Advanced Yoga and Ayurveda Course 3 HHHHHHH American Institute of Vedic Studies PO Box 8357, Santa Fe NM 87504-8357 Dr. David Frawley (Pandit Vamadeva Shastri), Director Ph: 505-983-9385, Fax: 505-982-5807 Web: www.vedanet.com, Email: vedicinst@aol.com Yoga and Ayurveda Advanced Course Part III Higher Therapies and Practices Table of Contents Section 5 — Higher Therapies and Practices 27. Mantra Therapy 1: Background View---- 28. Mantra Therapy 2: Primal Sound: 29. Marma Therapy- 29. The Yoga of Devotion (Bhakti Yoga) 30. Karma Yoga, Timing and Ritual----- 31. The Healing Energies of Tantra 32. Kundalini and Chakras— 33. Smarana — The Practice of Remembrance------ 34. Advaita Vedanta:- The Supreme Teaching of Yoga and Ayurvedaed Yoga and Ayurveda Course 4 DH HH Hh H American Institute of Vedic Studies PO Box 8357, Santa Fe NM 87504-8357 Dr. David Frawley (Pandit Vamadeva Shastri), Director Ph: 505-983-9385, Fax: 505-982-5807 Web: www.vedanet.com, Email: vedicinst@aol.com Yoga and Ayurveda Advanced Course - Part III Higher Therapies and Practices Table of Contents Summary--- Section 5, Final Test---- Appendices Appendix 1: Teachings—-— Appendix 2: Glossary------ Appendix 3: Bibliography-— Appendix 4: Sanskrit Pronunciation Key-—Advanced Yoga and Ayurveda Course ooh hho Hod American Institute of Vedic Studies PO Box 8357, Santa Fe NM 87504- Dr. David Frawley (Pandit Vamadeva Shastri), Director Ph: 505-983-9385, Fax: 505-982-5807 Web: www.vedanet.com, Email: vedicinst@aol.com Yoga and Ayurveda Advanced Course - Section 5 Higher Therapies and Practices The following material builds mainly on that of Section Three of the course. Along with that, it provides the main practical material for Ayurvedic Yogic therapies. It has a similar complexity but moving into different branches of Yoga like Bhakti Yoga, Jnana Yoga, Karma Yoga, Mantra Yoga and TantraAdvanced Yoga and Ayurveda Course 6 Bo ho Go Ho ho Ho ho American Institute of Vedic Studies PO Box 8357, Santa Fe NM 87504-8357 Dr. David Frawley (Pandit Vamadeva Shastri), Director Ph: 505-983-9385, Fax: 505-982-5807 Web: www-vedanet.com, Email: vedicinst@aol.com Lesson 27 Mantra 1: Background View In this lesson we will go into more detail into the subject of mantra, which has been covered from various angles in my different books and in the Ayurvedic Healing Course. Please make sure to go over that material again first. In addition, we will examine more complex mantras relative to different deities in later sections of the course. The current lesson aims at providing a better foundation for understanding the role and usage of mantra. The Importance of Learning Sanskrit Any serious Yoga or Ayurveda practitioner should seek to acquire a basic knowledge of the Sanskrit language. There are several reasons for this. First, there are many technical terms that cannot be translated. Knowledge of Sanskrit helps us know how to pronounce these terms and what their meanings are. This helps us understand the teaching better and more directly. Sometimes people ask me if they can learn Ayurveda without having to bother with Sanskrit terminology. My reply is can you learn anatomy and physiology without Latin or Greek? Each science has its technical language that one must learn. Even Jeaming Chinese medicine requires knowing some Chinese terms. That technical language for Yoga and Ayurveda is Sanskrit. Sanskrit is an etymologically based language, so we can understand a lot about a Sanskrit word from its root. For example, the word Yoga itself derives from the rootAdvanced Yoga and Ayurveda Course 7 ‘yu’ meaning to unite. In this regard Sanskrit etymology is a worthy study and helps us understand the basic concepts behind its terms. Sanskrit, however, is a difficult language, mainly in regard to its grammatical structure, which is quite complex. It is also written in a different script that requires some effort to get familiar with. Yet it is not that much more difficult than such languages as German or Russian. Yet beside terminology the Sanskrit language has another important value and therapeutic utility. Sanskrit is the language of mantra, without which we are unlikely to pronounce mantras correctly or use them properly. In fact the Sanskrit alphabet itself is a garland of mantras used for many healing purposes. Alll those wanting to use mantras either spiritually or therapeutically should learn the basics of Sanskrit. > My recommendation is that Yoga and Ayurveda practitioners should learn at least the Sanskrit alphabet for correct pronunciation purposes. Note the Yoga and Ayurveda CDs of Nicholai Bachman that we recommend for this purpose. > For those who want specific instruction into particular mantras, this can be arranged on a consultancy basis. Email us if you are interested in this option. > Note that we have included a Sanskrit pronunciation key in the appendices at the end of the course. It can also be found in books like Yoga and Ayurveda. Mantra and Mantra Therapy In this lesson, we will examine the use of mantras, chanting, nada, sound and music in Yoga and Ayurveda. The use of mantra is the central practice of Yoga and Ayurvedic Sattvavajaya therapy or Sattva-promoting therapy. Mantra is the main tool for healing, energizing or developing the mind. It is also a prime therapy for working on Prana and has physical effects as well, strengthening the nervous system. Mantra, moreover, is the main tool of classical Yoga, not the practice of Asana. All yogic paths of knowledge, devotion and service use mantras and have special mantras of their own. Yet not all go in depth into Asana practice. In fact, in some formulations of the limbs of Yoga, mantra is present but Asana is not. Pranayama, Mantra, Pratyahara, Dharana, Dhyana and Samadhi are mentioned. Yoga practice begins with mantra, which creates the orientation of mind necessary for Yoga practice. Mantras are the key principles behind all Yoga practices.Advanced Yoga and Ayurveda Course 8 Speech as the Goddess To understand mantra, we must first understand the power of speech, of which itis the deepest energization. Speech is a Divine potential that mirrors the universal creative power. It is our primary activity and expression, the main motor organ that we use in life. As our words precede our actions, speech is the power of action in general. Through control of speech we can control our karma Our speech is the main faculty that defines and expresses our nature as human beings, our intelligence. Yet speech is a universal potential that all creatures possess, however basis. All creatures have their means of communication. Moreover, each object in the world is a form of the Divine Word with its specific message about the nature of the universe. Both Ayurveda and Yoga arose from this ability to understand the Divine Word and to read the book of nature that is its manifestation. This universal power of speech is above all an articulation of Self, an expression of self-existence and personality. The utterance of | is the first of all expressions. Speech is the expression of consciousness. Yet as a creative power, speech has a feminine quality. It is the instrument of the Goddess, the great Mother of the worlds. Speech is the original form of the Goddess, who herself is the expressive and creative power of the silent Absolute. This power of speech, called Vak or Sarasvati in the Vedas, is the force behind nature and has the capacity to nourish us at a very deep level. The very body of the Goddess is made up of mantra, particularly the root sounds of the alphabet, though which she creates all things. The main action of the Goddess is to create and rule the universe through her power of speech, which dictates the cosmic order and sets in motion all the laws of the universe. The Word Goddess has entered into humanity and allows us to speak. Unfortunately, we do not honor her by treating our speech as sacred. Such unsacred speech is the root of many of our other problems in life, particularly at an emotional level. However, once we reach the mantric level of language and reconnect with our cosmic mothers, our language itself becomes the expression of the Goddess and regains its healing and transformative power.Advanced Yoga and Ayurveda Course 9 Prana and Speech/ The Great God and the Great Goddess According to Vedic thought, there are two fundamental forces in the universe, which are the basis of all life. These are Prana or life-energy, which we experience mainly through the breath, and Vak, which is speech, articulation or expression in the broadest sense of the word. Prana is the Great God or masculine principle — Shiva in Hindu thought, who represents the transcendent Prana or life-force beyond life and death. This was called Indra in Vedic thought, who represents the ruling power of Prana as will, insight and the urge to transcend. Vak or speech is the Goddess