The Six Exercises of Naropa.

"1. Making the body full like a vase: The Yogi should sit on a comfortable seat in a lotus posture, his body and spine erect; put his two palms on his two knees; inhale the air with the right nostril, and then look to the left and exhale all the air very slowly and gently. Take in the air with the right nostril and look toward the right, and slowly, gently, let all the breath out. Then take in the air with the left nostril and look toward the left; gently let the breath out as before. Next take in the air with both nostrils and let the breath out while the body remains sitting in a normal position. Repeat this manner of breathing three times. Altogether nine repetitions are required to expel all the defiled air within the body. During the inhaling and exhaling, the mouth should not be opened. The yogi should keep his body straight and turn his two fists inward. Then he should inhale very gently and slowly and send the air down below the navel. Meantime he should gulp down the air without any sound, using the diaphragm to press the Upper Prana down and to gently pull up the Lower Prana. Thus, the Upper and Lower Prana meet and unite. The mind should concentrate on the centre of the navel Chakra, and one should hold the breath as long as he can as if holding the air in a vase to its fullness. During this breath-holding period, all the body movements should be carried out. Although not a real Akrul-akor exercise, this exercise is called a form of Akrul-akor. At the moment when the yogi cannot hold the breath longer, he should very gently let the air out through the nostrils, but never through the mouth. While doing this, the mind should not think of anything.

2. Turning like a Wheel: Sitting in the Lotus posture, use the fingers of the right hand to hold the large toe of the right foot and those of the left hand to hold the large toe of the left foot. Hold the body erect, and turn the waist and stomach clockwise three times; turn them counterclockwise three times. Next bend the body from left to right and from right to left three times; then bend the body forward and reverse it to the looking-up position. Repeat the body-bending three times.

3. Bending like a Hook: Put the two fists, in the vajra-fist manner, upon the Heart Centre and stretch them forward with great force, then stretch both arms forward. Use the right fist to make a circle around the head from left to right. As the arm and fist come down, use the elbow to strike the side of the chest. Do the same movement with the left arm from the opposite direction. Then holding the Vajra-fists and putting them on the Heart Centre, again stretch them forward with force. Next, stretch both arms to the right, as before, and strike the side of the chest.

4. With the Vajra Mudra shooting the sky and tightening the lower part: Cross the two knees and hold the body erect. Join the fingers of both hands and massage the body from the lower part up to the head; then use the fingers to support the whole body and lift it up. Then suddenly loosen the fingers, and let the body drop down vehemently.

5. Like a dog vomiting, shaking the body: Cross the knees and keep the body straight. Put the two hands on the ground, and then successively lift up the body and the head. As the hands release the support and the body drops down, the whole body should be waved and shaken as though trembling. At the same time exhale the air and utter a prolonged Ha sound, turning round at the waist. Repeat three times.

6. Shaking the head and body and stretching the limbs: Put the right hand on the left knee and the left hand on the right knee. Use the fingers of both hands to pull up the knees, then shake the head and body.
The yogi who practices these exercises must be acquainted with the art of holding the breath. He must be at ease and gentle. The best time to practice these exercises is before eating, or some time after the meal when the stomach is not too full. These exercises should be practised until the body becomes very flexible and energetic."...

http://www.sacred-texts.com/bud/ettt/ettt09.htm

Raga and its Effects

The power of musical vibrations connects in some manner all things and all beings and all beings in the universe on all plants of existence. The human body has 72,000 astral nerves (Nadis) which incessantly vibrate in a specific rhythmic pattern. Disturbance in their rhythmic vibration is the root cause of disease. The musical notes restore their normal rhythm, there by b...ringing about good health.

Kafi Raga – Evokes a humid, cool, soothing and deep mood

Raga Pooriya Dhansari (Hamsanandi-Kamavardini ) – evokes sweet, deep, heavy, cloudy and stable state of mind and prevents acidity..

Raga Mishra Mand – has a very pleasing refreshing light and sweet touch

Raga Bageshri – arouses a feeling of darkness, stability, depths and calmness. This raga is also used in treatment of diabetes and hypertension

Raga Darbari (Darbari Kanada) – is considered very effective in easing tension. It is a late night raga composed by Tansen for Akbar to relieve his tension after hectic schedule of the daily court life.

Raga Bhupali and Todi – give treamendous relief to patients of high blood pressure.

Raga Ahir-Bhairav (Chakravakam) – is supposed to sustain chords which automatically brings down blood pressure.

Raga Malkauns and Raga Asawari (natabhairavi) – helps to cure low blood pressure.

Raga Tilak-Kamod (Nalinakanti), Hansdhwani, Kalavati, Durga(Suddha Saveri) -evoke a very pleasing effect on the nerves.

Raga Bihag, Bahar (Kanada), Kafi & Khamaj - For patients suffering from insomnia and need a peaceful sonorous sleep. Useful in the treatment of sleep disorders.

Raga Bhairavi - Provides relief T.B, Cancer, Severe Cold, Phlegm, Sinus, toothache .

Raga Malhar – Useful in the treatment of asthma and sunstroke.

Raga Todi, Poorvi & Jayjaywanti – Provides relief from cold and headache.

Raga Hindol & Marava - These ragas are useful in blood purification.

Raga Shivaranjani – Useful for memory problems.

Raga Kharahara Priya - strengthens the mind and relieves tension. Curative for heart disease and nervous irritablility, neurosis, worry and distress.

Raga Hindolam and Vasantha - gives relief from Vatha Roga, B.P, Gastritis and purifies blood.

