YOGA SASTRAM-2; QUESTION & ANSWER FORMAT

 HARI! OM!

Q. 1.  1. Inside the cage of the body, how many nadis are present?                                                           a. 36000        b. 72             c. 72000             d. 48000                                                                                   A.1. 72000 Nadis are present inside the Human Body.

Q. 2. What is the cause for the extroverted nature of the mind?                                                                   a. Vasana of the pleasures of sense objects ;   b. Prana; c. Both a and b ; d.Neither a nor b                  A.2. The cause for the extroverted nature of mind is – Option c, i.e  a. Vasana of the pleasures of sense objects & b. Prana

Q. 3. Among the following which chakra has 16 petals                                                                             a. Ajna  ;  b.  Anahata  ;   c. Svadishtana ;  d.Vishuddi                                                                           A.3. The chakra which has 16 petals is the Vishuddi chakra.

Q. 4. What is the place of Ajna chakra?                                                                                                      a. Back of the neck ;                                                                                                                                  b. Between the eyebrows                                                                                                                          c. Back of the naval                                                                                                                                    d. Back of the heart                                                                                                                                 A.4. The place of the Ajna chakra is Option b. Between the Eyebrows.

Q. 5. What is the name of the bandha in which the throat is contracted?                                                   a. Jalandhara bandha ; b. Udyana bandha ; c. Maha bandha ;  d. Vajroli                                                A.5. The name of the Bandha in which the throat is contracted is Option a. Jalandhara bandha.               

Q. 6. List other words that denote Raja Yoga

Ashtanga Yoga

Q. 7. Compare and explain Ida Pingala Sushumna

Ida, Pingala, and Sushumna nadis are the three principal energy channels running from the base of one’s spine and to the head, opening into the Crown Chakra (Sahasrara) Sushumna is in the center with Ida on the left and Pingala on the right of it

Ida nadi ends at the left nostril and is the lunar, cooling, feminine, yin, introspective energy channel. Pingala nadi ends at the tip of the right nostril and is the solar, masculine, heating, active yang element of the two twinned channels

After intersecting each other at various energy points of the subtle body, Pingala Nadi merges with the Ida Nadi at the Third Eye chakra. Since the Pingala Nadi is linked with the Sun, therefore, its vibrational quality color is red.

·         Ida Nadi – left channel – left nostril – right brain – Parasympathetic nervous system – rest & relax.

·         Pingala Nadi – right channel – right nostril – left brain.

·         Sympathetic nervous system – fight & flight.

·         Shushumna Nadi – both channels – both brains – neutral.

Pingala nadi controls essential life processes and imparts vitality, efficiency and strength. It is associated with extroversion, masculine energy, the left (logical/linear) side of the brain, and the right side of the body. Pingala nadi energy must be balanced by the ida energy, which is creative and introverted

The sushumna nadi connects the first muladhara chakra to the seventh sahasrara chakra, and is the path for the ascent of kundalini energy up from the base of the spine to the crown of the head. It is considered the central channel for the flow of prana throughout the body

Activating the sushumna?

Inhaling, breathe as if the breath flows from the base of the nostrils inward to the point between the eyebrows (the ajna chakra). Exhaling, let the breath seem to flow from the ajna chakra, back to the base of the nostrils. Breathe back and forth along this central stream as you gradually relax your mind.

Kundalini pulls the energy that lies dormant at the base our spine up to the crown of our heads, creating an upward flow of energy and balancing our chakras and energetic bodies. Kundalini allows for the free flow of energy up through the chakras, leading to an expanded state of consciousness

Q.8. Explain about Para Vairagyam given as an explanation of Patanjali Maharishi in Hatha Yoga Pradeepika.                                                                                                                                             A.8. तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥ १६॥ PATANJALI YOGA SUTRAS, 1.16."tatparam purushakyateh gunavaitrisnyam" meaning that Para Vairagya or supreme non-attachment is that state wherein even attachment to the qualities of nature (Sattvas, Rajas and Tamas) drops, owing to the knowledge of the Purusha

para vairagya is the realization of the true means to happiness and self-fulfillment. Once a yogi realizes that material objects and life in the material world are temporary, the yogi can achieve moksha, the release from the karmic cycle of rebirth into the material world.