or feminine principle. This is called Shakti or power in Hindu thought. In Vedic thought it was called Vak or the ruling expression. Prana is spirit, which is formless, while speech is the basis of form and matter through the naming process. Name and form arise through speech, while being and consciousness are sustained by Prana. Prana and speech are intertwined. They are one like husband and wife, or like the right and left sides of the body. They always move together. Prana is the energy behind speech, which moves through the breath. Speech is the form or limitation that Prana or the breath assumes. Speech is Prana in action. Prana is the essence of speech, which communicates our life-energy, its intentions and its information, Prana or breath is the meaning behind speech, which is the sound created by the breath as it tries to express itself outwardly, These two forces, Prana and Vak, are interrelated and two facets of the same underlying reality. Prana is unmanifest speech and speech is manifest prana. Prana itself naturally creates sound, which is the hissing sound of the breath. Speech occurs through the outgoing breath (Udana Vayu in Ayurvedic thought) and is, therefore, manifest Prana. Our speech expresses our Prana or our energy, not just our physical and vital energy but our mental and spiritual energy. Similarly our Prana or breath carries our thoughts as the seed of our words. Prana provides the inspiration to speech, which at a higher level is the expression of inspiration.10 Advanced Yoga and Ayurveda ( Speech and Our Sense Organs In Vedic thought we have seven Pranas or sensory openings in the head — the two eyes, two ears, two nostrils and mouth. The mouth, which is the basis of speech, is the common motor or expressive organ of all the senses and of the mind itself that underlies the senses. In this way speech as the Goddess has alll the Pranas as her various husbands. She is the one wife with many partners. All the senses express themselves through the power of speech, apart from which they are mute, inactive and ineffective. This means that through the control of speech we can control the other senses and even the mind and prana! Such is the importance of mauna or the practice of silence in yogic teachings. Mind and Speech The mind itself is composed of our thoughts, which are based on words and reflect our speech patterns. Thought itself is a subtle form of speech. We can observe this for ourselves. Our thoughts are composed of our intemal conversation, our own mental talk, which is sometimes a soliloquy, sometimes an imagined dialogue. We may try to. silence the mind, but its stream of speech goes on. This is because apart from its speech or words, the mind does not exist. ‘The mind is the field of consciousness behind both Prana and Speech. So mind, breath and speech go together and reflect one another. They are like members of a single family. Sometimes Prana is said to be the father, Speech the mother and the Mind the child. This is because Prana is the generative force. Speech is the field of expression. The mind or our knowledge is the result. Other times the Mind is said to be the Father, Speech the Mother and Child. The mind forms an idea, speech gives birth to it, and Prana comes into being as life-activity in order to manifest it. Speech and the Higher Self The higher Self or Paramatman has its own natural language, which is the language of silence and the language of the Self. Its basic seed ideas are revealed in the greatAdvanced Yoga and Ayurveda Course 4 insights of Vedanta. This is the highest or supreme stage of speech, Para Vak. It consists of such realizations, not mere thoughts but concretely felt understandings as “I am All", “All is One”, “My Self is the Entire Universe,” or just the expression of the breath as ‘I’. Prana is the “I am I" as it projects the sense of individual life. Speech and the Human Being According to the Upanishads, the essence of all beings is water, the essence of water is the plants, the essence of the plants is the human being, the essence of the human being is speech, the essence of speech is the Vedas and the essence of the Vedas is Om, Clearly the human being is defined by speech as our speech has a complexity beyond that of other creatures. We have specially developed vocal cords and the ability to make sounds with our tongues and mouths that mirrors the complexity of our brain, The greater our intelligence, the greater is our ability of communication through speech. Another Upanishad says that plants because of their sap or rasa contain life (prana). Animals in tum have consciousness but in a rudimentary sense of instinct or memory (chitta). Human beings alone have the capacity for wisdom (prajna). When God created the world he sought to embody himself in the animal creation but found that the animal body was not sufficient, so he created the human form. Speech (Vak) and wisdom (Prajna) are, therefore, closely connected. The Four Levels of Speech ‘Speech is spoken of as having four levels or stations both in the Vedas and Puranas. These are the four different states of the Goddess or Divine Word. [Four Levels of Speech 41, Vaikhari Audible speech Throat ~ | Waking state 2.Madhyama | Pranic speech Heat __| Dream [3:Pashyanti_—_|umined speech | Navel 4. Para Transcendent (Turiya) _| Root centerAdvanced Yoga and Ayurveda Course 12 Vaikhari refers to the coarse or literal level of speech. It is the word as spoken with the vocal organs of the physical body in the mouth and the throat. Most of the time our minds stay on this level of audible speech and conventional meanings of words. This is the level of speech as related to sensation. We hear only that which relates to physical reality. The outer form of the word is the main thing. We only enter into Madhyama, which literally means the middle level of speech, when we think or feel deeply about something, when we ponder or wonder about things, This requires that our life-force and our vitality is engaged in what we say. Most artistic thinking comes from this level, which reveals the subtle forms and inner energy of things, having a creative force. Here the astral form of speech comes forth. It is connected to Pranayama and Pratyahara as aspects of Yoga. Pashyanti or the illumined Word occurs when we perceive the underlying cosmic truths or archetypes, the dharmas behind any object or situation. its nature is light or revelation and it shows the seed forces at work in the universe. This is the causal level of speech. To reach this level only occurs through deep meditation or as an act of grace. It corresponds to the one-pointed mind in Yoga. Para is the level of pure silence wherein meaning is so full and complete it cannot be broken down into words. This is the level of pure consciousness, the Divine Word of silence of ‘| am All’. This is the transcendent level of speech which leads pure silence. It corresponds to the nirodha or merged condition of the mind, Many bija mantras like OM or HRIM can take us to this level of primal or unmanifest sound. The ordinary human level of existence is the lowest, outer or Vaikhari form of speech, while the Divine is the Para or transcendent state, Developing our speech capacity from Vaikhari to Para is the process of liberation and Self-realization, The power of speech must be brought down to the base of the spine or the root chakra to allow the energy of consciousness to ascend upward in the form of Kundalini to awaken our higher potentials. Before we ascend we must first descend. To bring the power of speech in and down is the work of the Yoga of sound, whether as music, nada or mantra. To bring the speech down, the breath must also be brought down. In Vaikhari we breathe through the throat. In Madhyama we breathe through the heart. In Pashyanti we breathe through the navel. In Para the breath merges into the Sushumna or base of the spine. Try focusing your mind on these centers as the source of your breath and note how your consciousness will deepen.Advanced Yoga and Ayurveda Course 13 To bring speech down our consciousness must tum inwards. It must be withdrawn from the sensory centers in the head and allowed to sink deep within our being until it reaches from the head to the base of the spine. Bringing the sound current and the breath down to the belly and the base of the spine helps bring the Prana down to unite with the Apana. It is an important therapy for treating Vata disorders, for both strengthening Prana and for correcting the movement of ‘Apana. Vata people tend to both breathe and speak shallowly and quickly. Such deep sound therapy helps counter this tendency. They can even begin by learning to chant OM from the belly and the base of the spine so that it resounds through the entire chakra and nervous system. Speech and the Forms of the Gods and Goddess According to Hindu