Singing Bowl Training 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 professional singing bowl training in Nepal also including 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 successfully understood the benefits of sound healing and have helped many people heal and relax in various 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.
• 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 inaudible and audible—and we have explored the concept of inaudible sound in detail. Alain Presencer has said that Tibetans who worked with the bowls followed the sound into silence. We also noted that ancient Chinese bellmakers were tasked with creating a bell that was the most sonorous and rang for a long time. The line between the sound of the bowl and silence blurs when a bowl rings for one to over four minutes.

Listening to sound gradually turns into silence leads us naturally to the study of nada yoga. This non-linguistic element of music connects our world with the formless. Singing bowls complement nada yoga, providing a simple music form to explore a single sound. The sound of the bowls stays close to silence. Just as the nada yogi’s inner sound calls to the spirit, the bowls’ sounds invite us to join the spiritual community. One of the best bowls for this purpose is the Manipura Lingam.

From within the enormous number of thoughts that may arise from this one world, sound, let us begin with the lexical definition of mada. It 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 focuses on the anahata nada, the inaudible or (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 a sound not coming to the human ear from outside of the body but rather from within. However, it is not an imagined sound, like recalling a piece of music and singing it silently in our minds. 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. It is not like the sound we hear during a plane’s takeoff as it rises, or like the sound in a deep lift shaft. Nor is it similar to any other physical sensation of sound inside our ears. These are all different from the true inner sound experienced in nada yoga. 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. Rooted in eternal truth, it remains ever-present for those who create the right conditions for its independent manifestation. I know of a few such that have been blessed with this gift.

Nada is a form of yoga for those attracted to working with sound. At times in history, this form of yoga has had little appeal, and only a few yogis have pursued it. It has only recently become known in the West. The goal of the nada yogi is to find the inaudible sound within and meditate on it to communicate with the Supreme being and attain liberation. Listening to the inner sound purifies 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 evolved since the Middle Ages, but the connection between music and nada yoga has only been established in recent centuries. Despite this, it remains one of the least documented forms 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. When we reach deep stillness and silence within our hearts, we can hear the “Music of the Spheres.” Through this gateway of vibration or the path of sound, we approach the source of our being, beyond 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 sexual behavior and this aspect has been termed ‘Libido’ by Dr. Freud and ‘orgone’ by Dr. Reich. In tantric sadhana this energy is not suppressed, it is awakened and redirected. Vajroli, sahajoli, and amaroli are mudras that specifically sublimate sexual energy into ojas, vitality, and kundalini shakti.

According to the Shatkarma Literature, there are seven practices of vajroli. The practice begins with urogenital muscle contraction and gradually progresses to the sucking up of liquids over time. You can successfully attempt intercourse only after perfecting the sixth practice. Through this practice of vajroli, sexual energy, hormones, and secretions are re-assimilated into the body. It’s the result of the union of the negative and positive poles of energy within one`s own body.

People have inherited the belief that these practices are unnatural or bad. Many commentators on the Hatha Yoga Pradapika avoid discussing these slokas, dismissing them as obscene practices of low-level tantric, showing an incorrect understanding. Past religious conditioning has led people to think spiritual life is separate from mundane life and the body. They must realize that spiritual life is not anti-sexual, and sexual life is not anti-spiritual.

 Of course, celibacy has its 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 is practiced in a particular way, and for this vajroli has been described.

A person who has perfect control of body and mind is a yogi in every situation. A person who fills himself with food, for example, is just as `obscene’ as a person who indulges in uncontrollable sexual acts. Sexual life consists of 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 enlightenment.

The desire to release semen is an instinctual urge experienced throughout nature, not only by humans. Therefore, one should not associate guilt or shame with it. Animal consciousness is not the end stage in the evolutionary destiny of a human being. Man can extend his potential for bliss beyond the momentary experience that 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. A new range of experience emerges if one can control the release of semen and ova. These gifts are endowed by nature, though only a few people have mastered them. Therefore, these ways should not be considered against the natural order.