Sutra 1.15, दृष्ट: अनुश्रविक : विषय वितृष्णस्य वशीकार संज्ञावैराग्यम्  Patanjali turns to Vairagya (detachment) drsta anusravika visaya vitrsnasya vasikarasamjna vairagyam translated as “Renunciation is the practice of detachment from desires.” Vairagya provides for energy withdrawal inward. The first stage of Vairagya is to learn to observe oneself.

Q. 9. Explain about the effect of Nadopasana with examples as mentioned in Hatha Yoga Pradeepika.

A.9. Nadopasana is the practice of music for spiritual uplift. Worshiping the primordial sound AUM. Nada represents the life breath & Agni emanating from combination of Prana & Agni.

The God Almighty is an embodiment of Nada as -Nadatanuh, Nada Rupi, Nadatmaka, Nadalola etc.

Great Saints as Thyagrajar or Trimurthis sought Paramananda or supreme bliss through Nada and Nadopasana, by rendering compositions and highlighting their importance.

In one of his compositions, Raga Sudha Rasa, Saint Thyagraja, says, Those great souls, who have knowledge of svara, nada and pranava or omkara are ever free from all worldly bondage. He also says that the nectar of nada (the nadasudharasa) gives the nadopasaka,(the devotee of nada) the blessings of yaga (worshiping the deity through the sacred fire), Yoga (the power of concentration and balanced mental and physical health), tyaga (sacrifice or renunciation), and bhoga (joys, mundane and divine).

In another composition, Nada Loludai, Tyagaraja describes nadopasana as the path followed even by the Trimurti – Brahma, Vishnu, and Mahesha – the seers and saints for the attainment of supreme bliss (parmananda).

Q. 10. How many types of Mudras are there? What are they?

A.10. There are about 399 mudras in various disciplines. In Yoga categorized under:

Hastha – Anjali Mudra, Dhyana Mudra, Vayu Mudra, Shunya Mudra, Prithvi Mudra, Varuna Mudra, Sakthi, Mudra, Prana Mudra, Apana Mudra, Chin Mudra, Yoni Mudra, Bhairava Mudra, Vishnu Mudra etc

Mana – Shambhavi Mudra, Nasikagra, Kechari Mudra,Akashi Mudra, Shanmukhi Mudra, Unmani Mudra etc

Kaya – Prana Mudra, Yoga Mudra, Pashini Mudra, Manduki Mudra etc

Bandha – Uddiyaa, Mula, Jalandhara

Adhara – Maha Mudra, Ashwini Mudra, Vajroli, Sahajoli Mudra,Maha Bheda Mudra, Maha Vedha Mudra etc

 

 

 

 

 

 

VEDANTHA SASTRAM-2, QUESTION & ANSWER FORMAT

 HARI! OM!

Q. 1. What is the cause of Samsara ?a)Punya Papa b) Karma c) Ignorance d) Objects.                              A.1. The cause of Samsara is option c) Ignorance

Q. 2. Which Veda does Mundakaupanishad belong to? a)Rig Veda b) Yajur Veda c) Sama Veda d) Atharvana Veda.                                                                                                                                                     A.2. Mundakaupanishad belongs to Option d) Atharva Veda.

Q.3. The knowledge of the 6 Veda-angas are known as which vidya?                                                             a)Para vidya ;  b) Samsara Vidya  ;   c) Apara Vidya  ; d) Moksh Vidya                                                                  A.3. The knowledge of the 6 Veda Angas are known as Option c) Apara Vidya.

Q.4. 4. What is the means to Moksha ?  a) Dharmaanushtaanam  ; b) IsvaraDhyanam ;                               c) Karmopasana;  d) Guru shastra Jnanam.                                                                                                     A.4. The means of Moksha is Option b) Ishvara Dhyanam.

