a long time. The dividing line between the sound of the bowl and silence can be very blurred when a bowl rings on for anything from one to over four minutes. Hearing sound turn slowly into the voice of the silence brings us quite naturally to the study of nada yoga. This non-linguistic element of music bridges our world with that of the formless. The singing bowls would be a natural complement to nada yoga, offering one of the simplest forms of music. They provide us with the opportunity to enter into what lives within that one sound. With the bowls, the sound does not move very far away from the silence. As the inner sound of the nada yogi is a call to the spirit, so, too, the various bowls, each with their unique sound, call us to join with one aspect of the spiritual community of beings. One of the best singing bowls that I`ve found for this is the Manipura Lingams.

From within the enormous number of thoughts that may arise from this one world, sound, let us begin with the lexical definition of mada that reads: ‘A loud sound, roaring, bellowing, crying, any sound or tone, the nasal sound represented by a semicircle( in Yoga philosophy) and used as an abbreviation in mystical words’. Etymologically, nada means ‘flow of consciousness’ and so it is that some speak of it as the ‘Sound Current’. For the initiate, nada is the primal vibration, the divine ever-present creative sound, and the very core of spiritual practice. The syllable na means breathe, and the syllable da the fire ( of intellect) . Born of the union of breath and fire, intelligible sound is called nada.

The expression, nada yoga, adds another word. The word yoga means union; that is ; union with the divine source of all life, whilst nada is often translated as sound or river. The Hindu goddess of music is named Saraswoti after an incident river in India. As the divine is living within all things, so it is that there  are many rivers or pathways to the divine. The major ones are probably raja yoga, karma yoga, jnana yoga, hatha yoga, laya yoga, bhakti yoga, and mantra yoga, but we find forty others including agni yoga, kriya yoga, shiva yoga, and nada yoga.

Nada Yoga: The Branch of Mantra Yoga :

In a sense, nada yoga could be seen as a branch of mantra yoga, as both are concerned with sound. From the views of both, vac, the Hindu metaphysics of sound( which teaches that sound has a fourfold process), and the inclusive tantric perspective, nada yoga could be said to incorporate and include all forms of sound or music. However, in practice, the nada yogi places his or her focus upon what is termed the anahata nada or the inaudible ( or to use the more literal translation, `unstruck`) sound. That is to say, it represents a sound that is not made as a result of two or more objects striking one another. It is, in fact, a sound not coming to the human ear from outside of the body but rather from within. However, it isn`t an imagined sound- such as might happen were we to recall a sound or piece of music to ourselves and sing it in silence, mentally. Neither is it an “earworm”- the phenomenon we know so well when we have some song or tune irritatingly repeating itself over and over inside our heads. Nor is it like the sound inside our ears during take-off in a plane, as it rises up higher and higher, or like the sound inside a deep lift shaft nor any other such physical situations where we experience the sensation of sounding inside of our ears. Neither is it tinnitus.

The way of inner sound is found in certain spiritual organizations established in their tradition where one can safely unfold this gift. Being rooted in the eternal truth, it is also ever-present for those who can provide the right conditions for its manifestation independently. I know of a few such that have been blessed with this gift. Nada is a form of yoga suited to those who are attracted to work with sound. There have been periods in history when this form of yoga has had little appeal and only a very few yogis have followed the demands of such a path. It is only relatively recently that it has become known in the west. The aim of the nada yogi is to find the inaudible sound within and, meditating with this experience, to enter into communication with the Supreme being and so attain liberation. Listening to the inner sound is a way of purifying the nadis – or subtle channels within the body.

It is not uncommon nowadays for nada yoga teachers to be involved with music-making, too. The exploration of music has been developing since the Middle Ages but it is only in the past few centuries that a connection between music and nada yoga has been established, although it remains one of the least documented streams of sacred sound. With musicians who choose nada yoga, the structure of the musical tradition forms part of their nada yoga practice. For instance, the singing of the musical scales, or the playing of the notes of a raga, and with yoga hari, the particular method of playing the Indian harmonium, comprise the practice. But in essence, it is the practice of listening to the inner inaudible sound that has been the way.