 Although medical wisdom has generally failed to admit the fact, the unbridled release of semen throughout life does contribute to the unseasonable deterioration of the vital capacities of the brain, overburdens the heart, and depletes the nervous system. It’s a matter of degree and there’s no 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 centers, 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 short-lived 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 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 material and voluptuous words 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 acts, 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 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 at 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.

Upavaasa (Fasting):

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

Vrata (religious fast) & Upavaasa (Spiritual Fasting)

Fasting is an integral part of Sanatana Upasana which not only provides freshness to life but also fuels 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 the the Sanatana system, fasting is always associated with other actions to purify the body and bring calmness to the mind which is essential for spiritual upliftment.

While fasting is more related to the intake of food & drink, Upvaasa and Vrata have more spiritual connotations. The purpose of Upavaasa is to imbibe the virtues of the almighty. Vrata is a cultural commitment, and religious practice, and also evolves mental discipline and spiritual exploration. Vratas gives 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 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 a particular day or date. It is motivated by spiritual inspiration.
Kamya or Naimitik Upavaasa (Fasting): when a person observes fast with an 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 is completed in twelve days. When the intake of food increases for three days successively and after nine days, no food is taken in the last three days.
Chandrayan Upavaasa (Fasting): This type of fasting is linked with the waxing and waning of the moon. During the period of waxing of the moon, the intake of food is increased gradually and during the waning of the moon, the intake of food is reduced gradually and on the new moon, no intake of food is done.
Tithi Upavaasa (Fasting): Fasting is done on the 11th day, 4th day, day of the new moon, etc. as per the Hindu calendar.
Maasika (Month) Upavaasa (Fasting): Fasting done in specified months of sanatan calendar such as Magh, Kartik, Vaishakha etc.
Pakshik Upavaasa (Fasting): Fasting is done during the period of waxing of the moon or waning of the moon.
Stellar Upavaasa (Fasting): Fasting done during a particular stellar constellation such as Anuradha, Rohini etc.
Devas  Upavaasa (Fasting): When fasting is done to please the gods such as Shri Ganesha, Bhagavan, Shiva Vishnu, etc.
Saptahik (weekly) Upavaasa (Fasting): Fasting one on different days of the week.
Pradosh Upavaasa (Fasting): Fasting is done on the 13th day of the 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 that 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 themselves. 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 to 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. Some believe spiritual growth and material wealth are incompatible, or that spiritual seekers must live 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, one 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, for 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. By fulfilling desires with awareness and without judgment, one can 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 honor the opportunity 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+ 300-Hour Yoga Teacher Training in 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 with 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.

What is Realization? “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 experiences 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, and other distractions end, and he experiences complete personality and full peace, transcending 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

Yoga literature calls it 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, the 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. 

Analyzing all the names mentioned reveals the state of pure consciousness embedded in them. From this state, one can acquire virtues such as truth, non-violence, celibacy, peace, love, and more. Realization serves as the primary source of these qualities and ideals. 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. A yogi, upon returning to the sensual world, begins to lead a high life as he is now self-guided. Repeated practices of realization 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.

Through repeated practice, he remains active physically and mentally while fully in a 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 a perfect practice of realization not to ruin one`s condition even by remaining active in both aspects. Realization relates to an individual’s behavior, and through their pure, meditative actions, we gauge their stage. 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 shantis.

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 the Tibetan system and is cherished by both layman and lama alike.

When we asked Buddhist monks about its meaning, some said that this mantra encompasses the entire Buddhist teaching and cannot be simply translated. “Om Ma Ni Pad Me Hum” consists of six true words, or six syllables with distinct sounds. 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 the 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 a purifier that cleanses away pride and ego while representing divine energy and generosity.

Mani means “jewel” which symbolizes the selfless intention to become enlightened, compassionate, and loving. Ma is associated with dissolving jealousy and cultivating more ethical behavior. On the other hand, Ni represents patience and purifies passion and desire in 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 intention can rid of that mud and muck. During the chant, the positive vibration of this sound sends energy to parts of the body and chakra centers and activates our energy centers.