thought, there are three great forms of the Goddess that govern the cosmic processes of creation, preservation and destruction (reabsorption of the universe back into the absolute). These are Sarasvati, Lakshmi, and Shakti. They relate to the three great Gods of Brahma, Vishnu and Shiva Generally, Sarasvati, who relates to knowledge and to creative power, is the main form of Speech. But the other two forms of the Goddess also relate to speech in various aspects. Sarasvati is more the creative and revelatory form of speech, as in knowledge and the fine arts. Lakshmi is the loving or nurturing form of speech, speech at an emotional level. Kali is the energetic or transformative form of speech. As Shakti, she relates to the higher forms of Speech in which the Divine Word awakens within us and withdraws us back into the Absolute, revealing the beauty and bliss beyond name and form. The Gods are the corresponding forms of Prana, will power or intentionality. Brahma __| Creative Prana, Spirit and Intention Sarasvati_| Creative Speech, Expression and Action Vishnu__| Sustaining or Nourishing Prana, Spirit and Intention Lakshmi__| Sustaining or Nourishing Speech, Expression and Action Destroyi or Transformative Prana, Spirit and Intention Destroying or Transformative Speech, Expression and Actionanced Youa and Ayurveda Course 14 Speech as Kundalini Kundalini is the inner serpent power, the power of all higher Yoga practices, the energy of the subtle body or primary electrical force behind consciousness. In our ordinary state ities dormant or sleeping and only a portion of its power, like a battery, serves to run our ordinary physical and mental activities. When awakened it merges the mind into the Absolute giving liberation and Self-realization. Kundalini is the portion of the universal power of speech that dwells inside each one of us. We use but a fragment of it for ordinary communication and for our thinking process. Kundalini contains encrypted within it the code of enlightenment, our higher evolutionary potential. However, this can only manifest when we develop higher powers of speech through mantra and the practice of silent communion during meditation Kundalini has three forms, a form of speech, a form of Prana and a form of thought. These three forms are linked together as speech, Prana and mind, and through one we can access and energize the others. Kundalini speech is energized mantra. In this regard we must remember that Kundalini wears the garland of the mantras of the Sanskrit alphabet and ultimately the garland of all mantras. Kundalini breath is energized breath, breath that is awakened to the cosmic breath. Kundalini thought is energized consciousness, consciousness in its one-pointed and transcendent conditions. Of the three, the speech form is most accessible and the best place to contact Kundalini, Yet working with Kundalini, we must remember that Kundalini is a form of the Goddess. She is closely connected to Kali, who represents Kriya Shakti or the power of yogic action. Kali works to set in motion the process of Yoga or self-integration within us. This proceeds through the dissolution of our attachment to the external world. Through it the external world gets withdrawn into the tattvas, taking us back step by step from the gross elements to the Purusha. Kali as Kundalini absorbs the world back into ourselves, dissolves our ego, and connects us with our primal being beyond death and sorrow. Kall is. associated with death, but she is the death of death, which is the negation of the world of, duality. We should honor Kundalini as the Goddess, particularly as Kali to be able work with her force properly.ced Yoga and Ayurveda Course 15 Mantra as Asana for the Mind Mantras are like Asanas for the mind. They give plasticity and adaptability to the mind. They exercise its energy and give it poise and stability. As such, mantra Yoga primarily belongs to Pratyahara, the fifth stage of Yoga. As Asana controls the body, Pranayama controls the breath, so mantra controls the mind. Mantra maintains the strength and integrity of our mental field, sustains the proper circulation of energies in the sphere of the mind, so that we are no longer vulnerable to external conditioning, which, after all, is based largely on names Just as Asanas put the body into a calm and relaxed state for meditation, so mantras put the mind into a calm and relaxed state for meditation. For example, repeating the mantra OM has the same calming and uplifting affect upon the mind and heart that the lotus pose does for the body and breath. However, orienting our speech and thought in a spiritual direction is more significant than just gaining agility or flexibility of the body. As speech is the most subtle and important of our motor organs, controlling it we can take control of all of our organs of action and to gain mastery over the senses, As mental speech, our internal dialogue, is the Toot of thought, controlling it enables us to contro! the mind itsetf Mantric recitation of the Sanskrit alphabet is an important method of balancing the mind, much like a complete sequence of Asanas done to move alll the main muscle groups in the body. Each mantra like each Asana has its energetic pattern, form and means of adaptation. Mantra and Pranayama Mantra is said to be manifest breath and breath is said to be unmanifest sound or mantra, as we have noted, They go together as Shiva and Shakti and unite mind and prana. The repetition of Mantras and the practice of Pranayama naturally go together as speech and Prana. Using mantras along with the breath increases their energy and takes them to a deeper level of the mind, ultimately down into the subconscious itself. Using mantra along with Pranayama, not only gives more energy to Pranayama but also connects it more with the mind. It is a much more effective method than simply counting the breath as some meditation methods suggest. Mantra has a deeper affinity with the breath, than does mere counting, and helps facilitate its power in a much stronger way.Advanced Yoga and Ayurveda Course 16 Mantra and Meditation Mantra is the foundation for the practice of meditation. Meditation in the true sense consists of higher stages of mantra in which the mind is in a silent, concentrated and reflective state. Mantra assists meditation by changing the vibratory pattem of the subconscious mind, by bringing the mind to a sattvic level. Formless meditation is hard to directly achieve but becomes easy once one grasps the power of mantra The Yoga of Sound Yoga can be defined as the science of energizing and coordinating the different levels and aspects of our being towards the direct perception of Reality. The Yoga of Sound relates traditionally to Mantra Yoga. Mantra Yoga used special sound seed-syllables as a means to energize consciousness. ‘related yogic science is called Laya Yoga and involves meditation on the sound current within our deeper consciousness, called "nada, which arises as the mind becomes pure and clear. This method is much emphasized in the Hatha Yoga tradition Nada is the sound current within the subtle body. We can hear this vibratory sound if we close our ears and listen deeply with attentive awareness. Several types of nada are held to exist. They are said to be like the sound of a bel, drum, flute, etc. They are the celestial music within us. We hear them with our inner ear, the subtle counterpart of our gross organ of hearing. One method of Yoga is to concentrate on this sound current and allow it to take us into the Divine, as this is its natural movement. Other systems of Yoga use this method but reinforce it through the use of mantras, Pranayama, Asanas, devotional or knowledge oriented meditations. To meditate upon the nada is not just to listen to a sound. Itis to inquire into the origin of sound. This is to inquire into the origin of our own consciousness Itis to contact our inner Seff from whom the sound current arises. ‘The profound study of scriptures, which are replications of the Divine sound current, can be included in the Yoga of Sound and is part of all spiritual traditions. The Sanskrit word for scripture is Shruti, which literally means revelation. It is said to be the scripture or source teaching, the Veda. Yet the true revelation is not some word that we can read ina mere book. Itis the state of awakened listening, which reveals the essence of truth whenAdvanced Yoga and Ayurveda Course 7 we give our full heart and attention to what is said to us. This state of awakened listening serves to open the head or crown chakra, whose organ of reception is the ears. To really study the scripture is to dwell in that state of revelation wherein each thing proclaims the truth. This is to be receptive to that aspect of the Divine Word which each thing proclaims. All forms of spiritual music come under the Yoga of Sound as