OYBC Mantra Guide

7/24/2019 OYBC Mantra Guide

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SATSANGA 2

Nine Modes of Bhakti 3

A Brief Sanskrit Transliteration Pronunciation Guide 4

Four Kinds of Sound 4

OPENING PRAYERS 5

Opening Prayers notes 6

KIRTAN 7

Kirtan notes 7

Sriman Narayana 7

MANTRA PRACTICE NOTES 13

GAYATRI MANTRA 14

Gayatri Mantra Notes 15

MAHAMRITYUNJAY A MANTRA 16

Mahamrityunjaya Mantra Notes 17

SILENT MEDITATION IN SATSANGA 18

JAPA OF OM IN SATSANGA 18

CONCLUDING PRAYERS 19

Concluding Prayers notes 20

ARATI NOTES 24

FOOD OFFERING 25


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Mantra Practice Guide

Omaha Yoga And Bodywork Center www.doyoganow.com

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Satsanga

Satsanga is made of the words Sat (true, good, virtuous) and sanga (group,

community). Satsanga is association with good and virtuous people, a community of

truth-seekers. It is a daily and very powerful spiritual support group in Ashram life.In the Ashrams of Samnyasis, a formal evening Satsanga may follow this general form:

1. Opening Prayers -We invoke the Divine Name and attune to its Presence with

opening prayers. Prayers focus the mind and raise us to Sattwa Guna.2. Bhagavad Gita Chanting - The chanting of one chapter of the Gita is a common

practice.3. Sankirtan- We sing in honor of Deities associated with each day of the week.

The Bhakti mode is called Kirtana, using emotional as well as mental energy toattune to Divinity.

4. Speaker - A spiritual teacher or guest may offer notes on the Gita, other Sruti(sacred texts) or any relevant subject. For the listeners, it can be a practice of

Sravana, listening to stories of Saints and Deities.5. Healing Prayers- We pray for those individuals in need of healing and for the

benefit of the whole world. The Mahamrityunjaya Mantra is commonly used inthis powerful group practice.

6. Silent Meditation - usually after Healing or Closing Prayers.7. Closing Prayers- Recharged now by Divine Light, we offer blessings for

all beings.8. Arati- Called the Bhakti mode of Archana, Arati is worship of Deity with

fire. It is a wonderful ritual of open-hearted love for Saguna and NirgunaBrahman. At the end, we practice the Bhakti mode of Vandana, prostrating

ourselves before God and, inwardly, to all beings as Divine manifestations.

We can improvise a version of these elements and support each other on the YogaPath...right here in Omaha! Om Namah Sivaya!

Although it is regarded primarily as a Bhakti practice, Satsanga includes all Yogas: When

teachers expound on the Scriptures, were are pursuing Jnana Yoga together; Mantra Yogais a powerful practice of Raja Yoga; When we chant and pray for the benefit of all, we

are performing Karma Yoga; Sravanam, Kirtanam and Archanam are modes of BhaktiYoga. Plenty of Asana and Pranayama, according to your ability, is encouraged as daily

purification and preparation.

As Sri Shankaracharya writes, the company of the wise, if even for a moment, becomesthe boat to cross the ocean of Samsara. He further explains that successful Yoga

Sadhana must be built on a strong foundation of Satsanga.

In the Srimad Bhagavatam, the Vishnu Purana and the Narada Bhakti Sutras, we aretaught the finer points of Bhakti Yoga Sadhana such as the Nine Modes of Bhakti:


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Nine Modes of Bhakti

1. SRAVANA- Hearing the Divine Names and Forms in stories and scriptures.

This is an important function of Satsanga.2. KIRTANA- Singing and chanting the Lords Name with Bhava (devout spiritual

attitude), Shraddha (faith) and Prema (Divine Love). Sreyas, that which leads to

the Eternal Good of mankind, and Preyas, that which offers immediategratification, are usually considered to be antagonistic to one another. However,in Kirtan, they work together! Kirtan music is pleasurable to mind and senses,

calming and uplifting them. Kirtan can be called Sangit (musical) Sadhana.3. SMARANA- Remembrance of the Lord at all times. The ultimate practice of

Smarana is to remember Divinity by prayers, music, Mantra, Meditation andconversation during ALL waking hours; Divine Name and Form will become the

substratum of your consciousness. It is considered to be most difficult andrequires the purification and concentration skills of Raja Yoga.

4. PADASEVANA- Serving (seva) at the Lords feet (pada). Symbolically, this canbe performed with Murtis (images of Deities) or mentally; practically,

Padasevana means service to the poor, sick and those who need help. Service tofamily, community and all of humanity is service to the Lord.

5. ARCHANA- Worship of the Lord through an image or picture or even a mental

form. Elaborate rules are prescribed in Vedic literature and have inspired therituals of modern Hinduism. The purpose of Worship is to purify the heart

through surrender of the ego and love of God.6. VANDANA- Prayer and prostration. Eight points bowing, touching the earth

with faith and reverence before a form of God or prostration to all beings,knowing them to be manifestations of the One Divinity, is called Vandana.

Ego or Ahamkara is dissolved by devout prayer and prostration to God.7. DASYA- Love of God through servant sentiment, considering oneself to be a

slave of God, the Supreme Master. Following the words of the scriptures as ifthey were direct words of the Master and serving at temples, serving saints, sages,

devotees of God and teachers of spiritual knowledge is Dasya-Bhakti.8. SAKHYA- Sakhya-Bhava is the cultivation of a friendship attitude with God.

Arjuna had this kind of Bhava with Krishna in the Bhagavad Gita. To be alwayswith the Lord and treat Him like a friend or member of the family, loving Him as

ones own Self, is Sakhya-Bhava of Bhakti Yoga.9. ATMA-NIVEDANA- Complete self-surrender. The devotee offers everything

to God including his body, mind and soul. It is a complete merging and directexperience of Divinity, losing all worldly consciousness and entering Samadhi.