Q.5. What are the characteristics of Sravana?  a)Listening to Shastram; b) Understanding it well.             c) Taking Sanyasa ;   d) Clearly understanding the import.                                                                           A.5. The characteristics of Sravana is Option d) Clearly understanding the import / purport.

Q.6. What is the generic cause of all? Explain about Para vidya and Apara vidya as explained by Swami Vidyaranya.                                                                                                                                                              A.6. Generic cause of all is Avidhya. Para vidya is spiritual realization, which is knowledge of the Self, Brahman, or the Absolute. It has Reality as its content and possesses a unique quality as the Ultimate, which is singular and free from reason, senses. Para Vidya is the knowledge of liberation & Brahman and of Higher order.

Apara Vidya is the knowledge of the world. It  has the phenomenal world as its content. The knowledge which comprehends the Vedas along with their six auxiliary works is the one of lower order and Apara Vidya.

The path of liberation is from Avidya to Apara Vidya and then to Para Vidya in that order. Apara Vidya enables knowledge of the Worldly texts, Vedas & Vedangas etc. But mere knowledge or Mastery of the texts is insufficient. However, Apara vidya, prepares us for Para vidya through concepts of Detachment, Purifying our mind, Universal love etc.

Q. 7. Explain about the characteristics of the Akshara brahman that is known through Para Vidya?       A.7. By the higher knowledge the immutable is known which is nothing but  Akshara Brahman. And when it is known, the entire world becomes known because it is the self of every object of the world.

It is a term applied to AUM and so it is called Akshara, the symbol of God who is the lord of all created things. It is a descriptive synonym of Brahman & who is said to have arisen from Aksara.

Akshara is an unchanging reality. Akshara Brahman is the essence of Sat-chit-ananda — Eternity, Consciousness, Bliss. It is unseen but sees, unheard but is the hearer, unthinkable but is the thinker, unknown but is the know-er of all and everything.

Q. 8. Explain with example and import about the meditation through the enquiry into Omkara as explained in Anubhuti Prakasha ?

A.8. "ॐकार मूलमंत्राढ्य: पुनर्जन्म दृढ़ाशय:। गोभक्तो भारतगुरु: हिन्दुर्हिंसनदूषक:॥ “Omkara Moolamantraadadcha punarjanma dradashayah. Gobhaktho Bharatgururhindurhimsandhushaka”

The ‘AUM’, or Omkara, pronounced as ‘OM’ is the holiest Vedic sound in the Sanathana tradition, explaining various religious and spiritual ideas. The syllable has sound, meaning, application and efficiency. It is the apt symbol of the Supreme. Of all the syllables, the most powerful and the most significant one is the single syllable, called the Pranava or Omkara..

Everything begins with an Om and ends with the Pranava. Every mantra and all mantras have an Om into it and the Om give all the life giving breath to the Mantra.

When we chant the mantra Om, the process covers the full range of vocal elements (from larynx to lips) that produce the sound of any language. Om represents whole phenomena of sound producing. Also, it is the mean of the entire range of sound phenomena. It is the matrix of all the various sounds. Thus it pervades all words (Shabda Brahmatmitka). Hence it is recognized as seed centre of all sounds. It is without cause and effect, without inside or outside, and without decay. 

The Pranava (AUM) is a combination of four parts, namely, 1. A (Akaara), 2. U (Ukaara) 3. M (Makaara) and 4.Bindu and Nada. These parts are symbolic of 1.Creation, 2.Preservation, 3.Dissolution and 4.Deliverance, which form the eternal life-death rhythm which goes on in endless cycles. Thus, Pranava is the sound manifestation of God.

With awareness of this introduction to the Pranava,  in meditation-seat one has to continuously keep on chanting AUM in his or her mind. While chanting, he or she must observe the sounds of the syllables rising, falling and dying away. As the sounds rise up, one should superimpose the waking-state-ego, the dreamer and the sleeper and ultimately folding up the waking state into the dream, and the dream into deep-sleep-state merging ‘A’ into ‘U’ and ‘U’ into ‘M’  – he or she must take the identification to the ensuing silence between two successive AUMs.

