Guest guest Posted May 30, 2006 Report Share Posted May 30, 2006 Hello mahahradanatha ji, I have created this new thread for the discussion, as this discussion will go into my permanent thread so that I can refer to it any time.. First of all thanks for giving such a detailed explanation. It took me a while to get the whole thing (read it couple of times to understand it )... Though something just went over my head... I am still trying to understand. And no I will not be tired from knowing more about this.. I have been trying to know more for a while..("while" is couple of years.. and I intend to keep looking till Mother helps me to evolve to a level at which I dont need to know anything.. but till then its a pleasure...) Now regarding your answer to my question.. If I said what its like to read your answer, in words, I would not be doing justice... however all I can say fantastic/marvelous/mind boggling. I am glad you answered. Obviously now I need more.. Can you please elaborate on 2 points that you have mentioned, which I am pasting again so that there is no confusion.. A) But also most of the Time before any Avahana, one Pranayama Cycle 3 x 3 is Performend to purify and still the mind. Please elaborate more. What does 3x3 means. Please treat me like noice.. B) Equalisation of the breath is often achieved by the practice called Nadi Shodana by interchanging the breath from one nostril to the other and then through both several times sometimes accompanied by Visualisations. The idea here is amongst other, when the Nadis are cleansed, Prana and Apana equalise spontaneously. Same here please elaborate more on the practical aspect of this... I would like to know more about it... If you can kind elaborate on this process, I would be very grateful too you.. Else if you can point me to the right direction, I can follow that too.. However if you choose not to say anything for what so ever reason, I shall still be fine with it.. Tons of thanks and regards DP On 5/26/06, mahahradanatha <mahahradanatha > wrote: > > , "Dhirendra Pal Singh" > <dpal.singh wrote: > > > > Hello Mahahradanatha, > > Your knowledge base is impressed. I have another question, the > answer for > > which I have been looking. Its related to Gayatri and Pranayama. > > > > I was reading one shashtra and it says, "prana and apana ko sam > karke, > > gayatri mantra ka jap karo" which in english would probably > mean, "equate > > prana and apana, then do gayatri jap". > > > > My quesiton is do you happen to know how do we do that? > ie "equalize paran > > and apana"? > > > > Thanks a ton in advance.. > > Regards > > Dp > > > > Dear Dhirendra Pal, > > If this description is for application of Gayatri in Sandhya the > Pranayama referred to is most probably the Nadi shodana since > the Gayatri is recited with the objective of cleansing the negative > impressions and habitual patterns that accumulated during the > respective Quarter of the day (or the night if it is morning > sandhya). But also most of the Time before any Avahana, one Pranayama > Cycle 3 x 3 is Performend to purify and still the mind. > > But there is a lot more containend in the Idea of the equality of > Prana and Apana than is suggested by the Practice of Pranayama during > a Puja, is only the "visible part" of one of the most interesting > pivotal practices of Yoga and Sadhana. > > You shure know the important Questions, while i don´t know if i know > the right answer, > > Ill give it a try nonetheless > Prana can be said to be equal , or be of the same nature , or unified > with Apana when one or several at the same time, of the following > differing conditions are brought about by Yoga dhyanam vairagya and > Bhakti: > 1. When the suction of the inbreath equals in lenght the ejected air > of the outbreath. > It is said that in the normal breath and inbreath we gradually loose > four lives, this means we inhale air from an area measuring 8 > fingerbreadth from the nose while we exhale 12 fingerbreadth. in this > way we are loosing 4 Fingerbreath, Loosing these 4 lives is > metaphorically speaking, the cause of our aging and death, by > equalising Prana and Apana under certain conditions we can it > is said, achieve moksha and Immortality, because one prerequiste of > establishing the Jiva in a non decaying Vajra Deha is equalising the > prana with apana. > This is one of the dvadashantas in the body, this is the bahya > dvadasanta the dvadashanta measured outside the body ins space the > distance from the nose. > > 2. When the breath flows equally through both Nadis, Ida and > Pingala, Prana shakti can enter Sushummna Nadi, this is one way of > equalising prana and apana, the upward voiding and downward voiding > winds in this second mode are travelling in ida and pingala > respectively and then, being equalised, enter the middle nadi. > > 3. When the indrawing life energy that