Also, this six syllables, om mani padme hum, means 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 allows a sense of calmness. This mantra also helps purify the vibration within our body and the 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 learn various mantras that will help you gain calmness and peacefulness inside you. The mantra of Om Mani Padme Hum is also taught in our yoga school to all our yoga students. So that they can learn more deeply 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 to life. We teach our yoga teachers to be not only physical asana teachers but also spiritual gurus who can show motivation and enlightenment to their students.

The heart centre is extolled greatly by the seera and sages of Vedanta. It is the heart centre where we first feel the light of the Divine.

As Sri Ramakrishna says

The soul through which God sports is endowed with his special power. The landlord may reside in any part of his estate, but he is generally to be found in a particular drawing room. The devotee is God`s drawing-room. God loves to sport in the drawing room hearts of his devotees. It is there that his special power is manifest.

The  heart centre is not the anatomical heart but the spiritual heart. Once an aspirant asked Swami Brahmaananda, one of the foremost disciples of Sri Ramakrishna, “Sir, in which center should I meditate? Should it be center in the heart or the center in the brain?”

“My  boy,” Swami Brahmananda replied, “meditation can be practiced in either center, as you please, but I would advise you at first to meditate in the heart. Meditate upon your Istadevata in the lotus of the heart.

The aspirant then asked: “But sir, the heart is made of flesh and blood.How can I think of  God there?”

To this, Swami Brahmananda replied: “By heart , i do not  mean the anatomical heart. In the beginning , as you think of the Lord inside of the body, you may think of flesh and blood. But soon you will forget the body and there will remain only the blissful form of your Istadevata.”

The location of  the heart center is neither to the right nor to the left but near the middle of  the chest, where we generally feel emotions. The heart center is the seat of the individual soul, which is the focus of the all-pervading Supreme Self, the Soul of all Souls. Our individual consciousness is part of the Cosmic Existence. The individual and the universal are inseparable.

In meditation at the heart centre, the aspirant thinks of the heart as the focus of the all- pervading Pure Consciousness. He then meditates on this Consciousness as light, and in the depth of meditation on this Consciousness merges in the all-pervading Pure Consciousness. Success in any form of meditation depends upon the awakening of spiritual consciousness at the heart center. Such awakening is never possible without the cultivation of inner purity.

Swami Vivekananda wrote: “Think of a space in your heart and think that in the midst of that space a  flame is burning. Think of that flame as your own soul. Inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart.”

The various Upanishads mention the heart as the main center of consciousness. The Mundaka Upanishads says:

He moves about, becoming manifold, within the heart, where the arteries meet, like the spokes fastened in the nave of a chariot wheel. Meditate on Atman as Om. Hail to you! May you cross beyond the sea of darkness. He who knows all and understands all, and to whom belongs all the glory in the world- He, Atman, is placed in the space in the effulgent abode of Brahman. The forms of the mind are assumed, guiding the body and senses. Residence is within the heart. By the knowledge of That which shines as the blissful and immortal Atman, the wise behold Him fully in all things.

The Sverasvatara Upanishad says:

The maker of all things, self-luminous and all-pervading, He dwells always in the hearts of men. The negative teachings, discriminative wisdom, and knowledge of Unity through reflection reveal him. They who know him become immortal. His form is not an object of vision; no one beholds Him with the eyes. They who, through pure intellect and the knowledge of Unity based upon reflection, realize Him as abiding in the heart become immortal.

