Questions on japa

[Guest guest]

Dear all,

 

studying the commentary on the Kasyapa Sutra, I came across the

recommendation to 'maintain the traditional formulas for puraka,

kumbhaka and recaka: 1:4:2' if you are performing japa.

 

Having read about the importance of japa, I thought I would give it a

try but I immediately got out of breath, so I take it this too will

take practice.

 

But what I don't understand:

-what do you do after the outbreath; do you hold the breath again, so

that you get: 1:4:2:4:1:4:2 etc?

-when you perform japa with voice, what do you do during the kumbhaka

(and puraka); recite mentally? so that the japa you hear would be only

the tip of the iceberg and you get very long pauses in the vocal

recitation?

-is the easiest way to learn this, to count the number of mantra's: f.

i. when you recite 'om namah shivaya', you would do one on the

inhalation, four keeping your breath, and two on the outbreath?

-in the Shiva beginner's puja class, we also discussed japa, and the

instruction was that the outbreath should be longer than the inbreath,

but no mention was made of kumbhaka. Was the reason that this is to

complicated for beginners or was there another reason?

 

and about japa in general: what is the best time to practice japa with

pranayam: after puja, before puja? Or whenever you want to? (I try to

remember chanting 'om namah shivaya' mentally during the day, but I

understand that is not performing japa).

 

what is the best way to start: one mala at first and then add to that

gradually?

 

and about rudraksha beads: I have a sandalwood mala, but I read that

rudraksha beads have special beneficial properties and a special

connection with Lord Shiva. Would experienced japa-performers among

you recommend I get a rudraksha mala, or is it not important?

 

thanks in advance for your consideration,

 

with love,

Henny

[Guest guest]

I saw your post when I logged on this evening and seemed to recall

that it was discussed on this forum before. Anyway I proceeded to

shower in preparation for worship before attempting my evening chores

but my mind kept going back to the your post in a way that could not

be ignored. I sat for worship but could not stop these hands from

reaaching into that treasure box and searching and delving through

many many papers which have accumulated over the years from posts on

the forum. The partial answer to your question was found after

almost 1 hour of searching and searching, when it was found a wave of

happiness so great overtook me that tears were flowing freely from

these eyes. Thank you dear one, for what ever transpired I do not

understand it but thank you.

 

===========

Post nos 1143, 1144 should be helpful. Infact many of the post in

that grouping make reference to your question so if you have the time

do browse and see if all of your answers are there.

 

Love and blessings

Kaliahenny_v_i <HvI (AT) SoftHome (DOT) net> wrote:

Dear all,studying the commentary on the Kasyapa Sutra, I came across

the recommendation to 'maintain the traditional formulas for puraka,

kumbhaka and recaka: 1:4:2' if you are performing japa. Having read

about the importance of japa, I thought I would give it a try but I

immediately got out of breath, so I take it this too will take

practice. But what I don't understand:-what do you do after the

outbreath; do you hold the breath again, so that you get:

1:4:2:4:1:4:2 etc?-when you perform japa with voice, what do you do

during the kumbhaka (and puraka); recite mentally? so that the japa

you hear would be only the tip of the iceberg and you get very long

pauses in the vocal recitation?-is the easiest way to learn this, to

count the number of mantra's: f.i. when you recite 'om namah

shivaya', you would do one

on the inhalation, four keeping your breath, and two on the

outbreath?-in the Shiva beginner's puja class, we also discussed

japa, and the instruction was that the outbreath should be longer

than the inbreath, but no mention was made of kumbhaka. Was the

reason that this is to complicated for beginners or was there another

reason?and about japa in general: what is the best time to practice

japa with pranayam: after puja, before puja? Or whenever you want to?

(I try to remember chanting 'om namah shivaya' mentally during the

day, but I understand that is not performing japa).what is the best

way to start: one mala at first and then add to that gradually?and

about rudraksha beads: I have a sandalwood mala, but I read that

rudraksha beads have special beneficial properties and a special

connection with Lord Shiva. Would experienced japa-performers among

you recommend I get a rudraksha mala, or is it not

important? thanks in advance for your consideration,with

love,HennyDo You

?

 

[Guest guest]

Henny Dear,

 

My! But you are inquisitive!