Conclusion : Nada Yoga

To summarize, Nada yoga is the path of union with the Divine through sound or music. Many great religions also state that the origin of life is sound or vibration. Once we are able to reach that place of great stillness and silence deep within our hearts, we are able hear this ‘ Music of the Spheres’ and are able to approach the source of our being through this gateway of vibration. or via this path of sound, than of hearing ten inner sounds. Samadhi or union with the paramatman or totality can be entered into through nada yoga.

Even one living a free lifestyle without the formal rules of yoga. If he practices vajroli mudra well, that yogi becomes a recipient of siddhis(perfections). Vajra is ‘Thunderbolt’ or ‘lightning’ . It is also the weaepon of Lord Indra and means ‘mighty one’. Vajra refers to vajra nadi which governs the urogenital system. It is the second innermost layer of sushumna nadi. Vajra nadi is the nadi for the energy flow within the spine which governs the sexual systems of the body. In mundane life it is responsible for the sexual beahviour and this aspect has been termed ‘Libido’ by Dr Freud and ‘orgone’ by Dr Reich. In tantric sadhana this energy is not suspressed, it is awakened and redirected. Vajroli, sahajoli, and amaroli are mudras which specifically sublimate sexual energy into ojas, vitality, and kundalini shakti.

According to the Shatkarma Literature, there are seven practices of vajroli. The practice involves years of preparation which commences with the simple contraction of the urogenital muscles and later the sucking up of liquids. Only after the sixth practice is perfected can be the seventh be successfully attempted intercourse. Through this practice of vajroli, the sexual energy, hormones and secretion are reassimilated into the body. It’s the result of the union of the negative and positive poles of energy within one`s own body.

By and large,people have inherited  a concept that these practices are unnatural or  bad. Many commentators on the Hatha Yoga Pradapika avoid discussing these slokas, dismissing them as obscene practices indulged in by lowcase tantrics. Obviously, they have an incorrect understanding of the practice. People have concocted the notion that spiritual life in separate from mundane life and the physical body because of past religious conditioning which has become perverted. These people must realize that spiritual life is not anti-sexual and sexual life is not anti-spiritual.

 Of course, celibacy has its own rewards but according to tantra should arise spontaneously, not out of suppression. Spiritual life means developing awareness by applying the higher mind to the expression of the body. Whatever we do should be a means of creating yoga in our being. Why should sexual life be excluded? According to this verse or sloka, sexual life can be elevated from the sensual to the spiritual plane if it practiced in a particular way, and for this vajroli has been described.

A person who has perfect control body and mind, is a yogi in every situation. A person who fill himself on food, for example, is just as ` obscene’ as a person who indulges in uncontrollable sexual acts. Sexual life consists three purposes which should be understood: For the tamasic types of person it is for progeny; for the rajasic person it is for pleasure; for a sattvic person it is for enlighten.

The desire to release semen is an instinctual urge experienced throughout nature, not only by humans. Therefore, there should be no guilt or shame associated with it. Animal consciousness is not the end stage in the evolutionary destiny for a human being. Man`s potential for bliss can be extended beyond the momentary experience with accompanies the release of semen. Semen and ova contain the evolutionary potential and if these can be controlled, not only the body but also the mind can be controlled.

Deep About Vajroli Mudra:

Nature has handed the medium of seminal release, but although it’s generally not known, nature has also handed a means to control this medium through colorful practices of Hatha Yoga .However, a new range of experience dawns, If the release of semen and ova can be controlled. Those gests are also endowed by nature, indeed if only a many people have gained them. Thus, the ways shouldn’t be considered to be against the natural order.

 Although medical wisdom has generally failed to admit the fact, unbridled release of sesmen throughout life does contribute to unseasonable deterioration of the vital capacities of the brain, overburdens the heart and depletes the nervous system. Actually it’s a matter of degree and there’s non limit to perfection. Numerous men die precociously of physical and internal prostration with their dreams unfulfilled and their pretensions unattained. Still, if the process of seminal release can be arrested, so that energy and spermatozoa don’t escape through the generative organ but are diverted overhead into the advanced brain centres, also a lesser awakening can take place; a lesser vision can be realized, and a lesser vital power can be directed towards accomplishments in life.

 According to the sloka, if vajroli mudra is well rehearsed indeed in an else free life, that yogi s attainments in life will be lesser, and a lesser source of vital and internal power will come available to him. A many great yogis and masters had these gests and have, thus, instructed their votaries in the oli mudras and other hatha yoga ways.