Scriptures remind us always to be of service to others, to remember Gods Name in somany ways, to purify our minds and bodies, to get together in Satsanga and sing HariKirtan (loud and spirited), to study sacred texts and make Yatra (pilgrimage) to holy

places. They are universal and time-honored strategies for opening our consciousness tothe Light, the Sound, the Vibration of Absolute Divinity. This is the Yoga Path!


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A Brief Sanskrit Transliteration Pronunciation Guide

a (uh) a (ah)

aa (another way of depicting the ah sound)e (as in bet) e (ay as in hay)

ai (another way of depicting the ay as in hay sound)ai (ah-ee, as used in the word dharai)

au (as in taught)i (as in this) i (ee)

u (as in book) u (oo)o (always long, as in oh)

dh, bh, etc. (slightly aspirated after consonant sound)

S and Sh (just a note to me mindful: some proper names will be spelled with either S or

Sh in transliteration, e.g. Lord Siva; we must simply memorize the correctpronunciation.)

S (another way to show the sh sound)

Four Kinds of Sound

The Vedas teach us that sound exists in four states:

1. Vaikhari- a loud, audible sound, fully manifest.2. Madhyama- inner, subtle, like the sound of thoughts.

3. Pashyanti- finer, more ethereal sounds, like those associated with the individualChakras.

4. Para- the most ethereal of all sounds, representing Ishvara Shakti; sound in itspotential, unmanifest form; the substratum of the Universe; the sound from the

Source of All, the Nada-Brahman. This is deepest meaning of Om.

When we meet in Satsanga to sssiiinnnggg,,, ppprrraaayyyaaannndddccchhhaaannnttt,,, wwweeemmmaaakkkeeelllooouuuddd,,, ssstttrrrooonnnggg VVVaaaiiikkkhhhaaarrriiisssooouuunnndddsssto focus the mind with intense willpower, clear away all impurities and

distractions and open to the Divine Presence. We cause vibrations in our bodies andvocal chords that remind us and direct us towards the inner, most subtle vibration, the

Nada-Brahman, the Sound of Absolute Divinity. Hari Om!


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Opening Prayers

GURUR BRAHMA GURUR VISHNU

GURUR DEVO MAHESHVARA

GURUH SAKSHATH PARAM BRAHMATASMAI SHRI GURAVE NAMAH

I prostrate to that Sri Guru, who himself is Brahma, Vishnu and God Maheshwara (Siva),

who is verily the Supreme Absolute Itself.

DHYANA MULAM GUROR MURTIH

PUJA MULAM GUROH PADAM

MANTRA MULAM GUROR VAKYAM

MOKSHA MULAM GUROH KRIPA

The form of the Guru is the basis of meditation, the feet of the Guru are the basis ofworship, the words of the Guru are the basis of Mantra, the Grace of the Guru is the basis

of Liberation.

OM NAMAH SIVAYA GURAVE

SATCHIDANANDA MURTAYE

NISH PRAPAN-CHAYA SHANTAYA

NIRA-LAMBAYA TEJASE

Om. Prostration to the Guru, who is Siva, who is the embodiment of Existence-

Knowledge-Bliss, who is beyond world consciousness, who is peaceful, without anysupport and self-effulgent.

NITYA-SHUDDHAM NIRABHASAM

NIRAKARAM NIRANJANAM

NITYA-BODHAM CHIDANANDAM

GURUM BRAHMA NAMAMY-AHAM

I prostrate to the Guru, the pure eternal Brahman, free from reflection, beyond all names

and forms, taintless, ever awake as Pure Consciousness and Everlasting Bliss.

Note:

In this prayer, we bow to the Source of all Spiritual Knowledge, the (Saguna) Guru in

Divine form as Brahma, Vishnu and Siva (and, by extension, to our beloved Gurus inmortal form); We bow in awe to (Nirguna) Brahman, Paramatman, the Light of Absolute

Divinity that shines through them all!


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Opening Prayers notes

Sanskrit grammar is very different from modern English!

The rough translations below are offered humbly in an attempt to approximate Englishgrammar. For those who would like to go beyond the standard translations, this may

perhaps help to personalize the meaning of each line.

GURUR BRAHMA GURUR VISHNU(Guru is Brahma) (Guru is Vishnu)

GURUR DEVO MAHESHVARA(Guru is) (Lord/God) (Siva)

GURUH SAKSHATH PARAM BRAHMA(Guru is) (manifestly,veritably) (Absolute Divinity)

TASMAI SHRI GURAVE NAMAH(To That) (Honored) (Guru) (I bow/prostrate)

DHYANA MULAM GUROR MURTIH(meditation) (foundation, basis of) (Guru image/form is)

PUJA MULAM GUROH PADAM(worship) (foundation, basis of) (Gurus padam/feet is)

MANTRA MULAM GUROR VAKYAM(Mantra) (foundation, basis of) (Gurus spiritual pronouncement is)

MOKSHA MULAM GUROH KRIPA(Liberation) (foundation, basis of) (Gurus Grace is)

OM NAMAH SIVAYA GURAVE(Om, prostrations to Siva Guru ji)SATCHIDANANDA MURTAYE(Existence, Knowledge, Bliss) (who is the embodiment of)

NISH PRAPAN-CHAYA SHANTAYA(without, beyond) (world consciousness) (who is peaceful)

NIRA LAMBAYA TEJASE(without) (external support) (who is self-luminous)

NITYA- SHUDDHAM NIRABHASAM(eternally) (pure) (who is without reflection)

NIRAKARAM NIRANJANAM(beyond name/form) (Who is untainted, pure)

NITYA-BODHAM CHIDANANDAM(Who is eternally-awake) (Who is pure consciousness and everlasting bliss)

GURUM BRAHMA NAMAMY-AHAM(to Absolute Divinity/Brahman) (I make my prostration)


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Kirtan

Kirtan notes

Kirtan is singing the Name of the Lord from the heart with Bhava (reverent spiritualattitude), Sraddha (Faith) and Prema (Divine Love). We are taught to sing in the Vaikhari

form of sound (loudly!) to burn away all distracting thoughts in the fire of devotion.When singing in a group, it is known as Sankirtan (all-kirtan). Kirtan, borrowing tools

from Prayer and Mantra Yoga, can harness emotional intensity, focus the mind bydistracting it with the pleasure of musical experience and raise the consciousness to what

is often called Bhava Samadhi. In India, Kirtan is an important part of daily Satsanga.