One should ‘Soak the mind with the roar of AUM; Identify the mind with the sound of AUM; One who is always unified with AUM shall have no know fear whatsoever.

The three letters Akaara, Ukaara and Mkaara correspond to the three states, Jaagrat, Svapna and Sushupti. Also, these three letters represent the Visva, Thaijasa and Praajna personalities in us at the microcosmic (vyashti) level. Further, they represent Virat, Hiranyagarbha and Eswara at the macrocosmic (samishti) level. These personalities are nothing but the superimpositions on the fourth state, namely, Turiya which is Eternal, Immortal and absolute Knowledge, nothing but “Bliss”. Thus Omkara is a symbol of   Atman. The seeker has to find in the various letters of AUM, the three personalities and to realize the soundless part of AUM as the goal, which leads to the pure Atman in us.

Q. 9. As explained by Swami Vidyaranya explain about the knowledge that releases the knots in the heart.                                                                                                                                                                       A.9. The heart is not a physical organ or emotional heart but the Heart in discussion is the central seat of consciousness, beyond Body or Mind and that is the Spiritual Heart and that which transcends all physical and temporal limitations.

And the knots of Heart are the bondage caused by our identifications with body, mind, our ego and the pain it causes to ourselves and others that we all experience in our uncertain human existence. These knots consists of thoughts of Ahamkara / possessiveness etc, getting caught in the turbulent emotional dualities of the outer world and all their complications.

This Ahamkara forms the basis of the subtle body and letting it continue through the cycle of Birth, Death and Re-birth. The releasing of the knots of the heart means dissolution of the subtle body and going beyond karma. These are psychic knots and are held by deep-seated karmas and samskaras not ordinary emotional entanglements.

Serving to Release or cut the knots is to gain direct perceptual knowledge of true self, ie. The Atma Vidya. Once we know our true self, beyond all external identifications, then we can let go of all the burdens of thought and emotion because they only relate to an unreal entities-The Ego, Body or Mind and not to what we really are, ie. The PURE CONSCIOUSNESS.

For this a process of introspection, meditation and self-enquiry is the recommendation. We would discover, this self-enquiry roots back to the Heart. This is Hridaya Prana Yoga.                                         Healing this heart, the spiritual Heart is the ultimate source of well-being, a deep-seated radical change of awareness.

This awareness requires tremendous determination, motivation and an intellect with an intelligence as sharp as a razor’s edge. And with this attitude one has to shift the thought process of identifying  with the SO CALLED WORLD, PEOPLE, UNIVERSE ETC  to  THE SELF OF INFINITE INTELLIGENCE, from within, with focus on the Pranava & the Hradya Mantra, ie HREEM.

Q.10. 10. Explain about sadhana for Brahma Jnana? Also explain about Videha mukti as explained by Swami Vidyaranya?                                                                                                                                              A.10. Brahma Jnana means the identification of the GOD who comes in your medium (human incarnation for human beings). It is said by Spiritual Masters that unless the mind is completely purified (Chitta Suddhi), one is not eligible for Brahma Jnana or Jnana Yoga. This means that unless the mind gets rid of the impurities, which are egoism and jealousy, one is not eligible to identify the GOD. The biggest problem in this Brahma Jnana comes only when the preacher Himself reveals that He is the GOD.

Brahma Jnana or Realisation of Brahman is regarded as the highest of all knowledge. A strong and wise man who is endowed with the four means (Sadhana Chatustaya) only can attain Self-realisation.  That is the eligibility for Brahma Jnana.

The four means of practice of sadhana chatushtaya are as follows:

1.       Discrimination or viveka - this describes the cultivation of the ability to discern between what it real and what is not real, as well as between what is the self and what is not the self. This is also an integral principle of the classical yoga philosophy outlined in the Yoga Sutras.