well. This includes vocal and instrumental music, in all their beauty and diversity. Music in turn is may be allied with poetry, drama and dance. Poetry is a kind of verbal music. Drama is the enactment of music. Dance is its expression. The intemal usage of music can energize the various chakras of the subtle body that reflect the music of our soul. Music therapy and now even poetry therapy have entered into alternative medicine in the West. Vedic Sound Yoga Probably the most important and original to the Yoga of sound is the mantras of the Vedas, the most ancient scriptures and spontaneous evocations of the ancient sages and seers of the early ages of light - the Vedic Yoga of Sound. This occurs in all the Vedas, but is most specific to the Sama Veda, which consists of Vedic verses put to special chants. The subject of OM, Divine sound, speech or the use of various letters is prominent in many Vedic and Upanishadic texts. According to the Vedas, sound comes from the Sun, which is the nature of light. Speech originates from the Sun and its nature is light. There is a secret Sun hidden in our hearts. This is the origin of the unstruck sound or anahata. It gives rise to the sound current, nada. This in turn becomes the vowels, particularly the seed syllable OM. Tantric Sound Yoga In addition, there is the mantric approach of Tantra, which puts much emphasis on this practice. Probably the most important figure in the Tantric tradition was the Kashmir sage ‘Abhinavagupta, who lived in around the tenth century. Above all, there is the formulation of reality as Shabda Brahman, the Divine sound or reality as sound. This goes back to the Vedas but continues in all layers of the different teachings. The most important figure in this understanding of sound in later times was the great poet and yogi, Bhartrihari. Yet his concem, as is more typical of the Yoga of Sound,Advanced Yoga and Ayurveda Course 18 was more with sound as meaning, than with just the simple mechanics of sound production. Mantra plays a key role in all Tantric Yogas, particularly the use of Bija Mantras or single syllables like OM, HRIM, SHRIM. As much of Tantra consists of devotional worship of various Gods and Goddésses, the name mantras and bijas of these deities have an important role. In Tantra, the mantra is the sound form of the deity. Mantra in Bhakti Yoga Bhakti Yoga employs mantra, chanting and music as perhaps its main method. Most important is the use of Divine Names like OM Namah Shivaya, OM Namo Bhagavate Vasudevaya or OM Namo Naranaya! Mantra in Jnana Yoga The Yoga of Knowledge rests upon impersonal mantras or key teachings. All spiritual teachings proceed through language. Even the silent presence of a sage is a statement or gesture of sorts. All things are speaking to us, and their ultimate message is the same - that the same Seff in uss in all beings. The use of formless mantras like OM or Mahavakyas (great affirmations) like Tattvamasi (Thou art That!) are an essential part of Jnana Yoga. Mantra in Raja Yoga We have already seen the importance of mantra, particularly the chanting of OM in the Yoga Sutras and relative to the principle of Ishvara Pranidhana. The Usage of Mantra If we repeat a mantra, or do various forms of chanting, a more refined and subtle vibration develops and can come to serve as the background pattern of our minds. If we continually go back to a mantra each time our mind's static emerges, this will serve to. bring a vibration of harmony and aspiration into the mind. It should be beneath our dignity as a Divine soul to allow our minds to dwell on negative thoughts and emotions, or to beAdvanced Yoga and Ayurveda Course 19 controlled and distracted by external influences. Through the mantra we have a tool for redirecting the energy of the mind inward. From this itis easier to access silence or clarity. Mantra can even help us break up deep-seated mental and emotional patterns and conditioning, as from childhood, or various traumas we may have had in life. The spiritual life usually has two stages. 1) To develop Sattva or purity of body and mind 2) To still the mind, which is also to go beyond it The first consists of developing the proper organic conditioning for the mind-body complex. The second consists of going beyond the mind-body complex and all of its conditioning. Generally we cannot do the second if we have not done the first. Many of the problems in spiritual practices in this country today arise from trying to do the second step when the first has not been done (in some cases it may not have even been attempted). Itis true that for the direct perception of truth the mind must be still. For this mantra can even become an impediment, and is generally an inferior method to more direct forms of meditation (like Self-inquiry). However, if we are not able to still the mind directly - which is very difficult to do and even more difficult to sustain - we can still benefit from using a mantra. The mantra is like the mother who delivers us over to thought-free meditation, which is the father, when we are ready. Once the mind is concentrated in the mantra it is able to move into silence. For this, purpose of concentrating the mind on one thought, mantra is perhaps the most practical tool. In this regard mantra function the role of Pratyahara, or withdrawal of the mind from distraction, and aids in the development of true attention, Dharana, so that meditation or Dhyana can proceed without obstruction. If our minds are noisy, disturbed, agitated, hypersensitive, reactive, opinionated, critical, constantly busy, etc. we cannot just directly silence them. If we are addicted to external and sensory sources of stimulation and entertainment, we are not even in control of our minds and so cannot expect to be able to focus them in any consistent manner. First we must set in motion forces to take the mind from its disturbed (rajasic) or dull (tamasic) state to its natural clear quality (Sattva). Perhaps the best and easiest method is mantra. Yet purity of mind requires purity of life-style. We cannot bring clarity toAdvanced Yoga and Ayurveda Cour the mind if we are living a confused, self-indulgent, acquisitive, or self-seeking life-style, even if we do occasional chants or mantras. 20 Empowerment of Mantras Mantras must be energized or empowered in order for them to be really effective. This, energization is of two types. First the mantra must be empowered by tradition. Second it must be empowered by our own practices. Receiving mantras from gurus, at initiations or at special times, are all important aids in this regard. General and Special Mantras There are general mantras like Om, or OM Namah Shivayal, which are widely given to many people and have few restrictions in their dissemination other than to use them with faith, respect and devotion. There are special mantras prescribed as part of certain advanced Yoga practices. ‘These are much more restricted in their usage and the student may be advised not to. reveal their mantra to anyway. Naturally, such restrictions should be honored. There is another class of special mantras used as tools of other disciplines as ‘Ayurvedic or Astrological mantras. Their right usage depends upon the proper prescription according to Ayurveda or Jyotish and their empowerment by tradition. Naturally, their empowerment by the practitioner can be another important aid, but is not entirely necessary for them to work. Mantras and Ishta Devata One can always feel free to use the mantra of one’s Ishta Devata or chosen divinity and for any life-purpose, including healing. This is another reason why it is good to have such a deity. Mantra and the Guru There are special ‘guru mantras’ or mantras used to contact various gurus, like OM Namo Bhagavate Sri Ramanaya for Ramana Maharshi. One can freely use such guru mantrasAdvanced Yoga and Ayurveda Course 21 for all ife-purposes including healing. They are particularly useful for psychological issues. The inner guidance and influence of the guru helps calm the mind. Mantra Therapy in Astrology Mantra is a common remedial measure in Vedic astrology used to promote positive planetary influences and remove those which are negative. There are special name and bija mantras for each of the planets. Such planetary mantras can aid in physical, psychological and spiritual healing as well, but usually require the advise of a competent Vedic astrologer if one is not trained in that system oneself. Astrologers can also prescribe good times for beginning a mantra practice. There are also various astrological means of choosing a good mantra to take. Astrology should always be considered relative to the type of mantra and, above all, to the timing of mantras taken. Mantras for Yoga Practice Mantras are commonly used along with Asana, Pranayama, Pratyahara, Dharana and Dhyana. Asanas done while repeating a