 In mundane life, the climax of sexual experience is the one time when the mind becomes fully void of its own accord and knowledge beyond the body can be glinted. Still, that experience is so shortlived because the energy is expressed through the lower energy centers. This energy which is typically lost can be used to awaken the dormant power of kundalini in mooladhara. However, the energy can be conducted through sushumna nadi and the central nervous system, to the dormant areas of the brain and to the sleeping knowledge, If the sperm can be withheld.

The sexual act is the one means to completely concentrate and allure the mind, but in tantra it shouldn’t be the ordinary experience. The experience has to be further than the gross or voluptuous bone. Mindfulness and control have to be developed. The senses have to be employed but only as the means of awakening the advanced knowledge, not the beast knowledge, and for this, vajroli mudra and colorful tantric rituals are to be perfected.

 Vajroli mudra is an important practice moment in the kali yuga when man s capability and need to express himself in the material and voluptuous word is predominating. We’ve to act in the external world and contemporaneously develop inner mindfulness. The purpose of life should be to attain a deeper and further fulfilling experience beyond the empirical sensitive experience alone.

 Man has four introductory solicitations known as purushartha or chaturvarga, the first of which is kaama or voluptuous delectation. This needs to be fulfilled to a certain extent, but it shouldn’t pull the knowledge down. It should be a means to negotiate a lesser result. Every action, including sexual act, should be directed towards realizing the verity of actuality. Also you’re living a spiritual life. Spiritual life doesn’t depend on living up to prim morality.

 Still, also exercise them, but don’t condemn others who can not, If you can follow similar prim ideals and attain enlightenment. The moment you produce rigid ideals that the spiritual path has to be like this, and can not be like that, you’re limiting your own capability to have a total experience.

 Spiritual unfoldment is the process of elaboration. It can be sluggishly through millions of times as the process of nature, or it can be accelerated this rate of elaboration. The practice of vajroli mudra accelerates this rate of elaboration. Testosterone position and sperm product are told. Indeed if the yogi is a householder, he doesn’t lose the semen. Thus, whether one has sexual relations or not, vajroli should be rehearsed.

VRATA (RELIGIOUS FAST) & UPAVAASA (SPIRITUAL FASTING)

Upavaasa (Fasting):

Literally, Upavaasa (उपवास)  means Abstinence or staying closeness to nature.  Upa + Vaasa that means ‘Upa’ stands for near and ‘Vaasa’ stands for stay means staying closeness to nature or supreme soul. In general, fasting means total abstention from taking any kind of food for a definite period but it gives broaden meaning that sorts of all the essences of life with view to harmonizing the body, mind and soul for spiritual exploration.

 Vrata (religious fast) & Upavaasa (Spiritual Fasting)

Fasting is integral part of Sanatana Upasana which not only provides freshness to life but also fuel spiritual & religious development and therapeutic change as well. All the religions of the world have adopted the practice of fasting in some form. But in sanatana system, fasting is always associated with other actions to purify the body and bring calmness to mind so essential for spiritual upliftment.

While fasting is more related to intake of food & drink, Upvaasa and Vrata are having more of spiritual connotation. The purpose of Upavaasa is to imbibe the virtues of almighty. Vrata is a cultural commitment, and religious practice, and also evolves mental discipline and spiritual exploration. Vratas give the strength to withstand the temptations of the instinctive forces. Fasting, Upavaasa and Vrata together purify the body, mind and soul and it gives health, happiness and harmony.

Religious prospective:

During Upavaasa, the person observes chastity, solitude, silence, and does self-introspection. Upavaasa is just not fasting, on that day; the persons choose to be near their favorite deity, control on all the senses is exercised, withdraw from regular activities, go to the temple, worship to God or find a secluded place for their devotion.

Varah Upanishad has explained that the purpose of Upavaasa is to be near to God, to worship God, to imbibe the virtues of God in life. It is not the name of torturing the body.

Vrata – Sacred Vow, Sankalpa – Resolve

Vrata has two words in Sanskrit, “Vr” means discipline and “rta” means regularity. In Vrata, the person makes self-commitment to abstain to do certain acts or make vows for spiritual practice. It is basically self-sacrifice or mental discipline. Vrata is a binding force, binding the external mind to the soul and the soul to the Divine. Taking a vow is a sacred trust between yourself, your outer self, your inner self, and your loved ones. A religious vrata is a contract between yourself, the religious community, the Gods and your guru.

