Advaita Vedanta – Non-Dualistic Vedanta by Sri Adi Shankaracharya

Advaita Vedanta refers to the non-dualistic school of Hindu philosophy, which is derived mostly from the Upanishads and elaborated in detail by eminent scholars like Gaudapada and Sri Adi Shankaracharya. Dvaita means duality, and Advaita means nonduality. In simple terms, Advaita means the absence of the duality between subject and object. In our wakeful consciousness, we experience duality, but in deep sleep only nonduality.

Advaita school believes that Brahman is the only reality and everything else is a mere appearance, projection, formation, or illusion. One of the most common examples used to describe the state is momentarily seeing a snake in a rope when it is lying in the darkness. The snake is an illusion, and the rope is the reality. In the same manner, the world appears in the mind as a formation over the Self. The school also believes that Atman, the individual self, has no separate existence of its own. It is but a projection or reflection of Brahman only in each being. Jiva is a deluded soul by egoism, desires, and other impurities and thereby experiences duality and separation. Because of it each being is bound to the cycle of births and deaths and the laws of karma as long and remains so until liberation is achieved.

Brahman is real, but the world in which we live is a mere illusion, like a mirage. It appears in our consciousness because of the activity of the mind and the senses. Since we depend upon them, we do not perceive Brahman, the ultimate reality, who is hidden in all. When they are fully withdrawn and made silent through detachment, purity, and renunciation, one can see the Supreme Self hidden in all and attain liberation.

Advaita Vedanta believes that an enlightened guru, knowing both the scriptures and Brahman, is indispensable for anyone seeking salvation. Mandukya Karika of Gaudapada is considered to be the first available treatise on Advaita Vedanta, while the monumental works of Shankaracharya constitute its core literature. Successive generations of scholars enriched the school of Advaita through their teachings and scholarly works. Advaita school also forms part of Vaishnavism, Saivism, and Shaktism under different names.

Main Points of Advaita Vedanta – Non-Dualistic Vedanta

• Brahman alone is real.
• The Jiva is not different from Brahman, He is Brahman.
• Hence, the Jiva is eternal, pure, awakened, and free.
• Jiva appears as a doer (Karta) and experiencer (Bhokta) due to ignorance.
• The major cause of the ignorance is Antahkarana ( Instruments of Mind ) .
• Antahkaranas are the inner instruments of the mind (Manas, Buddhi, Chitta, and Ahankara)
• This world is only illusory appearance.

A few important concepts of Advaita Vedanta are presented below.

The Four States of Consciousness

Shankara’s philosophy of Advaita Vedanta also includes the idea of the four states of consciousness, which are waking, dreaming, deep sleep, and transcendental consciousness ( jagrat, sawpna, susupti & turiya). According to this philosophy, the ultimate reality is experienced in the fourth state of consciousness, which is characterized by pure awareness and the absence of thoughts or perceptions.

This philosophy of the four states of consciousness has been influential in the development of meditation and spiritual practices in the Eastern school tradition, as well as in other spiritual traditions around the world.

Sadhana Chatushtayam

Sadhana Chatushtayam means the tetrad which is imperative for spiritual practice and liberation. The following four sets of qualifications are considered essential to achieve salvation, which each aspirant is expected to cultivate.

1. Nityanitya vastu viveka: The ability to discriminate between what is eternal (nitya) and what is temporary (anitya). The absence of it is responsible for the delusion.
   
2. Ihamutrartha phala bhoga viraga: Disinterestedness in enjoying the fruit of one’s actions and sense objects here and hereafter. This will arrest the continuation and formation of karma.
   
3. Sama adi satka sampatti: Qualities such as sama (control of internal sense organs), dama (control of external sense organs), uparati (abstinence), titiksha (quietness), sraddha (sincerity and faith) and samadhana. They are important for self-transformation and the predominance of sattva, without which one cannot be free from the triple impurities of egoism, attachments, and delusion.
   
4. Mumukhatva: Intense aspiration for salvation. It arises mainly due to the good works (karma) in the past. According to the Bhagavadgita only after repeated births, a person feels a strong drive to achieve salvation and turn to the path of salvation.

Pramanas

They are the standards of ascertaining the right knowledge, truth, or valid knowledge. In this world of duality, it is very difficult to know which is the right knowledge and which is reliable for salvation or for ascertaining truth. Advaita Vedanta recognizes six Pramanas, of which three were proposed by Shankaracharya and three by his followers. They are as stated below.

1. Pratyaksha: The knowledge that comes through perception. This is objective knowledge that is experienced directly either through the senses or in deeper states of consciousness.
   
2. Anumana: The knowledge that comes using inference. This is speculative knowledge based upon supposition or belief.
   
3. Upamana: The knowledge that comes using analogy, comparison, and contrast. This is relational knowledge.
   
4. Arthapatti: The knowledge obtained by meaningful assumptions based on common sense and previous experience. This is hypothetical knowledge.
   
5. Anupalabdhi: The knowledge gained through negation.
   
6. Agama: The knowledge that comes through the study of scriptures. This is pure theoretical knowledge.

Theory of Causation

Advaita Vedanta recognizes two forms of causation, the material cause and the instrumental cause. According to the school, Brahman is both the material and instrumental cause of creation. In other words, Brahman provides not only the will and direction but also the material and energy needed to manifest the things, beings, and worlds. Brahman is both Purusha (Self) and Prakriti (Nature).This is in contrast to some schools of Hindu philosophy, which argue that Brahman is the instrumental cause while Prakriti or nature is the material cause.

Cause and Effect:

Adi Shankaracharya proposed that each cause was hidden in its every effect, whereas the opposite was not true. In other words, the seed is hidden in the tree that produces it. While a cause is not different from the effect it produces, the same cannot be argued in the case of an effect about its cause. A cause is always part of the effect, hidden within it and so is not different from it. Brahman is the cause of all creation. So the world is real only because Brahman, who is its cause, is hidden and inseparable from it.

From this perspective, the world becomes an illusion because it disappears when the Self or Brahman is withdrawn from it. The world exists when you, the cause, are present in your mind. When you, the cause, withdraw from it, the world disappears. Shankaracharya propounded the theory of causation (vivartavada). According to it, an effect is an outward projection of cause and hence not real. This is in contrast to the parinamavada concept according to which an effect is an evolution or transformation of cause and hence as real as the cause itself.

Maya (Illusion)

According to Advaita Vedanta, the world is an illusion or Maya, which is caused by the veiling power of Brahman. It is unreal or illusory in an absolute sense. Since it is a projection of God’s consciousness, it disappears when it is withdrawn. The veiling is called avarna and the projection viksepa. Followers of Advaita argue that Maya is neither real nor unreal, but indeterminate or indescribably (anirvachaniyam) because it cannot be both at the same time.