The following Kirtan is called Sriman (Blessed, crowned) Narayana (Lord Vishnu) andis associated with the musical Sage Narada. (Saguna) Lord Vishnu/Narayana is

resplendent with crown, jewels and ornaments, residing in celestial Vaikuntha withGoddess Laxmi; they represent the source of all wealth, fulfilment and abundance.

(Nirguna) Lord Vishnu/Narayana is the All-Pervading Consciousness. Narada Rishipraises God and finds his presence in all things:

Sriman Narayana

SSSrrriiimmmaaannnNNNaaarrraaayyyaaannnaaa,,,NNNaaarrraaayyyaaannnaaa,,, NNNaaarrraaayyyaaannnaaaLLLaaaxxxmmmiii NNNaaarrraaayyyaaannnaaa,,,NNNaaarrraaayyyaaannnaaa,,, NNNaaarrraaayyyaaannnaaa

BBBaaadddrrriii... (((mmmooouuunnntttaaaiiinnnaaabbbooodddeeeooofffLLLaaaxxxmmmiiiaaannndddVVViiissshhhnnnuuu)))SSSuuurrryyyaaa (((SSSuuunnn,,,DDDiiivvviiinnneeeLLLiiiggghhhttt)))

SSSaaatttyyyaaa... (((UUUnnniiivvveeerrrsssaaalll TTTrrruuuttthhh)))HHHaaarrriii Om,.. (((AAAbbbsssooollluuuttteeeDDDiiivvviiinnniiitttyyy)))

MMMa

aatttaaa.

.. (

((MMMo

oottthhheeerrr)))PPPiiitttaaa... (((FFFaaattthhheeerrr)))

BBBaaannndddhhhuuu... (((RRReeelllaaatttiiivvveeesss)))SSSaaakkkhhhaaa... (((FFFrrriiieeennndddsss)))

GGGuuurrruuu... (((TTTeeeaaaccchhheeerrr)))SSSaaarrrvvvaaammm... (((EEEvvveeerrryyyooonnneee)))

SSSrrriii HHHaaarrriii (((LLLooorrrdddVVViiissshhhnnnuuu)))

Hari Om, Hari Om, Hari Om, Hari Om!

Sriman Narayana, Narayana, Narayana

Many Kirtans cover a whole range of Divine Manifestations but, although the Forms aremany, we are taught that they are All One.

Hare Rama, Hare Rama

Rama, Rama, Hare, Hare

Hare Krishna, Hare Krishna

Krishna, Krishna, Hare, Hare


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Narayana Hari, Narayana Hari

Narayana Hari Om

Narayana Hari, Narayana Hari

Narayana Hari Om

Siva, Siva, Mahadeva

Namah Sivaya, Sadasiva

Siva, Siva, Mahadeva

Namah Sivaya, Sadasiva

Om, Durga Om, Durga Om, Durga Om

Durga Om, Durga Om, Durga Om.

Guru Maharaj, Guru Devo

Guru Maharaj, Guru Devo.(Repeat first verse)

Notes: In the Mahamantra, first verse above, we praise Lords Rama and Krishna,manifestations of Lord Vishnu, the embodiment of righteousness or Dharma; also

embodied are love and devotion. In the next verse, Vishnu (Narayana and Hari) ispraised; Vishnu the Preserver is a source of all aid and abundance. Next, we praise Siva,

embodiment of the Yoga Path (Mahadeva is Great God; Sadasiva is EternalSiva). Then Durga is acknowledged as the Divine Mother; as pure Prana Sakti (Om); as

the powerful energy of purification in ones life. Finally, Guru Maharaj (Guru, GreatKing) and Guru Devo (Divine Guru), applying to all Divine Manifestations whether

Saguna or Nirguna, is praised.

Govinda Bolo, Hari, Gopala Bolo

Govinda Bolo, Hari, Gopala Bolo

Radha Ramana, Hari, Govinda Bolo

Radhe, Radhe, Radhe, Radhe.

Hari Om, Hari Om, Hari Om, Hari Om

Bolo means speak!; it is an imperative (command) form. We speak out! about the

glories of Gopala (Cow Protector, baby Krishna) and Govinda (Lord of Cows, youngman Krishna); this Kirtan draws to mind all the stories from the Srimad Bhagavatam.

Radha is Govindas legendary girlfriend, representing both human and Divine love.Radha shows us the highest form of Bhakti Yoga: total absorption in the Lord.

Radha Ramana, Lover or Beloved of Radha, is one of the names of Sri Krishna.Gopala, Govinda and Krishna are manifestations of Lord Vishnu (Hari).


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Kali Durgai, Namo Namah

Kali Durgai, Namo Namah.

Uma Parvati, Ananda Ma

Tripura Sundari, Ananda Ma

Raja Rajeshwari, Ananda Ma

In this vocative form, we call out to the manifestations of Divine Mother; The form

becomes Kali Durgai instead of Kali Durga (in the same way, Radha becomesRadhe above). Uma is another name for Goddess Parvati. Tripura (3 worlds: earth,

sky and heaven realms) Sundari (most beautiful) represents the combined fiercedetermination of Goddess Kali , the poise and grace of Goddess Durga and the Yogic

siddhis of Goddess Parvati. Raja Rajeshwari is another name for the Divine Combination(King of Kings in female form). In the Puranas, these three represent the combined

Divine Powers of Brahma, Vishnu and Siva.