 

I will endeavor to answer your questions (I was going to leave off, in

favor of Sarada's and Parvati's earlier post [painstakingly discovered

by Kalia], but they really did not answer all of your questions, so I

will try.

 

Pranayama has many benefits. It purifies the subtle body, balancing

the energies in the body and mind, strengthens the subtle nerve

pathways (nadis), and so balances the emotions, strengthening the mind

against the ravages of stress. Its purifying effects also increase

concentration, and devotion.

 

The breath, as you may know, is the link between the body and the

mind, and from the mind to the soul. Control of the prana (prana-yama)

is really the key that unlocks all our spiritual potential. Though it

should be remembered that pranayama exercises are not the only means

to purify the subtle system and awaken the spiritual energy. The Guru

Gita says that devotion to the guru will bring the same result,

without all the effort. I leave it to you and the gurudeva to decide

what is right for you.

 

Many people today do not breathe properly. It is a vicious circle.

Stress, lack of exercise, emotional difficulties, all can play a role

in producing blockages, both physical and emotional, that show

themselves in poor posture and noisy, shallow breathing, that in turn

create more problems in the posture and breath, and can even lead to

disease.

 

Because of years of a poor lifestyle and improper breathing, many

people simply are not fit to practice classical pranayama, especially

not with kumbhaka (holding the breath). The good news is that these

problems can be alleviated by starting simply, going slowly, and being

consistent.

 

The effects of pranayama are very subtle. What that means is that,

especially in the beginning, the effects are difficult to discern.

Pranayama is at the same time powerful, however, making it easy to

damage your nadis (subtle nerves). This can lead to emotional

imbalance and physical pain, as well as making subsequent practice

more difficult. Later, after the subtle body is toned and

strengthened, you can stress it with difficult exercises at the limit

of your capacity, but in the beginning, slow and steady is the ideal.

 

First, one must learn to breathe properly. My guru used to call the

"full yogic breath". Akin to what Parvati said about "filling up the

belly," the complete breath makes full use of the diaphram to

completely fill the lungs. Children and babies all breath this way.

 

The complete breath can be broken down into three stages to make it

easier to grasp. First though, one should insure that the spine is

straight, that the head, neck, and trunk are aligned properly.

 

The diaphram fills the lungs by expanding downward into the abdomen,

giving the effect that the stomach rises with the inbreath (puraka).

This is the first stage. Feel the stomach expand and the bottom of the

lungs fill with air. In the second stage, feel the ribs expand outward

as the lungs continue to fill. In the third stage feel the collarbone

start to rise, just slightly, as the air fills the top of the lungs.

Now allow the air to leave easily and quietly.

 

If there is any pain or discomfort, or dizziness, stop and work up to

it. This is a sign that your nadis need to be purified and

strengthened in that area.

 

It can seem klunky at first for some, but with practice it will beome

more natural. With constant practice it can become your normal method

of breathing (as it should be for all of us).

 

Another way to get the hang of this breath is to lay down on your back

on a firm surface and place a small pillow on your abdomen. Lying down

will remove any obstacles from posture, and help you see what it feels

like to breathe properly. Simply watch the pillow rise with each

inbreath as you use the diaphram to breathe.

 

This diagphragmatic breath is the foundation of all pranayama. At all

times the breath should flow serenely: no sound of wind or other

noises, and no catches nor pauses between the inbreath and outbreath

(rechaka). In pranayama practice one attempts to make the breath ever

more subtle, finer, quieter.

 

When one begins to practice the full yogic breath, one begins with the

ratio of 1:1, the puraka equaling the rechaka, and gradually extending

the duration of the rechaka (outbreath) until it is twice as long as

the puraka (1:2). Maintaining this ratio, extend the duration of each

breath, making it finer, subtler, quieter.

 

This practice can be done just about anyware, though you are likely to

get some strange looks in public. Oh, I forgot to mention, the breath

is always through the nose.