mantra bring the power of the mantra into the bones, muscles, joints and nerves. Pranayama done along with a mantra has a greater effect upon the mind and emotions. Mantra, by its ability to intemalize the mind, is a great tool of Pratyahara. Concentration on a mantra for an extended period of repetitions is a great tool for developing the power of attention and for Dharana practice. Meditating on the sound or meaning of a mantra is one of the best and simplest meditations to perform. There are also special mantras for the gunas, elements and chakras that are important in Yoga practice. Yoga mantras and their applications are many-sided.Advanced Yoga and Ayurveda Course 22 Mantra Therapy in Yoga and Ayurveda Mantra therapy is commonly used in Ayurveda. It is the main tool of psychological healing There are many mantras used in Ayurveda, some special to Ayurveda, others an Ayurvedic application of mantras that can be applied in different ways. Bija Mantras or Seed-syllables These are the most important type of mantras for healing. We have discussed them in several contexts already. They consist of single syllables like OM, letters of the Sanskrit alphabet or special Shakti mantras like HRIM. These seed syllables have a wide application in physical and psychological healing as well as in spiritual growth. They are powerful means of energizing Prana Name Mantras These consist of names of deities or gurus, generally given in the dative (to) case grammatically and with the term ‘namah’ or reverence. We will mention these relative to the Yoga of Devotion as a prime method of devotional worship. We will discuss them more in that context, Some typical examples are: Oth Namah Sivaya Ori Namo Bhagavate Vasudevaya (for Krishna) Ori Namo Bhagavate Sri Ramanaya (for Guru Ramana Maharshi) Name and bija mantras can combine as in: Oth Garh Ganesaya Namah Mahavakyas: Great Affirmations These are important manttic affirmations of Advaita Vedanta and the Yoga of Knowledge.Advance d Yoga and Ayurveda Course 23 > Aham Brahmasmi: I am Brahman or the Supreme Godhead. > Ayam Atma Brahma: This Self is Brahman or the Supreme God > Sarvam Khalvidam Brahma: Everything is Brahman or God. > Tattvamasi: Thou art That (the Supreme Brahman) > So‘ham Asmi: I am He (the Supreme Self) Prajiianam Brahma: Wisdom is the Supreme Brahman. These are the main such Mahavakyas. There are others. These are both to be repeated and to be meditated on relative to the ideas presented in the lessons on meditation and on Advaita Vedanta. Extended Mantras Extended mantras are prayers, affirmations, visualizations or meditations of various types. They commonly consist of poetic verses or philosophical views. They can be combined with name or bija mantras as well. A few of the main types are mentioned below: Prayers for Peace (Shanti Mantras) Prayers for peace are an important part of personal and social healing. The main form of these is the use of Shanti mantras or Shanti Patha in Yogic thought. These are very important prayers in Ayurveda as well. Below are some of the most important by their first words. You should know several of these Onn Santi Santi Santih Om Sarve Bhavantu Sukhinah Orh Sahanav Avatu Orn Bhadram Karnebhi Srinuyama Deva Orn Sam no Mitra Sam VarunahAdvanced Yoga and Ayurveda Course 24 Stotras Stotras are longer mantras, prayers, songs or hymns. They are generally aimed at specific deities. There are many such famous Sanskrit Stotras that are still commonly sung in India today and which good recordings can be found more. Many were composed by Shankaracharya. Their main purpose is propitiating the deity involved Such Stotras can also be used to promote healing, to counter specific purposes and for longevity and rejuvenation. In fact, it is the chanting of these Stotras that is regarded as the best means of dealing with disease or astrological afflictions. Some Stotras are specific to healing, like the Stotras to Shitali Devi used for countering fever, infection, inflammation, contagious diseases and other afflictions. There are also specific Stotras to Dhanvantari that help us practice Ayurveda. The idea is that the Stotra can gain the favor of the deity which rules over the particular issue involved and so resolve it directly at a cosmic level. Many Stotras consist of names of the deity as Sahasra Nama (thousand name), Shata Nama (hundred names). There are many famous Stotras to Shiva, Devi, Vishnu, Krishna, Rama, Ganesha and other deities that can be used in their worship. | personally chant many different Stotras on a regular basis. It is one of the best ways of developing devotion, mantric power and healing power. Kirtana These are shorter mantras, verses from Stotras or other songs that are generally sung out loud. Such include OM Shivaya! And Sri Ram Jai Ram Jai Jai Ram OM! Or Kali Durge Namo Namah! Kirtans are now a popular part of New Age music and many Yoga Satsangs. Suktas Suktas are Vedic hymns, much like later Stotras. They are also generally aimed at specific deities but in the older Vedic pantheon. Vedic deities have their Ayurvedic counterparts with Agni, Tejas and Pitta, Soma, jas and Kapha, Indra/Vayu, Prana and Vata. Repeating or listening to such Suktasced Youa and Ayurveda Course 25 can help balance the doshas within us or help promote their higher powers as Prana, Tejas and Ojas. The hymns to Soma are particularly good to repeat for promoting meditation and Samadhi. The hymns to Agni give us power of mantra and meditation. The hymns to Indra give higher powers of Prana and perception. The hymns to the Sun or Surya give higher powers of intelligence and awareness. Certain verses from different Suktas are important mantras in their own right. The Gayatri Mantra to the Sun God Savitar or the Mahamrityunjaya Mantra to Lord Shiva for warding off death are two such important verses. There are important Suktas for health and longevity, like the Ayush Sukta to Lord Shiva, and many others have long chanted Vedic verses as part of my regular practices, having gone through the entire Rig Veda a number of times. It is a great way to connect to the cosmic aspects of the doshas as Agni, Vayu and Soma. Many people listen to such tapes of Vedic chanting, such as are available from the TM movement and other sources. There are a few centers that teach Vedic chanting as well Empowering Mantras with Substances Another important way to energize mantras is through the elements, particularly through water, fire and air. Mantras chanted while you are in water gain more power, for example, while bathing or while standing in a river or in the ocean. Or mantras can be used to purify or energize water. You can chant mantras over water before drinking it. © Mantras chanted, while meditating in the presence of a sacred fire, are also more powerful. The fire magnifies and carries their influence. You can write mantras down and burn them in a sacred fire to make them more powerful. Relative to the force of air, you can use mantra or prayer flags. Mantras gain more power if they are counted relative to a particular mala or rosary that you use. They gain more power if they are recited relative to a statue or form of a deity that you worship. You can use mantras in this way to consecrate your house, healing room or meditation room.Advanced Yoga and Ayurveda Course 26 In Ayurveda In regard to Ayurveda, mantras can be used to empower herbs, foods, or therapies. In doing so, we impart a mind, spirit or consciousness to these substances and practices. In this regard we should always use mantras in our Ayurvedic practice. In short, whatever we do even in the world of form, we should energize with mantras. Such embodied mantras have more power. This means that we should also do mantras on our own body, like the Mantra Purusha discussed in the next lesson. If our body, life and mind become vehicles of mantra, then our well-being is assured. We harmonize mind, prana and body in the process.Advanced Yoga and Ayurveda Course 28 HHH HH Ho American Institute of Vedic Studies PO Box 8357, Santa Fe NM 87504-8357 Dr. David Frawley (Pandit Vamadeva Shastri), Director Ph: 505-983-9385, Fax: 505-982-5807 Web: www.vedanet.com, Email: vedicinst@aol.com Lesson 29 Mantra Therapy 2: Primal Sound The following lesson shows us the energetics of mantras and primal sounds and how to work with them. It is a long lesson but has much reference material and so may not be as difficult as it might otherwise appear. But please take your time with it. Mantras, like foods and herbs, have their energetic effects according to the dosha, gunas, Agnis and other factors. This depends upon several factors. > Sound Factor: First, the effect of a mantra relates to the energy inherent in the nature of its sound. Each sound has a certain sound quality that tends to be expanding or contracting, heating or cooling, stimulating or calming, Pranic