Brahman and Atman (Universal & Individual)

Brahman is the supreme, absolute, and eternal reality. It is the only truth, the cause of all, and the only stable and permanent reality. Atman is Brahman, perceived as the individual self, the hidden reality, in all aspects of creation. There is no difference between the two. When the Self overcomes its veiling, it experiences non-duality (Advaita anubhava) of existence and realizes its non-difference from the Absolute. Brahman in his absolute state is without qualities and attributes. However, in our relative state we perceive him to be having certain attributes and refer to him as Isvara, the lord of the universe. In the ultimate sense, Isvara is also not the cause, but only an effect or a reflection of Brahman in the quality of Sattva.

The World

According to Advaita, the world is unreal, not because it does not exist, but because it exists only so long as the Self is present in the awareness as the subject. When the Self is withdrawn from the consciousness, the world disappears. Besides it is ever-changing, unstable, impermanent, and subject to destruction and decay. It is an appearance, a projection of God, like a mirage, or a mistaken reality. Our senses take it for granted whereby we mistakenly consider it real and permanent. The world exists because of our perception of duality and will disappear when we enter the state of non-duality or pure subjectivity, which is the state of the Self. When we overcome the illusion and develop detachment from the sense objects we enter that state of pure awareness where the duality between subject and object, or the knower and known simply vanishes and the Self alone remains.

References :

1. https://www.hinduwebsite.com/hinduism/concepts/advaitaconcept.asp
2. Research Materials from Suman Bista

Mantra chanting may be a deeply rooted spiritual and religious practice that has positive effects on one’s physical, mental, and spiritual well-being. Mantra chanting could be an awesome way to enter a thoughtful state of intellect since it gives your intellect something to concentrate on, which calms other thoughts. Practicing mantras all through life can be supportive to keep you focused, but they have to be especially supportive during your yoga and dhyana practices. After you keep your mind focused on your breath and a mantra during practice, it can assist in reducing your chitta vritti, or mind thoughts. We present you with the Top 10 Yoga Mantras/Yoga Prayers below with their meaning.

1. GURU MANTRA
2. PRANAVA MANTRA: Omkaaram Bindu-Samyuktam
3. GAAYATREE MANTRA: Om Bhoor-Bhuvah Svah
4. GURU MANTRA: Tvameva Mata
5. GURU MANTRA: Dhyanamulam Gururmurti
6. KAMANA MANTRA: Om Sarve Bhavantu Sukhinah
7. LIGHT MANTRA: Om Asato Ma Satgamaya
8. OM SAHANA VAVATU
9. KARPURA GAURAM KARUNAVATARAM
10. OM PURNAMADAH PURNAMIDAM
    

1. GURU MANTRA:

 OM Namo Guru Dev Namo!

ॐ नमो गुरु देव् नमो

Meaning: I bow, or salutations to the divine Master.

2. PRANAVA MANTRA: Omkaaram Bindu-Samyuktam

Omkaaram Bindu-Samyuktam, Nityam Dhyaayanti Yoginah |
Kaamadam Mokshadam Chaiva Omkaaraaya Namo Namah |1|

ॐकारं बिंदुसंयुक्तं नित्यं ध्यायंति योगिनः ।
कामदं मोक्षदं चैव ॐकाराय नमो नमः ॥१॥

Meaning:
Salutations to Him, Who resides In the Spiritual Heart Center as Omkaara, On Whom the Yogis Constantly Meditate, Who Grants All Desires and also Liberation to the Devotees. Salutations to “Om”

3. GAAYATREE MANTRA: Om Bhoor-Bhuvah Svah

Om Bhoor-Bhuvah Svah, Tat-Savitur-Varenyam, Bhargo Devasya Dheemahi, Dhiyo Yo Nah Prachodayaat

ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं, भर्गो देवस्य धीमहि, धियो यो नः प्रचोदयात् ॥ ऋग वेद ३।  ६२।  १०।

Meaning:
Om, Pervading the Bhu Loka (Earth, Consciousness of the Physical Plane), Bhuvah Loka (Antariksha, the Intermediate Space, Consciousness of Prana) and Svah Loka (Sky, Heaven, Consciousness of the Divine Mind), that Savitur (Savitri, Divine Essence of the Sun) which is the most Adorable (fit to be worshiped), I Meditate on that Divine Effulgence (divine light), may that awakens our Intelligence (Spiritual Consciousness).

4. GURU MANTRA: Tvameva Mata

Tvam-Eva Maataa Cha Pitaa Tvam-Eva | Tvam-Eva Bandhush-Cha Sakhaa Tvam-Eva |
Tvam-Eva Vidhyaa Dravinnam Tvam-Eva |Tvam-Eva Sarvam Mama Deva Deva ||

त्वमेव माता च पिता त्वमेव । त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणम् त्वमेव । त्वमेव सर्वम् मम देव देव ॥

Meaning:
You truly are my mother and you truly are my father. You truly are my Sibling and you truly are my Friend. You truly are my knowledge and you truly are my Wealth. You truly are my All, My God of Gods; to me as my almighty.

5. GURU MANTRA: Dhyanamulam Gururmurti

Dhyaana-Moolam Gurur-Moortih; Poojaa-Moolam Gurur-Padam |
Mantra-Moolam Gurur-Vaakyam ; Moksha-Moolam Gurur-Kripaa ||

ध्यानमूलं गुरुर्मूर्तिः पूजामूलं गुरुर्पदम् ।
मन्त्रमूलं गुरुर्वाक्यं, मोक्षमूलं गुरूर्कृपा ॥

Meaning:
The Root of Meditation is the Form of the Guru; The Root of Worship is the Feet of the Guru,
The Root of Mantra is the Word of the Guru; The Root of Liberation is the Grace of the Guru.

6. KAMANA MANTRA: Om Sarve Bhavantu Sukhinah

Om Sarve Bhavantu Sukhinah; Sarve Santu Niraamayaah |
Sarve Bhadraanni Pashyantu; Maa Kashchid-Duhkha-Bhaag-Bhavet |

ॐ सर्वे भवन्तु सुखिनः, सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु, मा कश्चिद्दुःखभाग्भवेत् ।

Meaning:
Om, May All be Happy, May All be Free from Illness. May All See what is Auspicious, May no one Suffer.

7. LIGHT MANTRA: Om Asato Ma Satgamaya

Om Asato Maa Sat-Gamaya |Tamaso Maa Jyotir-Gamaya | Mrtyor-Maa Amrtam Gamaya | Om Shaantih Shaantih Shaantih ||

ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतं गमय । ॐ शान्तिः शान्तिः शान्तिः ॥

Meaning:
Om, (O Lord / Paramatma)! Keep me not in (the Phenomenal World of) Unreality, but make me go towards the Reality (of Eternal Self); Keep me not in (the Ignorant State of) Darkness, but make me go towards the Light (of Spiritual Knowledge), Keep me not in (the World of) Mortality, but make me go towards the World of Immortality (of Self-Realization). Om Peace, Peace, Peace!