 

Now, a very little subtle anatomy. The three major subtle nerve

currents that run up the spine are Ida nadi, Pingala nadi, and

Shushumna nadi. Ida is the negative current, corresponding to the

moon. When Ida is predominant one is inward, quiet, less active, and

introspective. Ida begins and ends on the left side of the spine (both

Ida and Pingala alternate sides as they cross at each chakra). Pingala

corresponds to the sun, and is the positive current. When Pingla is

predominant one is active, outgoing, energized. Shushumna is the

spiritual nadi corresponding to the marriage of sun and moon.

Shushumna becomes active when Ida and Pingala are exactly equal in

activation. The activation and purification of shushumna nadi is a

main goal of pranayama practice. When shushumna is active meditation

is easy.

 

Now to your questions:

 

 

, "henny_v_i" <HvI@S...> wrote:

> Dear all,

>

> studying the commentary on the Kasyapa Sutra, I came across the

> recommendation to 'maintain the traditional formulas for puraka,

> kumbhaka and recaka: 1:4:2' if you are performing japa.

>

> Having read about the importance of japa, I thought I would give it a

> try but I immediately got out of breath, so I take it this too will

> take practice.

 

If you run out of breath, you are going too fast. But I think in this

case you were trying to do kumbhaka and repeat the mantra aloud with

rechaka. Doing it aloud takes more breath, and disrupts concentration

on the breath itself, which reduces capacity. This kind of pranayama

requires concentration in order to refine and internalize the subtle

nature of the breath.

 

In the beginning it is recomended that pranayama be done without

kumbhaka (depending on individual capacity) at the aforementioned 1:1,

then 1:2, ratios. As I was taught, when the rechaka is a comfortable

30 seconds, then one may move on to kumbhaka, being sure to keep the

time easily within one's individual capacity.

>

> But what I don't understand:

> -what do you do after the outbreath; do you hold the breath again, so

> that you get: 1:4:2:4:1:4:2 etc?

 

Following rechaka one immediately begins puraka, with no pause, noise,

or jerks in the breath. Some traditions recomment a very short pause

here, but my guru did not, and I found it slightly more intense

without a pause.

 

> -when you perform japa with voice, what do you do during the kumbhaka

> (and puraka); recite mentally? so that the japa you hear would be only

> the tip of the iceberg and you get very long pauses in the vocal

> recitation?

 

 

As Sarada said, this is usually done with silent repitition.

 

 

> -is the easiest way to learn this, to count the number of mantra's: f.

> i. when you recite 'om namah shivaya', you would do one on the

> inhalation, four keeping your breath, and two on the outbreath?

 

Yes. Perfect.

 

> -in the Shiva beginner's puja class, we also discussed japa, and the

> instruction was that the outbreath should be longer than the inbreath,

> but no mention was made of kumbhaka. Was the reason that this is to

> complicated for beginners or was there another reason?

 

 

When japa is done aloud, it is done without kumbhaka (generally).

Though I suppose one could do it that way, I have found it kind of

jarring to the mind to use my voice after the inward intensity of the

kumbhaka. Perhaps someone else has a different experience?

 

>

> and about japa in general: what is the best time to practice japa with

> pranayam: after puja, before puja? Or whenever you want to?

 

It is better to practice whenever you want to, than not to practice at

all, but in my view pranayama is best practiced before your "main"

practice, whether meditation, puja, or pathah. Pranayama awakens and

balances the subtle system, and increases the amount of prana

available in the system, preparing the way for increases in

concentration, peace, and devotion. Personally, no matter what else

I'm doing, I usually do a little bhastrika and focused breathing with

mantra before, to maximize the effects of my practice.

 

 

(I try to

> remember chanting 'om namah shivaya' mentally during the day, but I

> understand that is not performing japa).

 

Sure it is! It may not be meditation, or a prelude to meditation, but

this kind of mental japa throughout the day can lead to a state of

ajapa japa, the mental recitation of the mantra without any conscious

act of will. The mantra becomes a part of you, and is with you all the

time. That is a very great thing. Swamiji says Maa is continually

doing japa in her mind, to the extent that she doesn't listen to him

when he speaks.

>

> what is the best way to start: one mala at first and then add to that

> gradually?

 

Again, I think the correct answer to this question must be, whatever

you can comfortably do. In the beginning especially, it is important

not to exceed your capacity. Personally, I have never been good at

this, and have always tried to do too much. Probably best to follow my

advice in this instance, and not my poor example.