Factor: Second, the effect of a mantra depends upon how the sound is made. The same sound can be made with more or less force, intensity, velocity v or Prana, which naturally will alter its energy and impact. > Mental Factor: Third, the effect of a mantra depends upon the intentionality with which it is made, how we energize it with thought, meaning and emotion Here we will focus on the first energetic factor, but will consider the others as well. This inherent sound quality is the most universal and provides the real power of Sanskrit mantras. This is the factor of ‘Primal Sound’. Its basis is the Sanskrit alphabet as well as the sounds behind it. The other two factors are more subjective and transient but can be rooted in the first as wellAdvanced Yoga and Ayurveda Course 29 These sounds of the Sanskrit alphabet are prime mantras used in many different ways. They are said to be Matrikas, which also means ‘mothers’. They create the entire universe. That is why it is very important to know them and be able to work with them. The Three Basic Types of Sounds There are three basic types of sounds that occur in various languages and are clearly recognized in Sanskrit. There are two main classes of vowels and consonants and the intermediate principle of the semivowels and sibilants, The Sanskrit alphabet consists of fifty letters, which are divided into these three groups: 1, Sixteen Vowels (Svara) : ri LLe, ai, 0, au, ari, ab _ | LAZETEBESTSLUG Gi, Fh, 4 a: il ints or Nine Intermediate Sounds a, ksa, ha-4, % @, 4, W, 3, F, a, & ya, ra, la, va; Sa, 3, Twenty Five Consonants o1 Five Gutterals ka, kha, ga, gha, na-, G, 7, 4, Five Palatals ca, cha, ja, jha, ia-4, B, 4, FF Five Cerebrals ta, tha, da, dha, na-% 3, S, 4, Five Dentals ta, tha, da, dha, na-@, 4, % 4, 7 Five Labials _Pa, pha, ba, bha, ma-4, %, 4, 4, 4SBSESESSESESSESEESELEELELLE LES EEEEELELELESEESESEES Advanced Yoga and Ayurveda Course 30 The vowels are 16, which is 4 X 4. The semivowels and sibilants (s and h sounds) are 9, which is 3X 3. The constants are 25, which is 5 X 5. If we add up these numbers - 3 squared plus 4 squared, plus 5 squared - we get the number 50 which contains the key laws of manifestation. Five is the number that relates to manifestation and its laws, Ten is the number of completion and totality. Five times ten equals fifty Sanskrit has its own rules of pronunciation that can be rather different than what we commonly know in English. However, Sanskrit is certainly closer to English in pronunciation than English is to Chinese, so it is not that dificult. The main practical difference is that the Sanskrit alphabet is phonetic with one letter (with a few exceptions) having only one sound. English is more variable in this respect, particularly in regard to vowels. Sanskrit letters are also regarded as syllables, so even with a consonant a vowel sound is implied. Pronunciation of Vowels The Sanskrit a-vowel is pronounced deep in the back of the throat, like the sound ‘uh’ in English, and vibrates the neck, lungs, heart and body, drawing the energy down and in. The long Sanskrit a is pronounced like the a sound in ‘father’ The Sanskrit i-vowel is pronounced in the middle of the mouth, like the vowel sound in the word ‘eat’, but held for a shorter period of time, and vibrates the head, brain, senses and mind, holding the energy central and up. The long Sanskrit i is like the ee sound in ‘see’, held longer. The Sanskrit u-vowel is pronounced with the lips and vibrates the face or the outer manifestation, like u-sound in the world ‘put’, directing the energy outward. The long Sanskrit u is like the 00 sound in ‘shoot’. For compound vowels, the Sanskrit e-vowel is like the long a English sound in ‘came’. The Sanskrit ai-vowel is the like the English i-sound in the word ‘kite’ The Sanskrit o-vowel is much like the English in ‘boat’. The Sanskrit au-vowel is much like the English in ‘ouch’, The Nature of the Vowels/ The Energies of Consciousness Vowels represent the Spirit, Purusha or Shiva (Vedic Indra) principle. The vowels are the essence of sound. They are continuous, independent and etemal. You can take any vowelAdvanced Yoga and Ayurveda Course 31 and intone it indefinitely. The sacred syllable OM represents the full expression and soul of all the vowels. Sanskrit recognizes only these sixteen pure vowels. It considers other vowel sounds to be impure in nature and to not create the right vibrations for the mind. Sanskrit R and L vowels are the soft or vowel forms of these same consonants Consonants/ the Forms of the Outer World Consonants represent Matter or Nature, Prakriti (Vedic Death). Consonants serve to limit pure sound or the vowels into particular forms. Consonants require a vowel in order to express them. While consonants allow for a definitive expression, they also create illusion as sound becomes limited. While vowels represent eternal powers, consonants are the forms which manifest them in time. Sanskrit recognizes twenty-five consonants. It has five groups of consonants relative to where in the mouth where they are produced. The consonants have no names. They are called after their letter plus the short ‘a' sound. 1) The Kaseties is the gutturals, pronounced inthe throat__——_—| 2) The Ca-series is the palatals, pronounced in the palate 3) The Ta-series is the cerebral, pronounced at the roof of the mouth _| 4) The Ta-series is the dentals, pronounced with the teeth _ 5) The Pa-series is the labial, pronounced with the lips Each series has a hard sound and a soft sound, like Ka and Ga, both of which can come in unaspirated or aspirated forms. The aspirated forms add an h or breath sound along with the letter. They also each have a corresponding N or M sound. The cerebral and dental are originally one series, the dental being the primary. Pronunciation of Consonants Guttural letters like k and g are pronounced much like their English equivalents. They are made in the back of the throat and represent a deep or primal level of thought,Advanced Yoga and Ayurveda Course 32 feeling and sensation, affecting the vital nature, prana, the senses, and the subconscious mind. The gutturals show our pranic urges and impulses in life. Of the palatals sounds, ¢ is pronounced like the ch in ‘church’, while the Sanskrit ch is pronounced like the sound in the English word ‘itch’. They are made in the upper middle of the mouth with the help of the tongue. They are softer sounds than the gutturals and have more motion to them. This often gives them a more emotional force and creative or generative power. Cerebrals (ta, tha, da, dha, na) are made at the roof of the mouth, like the t in ‘true’. They have a denser and more interiorized sound than their corresponding dentals. Dentals (ta, tha, da, dha, na) are made by the striking action of the tongue on the back of the teeth, like the t in ‘tip’. They are hard contacts and project a certain force. They resemble the beats of a drum, ta-ta-ta, da-da-da. Cerebrals and dentals give stability and form. Labials require the movement of the lips. They are the most outward sounds. They have a bursting or explosive effect like the blowing of bubbles. They allow us to express our energies into the external world, having a productive action to bring things into form. They are generally equivalent to our English sounds. ‘Semi-Vowels and Silibilants/ The Intermediate Control Group ‘Semi-vowels fall between consonants and vowels in their properties. They are said to represent Prajapati or the creative principle in the Vedas. They are intermediate between the eternal and time, between the Absolute and creation. Ha is sometimes classed along with the semi-vowels to give an equivalent sound for the gutturals, Ya is palatal, Ra is cerebral (and is a hard rolled r sound), La is dental and Va is labial. They are thought to represent the five elements; la, va, ra, ya, ha as earth, water, fire, air and ether respectively in their seed forms. The rule is that the semi- vowels govern the elements because the elements mediate between the formless realm of Spirit (vowels) and the formed realm of matter (consonants).Advanced Yoga and Ayurved: la Course 33 Sibilants Sibilants are usually placed in the same intermediate series of sounds as the semi-vowels, but they have a generally more subtle nature. You will notice that you can hold ah, s or sh sound almost indefinitely like a vowel, which you cannot do with a semi-vowel. You can hold the s-sound, as in hissing longer than other consonants, The h-sound can also be intoned at some length. This makes gives them a more independent existence than consonants, but not as much as vowels. These sounds are called 'ushma’ in Sanskrit meaning what produces heat. The sibilants are of the same nature as the breath and can be equated with the different pranas or forms of the life-force. They serve to give emphasis to and