References to the vratas are found in the Samhitas, Brahmanas and Aranyakas of all the four Vedas. In Vedas, Rudra is mentioned as the lord of Vratas (Vratapati).

While performing vratas, one must abide by several rules such as one should keep oneself clean and pure, observe celibacy, speak the truth, practice forbearance, avoid non-vegetarian foods and scrupulously perform all the rituals connected with it. Vratas prepare the person for self-transformation and realization.

Types of Fasting are as under: (Sabhaar from Net)

Dainik (Daily) Upavaasa (Fasting)  – when a person decides to observe fast on particular day or date. It is motivated by spiritual inspiration. (
Kamya or Naimitik Upavaasa (Fasting) – when a person observes fast with object of special desire
Ayachit Upavaasa (Fasting)  – when a person undergoes fasting one time food in a day without any desire.
Nakta Upavaasa (Fasting)  – when fasting is done for night food.
Ekabhukta Upavaasa (Fasting) – when fasting is done morning, afternoon or evening as per convenience
Prajapaty Upavaasa (Fasting)  – This type of fasting completes in twelve days. When intake of food increases for three days successively and after nine days, no food is taken in last three days
Chandrayan Upavaasa (Fasting) – This type of fasting is linked with waxing and waning of moon. During the period of waxing of moon, intake of food is increased gradually and during waning of moon, intake of food is reduced gradually and on new moon, no intake of food is done.
Tithi Upavaasa (Fasting) – Fasting done on 11th day, 4th day, day of new moon etc. as per Hindu calendar.
Maasika (Month) Upavaasa (Fasting)  – Fasting done in specified months of sanatan calendar such as Magh, Kartik, Vaishakha etc.
Pakshik Upavaasa (Fasting)  – Fasting done during the period of waxing of moon or waning of moon.
Stellar Upavaasa (Fasting)  – Fasting done during the particular stellar constellation such as Anuradha, Rohini etc.
Devas  Upavaasa (Fasting)  – When fasting is done to please the gods such as Shri Ganesha, Bhagvan Shiva or Vishnu etc.
Saptahik (weekly) Upavaasa (Fasting) – Fasting one on different days of week.
Pradosh Upavaasa (Fasting) – Fasting done on 13th day of Sanatana calendar.

 Merits of Upavaasa:

The ancient eastern medical system of Ayurveda sees the basic cause of many diseases as the accumulation of toxic materials.

• Regular cleansing of toxic material keeps us healthy.
• Fasting overhauls the respiratory, circulatory, digestive and urinary system.
• In moderate fasting, the organs of the body are cleansed and renewed.
• As per research report published in Medical News on 7.11.2018, the benefits of intermittent fasting (an eating cycle that includes periods of fasting of around 12–36 hours) based on research are as under
• Weight loss
• improved markers of health
• A reduced risk of chronic health conditions i.e. type II diabetes and heart disease.
• Improved brain health
• Apart from losing weight, occasional fasting may also help to boost metabolic activities, generate antioxidants, and also helps reverse aging, says a study published on 11.02.2019 on India Today web desk.
• Physical benefits, at spiritual level, fasting purify the mind, controls passion, checks emotions and controls the senses.
• Fasting makes us ascend to a higher level.

DHARMA, ARTHA, KAMA, MOKSHA

“Happy in life is detachment”

Millennia ago, Saints in ancient Eastern traditions articulated the blueprint for the fulfillment of human birth, as it was revealed to them in the highest states of meditation and consciousness. The Supreme Self pervades and exists in all dimensions and all beings, sentient and insentient. And it is that Supreme Self which lives inside every person. Therefore, every person is none other than the Supreme Self.

For an individual to realize their Supreme Self, they need to identify the reasons and objectives for which they came into being on this earth plane and ultimately fulfill those purposes. The ancient sages articulated the goals of humankind as Purusharthas. Purusha means an individual or person, and Artha means objective, meaning, or pursuit. The four Purusharthas are:

1. Dharma: Righteousness, Duty;           
2. Artha: Wealth;           
3. Kama: Desire;            
4. Moksha: Liberation

The four Purusharthas are indeed the qualities and objectives of the Supreme Self and God. And since an individual is a reflection and manifestation of God, it is the rightful pursuit of a person to fulfill these four Purusharthas. In fact, it is both your individual and soul purpose.