8. OM SAHANA VAVATU

Om Saha Naav[au]-Avatu | Saha Nau Bhunaktu | Saha Viiryam Karavaavahai | Tejasvi Naav[au]-Adhiitam-Astu Maa Vidvissaavahai | Om Shaantih Shaantih Shaantih ||

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥

Meaning:  
Om, Together may we two Move (in our Studies, the Teacher and the Student), May he protect. Together may we two Relish (our Studies, the Teacher and the Student) or be nourished. Together may we perform (our Studies) with Vigour (with deep Concentration). May what has been studied by us be filled with the Brilliance (of Understanding, leading to Knowledge). May it not give rise to Hostility (due to lack of Understanding).  Om Peace, Peace, Peace. Guru Strotam

9. KARPURA GAURAM KARUNAVATARAM

Karpuura-Gauram Karunna-Avataaram, Samsaara-Saaram Bhujagendra-Haaram |
Sadaa-Vasantam Hrdaya-Aravinde, Bhavam Bhavaanii-Sahitam Namaami |

कर्पूरगौरं करुणावतारं, संसारसारम् भुजगेन्द्रहारम् ।
सदावसन्तं हृदयारविन्दे, भवं भवानीसहितं नमामि ॥

Meaning:  
Pure White like Camphor, an Incarnation of Compassion. The Essence of Worldly Existence, Whose Garland is the King of Serpents. Always Dwelling inside the Lotus of the Heart. I Bow to Shiva and Shakti Together.

10.  OM PURNAMADAH PURNAMIDAM

Om Puurnnam-Adah Puurnnam-Idam, Puurnnaat-Puurnnam-Udacyate |
Puurnnasya Puurnnam-Aadaaya, Puurnnam-Eva-Avashissyate |
Om Shaantih Shaantih Shaantih ||

ॐ पूर्णमदः पूर्णमिदं, पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय, पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Meaning:

Om, That (Outer World) is Purna (Full with Divine Consciousness); This (Inner World) is also Purna (Full with Divine Consciousness); From Purna is manifested Purna (From the Fullness of Divine Consciousness the World is manifested). Taking Purna from Purna, Purna indeed remains (Because Divine Consciousness is Non-Dual and Infinite), Om, Peace, Peace, Peace.

What is the Ashtanga Yoga Primary Series?

Yoga is the union of the inner self and cosmic intelligence. Yoga is for getting good health, happiness, and harmony. It is a completely experimental science that uncovers inner peace, purity, rest, and relaxation, then links to groom the entire potency. Yoga is the complete science of being. Dhyana (Meditation) is the final key in yoga Practice. Physical practice or Asanas is one of the major pillars of the whole yogic mission. Ashtanga Vinyasa Yoga is the complete Asana series for intense physical fitness; it strong ground for Yoga Sadhana. It combines some of the means of Yoga like Prayer, Asana, Breath, Bandha, and Focus (drishti) for optimum merits.

Yoga asanas cleanse and strengthen the body. Ashtanga yoga Indian asanas are divided into six series. This elementary school is called Yoga Chikitsa because it detoxifies and harmonizes the body. How to improve your physical and mental health. This energetic and stimulating yoga practice is especially suitable for people between 15 and 30. It brings various benefits.

The Ashtanga Yoga Primary Series primarily focuses on the major organs of the body such as the gastrointestinal system, liver, gallbladder, and kidneys. It also balances the parasympathetic and sympathetic nervous systems. This practice involves Ujjayi Pranayama breathing techniques, where you take deep breaths while listening to sounds for effect.

Why Should Young Groups Try Ashtanga Yoga Primary Series?

Build strength and endurance – The Ashtanga Yoga Primary Series offers physical benefits and is a good option for young adults. A series of postures targets different muscle groups and increases recovery throughout the body. Choosing to exercise regularly can help you build a strong and toned body.

Improve Flexibility and Balance – Featuring dynamic stretches and balanced poses, the Ashtanga Yoga Primary Series increases your range of motion and challenges your sense of balance. Improves physical performance and reduces injuries in daily life. Improved mental clarity and concentration – Adolescents need mental clarity. The Ashtanga Yoga Primary Series helps promote mental clarity and focus. This form of yoga helps you calm your mind and find inner peace by creating a meditative flow. Additionally, regular practice increases productivity and reduces stress levels.

Promotes the mind-body connection – This can be achieved by promoting the mind-body connection and focusing on the sensations and coordination of each pose. This connection fosters self-awareness and increases levels of understanding.

 Create healthy habits – Consider adopting healthy habits for your long-term health. Consistently practicing the Ashtanga Yoga Primary Series will help you become more disciplined and organized. It guarantees long-term happiness and success.

Ashtanga Yoga Primary Series Benefits in the Human Body :

• Strengthen your body and increase your hidden strength.
• Each Asana in Ashtanga Vinyasa has unique properties for curing physical ailments. Therefore, it brings health.
• Prepare for advanced-level asanas. Advanced asanas require the body to become stronger and more flexible, which can be achieved through the regular practice of Ashtanga Vinyasa. Ashtanga Vinyasa Yoga is very helpful in strengthening your arms, hands, shoulders, and core. This will help you perform various headstands, handstands, and hand balance asanas.
• Stay active and fit.
• Helps you recharge your body and perform your daily tasks better.
• Continuously practicing Vinyasa after almost every pose increases body temperature and improves flexibility during asanas. Likewise, this is a very powerful flow that energizes the body.

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As we know, Life is filled with suffering. When a baby is born, the first sound it hears is crying. Throughout our lives, we experience all kinds of pain and suffering caused by illness, injury, fatigue, misunderstanding, stress, old age, and eventually death, etc. Even the so-called moments of pleasure are only short-lived. We talk details below on Six Enemies of the Mind (Shad-ripu).

Our writings and the great teachers of antiquity speak of suffering and that the meaning of life is to end that suffering so that we can be liberated. In Buddhism, there is mention of four noble truths:

1. Dukkha (suffering): This life is full of suffering.
2. Dukkha samudaya (reason for suffering): lustful cravings (Trishna) lead to suffering
3. Dukkha nirodha (end of suffering): It is possible to put an end to this suffering.
4. Nirodhagamini pratipad (path to freedom from dukkha): Buddha gives the eight-fold path to eliminate dukkha

In the Yoga Sutras, Patanjali presents an identical viewpoint even though he has used a slightly different terminology:

1. Dukkha (suffering)
   For those who have developed discriminatory wisdom, all life is suffering on account of the pains resulting from change, anxiety, and tendencies (samskaras); as also on account of the conflicts between the functioning of the three Gunas and the Vrttis (fluctuations of the mind) (Sutra 2.15)
2. Heya-hetu (cause of suffering)
   The cause of that (suffering) which is to be avoided is the union of the Seer (Purusha) and the Seen (Prakriti) (sutra 2.17); 
   This union is caused by ignorance (avidya) (sutra 2.24)
3. Haana (removal of dukkha)
   The dissociation of Purusa and Prakrti brought about by the dispersion of ignorance (Avidya) is the real remedy (for eliminating suffering). And it leads to the Liberation of the Seer (Purusha). (Sutra 2.25)
4. Haanopaya (technique of removal)
   Uninterrupted discriminative discernment is the means for the removal of the apparent union between Purusha and Prakriti (Sutra 2.26)
   By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment (sutra 2.28)

As you can see, on the topic of dukkha (suffering), there is a marked similarity between the concepts presented by Patanjali in the Yoga Sutras and the four noble truths presented in Buddhism.