is placed in the body region > from the navel upward (energy of breathing), is equalised > with the ejectory Life energy (energy of ejection of bodily > substances) moving downwards, situated below the navel, by a reversal > of their natural movements. > This is also called equalisation of Prana and Apana. > > Equalisation of the breath is often achieved by the practice called > Nadi Shodana by interchanging the breath from one nostril to > the other and then through both several times sometimes accompanied > by Visualisations. The idea here is amongst other, when the Nadis are > cleansed, Prana and Apana equalise spontaneously. > > Other practices are done combining Hatha Yoga Bandhas with abdominal > breathing and visualisations. > This all connects with Japa because the Prana Shakti has sometimes > to be drawn (in the form of the mantra letters) to differing places > in the (subtle) body, or to places outside, for the Japa to be > effective. This can only be done if she can move freely in the Nadis > and there are no obstructions. > Usually these instructions of how to draw the Prana to which Place > are seldom written down and must be received from the > Guru, another reason why some mantras are ineffective, if learned > from books only. > This is a huge subject and i don´t know how much interest there is in > further comments about this in the list, since this and the attached > subjects (overcoming the Kalachakra, the Kubjika devi in the body, > the ignition of the digestive Fire as the internal Homa, alchemical > transformation of the semen/ova into ojas, etc) is one of my pet > subjects, so i have developed the habit to slow down and try to not > be too egocentric and be concise and not be carried away into > endless boring lecturing on subjects nobody is interested in and > which only I think are of vital importance > > Mahahradanatha > > > Then they asked the internal unifying Prana-Sakti, ultimately: "Can > you chant the Saman Mantra, Udgitha, for us? All the > sense-organs have failed. Even the mind could not chant." When the > mind was asked to chant, the Asuras attacked the mind. > So they say, the mind can think right things and also wrong things. > All thoughts are not really correct thoughts. So, everything > went a fiasco; it was not successful. There was something which the > gods could think of as the medium or the instrument for the > chant of the Saman, namely the Prana. The Prana does not belong to > any sense-organ. It is a single force that works through the > entire system, and without this element, principle, or vitality, > which is the Prana, no sense-organ can function - the eye cannot > see, the ear cannot hear, etc. So, it is an impersonal unifying > force. The total power of the organism, we may say - that is what is > indicated by the word, Prana here. And the Prana was requested by the > gods: "Will you chant the Saman, Udgitha, for us?" > "Yes." And the Vital Energy started chanting, and the Asuras wanted > to attack it. "Oh, we see; this Vital Energy is chanting the > Mantra; we shall attack." When the Asuras attacked the Prana, what > happened? They could not overcome the Prana. They were > thrown back and broken to pieces, and flung in all directions, as a > clod of earth would be rendered to dust when it is struck > against a rock, says the Upanishad. A little ball of dry earth, if > thrown against a hard rock, will break to pieces. The rock will not > be affected; the ball will go to pieces. The Asuras went to pieces > when they hit this inner Sakti, the Power, the Prana. Then, > there was success for the gods, and the gods assumed their original > positions which they had lost on account of their being > subjected to the evil of the Asuras. The gods became what they were. > One who knows thus becomes himself, and his enemies > are crushed > The centrifugal tendency is the Asura; the centripetal one is the > divine aspiration. The disintegrating impulse, i.e., the movement > towards further and further grosser form of objectivity, is the > devilish element in the senses, and the divine element is that by > which they can turn back upon their own source and contemplate their > inner connectedness with the other divinities. The Prana > mentioned here is not merely the breathing principle or the breath, > so-called. Some people translate Prana as breath; but it is > not just that. It is the energy, a subtle force, a vitality, that > which keeps the whole body in unison. If we can feel a sensation of > unity in the whole body, it is because of the harmonious movement of > the Prana in the whole system. Really, the body is not one > whole; it is made up of parts; every cell is different from every > other cell; every limb is different from every other limb. But, > inspite of this diversification we are a whole. We have the heart, we > have the lungs, we have the spleen, we