An individual can realize him or herself by balancing and fulfilling these four objectives. They are not independent or mutually exclusive of each other and should not be viewed in a stand-alone manner. They define and refine the other objectives and allow the other objectives to define and refine itself. The activity of fulfilling one objective should also support the fulfillment of the others. By maintaining a balance between the definition and realization of the four Purusharthas, a symbiotic evolution of the individual self takes place. Exclusive pursuit of one Purushartha creates an imbalance in a person’s life and prevents the person from reaching the ultimate destination of their life. Take Artha, for example. If an individual seeks only wealth but lacks in righteousness, and the fulfillment of their duty, an emptiness and lack of full spiritual evolution will take hold.

Dharma

A person is born on this earth to fulfill certain duties. The soul houses itself into the physical body which is most suited for performing these duties. The work that a person needs to do, which may be tied to their body, family, or commitments, among others, can be the Dharma of the person. Dharma is a difficult word to translate into English, but can be roughly explained as the rightful duty of a person. This is the true calling of a person, what they are born to do. Examples of a person’s Dharma may be their professional or familial roles such as a doctor, teacher, writer, warrior, priest, parent, etc. Sometimes a person’s Dharma is decided by their birth, but this is not necessarily determinative. A person’s Dharma can be a combination of things, and as a person progresses through life, different stages of life may call for different Dharmas or rightful purposes.

For example, a professional may need to transition to the role of parent and then later back professional. Tuning into the inner guide allows a person to identify their Dharma, their true calling. You can do this by finding and aligning your life purpose and soul purpose.

Artha

Artha is the pursuit of material wealth, which may bring material comfort to a person. People sometimes believe that the path of spiritual growth and pursuit of material wealth are mutually exclusive, or even that a spiritual seeker needs to be in poverty. But that is not true. If we look at the Universe, it is a reflection of abundance. Nature is abundant in everything.

Poverty is nothing but a state of consciousness. If abundance is a quality of the Divine, how is the pursuit of abundance in contrast with the pursuit of the Divine? If one is in poverty, in a state of continuously worrying about how to support and feed, how can one pursue spirituality? When one can move beyond daily worries, they can focus their attention on the goal of union with the Divine.

However, it is essential to remain unattached to the possession or attainment of wealth. It can be either transcended or sought with detachment, and with awareness. When done in this state of mind, the pursuit of wealth is not different from the pursuit of the Divine, because one sees abundance or wealth as a form of the Divine.

Kama

Kama is fulfilling one’s desires. Desires may come in various forms – to be wealthy, powerful, sexual needs, for recognition, etc. The Kama Purushartha advocates that one’s desires need to be fulfilled in their lifetime, albeit in a state of awareness and without harming anyone in the process. For a person to evolve spiritually and to reach the ultimate destination, the barrier of their desires needs to be crossed. This can be done either by fulfilling the desires or by sublimating or transcending them. Suppression of desires altogether is not recommended because it is like a fully coiled spring that is held down by force. These suppressed desires can erupt, sometimes unpredictably, causing detrimental consequences. As one becomes aware of their desires and goes about fulfilling them in awareness and without judgment, one soon reaches the stage of being able to sublimate and eventually transcend them. The Divine, the Universe, lends a big hand in the process.

Moksha

Moksha means liberation, the realization of the Self, and is the ultimate destination of this human birth. It is the stage of inner realization that the individual self is the same as the Supreme Self. Moksha is the experience of the cosmos within one’s self. It is the experience of the flow and fusion of the Shiva and Shakti energies in one’s self. The experience of union, Oneness or Ekatvam with one’s Higher Self is Moksha.

As all the rivers eventually lead to the sea, there are many spiritual paths leading to the same destination. Some paths are shorter than others, and some are more arduous than others. The path can be difficult to navigate, and it may not always be visible. One path, the Pratyangira Sadhana is a direct road to Moksha, guided by the Divine Mother Pratyangira Herself.