Samkhya Karika, the most authentic and widely followed text on the philosophy of Samkhya, also states a similar concept in its very first shloka: 

duḥkhatrayābhighātāj jijñāsā tadapa1ghātake hetau ।

dṛṣṭe sāpārthā cen naikāntātyantato’bhāvāt ॥ 1॥ 

Stated in Samkhya Philosophy

Because we are confronted with the three kinds of suffering, there is a desire to know the means of its removal. And if it is argued that the inquiry is superfluous because some obvious means are available (medical science, for example), we must realize that these other means are neither absolute nor permanent (Samkhya Karika 1) 

The three categories of suffering mentioned in this verse are: adhyatmika (caused by the body or mind of oneself), adhibhautika (caused by other living beings) and adhidaivika (caused by divine intervention) 

What is the root cause of this suffering? As stated above, Patanjali, in the yoga sutras, attributes this suffering to avidya (ignorance). When we are ignorant of our true nature, ego takes over and begins to dominate our decision-making. As we know, the ego likes to identify every life experience with labels such as “like it/dislike it”, “love it/hate it”, etc. This kind of labeling leads to strong attachments or strong aversions (raga/dvesha) which give birth to the six enemies of the mind discussed below.

Six enemies of the mind (shad-ripu) 

It is these strong attachments and aversions, which corrupt our mind with these six negative tendencies, which are commonly referred to as the six enemies of the mind (shad-ripu). All our behaviors and actions are constantly influenced by these six negative tendencies:

• Kama (lust/craving)
• Krodha (anger)
• Lobha (greed)
• Moha (delusion)
• Mada (arrogance, vanity)
• Matsarya (jealousy) 

Let us look at these six enemies of the mind one by one.

Kama (lust/craving) 

When a person has a pleasant experience with an object of the five senses, he or she develops an attraction to that object, which leads to attachment. The constant search for objects that we are attached to can lead to addiction. This can lead to a feeling of longing for these objects. We can develop desires for food, power, sex, possessions, wealth, etc. In some literary works, “Kama” is generally associated with sexual desire.In the Bhagavad Gita (Chapter 3, Verse 37) we read: “The Supreme Lord has said: Only lust arises from contact with the force of passion (Guna Rajas) and then turns into anger.” Recognize him as a sinful one, consuming enemy of the world.

Krodha (anger)

Anger is usually a response to a perceived threat. You may become angry when you lose your temper, when your opinion is ignored, or when you feel like you have been wronged. As mentioned above, we develop strong likes and dislikes based on our life experiences. We become angry when our strong desires (attempts) are not fulfilled. Likewise, we get angry when we can’t get rid of something that we don’t quite like. Anger can build up if you don’t express it properly.

As per a Buddhist saying, “anger is like holding a piece of burning charcoal in the hand with the intent of hurling at someone you hate. Guess who is getting hurt/burnt?”

Bhagavad Gita in the following shlokas (2.62, 2.63) describes how lust and anger can eventually lead to total destruction. The sequence described here is sometimes referred to as the “ladder of destruction”.

“When a man constantly thinks about objects of the five senses, attachment for those objects arises. From attachment is born desire (craving), and from desire is born anger. From anger comes delusion, from delusion comes loss of memory, from loss of memory comes destruction of intellect, which leads to total annihilation.” (Bhagavad Gita, verses 62-63, chapter 2) 

Lobha (greed)

Greed, like all the other negative traits, is driven by the ego. It represents an excessive and selfish desire to possess more than what we need or deserve. To fulfill their greedy ambitions people can resort to unfair means, violence, crime, stealing, etc. People become greedy when they have a sense of insecurity, a sense of lack, incompleteness, and unwholesomeness. 

We can curb greediness if we can learn to differentiate between “wants” and “needs”. When we live a life of contentment (santosha), we limit our endeavors to fulfilling our basic needs. On the other hand, irrespective of how much we possess, we are never satisfied and our “wants” continue to grow. You may want something because of an ad that you saw on TV, or you may be jealous of your neighbor who owns a million-dollar home whereas you are living in a small two-bedroom condo.  

Moha (delusion)

Delusion refers to our inability to see the truth and being trapped in material bonds. We believe that we receive and give happiness by attaching ourselves to our children, our family, etc. We don’t realize that it’s just an illusory feeling of happiness. True happiness comes from pure love and compassion that comes from non-attachment. Attachment is the result of the ego always tied to a personal interest. We feel discouraged or unhappy when our interests are not pursued. On the other hand, if we perform our duties with a relaxed attitude (nishkama-bhava),  pure joy arises.

Mada (arrogance)

Some of the words commonly used to describe “mada” are arrogance, conceit, pride,  conceit, conceit, selfishness, etc. A person with these traits always has a high opinion of himself and tries to belittle others. People become arrogant because of their beauty, position, fame, wealth, knowledge, background, physical strength, etc. Even yogis who develop special powers called siddhis after intensive meditation are known to develop arrogance and selfishness. Anyone who lives with this selfish and exaggerated view of themselves experiences a bitter shock and great disappointment when confronted with reality. Mada (arrogance) is like a balloon that grows until it bursts. They often have low self-esteem, which leads them to behave arrogantly.

Matsarya (jealousy) 

Jealousy and greed are closely related. Like greed, jealousy arises from feelings of dissatisfaction and inadequacy. He feels like something is missing or lacking in his life. When a person sees that others have items that they also want, they become jealous. As we all know, jealousy is a common theme in our films, books, plays, etc. This was the cause of clashes and wars. Many divorces happen because of jealousy. Again, like all other negative tendencies, the main culprit of jealousy is ego.

Enemies of the mind in the Yoga Sutras of Patanjali

In the Yoga Sutras, Patanjali talks about three of these tendencies – lobha (greed), krodha (anger), and moha (delusion) while discussing two of the eight limbs of yoga – the five yamas and the five niyamas. 

“When negative thoughts of acts such as violence, etc. arise in the mind, they are either performed by oneself, or got done by others, or even approved of; they can be incited by greed, anger or delusion; or they can be indulged in with mild, medium or extreme intensity; they are the cause of infinite misery and unending ignorance. Reflecting in this manner is called “pratipaksha bhavana” (the contrary thought)” (sutra 2.34). 