have the liver, and > intestines, the hands and the feet, and the limbs and the organs, one > different from the other, constituted of minute organism > called cells. But, how is it that, with all this diversity we are > able to feel a singleness of unity in ourselves? We are a whole, an > indivisible completeness. This is due to the Prana which is the > immediate manifestation of the Atma-Sakti within us. Ultimately, > it is the Atman which is responsible for the sense of unity within > us. It is indivisible, and everything which reflects this > indivisibility in some percentage may be regarded as a manifestation > of the Atman. The Prana-Sakti is regarded as an immediate expression > of Atma-Sakti within us, and correspondingly in the cosmos, we may > say, Hiranyagarbha is the reflection of the Absolute Brahman. > > > Excerpt from: > The Brihadaranyaka Upanishad by > Swami Krishnananda > > > > > > On 5/25/06, mahahradanatha <mahahradanatha wrote: > > > > > > > > > The Gayatri pertaining to the differing Forms of Devi should best > be > > > learnend from ones Guru, they are not a substitute of the vaidik > > > Gayatri used in the vaidik Sandhya but is used in addition, as > part > > > of the tantrik Sandhya Rites, which begin with the Guru worship. > > > > > > These are mainly purificatory rites, for instance with the triple > > > tarpana (water oblation) to the sun, the vahanas weapons and the > > > asuras themselves, attacking the sun ecery day are destroyed, > which > > > internally means the purification of body, emotion,s and mind from > > > the hindering influence of evil habits, the Kleshas or vices > these > > > are the the inner asuras, they symbolise kama, Krodha moha etc. > > > > > > The destruction of these 5 vices or 5 poisons is the common > basis of > > > all Indic Religions, be it Bauddha, Hindu, Sikh or Jain. > > > > > > To become free from these impurities on the triple level of mind > > > emotion and body is also the Aim of Yoga. The diverse Sandhya > > > Rites are one step towards that Goal. > > > > > > The achievement of the equilibrium of Sun and Moon Breath by > > > establishing a balanced breath pattern, purifys and frees one > from > > > the influence of the time based habitual patterns (planets, zodiac > > > signs nakshatras etc), the pranayama included in the sandhya rites > > > cause the identification of the Gayatri with the purification of > this > > > Hamsa (inoutbreath) self residing in the human heart and on a > > > planetary scale in the sun. > > > > > > Mahahradanatha > > > > > > , Mahita Devi <mahita_devi@> > > > wrote: > > > > > > > > I am currently doing the long version of the gayatri > > > > mantra in the morning. How can I make it appropriate > > > > to Devi in the form of Lakshmi? Also I would like to > > > > know more about the sun and moon breaths and the > > > > vizualization you spoke of. > > > > Len, your morning prayer was lovely as well. > > > > Mahita > > > > > > > > --- mahahradanatha <mahahradanatha@> wrote: > > > > > > > > > , "prainbow61" > > > > > <paulie- > > > > > rainbow@> wrote: > > > > > > > > > > > > Namaste, > > > > > > > > > > > > What and when is appropriate morning prayer to > > > > > Devi? > > > > > > > > > > > > > > > > > > prainbow > > > > > > > > > > > > > > > > With Sunrise it is customary to greet Devi as > > > > > residing in the orb of > > > > > the sun with her Gayatri and a water offering, the > > > > > gayatri should be > > > > > appropriate to the form of devi you are devoted to, > > > > > alighting in and > > > > > illuminating the Circle of the earth and your > > > > > chakra system. > > > > > > > > > > Mahahradanatha > > > > > > > > > > "In the tantrik tradition, each aspect of devata has > > > > > her or his own > > > > > form of the Gayatri and it is often pronounced at > > > > > the four junctions > > > > > of the day, including midnight. > > > > > > > > > > For example, Tripurasundari Gayatri runs: > > > > > Tripurasundari vidmahe, > > > > > kameshvari dhimahi, tanno klinne pracodayat. This > > > > > means: Let us > > > > > contemplate Tripurasundari, let us think of > > > > > Kameshvari, may that > > > > > wetness direct. > > > > > > > > > > The Gandharva Tantra uses the 24 different syllables > > > > > of this mantra > > > > > in Sanskrit as a visualisation, starting from the > > > > > base of the spine > > > > > and moving to the top of the head. > > > > > > > > > > The other tantrik Gayatri is a mantra known as > > > > > Ajapa. This is recited > > > > > by every living being unconsciously 21,600 times a > > > > > day as she or he > > > > > breathes. Half are sun breaths and half are moon > > > > > breaths. It consists > > > > > of the letters Ha and Sa." > > > > > > > > > > http://shivashakti.com/gayatri.htm > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
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