The mission of Ekatvam is to help people realize their True Selves. For each to become one with their Supreme Self, to achieve Moksha, in this lifetime, often, people make the mistake of renouncing everything in the pursuit of Moksha.
At different stages of one’s spiritual evolution, this may turn out to be the wrong path and is not suited for everyone. At Ekatvam, we are honored to assist your soul in this pursuit and invite you to contact us.

Why 500 Hour Yoga Teacher Training in Nepal?

500-Hour Yoga Teacher Training in Nepal allows you to cover the full course of Yoga Alliance certified training in one go. This is considered an advanced form of yoga teacher training in Nepal and is internationally recognized as the highest standard of yoga teaching in the world. After completion of this training, you can register with Yoga Alliance as an RYT-500 teacher. This is a complete course that will give the knowledge and understanding of asanas, teaching methodology, anatomy and physiology, the philosophy of yoga, and sufficient practice to be able to start teaching with confidence. This 500 Hour Yoga Teacher Training in Nepal course is a combination of 200 Hour Yoga Teacher Training Nepal + 300 Hour Yoga Teacher Training Nepal. You will be studying the complete course of both the 200 Hour Yoga Teacher Training and also 300 Hour yoga teacher training in Nepal. Nepal provides you the experience for both Training and Travelling. So Welcome to Nepal.

Reasons to do 500 Hour Yoga Teacher Training in Nepal :

1. This Course is a perfect choice for those who want to complete beginner yoga teacher training and advanced yoga training at one time. If you are looking for an advanced yoga training school in India with depth and a variety of yoga styles that will make your teaching skills effective.
2. Multi-styles of Yoga and Yoga therapy/healing yoga.
3. Living in the Yogic lifestyle for a complete and full experience.
4. Creative and transformational use of yoga principles to build class your design and a new sequence for self-teaching.
5. Learn the true goal of Yoga with the Spiritual Yoga Gurus of Nepal
6. Enjoy the beautiful Kathmandu and also the beautiful hike around Kathmandu.
7. You will learn Traditional Hatha Yoga, Kundalini Yoga, Vinyasa Yoga, Ashtanga Yoga, Dhyana Yoga, and Yoga Philosophy.
8. Learn Ayurveda with the Certified Ayurveda Doctors of Nepal.
9. Enjoy Nature with the outstanding view of the Monastery.

“It is called realization when a dam in the form of practice is constructed of cement concrete in the form of renunciation or asceticism and bricks in the form of patience over the water of the mind-river to fix the water of that river. This is a proven experience.

The practitioner experience realization at the highest point of meditation. In such a state, the actions of the body, senses, mind, and intelligence are motionless. The practitioner rises above the state of wakefulness. In such a situation as this, the soul of the practitioner is fully conscious and active. He knows that the entire creation is full of God. Egoism, attachment, etc. are ended and he will experience complete personality and full peace, which is an experience above intelligence. As words are not adequate to describe this state, it is called an indescribable stage. In a state like this, an individual will vanish into eternity. This perfect knowledge is the highest attainment of Yoga.

Therefore, it is such a state when the practitioner experiences God.

Realization in Yoga Literature :

In Yoga literature, it has been called by different names. Some of them are the state of supreme consciousness, the free state, the highest spiritual state, salvation, God`s bliss, the attainment of God,etc. In the same way, nirvana, spiritual realization, seeing God, experience of God, experience of the soul, royal yoga, the highest achievement, the attainment of  truth, Boddhisatva , the spiritual stage, the divine stage, supreme peace, are all synonyms to realization.  If we analyze all the names mentioned above, we find the state of pure consciousness ingrained in them, form which a man can get the great qualities like truth, non-violence, celibacy, non-stealing, peace, love, kindness, patience, freedom, joy, and universal brotherhood, because realization is the main source of the above mentioned qualities and ideas. An individual, who has achieved such a pure state, is great and worthy of praise. I bow down to God.