The Yamas and Niyamas are as follows:

Yamas: ahimsa (non-violence), satya (truthfulness), asteya (non-stealing), brahmacharya (celibacy) and aparigraha (non-hoarding)

Niyamas: shaucha (cleanliness), santosha (contentment), tapas (austerities), swadhyaya (self-study), ishwara-pranidhana (surrender to Ishwara)

The above sutra tells us that we tend to violate these yamas and niyamas when we are incited by greed, anger, or delusion, which are three of the six negative tendencies that we are discussing. When motivated by these tendencies, we can engage in violence, lie, steal, be greedy, and more. What we need to realize is that indulging in these acts will ultimately result in untold misery and plunge us into the darkness of ignorance. To avoid these pitfalls, Patanjali says that we should immediately think of thoughts that are contrary to these negative thoughts (pratipaksha bhavana).  

Shadripu and Soul

According to the Hindu scriptures, they connect the soul with the cycle of life and death and confine it to this material world (the Maya or relatively final existence). The first three in particular are said to be the path to hell. The first two are about the difficult experiences we have in life.

No matter how powerful, rich, successful, or seemingly happy we are, we cannot be considered mature if we are immature. These six internal enemies have not yet been defeated. In fact, Sanātana Dharma states that unless we defeat these six enemies – “Shadripus” – our hearts will never be truly happy and peaceful.

Furthermore, there is no point in maintaining “good behavior” if we have not defeated Shadripa. For example, telling the truth out of greed is worse than telling the truth without a desire for wealth. Who is better: who calls the police and tells them the location of a wanted criminal to receive a reward, or who does this even if there is no reward for the criminal’s arrest? The concept of Shadripu in Sanatana Dharma makes us responsible for our successes and failures. In the Gita Bhagavan Krishna says:

Man must exalt himself; You can’t humiliate yourself. In truth, only the mind is man’s friend and only the mind is his enemy.

Concluding remarks

The six enemies of the mind that we have spoken about are the impurities of the mind that obscure our clear vision and cause untold pain and suffering. As we have already seen, it is the ego that uses life experiences to sow the seeds of strong attachments and resentments. These attachments and aversions lead to the reinforcement of the six negative tendencies (shad-ripu) discussed here. This interaction between the ego and the shark causes pain and suffering on a mental and emotional level. The only way to get rid of these negative emotions is to eliminate avidya (ignorance), which reduces the influence of the ego, and clears and clears the mind so that we can access the light of true intuitive wisdom.

Samaveta Pranayama (The First Pranayama) – Steps, Benefits, Precautions

Samaveta Pranayama is a delightful and simple pranayama practice that allows you to breathe through both nostrils at the same time. The word “Samaveta” comes from Sanskrit and means “together”. This is a fantastic technique and is often described as simple and easy to do. Many sources highlight this technique as a fundamental practice in the world of pranayama. It provides the perfect warm-up for more advanced pranayama practices, preparing your mind and body for the incredible journey that lies ahead. So, take a deep breath and get ready to explore the harmonious union of both nostrils in Samaveta Pranayama. Let the energy flow and embrace the simplicity of this beautiful practice.

Pranayama and Energy Balance

When we practice pranayama, there are different forms of energy within us that are closely related to our health, our thoughts, and our reactions to the outside world. These energies, known as prana, can be both subtle and gross.

Although some forms of energy, while some of the energy sources, such as nervous energy and chemical energy, are well known, others are not commonly observed in daily life. Pranayama aims to harmonize and manipulate these energies, with the control and manipulation of breathing playing a key role.

Samaveta Pranayama Steps/Procedure

1. Sit in a comfortable position, preferably in one of the meditation asanas.
2. If meditation asanas are uncomfortable, you can sit on a chair or against a wall with your feet extended. Make sure your spine remains straight.
3. Close your eyes.
4. Begin yoga breathing, focusing on moving your stomach and chest as rhythmically as possible. Breathe in and out in a wave motion from your stomach to your chest and breathe out in a wave motion from your chest to your stomach. Breathe deeply and effortlessly, exhaling and inhaling as much air as possible.
5. Keep your eyes closed throughout the exercise and continue this breathing pattern for a few minutes.
6. Start practicing Samaveta Pranayama: At the end of inhalation, hold your breath for about a second without straining, and then exhale. Make sure your breathing remains slow and comfortable.
7. Exhale as much air as possible and then inhale. Hold your breath briefly again and breathe out. Repeat this cycle throughout your workout.
8. Breath-hold time: Gradually increase your breath-hold time from about one second to a maximum of ten seconds over the course of several weeks. It is important not to hold your breath longer than necessary. Regular practice will naturally increase the amount of time you can hold your breath.

 Duration

Start with a short duration, e.g., E.g. 5 minutes, and increase gradually based on your comfort and progress. The duration of the internship can be extended depending on individual possibilities and needs.

 Timing of Practice

Samaveta Pranayama can be practiced at any time of the day, preferably on an empty stomach. However, it is generally recommended to practice pranayama in the early morning or evening when the body and mind are relatively calm.

Samaveta Pranayama Precautions

• It is important to practice Samaveta Pranayama under the supervision of a qualified yoga teacher. Especially if you are new to pranayama practice or suffer from respiratory or circulatory diseases.

 • When practicing, avoid straining and tiring your breathing. Maintain a comfortable and natural breathing rhythm.

 • If you feel dizzy, uncomfortable, or short of breath, stop practicing and consult a yoga instructor or healthcare professional.

 • Make sure your study environment is clean, well-ventilated, and free of distractions.

Samaveta Pranayama Benefits

• Preparation for advanced pranayama exercises:
Samaveta pranayama helps prepare the lungs for more advanced pranayama techniques.

 • Increased Oxygen Exchange:
During breath holding in Samaveta Pranayama, the exchange of oxygen between the blood and lungs and the release of carbon dioxide between the lungs and blood increases.

 • Calming and balancing effects:
The rhythmic breathing pattern of Samaveta Pranayama promotes a feeling of peace and balance in the mind and body.

 • Improved respiratory function:
Regular practice of Samaveta Pranayama strengthens the respiratory muscles, increases lung capacity, and improves overall respiratory function.

 • Increased Energy Flow:
By harmonizing and manipulating subtle and gross forms of energy (Prana), Samaveta Pranayama helps to optimize the flow of energy throughout the body, resulting in increased vitality and overall well-being.

 • Stress reduction:
Deep, mindful breathing combined with Samaveta pranayama activates the parasympathetic nervous system, promotes relaxation, reduces stress, and improves mental clarity.

 • Detoxification:
The increased exchange of oxygen and carbon dioxide during respiratory arrest helps remove toxins from the body, supporting the detoxification process.

 • Mind-Body Connection:
Samaveta Pranayama cultivates a deeper awareness of breathing and strengthens the mind-body connection, promoting a state of awareness and inner harmony.

Learn everything about various pranayama from authentic sources.