2.       Non-attachment or vairagya - once the practitioner has discrimination they can reduce their attractions and aversions, helping them to become more dispassionate.

3.       Six virtues or shatsampat - these attitudes and areas of mental training are cultivated in order to bring equilibrium to the mind and emotions. They are tranquility, training of the senses, withdrawal, forbearance, faith and focus. Together these allow the mind to enter deeper states of contemplation and meditation.

4.       Longing or mumukshutva -this is the great desire for enlightenment and liberation which eventually subsumes all other more superficial desires.

The above 4 enables one towards, Stillness, Silence, Fasting, Celibacy, Conquest of sleep, Sravana (Listening), Manana( Contemplation), Nididhyasana( Meditation)

Withdrawing the senses, looking within and searching your heart, one can dive deep into the deepest recess of the heart through deep meditation on the innermost Self, by virtue of the AFORESAID SHADANA CHATUSTAYA. One can undoubtedly realise the identity with Brahman and get to the heart of the Infinite joy and bliss. He who truly realizes his unity with Brahman realizes immortality.

Videhamuktha is a term that is used for a person, who in death has found liberation and realizes the non-duality of their own atman or individual soul with Brahman, the universal Consciousness and ending the cycle of Re-birth.  Videhamuktha experience infinite knowledge power and bliss. They are pure and without a physical body but having an external atman that is invisible and without a limit.

Videhamukthas are associated with absolute freedom from the bondage of their empirical existence&  unbound by time and space. They are called Moksha, Kaivalya, Apavarga, Brahma Nirvana etc.

For an example just as rivers merge into the sea, leaving their names and their separate identity, videha Mukthas go into eternal state, leaving behind the world of name and form.

UPASANA SASTRAM-2, QUESTION & ANSWER FORMAT

 HARI!OM!                    

Q. 1. The text Bhaja Govindam is also known as                                                                                           a. Trayodasha Manjarika                                                                                                                             b. Govinda stuti                                                                                                                                             c.Mohamudgara                                                                                                                                            d.Atma Bodha                                                                                                                                         A.1. The Text Bhaja Govindam is also know as Option c) Mohamudgara.                          

Q. 2. The Benefit of Satsanga is -  ?? a. Wealth ; b. Detachment ; c. Confused Mind;  d. Happiness     A.2. The benefit of Satsanga is Option b) Detachment.

Q.3. A person shows his/her anger emotions and intolerance towards others because                                 a. He/She has no Bhakthi  b. He/She has wealth                                                                                       c. He/She sees everyone as different (Separate) from each other due to ignorance                                      d. He/She has knowledge of Advaitam (Non-duality)                                                                           A.3.  A person shows his / her anger emotions and intolerance towards others because, Option c) He / She sees everyone as different (separate) from each other due to ignorance.

Q. 4. Narada Bhakthi Sutra says: Dussangah or company of bad people should be given up completely always; because it is the cause for producing                                                                                             a. Wealth ; b. Knowledge ; c. Punya ; d. Impurity of mind generated by modifications of joy and sorrow.

A. 4. Dussangah or company of bad people should be given completely always because it is the cause for producing Option d) Impurity of mind generated by modifications of joy and sorrow.

Q.5.A Bhaktha does not worry even if he faces problems in his worldly life because                               a. He thinks they will pass after sometime                                                                                               b. He does not care                                                                                                                                   c. He has surrendered all his material and religious happiness to Ishwara                                              d. He thinks positive.                                                                                                                            A.5. A Bhaktha does not worry even if he faces problems in his worldly life because  Option c) He has surrendered all his material and religious happiness to Ishwara.

Q.6. Explain in Brief: According to verse -7 of Bhaja Govindam what keeps us away through the different stages in life; from focusing our mind on the lord?

A. 6. The childhood is lost in attachment to games. The youth is lost in attachment to woman. Old age passes with worry and anxiety, thinking over many things.