have more versatility in their combinations than other consonants, with which they can be used. S is a dental sound, made by the tongue behind the teeth. Sh is a cerebral sound. Sh is a palatal sound. Ksh is a gutteral sound. Just as the semivowels govern the elements, the sibilants govem Prana, particularly in its action through the breath. Prana also mediates between Spirit and matter. Vedic Table of the Three Types of Sound Vowels | Heaven ‘Suni Surya Head Mind/Spirit Silibilants. [Atmosphere | Lightning/Vidyut_| Heart Prana tc | Fire! Agni ‘Abdomen | Body/Matter Sound and the Three Gunas In yogic thought, the entire universe is a combination of the three prime gunas (attributes) of Nature (Prakriti), which are Sattva, light, harmony and balance, Rajas, smoke, energy and turbulence, and Tamas, darkness, inertia and resistance. Sounds also reflect these energetics. Mantras to the Gunas Ori Satis Sattvaya Namah Ori Ratit Rajase Namah Oth Tarn Tamase Namah5 Advanced Yoga and Ayurveda Course 34 The seed sounds of the gunas reflect their qualities. Tam, the root of Tamas, for inertia itself is a heavy, dense, dull or tamasic sound. RAM, the root of Rajas, for turbulence, is itself an active, conflicting and energizing sound, Sam, the root of Sattva, for harmony, is itself a balancing and calming sound. Generally speaking, the vowels, as well as the sibilants ( and h sounds) have a sattvic nature, while the consonants (like t) are more tamasic. The semivowels (like r) are generally rajasic. However, all sounds are neutral. We can energize them with Sattva, Rajas or Tamas depending upon our intention. A selfless, spiritual, or healing intention using sound to increase Sattva. Using mantras to gain personal goals of wealth, power, achievement, love, etc., has a rajasic quality. Using mantras to harm others has a tamasic qualities. Mantras can be used and be successful in achieving either sattvic, rajasic or tamasic goals. But at the same time we are creating Sattva, Rajas or Tamas in our own minds. If we use mantras in a rajasic way, to further our personal material happiness, the mantras will work. They can help us get a better job, partner, more money etc. But at the same time they will increase the quality of Rajas in our own minds, making us more aggressive and worldly people. Examination of Primal Sounds The following material will examine the primal sounds of the Sanskrit in more detail. The Three Great Primal Sounds and Their Variations Sanskrit recognizes three primal vowels that are the basis of all other sounds, which are A, | and U. These three vowels contain alll the keys to the universe and the process of cosmogenesis. We can understand them in a simple energetic way particularly relative to their longer forms. v The primal sound-A (ah) is the sound of expansion. ‘The primal sound-| (ee) is the sound of contraction. Between the two, the primal sound-U (00) is the sound of vibration or alternating expansion and contraction. vvAdvanced Yoga and Ayurveda Course 36 > The primal sound-A is Being or Sat, pure existence. > The primal sound-l is consciousness, will or perception, Chit. > The primal sound-U is vibration, energy or delight, Ananda as a creative force. The Sanskrit alphabet contains both short and long vowels. The long vowels are simply a prolongation of the short vowels. They represent the same energy of these vowels but as doubled in length A - A (uh-aah), I - I (i-ee), U - U (u, 00). As such they represent a deepening of their energy and follow the same basic force and meaning. While the short vowels are considered to be masculine and represent the Shiva Principle or the force, the long vowels are considered to be feminine and represent the Shakti principle or the field. [A-being A- the field of space T= will I= the field of ruling power U- opening, creation __[0= the vibratory field of creation The Sixteen Vowels ST - The First Great Vowel - A The Absolute, the Infinite, Pure Being, the Void Sound As in up, uh, or the _ Energetic _| Pure existence, simple affirmation/simple negation Spiritual Higher Self, Absolute, God - Parabrahman Mind Higher Mind, Superconsciousness, background mental field | Body Brain, Cerebrum, basic cellular coherence ee The letter A is universally regarded as the first of all letters and the most primal of all sounds. It is the beginning of all alphabets, whether Sanskrit, Hebrew, Phoenician,Advanced Yoga and Ayurveda Course 36 Greek or Roman. The sound-a is rightly the first of all sounds, the origin and source of all. It is the background sound behind all other sounds. Sanskrit A is pronounced like a in ‘a’ book or ‘a’ table. It indicates the basic opening of the throat necessary to produce any type of sound. It is the root vibration of the vocal cords. It is the basic sound of the Prana or exhaling breath which produces all sounds. The Sanskrit-A is the most neutral, basic and easy of all utterances that we can make. It underlies and is presumed in all other sounds. The primal sound-A, therefore, represents primal being or pure existence. It is the absolute, unqualified, unmodified, immutable and unborn. It is what the great yogis called Brahman, the Godhead or the Absolute, sometimes further qualified as Parabrahman, the supreme absolute, the original sacred reality of pure and unbounded existence, being-consciousness-bliss or Satchidananda. There are two aspects to the primal sound-A. First, itis simple affirmation or being itself. It reflects or illumines things as they are, what is. It is the basic resonance underlying all things, the underlying note or shruti, In this respect it resembles the verb is, which is presumed in all statements. It is ultimately our own self-existence that is. presumed in all that we say and think. Following this idea the primal sound-A represents what is original, first, primary or most important. The second aspect of the primal sound-A is negation. As the original and absolute sound, it transcends all that is derived, relative and manifest. It the Absolute, beyond which there is nothing. The letter-A in Sanskrit serves as a particle indicating negation. For example, rupa means form, arupa means formless. Tantric yogis calll the letter A as Anuttara, meaning that from which there is nothing greater, the supreme ultimate. They also call it Amrita, the immortal and deathless, the immortal nectar that we are always imbibing as we partake of being. Sri ‘Aurobindo states that the letter-A relates to absolute existence, of which other sounds are relative existence. The Vedas say that the letter-A is Brahman or the Absolute. It is the first of all the vowels that constitute the spirit (Shiva or Purusha). Ais Ananta, the infinite, endless or boundless, an-anta. It is akshara, the primal letter, the central point, the undecaying a-kshara. It is Agni, the primal fire, the indestructible, a-gni, the inner guide ag-ni.Advanced Yoga and Ayurveda Course 37 How to use the short letter Intone the Sanskrit-A sound yourself, sort of like English “uh, uh, uh” but without the following h-sound. This will bring your energy inward and downward from the throat. It causes the region of the throat to vibrate, taking the energy down to the belly. This has a ground and stabilizing effect, but also a relaxing and releasing action. It brings our energy into our internal organs and back to the heart. It gets you out of your mind and thoughts and into your deeper feelings. The primal sound-A is akin to the state of deep sleep, in which all of our experience is resolved into a formless state of awareness. It takes us back to the core of our being for rest and renewal. Slowly repeat the sound-A 108 times for grounding, stabilizing, centering and relaxing yourself. Use it to connect to the underlying ground of existence and to contact your inner being beyond the limitations and suffering of time, place and person. | Physically __| Increases cellular coherence and organic harmony Mentally | Calms and deepens the mind, connects us with the subconscious and |__| superconscious, promotes deep sleep Spiritually | Opens us up to the Divine, the truth, the Absolute, the etemal ST - The Long Vowel A The Absolute in Expansion as the Field of Space and Delight Sound As in father a] | Energetic _| Field of Pure or Free Expansion — Parashal ] [Spiritual __| The power of Bliss, the Space of Consciousness Te Body Brain, Cerebellum Just as the short vowel-A represents the pure expansion of the Absolute, the long- vowel-A represents the field of that expansion which is space, Akasha. As the short vowel-A represents pure being or Sat, the long-vowel-A represents its manifestation as bliss, Ananda, which has the power of attraction, Akarshana.Advanced Yoga and Ayurveda Course 38 As the letter-A represents the absolute on a universal sense, the long vowel-A represents the Absolute in an individual sense, the individual Self or Atman. It indicates affirmation, expansion, the field of being which is space, bliss, freedom. The Sanskrit long letter- A serves as a prefix to intensify or to reverse the meaning of the words it is added to. For example, nanda means joy, Ananda means bliss. Gacchati means ‘he goes’. Agacchati means ‘he comes.’ How to Use the Long Letter-A To repeat this sound, open the throat wide as when you are getting your throat examined. Say a long and deep ‘ah’ sound (without any aspiration or h sound at the end). This sound has a releasing, relaxing, deepening and withdrawing action. It increases our internal feelings. It allows us to harmonize with life, to open to truth and to affirm our inner being, Physically _| Reduces stress, promotes relaxation, relieves Vata Mentally | Improves perception, opens the mind and heart, increases happiness Spiritually | Connects us to Divine Love, puts us in touch with our bliss 3f, i: Anusvara and Visarga, Ara, Ah The Primal Energies of Expansion and Contraction Sanskrit recognizes two special sounds that are generally counted in the field of the vowels. They represent two distinct manners of vibrating or closing the vowels. The first, called Anusvara or the means of repetition, consists of drawing the vowel sound down into the throat, then nasalizing the vowel sound, and finalizing closing it with a lip sound of mmmm. Anusvara is often represented as the letter-m, though it is more complex than this. Sometimes it is represented as the letters ‘ng’, though this is not strictly correct either. This is the sound that we find at the end of mantras like OM. Visarga, on the other hand, is an aspirated repetition of the vowel created by adding a short or quick h-sound to it, as in ‘namaha’. Often it is not marked or it is marked by an h-sound, though it is a soft h that repeats the vowel. Visarga pushes thea ea ee Advanced Yoga and Ayurveda Course 39 energy out or opens it. It is opposite the Anusvara in its effects. Most Sanskrit letters as mantras are done with the Anusvara. Sometimes they are done with the Visarga Yet both Anusvara and Visarga have their own characteristics as modifications of the primal a-vowel. Visarga or Ah represents the ego, the seed of prana. Anusvara or Ati, represents the mind or the seed of feeling. Anusvara, Ati Sound Final nasal sound as in Om, drawin | Energeti Spiritual Mind _| Seed of emotions and deeper feelings Body __| Lower region at the back of the throat | Use of Anusvara Repeat the mantra Om, with the anusvara at the end. Take the O-sound first down into the throat and then up into the nasal cavity, finally closing the lips, moving from a vibratory ‘ng’ sound to a final ‘m’. Anusvara holds, magnifies and supports the power of most mantras. Visarga, Ab, Sound Soft h as in namaha, release of sound through exhalation Energetic _| Releasing, expanding — oe Spiritual _| Higher Self Mind Ego Body Upper region at the back of the throat Use of Visaraa Visarga is used by itself as the mantra ‘ah’, which stands for the Self, Prana, the ‘Sun and the day. It gives light and power and connects with our inner being and source of energy and vitality. It is only used with a few mantras like Saub, Srih and Hrih, as well as Namah for giving additional creative energy to it.Advanced You: & - The Second Great Vowel — 1 The One, point, Atom, God, Creator and Cosmic Lord, Divine Father, Divine Will and Ayurveda Course 40 ‘Sound __| As in eat but shorter Energetic _| Contraction, focus, point energy Spiritual God, Cosmic Lord | Mind Perceptive aspect of mind, Buddhi or Intelligence [Body ___| Righteye Just as the letter-A creates unlimited expansion, the letter-I is unlimited contraction or concentration. It is the infinitesimal or atomic, the point that contains alll time and space, and which later exploded through the big bang. This ultimate point is called the bindu in Tantric thought, meaning not only the point but also the seed, as what is concentrated must again expand. As the letter-A is the infinite, the letter-I is the One. The field of the infinite (a) must be contracted into a point (i) in order to create the universe (u). The letter-I, starting as a point, moves in a straight line. It represents wil, motivation, orientation, time and direction. It shows the application of force in a specific. and determined manner in order to bring about a specific result, which is the creation of the universe. Tantrics call the letter-| as Iccha, which means will, desire or love. From Iccha-Shakti or will-power all other forces come into being. The sound-| imparts movement, force, direction and velocity. It refers to movement on a mental level, the orientation of the mind (will or desire) to achieve a certain goal and can refer to praying or worship. It is also movement on a physical level, orienting the body to go to a particular place and gain a particular object like the seeing of food. The Goddess of speech on the level of Earth as the teacher of humanity and the giver of food is called lla, which derives from this root. As the letter-A is God as the Absolute or Godhead in the formless or monistic sense, the letter-I is God as the cosmic ruler, the creator or God in the theistic sense, the lord of the worlds or Ishvara. The letter-I is Vishnu as world ruler, Brahma as the world creator, and Shiva as the world transformer. Alternatively, as the letter-A is the spirit as the Absolute and impersonal, the letter-| is the spirit as the personal, the Atman or Purusha. As the letter-A is the spirit as the absolute, the letter-I is the spirit as embodied. In this regard the letter-| is theAdvanced Yoga and Ayurveda Course a4 individual soul (Jivatman) as the letter-A is the supreme soul (Paramatman). Sti Aurobindo relates the letter-! to relative existence, but it is only so in the sense as the original creative idea and force behind relative existence. As the letter-A is the absolute, the letter-| is the causal force. As the letter-A is the root power of existence, the letter-| is the power of vision, insight and imagination. It focuses this power of existence along a particular line, leading to a specific manifestation. The letter-| gives us life, energy, motivation and a goal to achieve. Use of the Short Letter-1 Intone the sound-|. You will note that it occurs higher in the throat than the sound-A. It occurs in the region of the soft palate. It has a more focused and outward orientation and causes the center and the roof of the mouth to vibrate. It brings energy upward into the head. Repeat this sound to increase focus, concentration, perception, creativity and will power. Mentally | Improves perception, focus, will power, motivation and power of movement [ Spiritually __| Connects us the Divine Will, improves concentration ¥ - Long Letter I Will as Ruling Power, The Divine Mother, Ishvara Shakti Sound As in deep | Energetic _| Ruling Power, executive and creative force Spiritual Divine Mother, Divine Energy, Shakti eeeeeeeeene Mind Creative Imagination Body Left Eye The long |-vowel is pronounced as in heat. It would be phonetically represented by the sound ‘ee’. It is the expansion of the short-| vowel, intensifying will (iocha) into rulingAdvanced Yoga and Ayurveda Course 42 power (ishana). Itis called Shakti bija, the seed of Shakti or Maya bija, the seed of Maya. As the short vowel- represents Ishvara or the cosmic lord, the long vowel-I represents Ishvara Shakti, the Divine creative, originative and executive power. As the short vowel-| is the Divine Father, the long vowel: is the Divine Mother. That is why so many Shakti or Goddess mantras have this sound (note AIM, HRIM, KRIM, KLIM, STRIM). Itis also called Shanti-bija or the sound of peace because its forces brings unity, homogeneity and harmony to all things. It is said to be Vishnu bija as the power of the creator Vishnu. It is said to be the lotus because it holds the lines of all manifestation. How to Use the Letter-! Use this sound to increase power, energy, vitality, will-power and direction. It develops Shakti (power) and Shanti (peace). It helps us direct our energies to achieve specific goals. r = 7 a Physically __| Develops physical focus and capacity for movement Mentally __| Develops creative imagination, deep feeling and devotion _ Spiritually love, devotion and compassion as creative forces ‘S - Third Great Vowel — U Vibration, Unfoldment, Creation, Power Sound As in put Energetic _| Vibration, work, effort, action = Spiritual _| Creative force and power _ | Mind Knowledge, power of comprehension Body __| Right ear The letter-U represents vibration or nada. It shows the opening of the creative force (unmesha) into the external world. As the letter-| represents the Divine will power holding the seed of creation, the letter-U represents the Divine force unfolding, blossoming or blooming and setting forth the pattern of creation.