Reference Books:

1. Asana Pranayama Mudra Bandha by Swami Satyananda Saraswati
2. The science Of Pranayama by Sri Sivananda.
3. Light on Pranayama by B.K.S Iyengar.

VRISCHIKASANA: The Scorpion Pose

Vrishchikasana or the Scorpion Pose is an inverted asana/pose and an advanced yoga asana that has great benefits for the spinal column and nerves, the endocrine glands, and has anti-aging benefits. In Sanskrit, Vrishchika means Scorpion. In the final position, Vrischikasana resembles the scorpion with its tail lifted upwards. When a scorpion wants to sting its victim, it raises the tail above the back and strikes the victim over the head. This pose resembles a scorpion ready to strike. This pose is usually done at the end of asana practice. It is a combination of a backbend and forearm balance pose. To perform this yoga, pose or asana successfully, you need Flexibility, balance, arms, and shoulder strength.

PREPARATORY POSES FOR SCORPION

• Cobra Pose
• King Cobra
• Pigeon Pose
• King Pigeon Pose
• Handstand

Steps of Vrischikasana (Scorpion Pose):

• Start by kneeling on the floor and bending forward. As you do this, keep your elbows and forearms in contact with the floor with your palms facing down.
• Keep your arms at an appropriate distance from your shoulders.
• Move your head forward and lift it as high as possible; Lift your butt and place your feet firmly on your toes (do dolphin pose for this step).
• Inhale and slowly lift both legs. Stand up straight and maintain your balance.
• Then try to bend your knees slightly and bring your legs closer to your head, trying to touch it with your feet. (Be careful not to move your legs too quickly.)
• Hold the position for a few seconds or as long as possible.
• To release the position, reverse the previous steps and return to the starting position.

Start by keeping your legs straight in line with your head. When you feel comfortable or can easily balance, bend your knees, move your legs forward, and try to touch your head with your feet. This is a very intense exercise asana. Therefore, it is very important to practice this pose daily and perform it in front of the specialist. For this position, you need more flexibility and strength. So, learn the basic asanas first and then try Vrischikasana – Scorpion Pose. Give yourself a break of a few hours between meals and training.

Benefits of Scorpion Pose:

• It Strengthens the middle, back, arms, and shoulders.
• Works on your sense of equilibrium
• Working on the adaptability of the spine
• Fabricates endurance and perseverance.
• Permits blood to race to the cerebrum further developing memory and fixation.
• Stimulates the hair follicles in the scalp (balding avoidance)
• Discharge amassed pressure in the shoulders and spine
• Vrishchikasana gives everyone the advantage of transformed asanas like Shirshasana. It turns around the impact of gravity on the body.
• It expands the progression of blood to the head and cerebrum. Helps in the maintenance of the pituitary gland and works on the soundness of the relative multitude of endocrine organs.
• Helps in piles and varicose veins.
• It conditions the reproductive organs
• The asana helps in maintaining the muscles of the back and spine.
• It helps in increasing the strength of the arms. It is good for creating a sense of balance.

Safety and Precautions

Only experienced and well-trained practitioners should attempt this pose and exercise caution. Do not attempt this pose if you have hip or back problems, high blood pressure, or are pregnant. If you have glaucoma, inversion is not recommended. Listen to your body. If you experience physical discomfort or a feeling of unproductivity, carefully exit the pose. Practicing yoga should never be painful.

A world without sound is unimaginable. It is everywhere and in everything, if not loud, then at least subtle. Sound is energy. It was not invented or discovered, but something that has always existed. Since sounds are innate to all of us, it’s no surprise that they affect us in a variety of ways. Sound directly affects the molecular structure of the body, helping to repair, rejuvenate and refresh. It not only affects the body and mind but is also said to connect the physical, mental, and spiritual realms. The sound has been used for centuries to promote physical and emotional well-being. Using positive vibrations and frequencies helps the body and mind return to a stable state. More below on Sound Healing.

Sound healing practices stem from the idea that our bodies and minds function with specific vibrations and frequencies. We can’t always perceive them with our senses, but we can perceive them through our emotions and other energy sources. When these vibrations are no longer in harmony, various physical, emotional, and mental symptoms can occur. Sound healing is therefore a practice that aims to achieve this harmony by manipulating these vibrations with various tools.

 History of Sound Healing

Sound healing is an ancient therapy used to cure diseases and promote spiritual upliftment. It was the first form of traditional medicine. Each culture has developed its method of using sound to eliminate negative energies, cure illnesses, and induce trance.

In Indian culture, people chanted mantras to cure illnesses, boost immunity, calm the mind, and clear karmic imbalances. Music therapy played an integral role in the temples of India and ancient Egypt. The ancient Egyptians used music, magical chants, and specific instruments that produced sound waves for healing.

In Greek mythology, Apollo, the god of music and medicine, was said to cure mental illness through song. Hippocrates and other Greek physicians played music and used flutes and lyres to treat their patients. Shamans worldwide used drums to transcend themselves and their patients to a higher level of consciousness, promoting physical and mental well-being. The healing properties of sound are also discussed in the teachings of Buddha and Tibetan religious texts that emphasize the importance of Tibetan healing sound instruments.

Type of Sound Healing

Sound Healing requires certain tools. Some of these tools are easy to find and learn, while others require special circumstances and professional guidance. We will discuss some of the most used sound healing techniques. Type of Sound Healing

Sound healing requires specific tools. Some instruments are easy to find and learn, while others require special circumstances and professional guidance. We will discuss some of the most commonly used sound healing techniques.

• Voice

The voice is the fundamental tool of sound healing and the most important because it is directly related to the vibrations of the body. There are many tools on the market, but we must never forget that we are tools that carry the power of healing. You can heal your voice by humming, singing, praying, saying affirmations, etc. Yoga practices such as Brahmari and Ujjayi Pranayama, mantra chanting, and kirtan are techniques that use the voice for healing.

 • Tibetan Singing Bowls

Buddhists commonly use Tibetan singing bowls in religious practices, and they are one of the most popular sound healing methods. These bowls are made from a small number of sacred metals and crafted using the art of forging and tuning, which gives them a unique frequency and vibration. When struck, they emit a rich blend of harmonious sounds that directly impact the chakras and enhance the meditation process.

They restore the body’s normal vibration frequency. The deep sounds of singing bowls help heal many ailments and promote holistic health. Due to its effective therapeutic benefits, singing bowls are considered one of the most popular sound healing methods.

 • Classical Music

Music takes us to another dimension that feels like an ideal world. Classical music serves as an excellent tool for sound healing and promotes learning and creativity. Today, people increasingly use it to treat depression, anxiety, muscle tension, high blood pressure, and more. It also benefits pregnancy and baby development. Guided meditations, where people meditate following spoken instructions, are included in this practice.

 • Gong bath

The gong or sound bath is an ancient Asian sound healing technique that creates the vibrations of all the water in the body. It is a “bath” of sound waves that produce a wide spectrum of harmonics that create vibrations that bring inner harmony and facilitate healing. People use gongs for yoga, meditation, and chakra balancing.