Namah Sivaya, Om, Namah Sivaya

Hare, Hare, Bole, Namah Sivaya

Maheshwara, (Lord of Earth)

Jata Dharai (holding/having Jata/dreadlocks)Ganga Dharai (One holding Ganga ji)

Nageshwara (Naga/Snake Lord, Master of senses)Vishveshvara. (Lord of the Universe)

Prostrations (Namah) to Lord Siva in His different Names and Forms. Bole is speak

out!. Hare, although technically translated as Oh, Hari!, is used equally for praisingLord Siva and Lord Vishnu. Hari means Lord Vishnu; Hara (One Who destroys

sins), used below, is an original name for Lord Siva. Siva ji can be visualized as Lord ofthe Earth (Maheshwara, Saguna Siva), whose head is Mount Kailash and whose hair

(Jata/dreadlocks) forms the massive ridges of the Himalayan mountains. Holding Gangaji (in his hair/glacier near Gangotri) represents the balance of Siva and Shakti, the static

and dynamic aspects of Divine Consciousness. Siva ji is also called Nageshwara; InYoga Sruti, our senses (Indryas) are often described as snakes to be mastered by Yoga

Sadhana. Vishveshwara can be visualized as Nirguna Siva, the Light of AbsoluteDivinity shining through all things and bringing us to the awareness of Oneness.

Hara, Hara Mahadeva Shambo. Kashi Vishwanata GangeHara, Hara Mahadeva Shambo. Kashi Vishwanata Gange

Kashi Vishwanata Gange, Mata Paravati Gange

Hara, Hara Mahadeva..

Kashi Vishwanata Gange, Mata Annapurna Gange

Hara, Hara Mahadeva..


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Kashi Vishwanata is a way of saying Lord of the Universe who lives in Kashi(Varanasi). Shambo means Benevolent One. Mother (Mata) Parvati is praised in

her manifestation as Mata Annapurna, who feeds the whole world. Gange is GoddessGanga ji.

Namo, Namah Sri Guru Sharanam

Sri Ram, Jai Ram, Jai Jai Ram

Sri Ram, Jai Ram, Jai Jai Ram

Jai, Jai, Jai Baba Hanuman

Prostrations (Namah) to Sri (Divine, Blessed, Honored) Guru (teacher) Sharanam(shelter/in whom I take refuge). The Divine Guru here is Lord Rama, a manifestation of

Lord Vishnu. Jai means victory of His Divine Qualities over our demonic qualities.

Lord Hanuman ji is called Baba (father) here because he is a Samnyasi/renunciate, intotal surrender and service to Rama/Vishnu. Hanuman ji is beloved as a veryaccomplished Yogi whose discipline has produced Siddhis (powers) such as super

strength, the ability to fly and to grow large or small. His single minded love, devotionand untiring service to Rama and Sita make him the ultimate model for Karma and

Bhakti Yogis.

Jaya Siya Ram, Jaya Siya Ram, Jaya Siya Ram, Siya Ram

Jaya Siya Ram, Jaya Siya Ram, Jaya Siya Ram, Siya Ram

Jaya Jaya Siya Ram, Jaya Jaya,Jaya Jaya Siya Ram, Jaya Jaya

Jaya Jaya Siya Ram, Siya Ram

Jaya is another form of victory and Siya Ram is Sita and Rama grammatically

changed in Sankrit as the words are run together. This simple Kirtan recalls the wholeRamayana saga, praising Sita and Rama, the perfect examples of both human and Divine

love. The Ramayana has been rewritten in many forms and is one of the most belovedand well known stories in India. Rama and Sita undergo impossible hardships to restore

Dharma (righteousness) to the world.

Shambo Mahadeva Chandra ChudaShankara Samba Sadasiva

Ganga Dhara Hara Kailasa Natha

Pahimam Parvati Ramana

Shambo (benevolent) Mahadeva (Great God) Chandra (crescent moon, symbol of


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creative energy) Chuda (on his crown/topknot); Shankara (One Who brings happiness)Samba (self-manifest) Sadasiva (Eternal Siva); Ganga (Goddess Ganga) Dhara (one who

holds), Hara (Siva- destroyer of all sins), Kailasa (Mount Kailash) Natha (Lord of);Pahimam (save us) Parvati (Goddess Parvati) Ramana (Beloved of).

Benevolent Great God, Source of Creation,Bestower of happiness, Self-manifest, Eternal Siva,

Who holds Ganga ji in His hair, Lord of Mount Kailash,

Save us, Oh Beloved of Parvati!

Om Namo Bhagavate Vasudevaya

Om Namo Bhagavate Vasudevaya

Hari Om Namo Bhagavate Vasudevaya

Hari Om Namo Bhagavate Vasudevaya

Om (Absolute Divinity) Namo (bow, prostrations to) Bhagavate (manifestation of LordGod Vishnu) Vasudevaya (Lord Krishna, Who abides in all things and in Whom all

things abide). Hari Om is Nirguna Lord Vishnu as All-Pervading Consciousness.Om Namo Bhagavate Vasudevaya is one of the Universal Mantras, appropriate for

anyone in chanting or Kirtan. Many devotees of Sri Krishna also practice this as theirpersonal Guru Mantra.

Jai Ambe Jagadambe

Mata Bhavani Jai Ambe

Duhka Vinashini Durga Jai JaiKala Vinashini Kali Jai Jai

Uma Rama Brahmani Jai Jai

Radha Rukmini Sita Jai Jai

Jai means victory (of Her Divine Qualities over our human qualities). Ambe andMata are words for Mother. Jagadambe is Mother of the World. Bhavani is anothername for Parvati.