During realization, an individual enters into his eternal or immortal form, where the boundaries of the body and the mind end. Materialism remains far behind. It must be kept in mind that when a yogi comes back to this sensual world, he will begin to lead a high life, because from now on he is self-guided. Repeated practices of realization will transform his body, mind, and thoughts. He is not inactive, but begins to guide his mind, body, and intelligence with a high deal. He is filled with  courage. Due to repeated practices, he continues his deeds, meals, social service, study, etc or remains active on both physical and mental levels is but is fully in the state of realization. It is only a partial exercise of realization to be active in internal aspects but inactive in external aspects, whereas it is perfect practice of realization not to ruin one`s condition even by remaining active in both aspects. Therefore, the relation of realization is with the behavior of the individual and through his pure and  meditative behavior of the individual and through his pure and meditative behavior we know the stage of his realization. This is possible when there is repeated practice of  behavior during realization. This is also known as the practice of sacred words. After that he will not be self-guided, but character- guided. During the time in which the state mentioned above is not perfect, the individual lives guided by fear and attachment, these states being a cause of suffering and fear.

OM Shantih! Shantih! Shantih!

A session begins by chanting Aum also can be said 0m three times followed by three shanti`s.

Aum……………………………….

Aum……………………………….

Aum……………………………….

Aum Shanti Shanti Shanti’hi

So here we talk about a very famous Buddhist Mantra which is “Om Mani Padme Hum”, lies at the heart of Tibetan system and is cherished by both layman and lama alike.

When we asked Buddhist monks about the meaning, some of them said that this mantra comprises the entire Buddhist teaching and simply cannot be translated into simple words. Om Ma Ni Pad Me Hum are the six true words or you can say this Mantra is a Sanskrit Mantra which has six syllables in it and six sounds are present. The mantra`s essence is powerful and pure.

This ancient Buddhist Mantra literally translates to “Praise to the Jewel in the lotus”. So let`s go word by word in order to understand the complete meaning of this Mantra;

The Meaning of Om Mani Padme Hum :

OM is the spiritual sound that purifies the body, speech and mind and turns it into exalted body, speech and mind of Buddha. When you chant Om, you purify your soul by its sound vibration and deep meditation. So Om simply means purifier that cleanse away pride and ego while representing divine energy and generosity.

Mani means “jewel” that symbolizes the selfless intention to become enlightened, compassion and love. Ma is associated with dissolving jealousy and cultivating more ethical behavior. In other hand Ni represents patience and purifies passion and desire on the human body. It resides within the samsaric realm of human beings.

Padme , so this term means lotus that represents wisdom just as lotus grows beautifully from the mud but is not soiled by mud, so wisdom is capable of putting you in a situation of non-contradiction whereas there will be contradiction if you didn`t have wisdom. PAD represents diligence and purifies ignorance and judgement whereas ME represents connections and purifies attachments. Padme reminds us to not be attached to the conflicts that we experience. It resides within the samsaric realm of hungry ghost.

HUM , this term indicates wisdom through indivisibility or represents unity and purity. Hum helps perfection in the practice of wisdom. As you progress on your path and you keep doing that thing you keep increasing wisdom so when this union takes place where the procedure and the wisdom becomes one. Hum is the seed syllable of Akshobhya- the immovable, unfluctuating, that which can`t be disturbed by anything. Hum purifies the aggression and hatred. It is said to lie within the samsaric realm of hell.

Benefits of Om Mani Padme Hum :

Om Mani Padme Hum, when you chant this mantra, you are in the process of purifying body, speech and mind. Reciting the mantra repeatedly with the right intension can rid of that mud and muck. During the chant, the positive vibration of this sound sends energy to parts of the body and chakras centers and activates our energy centers.

Also, this six syllables, om mani padme hum, mean that in dependence on the practice of a path which is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha.

This Mantra eases our restless mind and allow the sense of calmness. This mantra also helps purify the vibration within our body and space around us. It keeps our greed and ego away. Chanting Om Mani Padme Hum empties the body of everything. It also releases the karma that is holding you back.

Overall, chanting Om Mani Padme Hum gives you mental peace, physical balance, health, happiness and overall success. The powerful piece of this mantra is its unifying intention.

During your yoga teacher training course in Nepal, you will learning various mantras that will help you gain calmness and peacefulness inside you. These mantra of Om Mani Padme Hum is also taught in our yoga school to all our yoga students. So that they can learn more deep and explore themselves through different dimensions. Here in our yoga training school, we not only focus on the physical but also the spiritual enhancement for a wonderful pathway of life. We teach our yoga teachers to be not only a physical asana teacher but also a spiritual guru who can show motivation and enlightenment to their students