 • Tuning Forks

People use tuning forks to heal with sound, using the body as the instrument. In medicine, they help localize bone fractures. Tuning forks use sound waves to stimulate meridian points, promoting the body’s natural self-healing energy by applying specific vibrations to targeted areas, releasing tension, and unblocking energy. It works like acupuncture but without needles. Tuning forks promote mental balance and clarity, relieve pain, relax the body, and increase physical energy. They restore chakra balance and maintain the body’s harmony.

 • Didgeridoo

Didgeridoos are indigenous and spiritual instruments made from wood that originated in Australia. People use it in healing and meditation to enter a deep trance and unblock stagnant energy. It reduces snoring, improves sleep quality, and alleviates asthma symptoms.

Benefits of Sound Healing

Sound healing has many multitude of benefits physically, mentally, emotionally, and spiritually in every. Following are some of the major benefits of sound healing:

1. Helps to Relieve Stress
2. Boosts Brainwaves
3. Helps in the Improvement of Health
4. Helps in releasing Buried Emotions, Enhancing Mood
5. Gives you more focus
6. Helps in Expansion Consciousness
7. Helps in Increase Heart-Brain Coherence

Learn more about the different aspects of sound from the traditional sound healers and meditation gurus, who have learned the art of sound healing from traditional texts and have been healing people for ages. Learn the beautiful singing bowl training or Sound Healing training in Nepal with Himalayan Yoga Academy.

What is Plavini Pranayama?

Plavini Pranayama (Floating Breath) is a way of regulating Prana or life force so that the individual’s body is light enough to float. The Sanskrit root “Plavini” or Plu means floating or swimming. The main goal of this pranayama is to swallow air-like liquid and restore the body for levitation. In this pranayama, the person consumes air like water and holds it in the stomach to make it expand to develop a feeling of floating. When the stomach is filled with air, a distinctive echoing sound similar to a drum will be created when it hits the stomach.

The philosophy of Plavini Pranayama also emphasizes the importance of conscious breathing and cultivating deep awareness of the present moment. By focusing on the feeling of your breath entering and leaving your body, you can develop a sense of presence and awareness, which can help reduce stress and anxiety and improve your overall well-being. Ultimately, Plavini Pranayama emphasizes the importance of balancing and harmonizing the physical, mental, and emotional aspects of our being and cultivating a deep sense of mindfulness and inner connection.

Steps to Performing Plavini Pranayama

1. Find a comfortable sitting position with your back straight and your hands on your knees.
2. Breathe deeply in and out through your nose, focusing on relaxing your body and calming your mind.
3. Breathe deeply through your nose and swallow the air so that it fills your stomach. You may need to practice several times to master it.
4. Hold your breath if you feel comfortable. Firstly, start with a few seconds and gradually increase the duration as you become more comfortable with the exercise.
5. Breathe out slowly through your nose, letting the air escape from your stomach. Breathe in and out normally through your nose and repeat this process as often as you like.

Benefits of Plavini Pranayama:

• Improves Digestion: Plavini Pranayama can help stimulate the digestive system and improve the functioning of the digestive organs. It is particularly useful for relieving gas, bloating, and other digestive problems.

• Reduces Stress and Anxiety: By focusing on breathing and cultivating a sense of presence and awareness, Plavini Pranayama can help reduce stress and anxiety and promote a sense of calm and relaxation.
  
• Increases Energy Levels: Practicing Plavini pranayama can help increase the oxygen supply in the body, which can lead to increased energy levels and a feeling of vitality.
  
• Releases Emotional Blockages: The practice of Plavini Pranayama can help release emotional blockages and negative thought patterns and promote a sense of emotional balance and inner peace.
  
• Promotes General Well-Being: By balancing and harmonizing the physical, mental,, and emotional aspects of our being, Plavini Pranayama can promote general well-being and a sense of inner connection.

Contradictions & Precautions Of Plavini Pranayama:

Always practice this pranayama on an empty stomach or at least 5-6 hours after eating. The suction of air through the nose into the stomach must not be hindered. Also, remember not to exceed your breathing capacity. Every person has different abilities. Therefore, carry out this pranayama under guidance from the beginning.

If you have heart problems, hypertension, or are pregnant, be cautious.

In case of a hernia or hydrocele, breath-holding can exert too much pressure.

For any chronic disease or mental condition, consult with your physician before practicing it.

This simple Pranayama is the easiest way to control your breath and de-stress. Here In this article, we explored the steps to perform Plavini Pranayama and understand its benefits and contraindications. Learn more about Pranayama with Himalayan Yoga Academy. Join us now for amazing yoga training courses/ Yoga teacher training Courses in Nepal. You can explore more breathing with Yoga Retreat Programs

What is (Om Tare Tuttare Ture Svaha) ?

In Tibet, om tare tuttare ture soha is an ancient mantra associated with Tara, “Mother of all Buddhas,” and especially her manifestation as Green Tara. In this article you will learn who Green Tara is, the meaning of her mantra, and how to pronounce it in Tibetan.

Tara, whose name means “star” or “passerby,” is a bodhisattva of compassion. In Tibetan, Tara is called “Dölma” (Sgrol-ma) or “She of Salvation”. In particular, she represents compassion in action, as she is leaving her lotus seat to help sentient beings.

Who is Green Tara?

As we see in the image above, Green Tara is usually depicted as a compassionate being ready to step down from her lotus throne to offer comfort and protection from all the sufferings we experience.

She is shown “in a posture of ease and readiness for action. While her left leg is folded in the contemplative position, her right leg is outstretched, ready to spring into action. Green Tara’s left hand is in the refuge-granting mudra (gesture), and her right-hand makes the boon-granting [giving] gesture. In her hands she also holds closed blue lotuses (utpalas), which symbolize purity and power.” ²

As the first Dalai Lama wrote, We can ask it to immediately save us from eight specific dangers, each representing a corresponding human mental problem:

• Lion– Pride
• Wild elephants – Delusion and ignorance
• Forest fire– Hatred
• Snake– Jealousy
• Thief– Erroneous views, including fanatical views
• Prison– Greed and avarice
• Flood– desire, and attachment
• Devil-Doubt due to illusion

Ordinary Tibetans pray to her when they are sick, when they go on a long journey, or when they hope for success or wealth. Her teachings show us this is not the real purpose of praying or reciting the Tara mantra. When we recite the Green Tara mantra, we seek Tara’s blessings and help with our “real-world” problems. We pray to be freed from mental illusions and negative emotions that prevent us from seeing true freedom and achieving enlightenment of body, speech, and mind. Like Tara represents, not only for our benefit but also for our benefit, for the benefit of all sentient beings.