>

> and about rudraksha beads: I have a sandalwood mala, but I read that

> rudraksha beads have special beneficial properties and a special

> connection with Lord Shiva. Would experienced japa-performers among

> you recommend I get a rudraksha mala, or is it not important?

 

 

I'm afraid I can't comment on this for you. I still have an old wooden

mala that was advertised as "red sandalwood", but is probably

rosewood. I can't afford a nice rudraksha mala, but if I could I would

certainly get one. It is likely not a coincidence that all the masters

use them.

>

 

> thanks in advance for your consideration,

 

 

I love being able to help in this way when I have something to offer,

so thank you.

 

I imagine Nanda will probably send at least some of this on to

Swamiji, so I look forward his guidance.

 

Jai Maa!

Chris

 

>

> with love,

> Henny

[Guest guest]

Kalia, dear sister,

 

thank you so much, I don't know what to say. Suffice it to mention

that, having read your recommendation this morning to have a look at

previous posts, I reached into the treasure box which is this forum

and spent almost two hours reading and learning. And apart from

finding most answers to my questions, I found so much more. I felt

like I was looking through a family album, some faces already

familiar, some new to me, but feeling that connection anyway. And now

I really must go and get some work done,

 

with love,

Henny

 

 

, Kali Kali

<kaliananda_saraswati> wrote:

> Dear Henny,

>

> I saw your post when I logged on this evening and seemed to recall

that it was discussed on this forum before. Anyway I proceeded to

shower in preparation for worship before attempting my evening chores

but my mind kept going back to the your post in a way that could not

be ignored. I sat for worship but could not stop these hands from

reaaching into that treasure box and searching and delving through

many many papers which have accumulated over the years from posts on

the forum. The partial answer to your question was found after almost

1 hour of searching and searching, when it was found a wave of

happiness so great overtook me that tears were flowing freely from

these eyes. Thank you dear one, for what ever transpired I do not

understand it but thank you.

>

> ===========

> Post nos 1143, 1144 should be helpful. Infact many of the post in

that grouping make reference to your question so if you have the time

do browse and see if all of your answers are there.

>

> Love and blessings

> Kalia

>

> henny_v_i <HvI@S...> wrote:

> Dear all,

>

> studying the commentary on the Kasyapa Sutra, I came across the

> recommendation to 'maintain the traditional formulas for puraka,

> kumbhaka and recaka: 1:4:2' if you are performing japa.

>

> Having read about the importance of japa, I thought I would give it

a

> try but I immediately got out of breath, so I take it this too will

> take practice.

>

> But what I don't understand:

> -what do you do after the outbreath; do you hold the breath again,

so

> that you get: 1:4:2:4:1:4:2 etc?

> -when you perform japa with voice, what do you do during the

kumbhaka

> (and puraka); recite mentally? so that the japa you hear would be

only

> the tip of the iceberg and you get very long pauses in the vocal

> recitation?

> -is the easiest way to learn this, to count the number of mantra's:

f.

> i. when you recite 'om namah shivaya', you would do one on the

> inhalation, four keeping your breath, and two on the outbreath?

> -in the Shiva beginner's puja class, we also discussed japa, and the

> instruction was that the outbreath should be longer than the

inbreath,

> but no mention was made of kumbhaka. Was the reason that this is to

> complicated for beginners or was there another reason?

>

> and about japa in general: what is the best time to practice japa

with

> pranayam: after puja, before puja? Or whenever you want to? (I try

to

> remember chanting 'om namah shivaya' mentally during the day, but I

> understand that is not performing japa).

>

> what is the best way to start: one mala at first and then add to

that

> gradually?

>

> and about rudraksha beads: I have a sandalwood mala, but I read that

> rudraksha beads have special beneficial properties and a special

> connection with Lord Shiva. Would experienced japa-performers among

> you recommend I get a rudraksha mala, or is it not important?

>

> thanks in advance for your consideration,

>

> with love,

> Henny

 

> Links

>

>

> /

>

>

>

>

> Terms of

Service.