Though we have time for everything else in the world, we have no time or leisure for our own Self. We can never be with ourselves. Parame brahmai kopi na saktah, no one is attached to Parabrahma, to the Self, to Govinda. This is how we are kept out from focusing our mind on the lord, during the different stages of our lives. The message of the verse is our time is very limited in our life and we should not waste our time on trivial issues and start early in our lives to love one and all, be in service and spread love universally and move towards discovering the God by looking inward.

Q. 7. What kind of disciplines should one follow according to Bhaja Govindam text to cross the ocean of Samsaara and gain Mukti?

A.7. Disciplining one’s senses and controlling one’s mind are the 2 inevitable tools to cross the river of Samsara (the ongoing painful cycle of endless birth and death), and attain Liberation or gain Mukthi. And for this, a Guru’s guidance is extremely important. Empowered by these three factors, one will certainly come to realise and experience that God/Divinity who dwells within each one of us.

Chanting Vishnu Sahasranamam, studying Bhagavat Gita, Being in company of Good People, Charitable Disposition, ie. In Words, thoughts, deeds, prima-fascia and then may be in the form of Materials or Physicality.

Drinking from the Great Sacred River Ganges is yet another purification method & Worshiping the Govnida.

One should safeguard himself by resorting to the most peaceful and Serene way of life,(Contemplating and Realization of the Reality)

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute by time. Free yourself from the illusion of the world of Maya and attain the timeless Truth.

Give up your thirst to amass wealth, devote your mind on thoughts of the Real. Be content with what comes through actions already performed in the past.

Sheltering in temples or below a tree, wearing the deerskin for a dress, and sleeping with mother earth as your bed, and thus renouncing all idea of possession, to whom will vairagya (dispassion) come.

You just have to remove the layers of ignorance covering you, mistaking yourself to be just this physical body and mind. You are actually that enlivening force, that Divinity which enables your body and mind to function. Keep on asserting this Truth to yourself frequently. The various paths of Bhakti, Karma and Gynana are the means for this Ultimate Realization. Our ultimate aim in life should be to seek and realize our identity with the Supreme.

Q.8. 8.Explain briefly how Satsangam can lead to moksha ultimately.

A.8. Satsangam is the company of good and holy people. Through this association, there arises non attachment, then freedom from delusion, which results in the Knowledge of Reality and finally leads to Liberation. It also helps one to be consistent on the spiritual path and not go astray. Thus Satsangam can lead to Moksha ultimately.

9. How can a Bhaktha who has surrendered to the Guru free himself/herself; from the cycle of birth and death?

A.9. The moment one surrenders and touch the Master's soul, one will know how he would guide. The surrender is by touching the Guru inwardly. But in the spiritual life, you should not worry about how the Guru will guide. That is Guru’s business.

Sadhana is the key and to be practiced with discipline and sradhdha. One must be worthy to gain the knowledge of Brahman, This worthiness is acquired by service to the Guru. But in serving, one must also have an intense desire for liberation. Without this desire, even service to the Guru will not bear fruit.

10. Explain the three types of “Gouni Bhakti”. What are the 3 types and what differentiates them?

A.10. Gauni Bhakti is the devotion with desire. Means it is done for the fulfillment of desires. In Gauni Bhakti, Gods & Goddesses are worshiped treating them as favourites. The three types of Gauni Bhakti are Tamasic, Rajasic & Saatvic. These three correlate well with Aartha, Arthaarthi and Jijnyasu Bhakti.

Aartha Bhakthi is, when one prays only when in dire need, Arthaarti Bhakthi is, when one prays for fulfillment of his desires and Jijnyasu Bhakthi is when, one prays to discover God.

Gauni Bhakthi is Temporary and secondary Bhakthi. The Bhakthi is   changing like sometimes it is there and sometimes it is not. Whereas true Bhakti or devotion is one which is always there, ie. Mukhya Bhakthi or Nithya Bhakthi. Gauni Bhakthi is only means to NIthya Bhakthi and has its own place.

DHARMA SASTRAM- 2 QUESTION & ANSWER FORMAT

 

HARI! OM!