Duhka (grief and pain) Vinashini (One Who utterly destroys) Durga Jai Jai

Kala (Fate, also name of Yama, Lord of the Dead) Vinashini Kali Jai JaiUma (Parvati) Rama (Beloved Wife, name for Laxmi) Brahmani (Saraswati) Jai Jai

Radha (Beloved of Govinda) Rukmini (Wife of Sri Krishna in Dwarka) Sita Jai Jai

Chamundaye, Kali Ma

Kali Ma, Kali Ma, Kali Ma

This is vocative form, calling out to Divine Mother in the Forms of Ma (Mother) Kali


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and Goddess Chamundi, one of many manifestation of Kali Ma. We call to thesepowerful Warrior Goddesses to destroy our demons and accept us as their loving

children. The devotional attitude toward God as Divine Mother is called Devi-Bhava.

Radhe Govinda Bhajo Radhe Govinda

Radha Ramana Hari Radhe Govinda

Radhe Radhe Radhe Radhe Radhe Radhe Radhe Radhe

Radhe Radhe Radhe Radhe Radhe Govinda

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iiisssttthhheeeiiinnndddiiivvviiiddduuuaaalllsssooouuulllwwwhhhiiiccchhhdddrrraaawwwsssaaawwwaaayyyfffrrrooommmttthhheeebbbooodddyyyaaannndddssseeennnssseeesss(((rrreeeppprrreeessseeennnttteeedddiiinnnttthhheeePPPuuurrraaannnaaasssaaasssfffaaammmiiilllyyyrrreeessspppooonnnsssiiibbbiiillliiitttiiieeesss))) tttooofffooollllllooowwwttthhheeebbbeeeaaauuutttiiifffuuulll(((fffllluuuttteee)))mmmuuusssiiicccooofffPPPaaarrraaammmaaatttmmmaaannn,,,

AAAbbbsssooollluuuttteeeDDDiiivvviiinnniiitttyyy... BBBhhhaaajjjoooiiisssaaacccooommmmmmaaannndddfffooorrrmmm:::wwwooorrrssshhhiiippp!!!... RRRaaadddhhhaaaRRRaaammmaaannnaaa,,, LLLooovvveeerrrooofffRRRaaadddhhhaaa,,, iiisssooonnneeeooofffttthhheeennnaaammmeeesssooofffSSSrrriiiKKKrrriiissshhhnnnaaa...HHHaaarrriii iiisssVVViiissshhhnnnuuu,,, ooofffwwwhhhooommmKKKrrriiissshhhnnnaaaiiisssttthhheeettteeennnttthhh

mmmaaannniiifffeeessstttaaatttiiiooonnn...


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Mantra practice notes

1. Meaning of Mantra: Mantra is made from the two words, manas (thinkingmind) and trai or trayate (freedom, liberation). Mantra was given to us by the

Rishis to free us from the limitations of the mind. Mantra will free us from

Vikshepa, the jumping of the mind from one object of pleasure to another (cf.Patanjalis Yoga Sutras). Mind will endlessly compare the objects, I like thisone, I dont like that one, etc.; this is called raga and dwesha or attraction and

aversion. Either raga or dwesha, according to Karma (Law of Causality), willresult in a rebirth to deal with this unfinished business. Hence the North Indian

expression, Be careful whom you hateyou will be married to him in the nextlifetime!.

2. Method of Mantra: Mantra is Divine power (Devi Shakti), radiant tejas

(energy), manifesting in a sound body. We attune our consciousness toexperience this manifestation by proper Bhava (devotional attitude), Shraddha

(faith) and Prema (love); This can be accomplished by studying, understandingand fully embracing the meaning of the Mantra. Then, with the correct

pronunciation, intonation and rhythm given to us by the Rishis, we attempt toawaken the Mantra and manifest its sound body; this is done by daily

repetition with a japa mala or by the clock method of counting.

3. Benefits of Mantra: As we practice properly, the Mantra Shakti will rise tostrengthen our Sadhana Shakti, just as wind strengthens a fire. When we feel this

energy, we have awakened the Mantra and will begin to experience its gifts.There will be balance and harmony in the Koshas: Annamaya Kosha (physical

body) will be relaxed and light; Chakras of the Pranamaya Kosha (energy body)

will be balanced and quiet; Manomaya Kosha (thinking mind) will be at rest; theSadhaka will sit in Vijnanamaya Kosha, the higher mind, in peace andharmony. There will be a sense of being bathed in the Light or Grace of God; at

this time, Grace (pure Prana Shakti) can easily be directed to others for thepurpose of healing. If the consciousness can transcend even Vijnanamaya Kosha,

then thinking seems to be suspended and there may be flashes of colors, lights,visions of Deity or an experience of bliss; this is a glimpse of Anandamaya Kosha

(bliss body) and is very near to the innermost Self, Immortal Atman. Directexperience of ones Divine Nature as Immortal Atmanis the goal of all Yoga!


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14

Gayatri Mantra

Om Bhur Bhuvaha Swaha

Tat Savitur Varenyam

Bhargo Devasya Dhimahi

Dhiyo Yo Naha Prachodayat

Om, let us meditate upon the wondrous spirit of the Divine, Creator of the

earth, space and heavens. O God, may our minds be inspired by the light of

That Supreme Self and be filled with Divine qualities.

-Baba Hari Dass

We meditate on That Ishvaras glory, Who has created the universe, Who is

fit to be worshipped, Who is the embodiment of Knowledge and Light , Who

is the remover of all sins and ignorance. May He enlighten our intellects.

-Swami Sivananda

We meditate upon the radiant Divine Light

Of That adorable Sun of spiritual consciousness

May It awaken our intuitional consciousness

-J. Krishnamurti


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Gayatri Mantra Notes

The Mantra Deity is Gayatri, called the Mother of the Vedas; also called Savitri (from

Savitur/Ishvara- source of all Creation). The Mantra Siddhi or power is purification,strength, vitality and Muksha. A study of the Rig Veda and the Chandogya Upanishad

will add to ones appreciation of Gayatri Mantra.

Sanskrit grammar is very different from modern English!

The rough translations below are offered humbly in an attempt to approximate Englishgrammar. For those who would like to go beyond the standard translations, this may

perhaps help to personalize the meaning of each line.