>

>

>

>

>

>

[Guest guest]

What a wonderful description of pranayama. Thanks. The only thing I

will add is to answer Henny's question about the rudraksha mala. I

find they work much more intensely for japa for me. I am extremely

fond of the. I wear a siddha mala (1-14 mukhi plus a Gaurishankar

bead) as well as a kantha of 6 mukhi beads on a daily basis. I have

found the Rudrakshas a great aid in my spiritual growth. There

values are extolled in the scriptures and they have been used for

thousands of years. The mala my guru gave me when I received mantra

disha from him was rudraksha and i use it for over 10 years.

ArjunaDo You

?

 

[Guest guest]

Wow, Chris, THANK YOU !!!!!!!!!!!

 

Well, 'ask and you will receive', it is said, and isn't it the truth!

thank you for this very clear and complete explanation, for the sound

advice and for removing all obstacles to getting down to practice,

 

with love,

Henny

 

 

 

 

 

 

 

, "Chris Kirner" <chriskirner1956@y.

...> wrote:

> Henny Dear,

>

> My! But you are inquisitive!

 

 

>

> I will endeavor to answer your questions (I was going to leave off,

in

> favor of Sarada's and Parvati's earlier post [painstakingly

discovered

> by Kalia], but they really did not answer all of your questions, so

I

> will try.

>

> Pranayama has many benefits. It purifies the subtle body, balancing

> the energies in the body and mind, strengthens the subtle nerve

> pathways (nadis), and so balances the emotions, strengthening the

mind

> against the ravages of stress. Its purifying effects also increase

> concentration, and devotion.

>

> The breath, as you may know, is the link between the body and the

> mind, and from the mind to the soul. Control of the prana

(prana-yama)

> is really the key that unlocks all our spiritual potential. Though

it

> should be remembered that pranayama exercises are not the only means

> to purify the subtle system and awaken the spiritual energy. The

Guru

> Gita says that devotion to the guru will bring the same result,

> without all the effort. I leave it to you and the gurudeva to decide

> what is right for you.

>

> Many people today do not breathe properly. It is a vicious circle.

> Stress, lack of exercise, emotional difficulties, all can play a

role

> in producing blockages, both physical and emotional, that show

> themselves in poor posture and noisy, shallow breathing, that in

turn

> create more problems in the posture and breath, and can even lead to

> disease.

>

> Because of years of a poor lifestyle and improper breathing, many

> people simply are not fit to practice classical pranayama,

especially

> not with kumbhaka (holding the breath). The good news is that these

> problems can be alleviated by starting simply, going slowly, and

being

> consistent.

>

> The effects of pranayama are very subtle. What that means is that,

> especially in the beginning, the effects are difficult to discern.

> Pranayama is at the same time powerful, however, making it easy to

> damage your nadis (subtle nerves). This can lead to emotional

> imbalance and physical pain, as well as making subsequent practice

> more difficult. Later, after the subtle body is toned and

> strengthened, you can stress it with difficult exercises at the

limit

> of your capacity, but in the beginning, slow and steady is the

ideal.

>

> First, one must learn to breathe properly. My guru used to call the

> "full yogic breath". Akin to what Parvati said about "filling up the

> belly," the complete breath makes full use of the diaphram to

> completely fill the lungs. Children and babies all breath this way.

>

> The complete breath can be broken down into three stages to make it

> easier to grasp. First though, one should insure that the spine is

> straight, that the head, neck, and trunk are aligned properly.

>

> The diaphram fills the lungs by expanding downward into the abdomen,

> giving the effect that the stomach rises with the inbreath (puraka).

> This is the first stage. Feel the stomach expand and the bottom of

the

> lungs fill with air. In the second stage, feel the ribs expand

outward

> as the lungs continue to fill. In the third stage feel the

collarbone

> start to rise, just slightly, as the air fills the top of the lungs.

> Now allow the air to leave easily and quietly.

>

> If there is any pain or discomfort, or dizziness, stop and work up

to

> it. This is a sign that your nadis need to be purified and

> strengthened in that area.

>

> It can seem klunky at first for some, but with practice it will

beome

> more natural. With constant practice it can become your normal

method

> of breathing (as it should be for all of us).