The Chhandogya Upanishad says:

The Brahman which has been thus described is the same as the (physical) akasa (space) outside a person. The akasa which is outside a person is the same as that which is inside a person. The akasa which is inside a person is the akasa within the heart and is omnipresent and unchanging. He who knows this obtains full and  unchanging prosperity. He who consists of the mind, whose body is subtle, whose form is light, whose thoughts are true, whose nature is like the akasa, whose thoughts are true, whose nature is like akasa, whose creation is this universe, who cherishes all (righteous) desires, who contains all pleasant odors, who is endowed with all tastes, who embraces all this, who never speaks, and who is the without longing- he is my self within the heart, smaller than a grain of rice, smaller than a mustard seed, smaller than a grain of millet; He is my Self within the heart, greater than earth, greater than the mid-region, greater than heaven, greater than all these worlds. He whose creation is this universe, who cherishes all desires, who contains all odors, who is endowed with all tastes, who embraces all this, who never speaks, and who is without longing- He is my self within the heart. He is that Brahman. When I shall have departed hence I shall certainly reach Him; one who has this faith and has no doubt ( will certainly attain to that Godhead)… That Self abides in the heart. The etymological explanation of the heart is this: This one( Ayam) is in the heart (hridi); therefore It is called the heart (hridayam). He knows this goes every day ( in deep sleep) to heaven ( i.e. Brahman, dwelling in the heart).”

There is a space ( akasha ) within the heart; in it lies the person ( purusha ) consisting of mindthe ( manomaya), immortal and luminous. The Sushumna passes through  the piece of flesh which hangs down like a nipple (i.e., the uvula) between the two palates and ends where the skull splits and the roots of the hair lie apart. That Sushumna is the path for the realization of Indra (i.e., The Lord, or Saguna Brahman). The soul of the aspirant, passing through the Sushumna, rests in fire, represented by the vyahriti bhur;he rests in the air, represented by the vyahriti bhuvah.

Bhur and Bhuvah refer respectively to the earth and the air. The illuminated soul, after coming out of  the body at the time of death, becomes established in fire- represented by the vyahriti bhur (a symbol of the earth) – a limb, so as to speak, of Brahman. That is to say,, such a soul pervades the whole world. Similarly, as he gets established in the air- another limb of Brahman –his soul pervades the air. The verse describes the space in the heart as the symbol of Brahman, and the sushumna as the doorway to the realization of Brahman.

Regardinng the center of consciousness at the heart, the Katha Upanishad says:

There are one hundred and one arteries (nadis, energy channels for prana) of the heart, one of which pierces the crown of the head. Going upward by it, a man ( at death) attains immortality. But when his prana passes out by other arteries, going in different directions, then he is reborn in the world. The purusha, not larger than a thumb, the inner self, always dwells in the hearts of men. Let a man separate him from his body with steadiness, as one separates the tenser stalk from a blade of grass. Let him know that self as the bright, as the immortal- yea, as the Bright, as the Immortal.

The Mundaka Upanishad says

The Purusha alone is verily the universe, which consists of Work and austerity. O, my good friend, he knows this Brahman- the Supreme and the Immortal, hidden in the cave of the heart- cuts asunder even the knot of ignorance.

The Svetasvatara Upanishad says

The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know him become immortal. The self, smaller than the small, greater than the great, is hidden in the hearts of creatures. The wise, by the grace of the creator, behold the Lord, majestic and desire less, and become free from grief.

The  prasna Upanishad says

The atman dwells in the heart, where there are one hundred and one arteries (nadi); for each of these there are one hundred branches, and for each of these branches, again, there are seventy- two thousand subsidiary vessels. Vyana (vital energy that pervades the entire body) moves in these.

The Mnadukya Upanishad says

Know AUM to be isvara, ever present in the hearts of all. The calm soul, contemplating AUM as all pervading does not grieve.