Om Bhur Bhuvaha Swaha(Om) (Earth realm) (Sky realm) (Celestial Realm)Tat Savitur Varenyam

(That) (Ishvara/Creator of all) (most excellent, worthy of praise/worship)Bhargo Devasya Dhimahi(Glorious Radiance, Remover) (Full of Divine qualities) (We meditate upon)of sins and ignorance)

Dhiyo Yo Naha Prachodayat(minds, intellects) (Who/Which) (our) (may uplift, guide, enlighten)

The first verse, Om Bhur Bhuvaha Swaha, is like the sound of Creation itself; imagine

the spinning planets bursting forth from the Primordial OM!!!!.

In the second verse, Tat Savitur Varenyam, we are awestruck by the Source of all thiswonder; Tat (That) is the mysterious expression used in the Vedas to describe the

Absolute, All-Pervading Divinity beyond the mind and senses.

In verse three, Bhargo Devasya Dhimahi, we meditate, attuning, opening to thepowerful Divine Presence. Sunlight dispelling the darkness of night is a good analogy

for Divine Light dispelling spiritual ignorance, meaning false identification of Self withthe mind and body, misunderstanding our deeper nature as Immortal Atman. Inspired by

the powerful image of light dispelling darkness, it is a truly wonderful practice to do thispurifying, recharging Mantra in morning light.

Verse four, Dhiyo Yo Naha Prachodayat, is a prayer: Enlighten us, Oh SaviturVarenyam, Oh Bhargo Devasya!. What is enlightenment? Now we have Deha-Atmabuddhi, an buddhi/awareness that makes us mistake the body/mind for the soul; we

ask the Blessed Mother of the Vedas to enlighten us, bringing us to Shudda-SattwaBuddhi (Pure-Sattwa-Awareness), a direct experience of Self as Immortal Atman, in

Oneness with the pure Light of Absolute Divinity.


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16

Mahamrityunjay a Mantra

OM TRAYAMBAKAM YAJAMAHE

SUGANDHIM PUSHTIVARDHANAM

URVARUKAMIVA BANDHANAN

MRITYOR MUKSHIYA MAAMRITAT

We worship the Three-Eyed One (Lord Siva) who is fragrant and nourishes well allbeings. May he liberate us from death for the sake of immortality, even as the cucumber

is liberated from its bondage (to the creeper)!-Swami Sivananda

One of the Universal Mantras, Mahamrityunjaya Mantra is a recommended dailyMantra for all people, in a group or privately. It can be chanted in addition to any Guru

Mantra you may have.

Besides being one of the most ancient prayers of the human race, the MahamrityunjayaMantra is also very much a part of modern Indian culture. When leaving the Ashram,

kind friends will often chant at least three Mantras for your safe journey. Walking

through temple areas, you will hear it being chanted for peace or healing of communitymembers. There are many musical versions blasting from loudspeakers in the marketareas. When someone has left the body, the family will arrange a Yajna (Fire

Ceremony) where they will chant 108 Mahamrityunjaya Mantras.


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Mahamrityunjaya Mantra Notes

The Mantra Deity is Lord Siva. The Mantra Siddhi or power is protection and vitality for

the healthy, healing for the sick and Muksha for the dying or deceased.Sanskrit grammar is very different from modern English!

The rough translations below are offered humbly in an attempt to approximate Englishgrammar. For those who would like to go beyond the standard translations, this may help

to personalize the meaning of each line.

OM TRYAMBAKAM YAJAMAHE(Absolute Divinity) (Lord Siva, Three Eyed One) (We worship)SUGANDHIM PUSHTI VARDHANAM(Who is sweet/ fragrant) (Abundance, nourishment) (One Who bestows)URVARUKAM IVA BANDHANAN(Urvarukam- Indian cucumber) (even as, like) (Is un-bound- from the vine)

MRITYOR MUKSHIYA MA AMRITAT(Physical death) (Liberation) (From/ To) (may He cause Immortality tobe)

In the first verse, Om Trayambakam Yajamahe, we worship God in Nirguna and

Saguna form; Nirguna Siva/God is Om, Absolute Divinity; Saguna Siva is the ThreeEyed One, the Ultimate Yogi, Guru of the Yoga Path.

In the second verse, Sugandhim Pushtivardhanam, we acknowledge that the Lord is

sweet and fragrant, meaning full of Divine/Sattvic Qualities; we acknowledge that theLord is the Source of all abundance and nourishment, meaning both physical and spiritual

food.

The third verse completes the meaning of the fourth verse.

The fourth verse, Mrityor Mukshiya Maamritat, is a prayer: We are askingSaguna/Nirguna Siva to take us through the experience of death; to take us through the

enlightened experience of liberation from death (Muksha is liberation from Samsara, themultiple lifetimes resulting from Karma); to take us onward to immortality, the direct

experience of Self as Immortal Atman.

The third verse, Urvarukamiva Bandhanan, is part of the prayer in verse four. We are

asking for help to transcend death and experience immortality- just like theUrvarukam/cucumber does it! The Indian cucmber grows up on the vine, is completelydependant and nourished by the vine but, at the end of its life, it lets go of the vine all by

itself which, in human life, is considered to be wise and courageous. We pray for thecourage and wisdom to overcome the things that truly bind us: Abhinivesha, fear of

death/clinging to life; Asmita, the I-sense, falsely identifying the Self with mind andbody; Raga and Dwesha (attraction and aversion); all of the things that bind us in

ignorance of our Immortal Nature.


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Silent Meditation in Satsanga

There is often a natural place for silent meditation in Satsanga, such as right after HealingPrayers. Here is an opportunity to practice any form of meditation you may have learned

in the powerful, supportive energy of the group. The Satsangas Prana Shakti, developed

during Mantra Yoga practice, will uplift you and deepen your meditation.