>

> Another way to get the hang of this breath is to lay down on your

back

> on a firm surface and place a small pillow on your abdomen. Lying

down

> will remove any obstacles from posture, and help you see what it

feels

> like to breathe properly. Simply watch the pillow rise with each

> inbreath as you use the diaphram to breathe.

>

> This diagphragmatic breath is the foundation of all pranayama. At

all

> times the breath should flow serenely: no sound of wind or other

> noises, and no catches nor pauses between the inbreath and outbreath

> (rechaka). In pranayama practice one attempts to make the breath

ever

> more subtle, finer, quieter.

>

> When one begins to practice the full yogic breath, one begins with

the

> ratio of 1:1, the puraka equaling the rechaka, and gradually

extending

> the duration of the rechaka (outbreath) until it is twice as long as

> the puraka (1:2). Maintaining this ratio, extend the duration of

each

> breath, making it finer, subtler, quieter.

>

> This practice can be done just about anyware, though you are likely

to

> get some strange looks in public. Oh, I forgot to mention, the

breath

> is always through the nose.

>

> Now, a very little subtle anatomy. The three major subtle nerve

> currents that run up the spine are Ida nadi, Pingala nadi, and

> Shushumna nadi. Ida is the negative current, corresponding to the

> moon. When Ida is predominant one is inward, quiet, less active, and

> introspective. Ida begins and ends on the left side of the spine

(both

> Ida and Pingala alternate sides as they cross at each chakra).

Pingala

> corresponds to the sun, and is the positive current. When Pingla is

> predominant one is active, outgoing, energized. Shushumna is the

> spiritual nadi corresponding to the marriage of sun and moon.

> Shushumna becomes active when Ida and Pingala are exactly equal in

> activation. The activation and purification of shushumna nadi is a

> main goal of pranayama practice. When shushumna is active meditation

> is easy.

>

> Now to your questions:

>

>

> , "henny_v_i" <HvI@S...> wrote:

> > Dear all,

> >

> > studying the commentary on the Kasyapa Sutra, I came across the

> > recommendation to 'maintain the traditional formulas for puraka,

> > kumbhaka and recaka: 1:4:2' if you are performing japa.

> >

> > Having read about the importance of japa, I thought I would give

it a

> > try but I immediately got out of breath, so I take it this too

will

> > take practice.

>

> If you run out of breath, you are going too fast. But I think in

this

> case you were trying to do kumbhaka and repeat the mantra aloud with

> rechaka. Doing it aloud takes more breath, and disrupts

concentration

> on the breath itself, which reduces capacity. This kind of pranayama

> requires concentration in order to refine and internalize the subtle

> nature of the breath.

>

> In the beginning it is recomended that pranayama be done without

> kumbhaka (depending on individual capacity) at the aforementioned 1:

1,

> then 1:2, ratios. As I was taught, when the rechaka is a comfortable

> 30 seconds, then one may move on to kumbhaka, being sure to keep the

> time easily within one's individual capacity.

>

> >

> > But what I don't understand:

> > -what do you do after the outbreath; do you hold the breath again,

so

> > that you get: 1:4:2:4:1:4:2 etc?

>

> Following rechaka one immediately begins puraka, with no pause,

noise,

> or jerks in the breath. Some traditions recomment a very short pause

> here, but my guru did not, and I found it slightly more intense

> without a pause.

>

>

> > -when you perform japa with voice, what do you do during the

kumbhaka

> > (and puraka); recite mentally? so that the japa you hear would be

only

> > the tip of the iceberg and you get very long pauses in the vocal

> > recitation?

>

>

> As Sarada said, this is usually done with silent repitition.

>

>

>

> > -is the easiest way to learn this, to count the number of

mantra's: f.

> > i. when you recite 'om namah shivaya', you would do one on the

> > inhalation, four keeping your breath, and two on the outbreath?

>

> Yes. Perfect.

>

>

> > -in the Shiva beginner's puja class, we also discussed japa, and

the

> > instruction was that the outbreath should be longer than the

inbreath,

> > but no mention was made of kumbhaka. Was the reason that this is

to

> > complicated for beginners or was there another reason?

>

>

> When japa is done aloud, it is done without kumbhaka (generally).

> Though I suppose one could do it that way, I have found it kind of

> jarring to the mind to use my voice after the inward intensity of

the

> kumbhaka. Perhaps someone else has a different experience?