Q. 1.  Which of the following statements does dharmashastra say about desire?                                      a. One should not undertake any action with desire/out of desire.                                                                b. Those actions and duties which are prescribed in the Vedas are desirable.                                              c. It is natural for desire to arise in everyone, hence one should indulge in it within acceptable bounds.    d. One should not develop desire over anything.                                                                                       A. 1. It is natural for desire to arise in everyone, hence one should indulge in it within acceptable bounds.

Q. 2. Who among the following are most suited to acquire the knowledge of dharma?                             a. Those who are guided to the right path by wise seers.                                                                          b. Those who are well-versed in the Vedas.                                                                                                c. Those who are not attached to the material wealth and pleasures of this world.                                      d. Those who have led a fulfilling Grhastha life and are ready to undertake Vanaprastha Ashrama.           A. 2. Those who are not attached to the material wealth and pleasures of this world.                                Q. 3. Match the correct direction facing which a person should eat food, corresponding to their desired goal, in the following table:

S.No.	Goal	S.No.	Direction
i	Liberation	a	West
ii	Long Life	b	North
iii	Wealth	c	South
iv	Fame	d	East

A.3.  i  Liberation – Eat food facing SOUTH                                                                                              

         ii Long Life-   Eat food facing EAST                                                                                             

         iii  Wealth -    Eat Food facing WEST

         iv Fame – Eat Food facing NORTH         

Q.4. For Kshatriyas, the upanayana samskara should be done within the age of_____.                                   a. 16 ;   b.6 ; c.8 ;  d.22                                                                                                                                A. 4.  For Kshatriyas, the upanayana samskara should be done within the age of 16.      

Q. 5.  TripadA is known as “braHmaNa: mukham”. What does it refer to?                                               a. Omkara;  b. River Ganga;  c. Savitri mantra;  d. the 3 Vedas                                                                   A.5. The tripada is the 3 vedas.      

Q. 6. How does a learned brahmin acquire the benefit (phala) of chanting the Vedas, by performing the gayatri mantra-japa?

A. 6.The Gayatri Mantra is a powerful tool for holistic well-being and spiritual growth. The inner state is elevated and positively, influences the surrounding environment. 

A learned Brahmin is benefited with mental clarity, relief from stress, stability of emotions, protected from negative forces.

By regular practice of Gayatri Mantra Japa with correct pronunciation, the physical body energy is enhanced through the chakras and healing of any dosas also takes place.

However, chanting during sandhya kalaam only, need be with devotion, focus, understanding of the meanings and following of the rules strictly, as timing, body posture, focus, intention or attitude.

  Q. 7. Explain Manusmrti’s views on excessive consumption of food, based on the verse beginning “anArogyamanAyuShyam..”                                                                                                                   A.7. The sloka, advices against excessive eating. Overeating causes illness, reduces lifespan, prevents heaven, brings demerit and makes one disliked. So over eating should be avoided. 

Q.8. Who is a “Jitendriya:”? What is the importance of “indriyanigraha” (control over the senses)?

A.8. Jitendriya (जितेन्द्रिय) refers to “one who is self-controlled” representing a desirable characteristic of a true practitioner. He who has become absorbed in one object, silently not thinking of anything else, having abandoned everything prior is free from any undertaking. He is a friend to all, endures all, is indifferent [to all things], his senses controlled (Jitendriya), his fear and anger have ceased, his desire slain, [this] man is free”.

Indriya-nigraha is necessary to attain mokṣa from trans-migratory existence. Mokṣa can be attained either through Jnana or through  bhakthi . For either of these paths, mind  is the chief mode of  Sadhana or spiritual practice. Since the Indriyas' or the sense-organs are allowed to go towards the sense-objects, it can make the mind impure or distracted and hence, there is a great need to reign them in. This is the meaning of the word Indriyanigraha.

The Indriyas' must be directed towards the objects or persons associated with God. By doing so, they bring in pure vibrations that help the aspirant to cleanse the mind. This summarizes the importance of  Indriyanigraha, which is nothing but control of senses. 