The Brihadaranyaka Upanishad says

The Akasha is the honey ( effect) of all beings and all beings are the honey (effect) of this akasha. Likewise, the bright immortal being is in the akasha, and the bright, immortal being is identified with the akasha in the heart on the body (both kinds of honey), (these four) are but this self. (The knowledge of ) this (self) is (the means to ) immortality; this ( underlying unity) is Brahman, this ( knowledge of  Brahman ) is (the means of becoming ) all. “Which is the Self?” This Purusha, which is identified with the intellect (vijnanamaya) and is amid the organs, the (self-effulgent) lies within the heart( intellect). Assuming the likeness ( of the intellect), it wanders between the two words; it thinks, as it wears, and moves, as it were. Being identified with dreams, it transcends this ( waking ) world, which represents the forms of death ( ignorance and its effects)… That great unborn Self, which is identified with an intellect (vijnanamaya) and which dwells in the controller of all, the lord of all, the ruler of all. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The Brahmins seek to realize. It is through the study of the Vedas, through sacrifices, through gifts, and austerity) which does not lead to annihilation. Knowing it alone one becomes a sage( muni). Wishing for this world (i.e. the self) alone, monks renounce their homes.

The Brahman Upanishad says:

Within the recess of the  heart is  that akasha of consciousness – that with many openings, the aim of knowledge within the space of the heart- in which all this (universe outside) evolves and moves about, in which all this is warped and woofed ( as it were). (Who knows this ), knows fully all creation. There are devas, the rishis, the pitris, have no control, for being fully awakened, one become the knower the all truth.. The heart ( i.e , the inner chamber of  the heart) resembles the calyx of a lotus, full of cavities and also with its face turned downwards. No that to be a  great habitat of a whole universe.

The Mahanarayana Upanishad says:

The Infinite Self, more minute than the minute and greater that the great, is set in the heart of beings here. Through the grace of the Creator one realizes Him who is free from desires based on values, who is supremely great and who desires based on values, who is supremely great and who is the highest ruler and master of all, and becomes free from sorrows…. In the citadel of the body there is the small sinless and pure lotus of the heart which is the residence of the Supreme. Further in the interior of this small area there is sorrowless Ether. That is to be meditated upon continually…. One should meditate upon the Supreme- the limitless, unchanging, all-knowing cause of the happiness of the World, dwelling in the sea of one`s own heart, as the goal of all striving. The place for His meditation is the ether in the heart- the heart which is comparable to an inverted lotus bud. It should be known that the heart, which is located just at the distance of a finger span ( the distance between the tip of one`s thumb and the tip of the little finger when the hand is fully extended) below the Adam`s apple and above the navel, is the great abode of the universe. Like the bud of a lotus, suspended in an inverted position, is the heart, surrounded by arteries. In it there is a narrow space (or near it there is a narrow space called Sushumna). In it everything is supported. In the middle of that (narrow space of the heart or Shusumna) remains the undecaying, all-knowing, onmi-faced, great fire, which has flames on every side, which enjoys the food presented before it, whuch assimilating the food consumed (the rays of which spread scattering themselves vertically and horizontally), and which warms its own body from the insole to the crown. In the centre of that Fire which permeates the whole body, there abides a tongue of Fire, of the colour of shining gold, which is the topmost among the subtle, which is dazzling like the flash of the lightning that appears in the middle of a rain-bearing cloud, which is as slender as the awn of a paddy grain, and which serves as a comparison to illustrate subtlety. Paramatman dwells in the middle of that flame. (Although He is thus limited) still He is the four-faced creator, Shiva, Vishnu, Indra, the material and efficient cause of the Universe and the Supreme Self-luminous Pure Consciousness.

Introduction of Japa

The traditions of yoga, Vedanta, and Tantra consider japa to be the most effective way of invoking concentration of mind. The purifying power of japa cannot be overemphasized. Japa can be practiced either as part of mystic worship or as an independent spiritual discipline. The Bhagavad Gita extols japa as the highest form of mystic worship.’

In the sacred texts of Tantra, japa is accorded an equal place to meditation. Vedanta prescribes different modes of worship for different seekers: first is the worship of the Divine through symbols and images; higher than this is japa; higher than japa is meditation; and the highest is the realization “I am He.” Maintaining an unwavering awareness ( in thought, word, and action) that everything is Brahman or God, is the highest form of worship. Those who are not able to dwell on that height are advised to meditate on Brahman or some form of personal God. Those who find meditation difficult are advised to practice japa, and worship through symbols and rituals is suggested for those who are not able to concentrate on japa.