>

>

> >

> > and about japa in general: what is the best time to practice japa

with

> > pranayam: after puja, before puja? Or whenever you want to?

>

> It is better to practice whenever you want to, than not to practice

at

> all, but in my view pranayama is best practiced before your "main"

> practice, whether meditation, puja, or pathah. Pranayama awakens and

> balances the subtle system, and increases the amount of prana

> available in the system, preparing the way for increases in

> concentration, peace, and devotion. Personally, no matter what else

> I'm doing, I usually do a little bhastrika and focused breathing

with

> mantra before, to maximize the effects of my practice.

>

>

> (I try to

> > remember chanting 'om namah shivaya' mentally during the day, but

I

> > understand that is not performing japa).

>

> Sure it is! It may not be meditation, or a prelude to meditation,

but

> this kind of mental japa throughout the day can lead to a state of

> ajapa japa, the mental recitation of the mantra without any

conscious

> act of will. The mantra becomes a part of you, and is with you all

the

> time. That is a very great thing. Swamiji says Maa is continually

> doing japa in her mind, to the extent that she doesn't listen to him

> when he speaks.

> >

> > what is the best way to start: one mala at first and then add to

that

> > gradually?

>

> Again, I think the correct answer to this question must be, whatever

> you can comfortably do. In the beginning especially, it is important

> not to exceed your capacity. Personally, I have never been good at

> this, and have always tried to do too much. Probably best to follow

my

> advice in this instance, and not my poor example.

> >

> > and about rudraksha beads: I have a sandalwood mala, but I read

that

> > rudraksha beads have special beneficial properties and a special

> > connection with Lord Shiva. Would experienced japa-performers

among

> > you recommend I get a rudraksha mala, or is it not important?

>

>

> I'm afraid I can't comment on this for you. I still have an old

wooden

> mala that was advertised as "red sandalwood", but is probably

> rosewood. I can't afford a nice rudraksha mala, but if I could I

would

> certainly get one. It is likely not a coincidence that all the

masters

> use them.

> >

>

>

> > thanks in advance for your consideration,

>

>

> I love being able to help in this way when I have something to

offer,

> so thank you.

>

> I imagine Nanda will probably send at least some of this on to

> Swamiji, so I look forward his guidance.

>

> Jai Maa!

> Chris

>

>

> >

> > with love,

> > Henny

[Guest guest]

Dear Arjuna,

 

thank you for the additional information. I will start practicing

using my sandalwood mala, and I am sure, when the time is ripe or the

need arises, a rudraksha mala will find its way to me. I am not sure

it is something I should buy for myself at this stage, since a quick

search on the internet taught me that different qualities are ascribed

to the various types of beads ('mukhi' refers to the number of furrows

on a bead, am I correct?) and I would not know what to order (apart

from the danger of fakes, and the puzzling difference in prices). Of

course, the mala you received from your guru must be very special and

dear to you,

 

with love,

Henny

 

, Arjuna <arjunaacharya>

wrote:

> Dear Chris,

> What a wonderful description of pranayama. Thanks.

>

> The only thing I will add is to answer Henny's question about the

rudraksha mala. I find they work much more intensely for japa for me.

I am extremely fond of the. I wear a siddha mala (1-14 mukhi plus a

Gaurishankar bead) as well as a kantha of 6 mukhi beads on a daily

basis. I have found the Rudrakshas a great aid in my spiritual

growth. There values are extolled in the scriptures and they have

been used for thousands of years. The mala my guru gave me when I

received mantra disha from him was rudraksha and i use it for over 10

years.

> Arjuna

>

>

>

>

>

[Guest guest]

Thanks very much for your very indepth explanation to Henny's

questions on Japa. I have printed it out and am going through it

again bit by bit. Surely this wealth of knowledge is another example

of Guru's grace.

 

Jai Gurujis.Do You

?

 

[Guest guest]

Henny,

 

I hope it wasn't more than you wanted. Believe me, I only scratched

the surface. There is a whole system of sadhana encompassed by

pranayama. But what you know should keep you busy for awhile.

 

Jai Maa!