During the Silent Meditation period, you may also choose to continue chanting the

Mahamrityunjaya Mantra internally. In a group, we use the Vaikhari type of sound,loud and strong, to banish all distracting thoughts and focus the mind. When we practice

internally, we are using the Madhyama type of sound; it is more subtle and, althoughnot audible to someone elses ear, it can be quite loud in your own mind if you recall

the group sound and use that for your practice. Internal Mantra Yoga is a very effectiveway to practice but it requires higher mental concentration; if the mind begins to wander

when practicing this way at home, it is recommended that we should say it out loud a fewtimes until concentration is recovered. If the mind wanders while practicing in silence at

Satsanga, it is best to think of the deeper meaning or healing purpose of the Mantra toregain concentration.

Japa of OM in Satsanga

At the very beginning of Satsanga, a leader will chant Om three times to bring ustogether. Three Oms will bring us back from Silent Meditation. Om is an essential part

of Mantra, Prayer and Kirtan. It can also be such a beautiful practice to chant Omtogether at the end of Satsanga. Why do we do this?

Om is the vibration of Creation, the primal sound of the universe. Om is the substratumof all sounds, languages, body, mind, Prana and senses. Om is the mystic word of power.Om and Brahman are inseparable. Om emanates from the Source of All. Om is the all-

pervading vibration of Absolute Divinity. Om is the Divine Presence pulsating in ourlives. Om is both Nirguna and Saguna Deity. Om is the Vedantins complete Yoga

Sadhana. Om is the essence of the Upanishads.Omis the ultimate Name of God.

When we chant Om.we are recharged from the most powerful source of energy in the

universe!


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Concluding Prayers

Recited after at least three Mahamrityunjaya Mantras:

OM SARVESHAM SWASTI BHAVATU

SARVESHAM SHANTIR BHAVATU

SARVESHAM PURNAM BHAVATU

SARVESHAM MANGALAM BHAVATU

May auspiciousness be unto all; may peace be unto all; may Fullness (Wholeness) be

unto all; may Prosperity be unto all.

SARVE BHAVANTU SUKHINAH

SARVE SANTU NIRAMAYAH

SARVE BHADRANI PASHYANTU

MA KASCHID DUHKA BHAG BHAVET

May all be happy; may all be free from disabilities; may all behold what is auspicious;may none suffer from sorrow.

OM. ASATO MA SAT GAMAYA

TAMASO MA JYOTIR GAMAYA

MRITYOR MA AMRITAM GAMAYA

Om. Lead us from the unreal to the real; Lead us from darkness to Light; Lead us from

mortality to immortality.

OM PURNAM ADAH PURNAM IDAM

PURNAT PURNAM UDACHYATE

PURNASYA PURNAM ADAYA

PURNAM EVA AVASISH-YATE

OM SHANTIH SHANTIH SHANTIH

Om. That is Infinite. This is Infinite. From the Infinite, the Infinite becomes manifest.

From the Infinite, when the infinite is negated, what remains is again the Infinite. Om.

Peace, Peace, Peace.


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Concluding Prayers notes

Rough word by word translation:

OM SARVESHAM SWASTI BHAVATU(Om) (for everyone) (auspiciousness) (may it be)

SARVESHAM SHANTIR BHAVATU(for everyone) (peace) (may it be)

SARVESHAM PURNAM BHAVATU(for everyone) (wholeness, fulfillment) (may it be)

SARVESHAM MANGALAM BHAVATU(for everyone) (abundance, prosperity) (may it be)

May auspiciousness be unto all; may peace be unto all; may Fullness (Wholeness) be

unto all; may Prosperity be unto all.

SARVE BHAVANTU SUKHINAH(may all) (become) (happy)

SARVE SANTU NIRAMAYAH(may all) (healthy) (without disharmony/disease be)

SARVE BHADRANI PASHYANTU(may all) (good, fortunate, auspiciousness things) (come to behold)

MA KASCHID DUHKA BHAG BHAVET(from pain) (sorrow) (running away) (may they be)May all be happy; may all be free from disabilities; may all behold what is auspicious;

may none suffer from sorrow.

OM. ASATO MA SAT GAMAYA(Om) (Unreal, untrue) (from/to) (Real, True) (please lead us)

TAMASO MA YOTIR GAMAYA(Darness of ignorance) (from/to) (Light of Understanding) (please lead

us)

MRITYOR MA AMRITAM GAMAYA(Death) (from/to) (Immortality) (please lead us)

Om. Lead us from the unreal to the real; Lead us from darkness to Light; Lead us frommortality to immortality.


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OM PURNAM ADAH PURNAM IDAM(Om) (Infinity/Fullness) (is That) (Infinity, Fullness) (is This)

PURNAT PURNAM UDACHYATE(From Infinity) (the Infinite) (becomes manifest)

PURNASYA PURNAM ADAYA

(when from Infinity) (Infinity) (is taken away)PURNAM EVA AVASISH-YATE(Infinity) (only/certainly) (is remaining)

OM SHANTIH SHANTIH SHANTIH(Om, Absolute Divinity) (Peace, Peace, Peace)

Om. That is Infinite. This is Infinite. From the Infinite, the Infinite becomes manifest.From the Infinite, when the infinite is negated, what remains is again the

Infinite. Om, Peace, Peace, Peace.

Twameva Mata cha Pita Twameva

Twameva Bandhush cha Sakha Twameva

Twameva Vidya Dravinam Twameva

Twameva Sarvam mama Deva Deva

Thou art my mother, thou art my father; Thou art my relative and my friend; Thou art

knowledge and wealth unto me; Thou art my All, Oh Lord of Lords!

Kayena vacha manase ndriyair va

Budhyatmana va prakriter swabhavat

Karomi yadyat sakalam parasmai

Narayanayeti samarpayami

Whatever I do with my body, speech, mind and senses; by my intellect, self or nature- allthese I offer unto the Supreme Lord Narayana.


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FINISH WITH A PROSTRATION OR BOW TO THE DIVINE PRESENCE

Sanskrit grammar is very different from modern English!The rough translations below are offered humbly in an attempt to approximate English

grammar. For those who would like to go beyond the standard translations, this mayperhaps help to personalize the meaning of each line.