Meaning of the Green Tara Mantra

• In short, om tare tuttare ture soha means “I prostrate to the Liberator, Mother of all the Victorious Ones.”
• The Tara mantra is om tare tuttare ture soha. To explain the meaning of tare tuatara ture: tare means liberating from samsara.
• Tare shows that Mother Tara liberates living beings from samsara, from true suffering, or problems. You can relate this to the particular sufferings of human beings such as birth, old age, sickness, and death. By meeting undesirable objects and experiencing aversion; not finding desirable objects or finding them but gaining no satisfaction. All these are the problems of true suffering. If you rely upon Tara by taking refuge in her and doing Tara practices—such as the recitation of mantra or praises — with tare, Tara liberates you from all these true sufferings.
• The second word, tuttare, liberates you from the eight fears. There are eight fears related to external dangers from fire, water, air, and earth. As well as from things such as thieves and dangerous animals. However, the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt, and wrong views. These eight disturbing thoughts that you have in your mind are the main dangers. The word “tuttare” frees you from the eight fears, karma, and disturbing thoughts, the true causes of suffering.
• The third word, ture, liberates you from disease. Now, of the Four Noble Truths, ture shows the cessation of suffering, which is the ultimate Dharma. In terms of liberating from disease, the actual disease we have is ignorance not knowing the absolute nature of the I, and all the disturbing thoughts that arise from this ignorance. By liberating us from disease, ture liberates us from the true cause, disturbing thoughts, and also the true sufferings.
• The rough meaning of these three words tare tuttare ture is: “To you, the embodiment of all the Buddhas’ actions, I prostrate always — whether I am in happy or unhappy circumstances — with my body, speech, and mind.”
• The final word soha means establishing the root of the path within your heart. In other words, by taking refuge in Tara and doing Tara practice, you receive the blessings of Tara in your own heart. This gives you space to establish the root of the path, signified by tare tuttare ture, in your heart. By establishing the path of the three capable beings within your heart, you purify all impurities of your body, speech, and mind. And achieve Tara’s pure vajra holy body, holy speech, and holy mind, which are signified by Om. You transform your body, speech, and mind into Tara’s holy body, speech, and mind. This is the rough meaning of om tare tuttare ture soha.

What is Sound?

Sound is pure energy, it is a motion, a vibration. Entire existence is created because of Sound. There are eternal and external sounds, normally external sound is related to movement and creates an electromagnetic field. Healing is done through sound in the waves of the electromagnetic field. Sound or nothing, the manifest part of the One Cognizant Energy, called Brahman, swarms each iota and atom of presence. It is seen by the psyche, consumed by the feeling of hearing, and communicated by the tongue.

Sound has four levels — conventional, mental, ghostly, and supernatural, each having an attractive power field of energy. The brain is drawn to various vibrations of sound, at various degrees, not entirely settled by time, climate, temperament, milieu, real changes, past karma, and so forth. Sound influences sentiments, feelings, conduct, and activities according to its recurrence, plentifulness, or heading.

A mix of sounds that inspire feeling is an art. Perception and trial and error on the design and different parts of sound in the actual world is science. Contemplation on the internal sound is otherworldliness. Nada Anusandhana is an examination of the wellspring of sound that lies somewhere down in our cosmos.

Sound is the offspring of movement – consonant, direct, round, shot, or some other. Movement is the vibration of Shakti, the energy rule of presence. The presence is Shiva itself. Brilliant energy (Tejas) and glowing knowledge of Shiva are reflected in it. That makes sense of why sound is all-inclusive, like the Preeminent Being. Sound lights up structures and pictures in the atmosphere. Every vibration compares to an obscure plane of presence that can be reached by reciting a mantra well-defined for its design. Seems like Om (Aum) arises at a subtler level and transmits a scent that is seen by cutting-edge yogis in profound contemplation.

Aspects of Sound

1) Pitch: It is related to frequency Modulation-FM and measured in Hz (Hertz) -Do Re Mi Fa So La Si / Sa Re Ga Ma Pa Dha Ni Sa
2) Volume: It is Amplitude Modulation-AM (Loudness and softness). It is measured in dB (Decibel)
3) Rhythm: It is related to the duration, of the wavelength.
4) Timbre: It is the quality or source of sound like metallic, or natural.
5) Medium: The strikers, effort.     

What is Music?

Music is the combination of sound in a proper way. The most common way of placing sounds and tones in a mood, for the most part consolidating them to create a brought-together synthesis is known as making music. Music production is as much a science as it is an art.

To make melodious music, you would require an instrument or instruments, these instruments make sounds with string, wind, and metal utilizing extraordinary sorts of sound waves – known as ‘standing waves.

A wave that seems as though it isn’t moving is known as a standing wave. It just changes adequacy yet goes through no medium. The standing waves are the aftereffect of two different things waves do, reflection and impedance.

Aspects of music :

1) Rhythm: Rhythm (Beats) controls the movement. It can be fast and slow. When the mind agrees with the rhythm it balances the movement of the body. It helps to get distracted and get out of stress.
2) Melody: Melody affects emotions. It controls sentiment and functions to balance emotions. There is no thought while you dissolve in melody.
3) Harmony: Harmony is synchronizing and melting. The state where you enjoy harmony and healing.

What is Healing and Common Scales :

Healing is the state of balance. The process of making things in order in the system is Therapy (Activation and Purification).

1) Chromatic Scale: – -C, C#, D, D#, E,F,F#,G,G#,A,A#,B,C
2) Diatonic Scale: – CDEFGABC
3) Pentatonic Scale: – CDEGA/ CDFGA
4) Tetrads note Scale: – CDEG/ CEGA
5) Triads Scale: – CEG
6) Dyads Scale (Duet): – CG
7) Monad/Single note: – C

Sound & Music in Yogic View:

In Nepali/Sanskrit (In Yogic terms), sound healing is called Nada Chikitsa. Using music and sound to connect to a higher state of consciousness is common in most spiritual traditions. All six senses are affected (detected) by sound and receiver. The untouched and unaffected portion is Silence. Silence can be gained through awareness only, witnessing. Silence is the ultimate rest and is passive, but Sound is an activity. Movement is its nature. The vibration/sound transpires in many dimensions such as in our mind, emotion, and body, in a way of affirmative and opposite both, as thoughts, feelings and emotions, knowledge and experiences, attractions and attachments, desires and cravings, etc.

Through sound vibrations, we can treat different mental and profound circumstances. It likewise helps our mindfulness and association with each chakra. With an engaged brain and controlled breath, the psyche can turn out to be concentrated to the point that you can begin to hear the inner vibration (Anahata). This inner sound is otherwise called the heart chakra, which is answerable for the gathering of the interior “music”.

Music can be a strong profound instrument. The capacity to find, tune in, and center through ahata nothing is an open method for sharpening your focus and developing your yoga practice. Keeping in mind that neither anahata nor ahata nothing is particularly simple, figuring out how to tune in with your complete focus while at the same time calming the brain is significant and remunerating expertise that will help you in numerous regions of your yoga practice and life.