The second word, phrase, or mystic syllable used in japa is known by the Sanskrit word mantra. This word literally means “that which, when repeated with reflection upon its meaning, gives liberation and saves the seeker.” The mantra is the sound equivalent of the Divine; the external image or symbol is the material form of the mantra. The sound vibration is the very first manifestation of the divine and nearest to it.

Tantra regards vibration and illumination as two parallel manifestations of the same cosmic energy and teaches that both lead to the realization of the Divine. It is the sound vibration created by the utterance of the mantra that enables the seeker to attain the blessed state of God-realization. The mantra and the deity, the name, and the name are the same. According to Tantra, the mantras are not mere words coined and popularized by some persons, and not every word can be a mantra: Mantras are mystic words of concentrated thought endowed with great spiritual potency that were revealed to seers and saints in their hour of illumination. Often these mantras were seen in flashes of light or heard reverberating in space.

To the novice, the vibration created by the utterance of a mantra is merely a physical sound and the mantra itself is nothing but a word. But to the adept, the mantra itself is the bestowed of illumination. Illumination remains hidden in the mantra-like an oak tree in an acorn. To the unilluminated, a mantra and its japa may appear as meaningless jargon, just as to the uninformed, the formulas, equations, and notations used by the physicist, mathematicians, or chemist may seem insignificant. The formula E=mc^2 would make no more sense to the ignorant than would a mantra such as Om or Hring to the uninitiated.

Mantras & Japa

Tantra claims that mantras have power, that the deities invoked are responsive, and that illumination is real. A mantra that has its roots in Sanskrit cannot be translated into any other language, for this would cause it to lose its power. Different mantras represent different aspects of the same Supreme Godhead. Some are indicators of the transcendental aspect of the Godhead and some of its aspects. Each mantra is thus a seed word or a code of a specific aspect of the Divine. As the personality of an individual is the expanded version of a particular genetic code, so in the same way, the spiritual realization that results from the repetition of a particular mantra is the manifested version of that mantra.

The mantra used by the seeker in the practice of japa is generally imparted by the spiritual teacher after it has been charged with spiritual power. The saving power of the mantra is not in the word itself but in the spiritual power. The saving power of the mantra is not in the word itself but in the spiritual power transmitted to it. This transmission of a spiritual power is known as mantra-chaitanya. It makes the mantra a potent force, alive with spiritual consciousness. The mode of mantra initiation varies depending upon the spiritual heredity and competence of the teacher, and also upon the fitness of the seeker. Mantra initiation is often given with the use of elaborate ceremonies and rituals. But these formalities become secondary where the teacher is competent and the mantra is an awkward one. When such a mantra is repeated by a seeker with faith and fervor, it releases a purifying power that is tangible and transforming. About mantra and mantra-Chaitanya, Swami Vivekananda says:

The mantra–shastris ( upholders of the mantra theory) believe that some words have been handed down through a succession of teachers and disciples, and the mere utterance of them will lead to some form of realization. There are two different meanings of the word Mantra- chaitanya. According to some, if you practice the repetition of a certain mantra, you will see the Ishta –Devta who is the object or deity of that mantra. But according to others, the word means that if you practice the repetition of a certain mantra received from a Guru not competent, you will have to perform certain ceremonials by which that mantra will become chetana or living, and then its repetition will be successful. Different mantras, when they are thus “living,” show different signs, but the general sign is that one will be able to repeat it for a long time without feeling any strain and that his mind will very soon be concentrated.

During our 200-hour Yoga Teacher Training, 300-hour Yoga Teacher Training, and 500-hour Yoga Teacher Training at Himalayan Yoga Academy, you will learn how to chant mantras and hence also learn how to perform Japa. Japa will be taught by professional yoga teacher trainers at Himalayan Yoga Academy. During your yoga teacher training course, you will successfully learn different methods of Japa (Chanting).