Twameva Mata cha Pita Twameva(Thou art) (mother) (and) (father) (Thou art)

Twameva Bandhush cha Sakha Twameva(Thou art) (family/relative) (and) (friend) (Thou art)

Twameva Vidya Dravinam Twameva(Thou art) (knowledge) (wealth, prosperity) (Thou art)

Twameva Sarvam mama Deva Deva(Thou art) (All, everything) (my) (Lord of Lords)

Thou art my mother, thou art my father; Thou art my relative and my friend; Thou artknowledge and wealth unto me; Thou art my All, Oh Lord of Lords!

LISTEN RESPOND

SATCHIDANANDA BAGWHAN KI

(UNIVERSAL LORD

JAI!

SARVA SANTANA KI

(ALL SAINTS)

JAI!

SANATANA DHARMA KI

(ETERNAL RELIGION)

JAI!

SARVA DHARMA KI(ALL RELIGIONS

JAI!

SADGURU SHANKARACHARYAMAHARAJ KI

JAI!

SADGURU PATANGALI MAHARAJ KI JAI!

(NAMES OF SAINTS INMPORTANT TO

THE ASHRAM) KI

JAI!

GANGA MAYYA KI

(MOTHER GANGA)

JAI!

KASHI VISHWANATA HIMALAYA

BAGWHAN KI (SIVA)

JAI!

NAMAH PARVATI PATAY HARA, HARA MAHADEV

(Salutations to Parvoti) Joyfully shouted!


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Kayena vacha manasendriyair va(body) (speech) (mind) (senses) (by/with)

Budhyatmana va prakriter swabhavat(intellect) (by/with) (because of basic nature) (what happens

automatically)

Karomi yadyat sakalam parasmai(Whatever I cause to be done) (even) (all of this) (to the Supreme)

Narayanayeti samarpayami(to Lord Narayana) (I dedicate)

Whatever I do with my body, speech, mind and senses; by my intellect, self or nature- allthese I offer unto the Supreme Lord Narayana.

Twameva Mata is a song of praise and thanksgiving in the attitude of

Sakhya-Bhava, close love and friendship with God.

In Kayena Vacha, we dedicate our lives to the Supreme Lord. We are

taught that any action, no matter how insignificant, can be an act of devotion

if done with Bhava (reverent spiritual attitude), Shraddha (Faith) and Prema

(Divine Love). Every moment in lifebecomes Yoga!


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Arati notes

As many as three times a day, sunrise, sunset and at the end of Satsanga, you will seeArati (worship with light) ceremonies in the Temples, Ashrams and homes of devout

Indians. It is a ceremony of devotion to the God.

Arati normally involves waving of light from a dish containing burning ghee, a lamp orcandles. The lamp is waived in front of the Divine Form, symbolizing the Light of Divine

Knowledge. A bell is rung throughout the ceremony, symbolizing the Nada-Brahman, thevibration of Absolute Divinity.

An Arati chant, paying tribute to a host of Divine Manifestations, may be used during the

ceremony and a special song may be sung at the end. There is a traditional melody usedto sing Jaya Jagadisha Hare (Arati to Lord of the Universe), Jaya Gange Mata

(Ganga Arati) and many others. At the end, the Arati lamp is carried around the room.Participants place their hands over the fire and pull the smoke or heat towards their faces

and over their heads, symbolically bathing in the Light of Divine Knowledge.

Arati is a form of Puja (worship); this is the Bhakti mode known as Archana . The rulesfor Puja, found in numerous Brahmanas attached to the Vedas, cover the rituals,

materials, mantras and prayers used in the proper forms of worship. The Sixteen Limbsof Puja describe this beautiful practice:

1. Asana- offering a seat to the Deity.2. Swagata- welcoming the Deity.

3. Padya- washing the Deitys feet.4. Arghya- water offering made in a vessel as gift.

5. Achamana- water offering for sipping.

6.

Madhuparka- offering of honey, ghee, milk, curd.7. Snanam- water for bathing.8. Vastra- clothing the Deity.

9. Bhushana- offering ornaments and jewels.10.Ghanda- offering of perfume.

11.Pushpa- offering of flowers.12.Dhupa- offering of incense.

13.Deepa- offering of light (Arati).14.Naivedya- offering of food.15.Tambulam- offering of betel nuts and other refreshments.

16.Vandana and Namaskara- offering of prostrations and prayers.


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Food Offering

Worship and sacrifice are common to all the worlds religious practices. In India, Puja(worship) is often accompanied by Yajna (sacrificial Fire Ceremony). In this ritual,

described in great detail in the Brahmanas, elaborate offerings from the Five Elements are

given to the fire, praising and thanking the chosen Deity for abundance and praying forcontinued benevolence. The final sacrifice in a Hindus life happens on the funeral pyre,offering his/her whole life to God with this ritual of final purification. Yajna is a

beautiful, fascinating and truly primal urge among human beings, it seems. In India, itscomplexities require the services of a trained Brahmin priest.

We can perform a simple Yajna here at home by offering our food to God (into the fire of

digestion) at each meal with this prayer from the Bhagavad Gita:

Om Brahmarpanam Brahma havir

Brahmagnau Brahmana hutam

Brahmaiva tena gantavyam

Brahma karma samadhina

Om Shantih Shantih Shantihi

Om! Divine is the action of offering, Divine is the offering itself

Divine is the One who offers into the fire of DivinityDivinity can only be attainedBy one who sees Divinity in all actions

Om Brahm arpanam Brahma havir(Om) (Brahman) (the act of offering is) (Brahman) (the offering is)

Brahmagnau Brahmana hutam(into the fire of Brahman) (by Brahman is offered)

Brahma iva tena gantavyam(Brahman) (only) (by Him) (shall be reached)

Brahma karma samadhina(action/karma, which is Brahman) (by one who is absorbed in)Om Shantih Shantih Shantih

Documents

OYBC Mantra Guide