Q.9. How should a shishya conduct himself towards his guru, according to Manusmrti and Gurugita?

A.9. Guru-Sishya relationship is a Parampara or a tradition. It is considered that this relationship, based on the genuineness of the guru and the respect, commitment, devotion and obedience of the student, is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies.

In this tradition or parampara, the shishya remains with his or her guru as a family member and gets the education as a true learner

Diksha(formal initiation): A formal recognition of this relationship, generally in a structured initiation ceremony where the guru accepts the initiate as a  Shishya and also accepts responsibility for the spiritual well-being and progress of the new Shishya. 

Shiksha (transmission of knowledge): Sometimes this initiation process will include the conveying of specific esoteric wisdom and/or meditation techniques.

Gurudakshina, where the Shishya gives a gift to the Guru as a token of gratitude, often the only monetary or otherwise fee that the student ever gives. Such tokens can be as simple as a piece of fruit or as serious as a  Thumb, as in the case of Ekalavya and his guru Dronacharya.

Guru Gotra, refers to the practice of adopting the name of guru or the parampara as one's gotra (surname) instead of gotra at birth. The disciples of same guru, especially in the same cohort, are referred to as guru bhrata (brother by virtue of having same guru) or guru bhagini (sister by virtue of having same guru).

 

 JAI HIND! JAI SANATHANA DHARMA! 

MAHIMA / GLORY OF SANDHYAVANDANAM

 With kind courtesy of Thirupathur Sri r Sadasivan Ji the author of this article

*Trikala Sandhyavandanam*

Our trikala Sandhyavandanam encompasses various rituals within it. It's enough a dwija does it regularly without fail. At the outset the whole ritual is dedicated and done to the satisfaction of Eswara while chanting the promise *Mamo upatha samasta ..... Parameswara Preetyartam* .

It contains achamanam which is nothing but bhagavan nama sankeertanam like achyutaya namaha, anantaya namaha, govindaya nanaha, kesava, narayana.... not once or twice, so many times we should keep repeating it, that too, with jalam. Jalam adds sanctity to the chanting and stands as a witness too. This is a karmanushtanam on its own. 

SV is considered a devata puja. A puja generally calls for offerings of different patras, flowers and other neivedyams etc isn't it. Here everything is by way of offering jalam. Remember, that's what we do in Sandhyavandanam during deva and griha tarpanam. Hence it is an outright puja on its own. 

It's a dhyanam too. Our regular pranayamam so many no. of times within SV is a clear case of regular dhyanam. Besides this, with our chanting of *dhyeya sada savitru mandala madhyavarthi narayana...* slokam during suryopastanam is another dhyanam towards the Almighty.

Meditational aspects are well taken care of in the Gayatri Japam. Chanting of 108 Gayatri Japams by visualising the image of Gayatri Mata without in anyway losing track of the count is a concentrated and unwavering meditation on its own.

We have yoga postures too that prescribes to sit in sukhasana during various dhyanams within SV. 

So SV encompasses karmanushtana, puja, yoga, dhyanam and what not. It has knowledge too. A profound knowledge is vested in the mantra *Asavadityo brahma, aham brahmasmi* during the chanting of which the performer is expected to presume to be present in the surya mandala like other devatas, in other words, this conveys the principle of Advaita philosophy that there is no duality, every being is a reflection of the Almighty Himself.

There is total renunciation too in the mantra *dwaraka nilayachyuta, rakshamam saranagathim* (everything is left unto Him).

There is karma yogam too while chanting *Kaayenavacha manasa indriyai va narayana yeti samarpayami* which conveys that everything is done and offered in the name of Bhagavan only.

With such a multiple facets embedded in SV, one must perform it for his benefit, his familys benefit, society's benefit and to benefit the entire mankind world over. Every mantra in SV is devised keeping the loka kshemam only in view. 

When being born as brahmin is to take care of the welfare of the whole world with such anushtanams, is it right to desist away from its performance ?