Chris

 

 

 

, "henny_v_i" <HvI@S...> wrote:

> Wow, Chris, THANK YOU !!!!!!!!!!!

>

> Well, 'ask and you will receive', it is said, and isn't it the truth!

> thank you for this very clear and complete explanation, for the sound

> advice and for removing all obstacles to getting down to practice,

>

> with love,

> Henny

>

[Guest guest]

It is.

 

Chris

 

 

 

, Kali Kali

<kaliananda_saraswati> wrote:

> Dear Chris,

>

> Thanks very much for your very indepth explanation to Henny's

questions on Japa. I have printed it out and am going through it

again bit by bit. Surely this wealth of knowledge is another example

of Guru's grace.

>

> Jai Gurujis.

>

>

>

>

>

[Guest guest]

Oh no, dear Chris, it was exactly what I wanted and more than I dared

to expect.

You've given me a place to start and that is very important. I have

read about pranayama in the past, have been warned not to mess with

the more complex aspects of pranayama without guidance from a

qualified guru (so I haven't), and have only practiced the full deep

breathing you describe to facilitate meditation during the past few

years. I have been taught a 4:2:4:2 schedule, so I'll have to change

that. I've started practicing a 4:8 rhythm this morning, which went

well. I've printed your post for easy reference and I am going to

build my practice up slowly. When I have mastered the 1:4:2 (which I

trust is safe to practice since it is in Swamiji's book), I'm sure

there'll be more questions

 

with love,

 

Henny

 

 

 

 

, "Chris Kirner" <chriskirner1956@y.

...> wrote:

> Henny,

>

> I hope it wasn't more than you wanted. Believe me, I only scratched

> the surface. There is a whole system of sadhana encompassed by

> pranayama. But what you know should keep you busy for awhile.

>

> Jai Maa!

> Chris

>

>

>

> , "henny_v_i" <HvI@S...> wrote:

> > Wow, Chris, THANK YOU !!!!!!!!!!!

> >

> > Well, 'ask and you will receive', it is said, and isn't it the

truth!

> > thank you for this very clear and complete explanation, for the

sound

> > advice and for removing all obstacles to getting down to practice,

> >

> > with love,

> > Henny

> >

[Guest guest]

Well, I'm so glad, Henny, thank you!

 

I was taught that it is not good to go beyond 60 seconds of kumbhaka

without guidence. It will probably take you some time to reach that

mark. In the Devi Gita Divine Mother says not to stop doing pranayama

until one begins to levitate.

 

Swamiji doesn't seem to have placed any warnings or restrictions, so I

can only think they have it in their hands.

 

Jai Maa!

Chris

 

 

 

 

, "henny_v_i" <HvI@S...> wrote:

> Oh no, dear Chris, it was exactly what I wanted and more than I dared

> to expect.

> You've given me a place to start and that is very important. I have

> read about pranayama in the past, have been warned not to mess with

> the more complex aspects of pranayama without guidance from a

> qualified guru (so I haven't), and have only practiced the full deep

> breathing you describe to facilitate meditation during the past few

> years. I have been taught a 4:2:4:2 schedule, so I'll have to change

> that. I've started practicing a 4:8 rhythm this morning, which went

> well. I've printed your post for easy reference and I am going to

> build my practice up slowly. When I have mastered the 1:4:2 (which I

> trust is safe to practice since it is in Swamiji's book), I'm sure

> there'll be more questions

>

> with love,

>

> Henny

>

>

>

>

> , "Chris Kirner" <chriskirner1956@y.

> ..> wrote:

> > Henny,

> >

> > I hope it wasn't more than you wanted. Believe me, I only scratched

> > the surface. There is a whole system of sadhana encompassed by

> > pranayama. But what you know should keep you busy for awhile.

> >

> > Jai Maa!

> > Chris

> >

> >

> >

> > , "henny_v_i" <HvI@S...> wrote:

> > > Wow, Chris, THANK YOU !!!!!!!!!!!

> > >

> > > Well, 'ask and you will receive', it is said, and isn't it the

> truth!

> > > thank you for this very clear and complete explanation, for the

> sound

> > > advice and for removing all obstacles to getting down to practice,

> > >

> > > with love,

> > > Henny

> > >