Raga Saranga – cures Pitha Roga.

Raga Natabhairavi – cures headache and psychological disorders.

Raga Punnagavarali , Sahana – Controls Anger and brings down violence

Raga Dwijavanthi – Quells paralysis and sicorders of the mind

Raga Ganamurte – Helpful in diabetes

Raga Kapi – Sick patients get ove their depression, anxiety. Reduces absent mindedness

Raga Ranjani – helps to cure kidney disorders

Raga Rathipathipriya – Adds strengh and vigor to a happy wedded life. This 5-swara raga has the power to eliminate poverty. The prayoga of the swaras can wipe off the vibrations of bitter feelings emitted by ill will.

Raga Shanmukhapriya - Instills courage in one’s mind and replenishes the energy in the body.

Raga Sindhubhairavi – For a Healthy Mind and Body, Love & Happiness, Gentleness, Peace & Tranquillity ,Serenity

Raga Hameerkalyani – This particular Hindusthani coloured raaga, one with great therapeutic value relaxes tension with its calming effect and brings down BP to normal 120/80. (

Raga Brindavana Saranga – For Wisdom, Success, Knowledge , Joyfulness and Greater Energy

Raga Mohana – Useful for the treatment of migraine headache.

Ragas Charukesi, Kalyani (all time raga),Sankarabharanam(evening raga) and Chandrakauns is considered very helpful for heart aliments .(Raga Charukesi -

Raga Ananda Bhairavi- Supresses stomach pain in both men and women. Reduces kidney type problems. Controls blood pressure

Raga Amrutavarshini – Ushana vyathi nasini ( alleviates diseases related to heat)

Raga Reethigowla- A raga that bestows direction when one seeks it.(

Raga Madhyamavati – Clears paralysis, giddiness, pain in legs/hands, etc. and nervous complaints.

Listen with your heart and not your intellect.

~ Source -Anuradhamahesh.worldpress.com

Ramana Maharshi About Process Of Doing Self Enquiry

Talk 25.

On a former occasion B. V. Narasimha Swami, author of Self-Realization, asked: Who am I? How is it to be found?

M.: Ask yourself the question. The body (annamaya kosa) and its functions are not ‘I’.

Going deeper, the mind (manomaya kosa) and its functions are not ‘I’.

The next step takes on to the question. “Wherefrom do these thoughts arise?” The thoughts are spontaneous, superficial or analytical. They operate in intellect. Then, who is aware of them? The analysis leads to the conclusion that the individuality of the person is operative as the perceiver of the existence of thoughts and of their sequence.This individuality is the ego, or as people say ‘I’. Vijnanamaya kosa (intellect) is only the sheath of ‘I’ and not the ‘I’ itself.

Enquiring further the questions arise, “Who is this ‘I’? Wherefrom does it come?” ‘I’ was not aware in sleep. Simultaneously with its rise sleep changes to dream or wakefulness. If I originated from sleep, then the ‘I’ was covered up with ignorance. Such an ignorant ‘I’ cannot be what the scriptures say or the wise ones affirm.‘I’ am beyond even ‘Sleep’; ‘I’ must be now and here and what I was all along in sleep and dreams also, without the qualities of such
states. ‘I’ must therefore be the unqualified substratum underlying these three states (anandamaya kosa transcended).

‘I’ is, in brief, beyond the five sheaths. Next, the residuum left over after discarding all that is not-self is the Self, Sat-Chit-Ananda.

D.: How is that Self to be known or realised?

M.: Transcend the present plane of relativity. A separate being (Self) appears to know something apart from itself (non-Self). That is, the subject is aware of the object. The seer is drik; the seen is drisya.

There must be a unity underlying these two, which arises as ‘ego’.This ego is of the nature of chit (intelligence); achit (insentient object) is only negation of chit. Therefore the underlying essence is akin to the subject and not the object. Seeking the drik, until all
drisya disappears, the drik will become subtler and subtler until the absolute drik alone survives. This process is called drisya vilaya (the disappearance of the objective world).

D.: Why should the objects drisya be eliminated? Cannot the Truth be realised even keeping the object as it is?

M.: No. Elimination of drisya means elimination of separate identities of the subject and object. The object is unreal. All drisya (including ego) is the object. Eliminating the unreal, the Reality survives.When a rope is mistaken for a snake, it is enough to remove the
erroneous perception of the snake for the truth to be revealed.Without such elimination the truth will not dawn.

D.: When and how is the disappearance of the objective world (drisya vilaya) to be effected?

M.: It is complete when the relative subject, namely the mind, is eliminated. The mind is the creator of the subject and the object and is the cause of the dualistic idea. Therefore, it is the cause of the wrong notion of limited self and the misery consequent on such erroneous idea.

D.: What is the relation between mind and object? Is the mind contacting something different from it, viz., the world?

M.: The world is ‘sensed’ in the waking and the dream states or is the object of perception and thought, both being mental activities.

If there were no such activities as waking and dreaming thought, there would be no ‘perception’ or inference of a ‘world’. In sleep there is no such activity and ‘objects and world’ do not exist for us in sleep.Hence ‘reality of the world’ may be created by the ego by its act of emergence from sleep; and that reality may be swallowed up or disappear by the soul resuming its nature in sleep. The emergence and disappearance of the world are like the spider producing a gossamer web and then withdrawing it.

The spider here underlies all the three states - waking, dreaming, and sleep; such a spider in
the person is called Atman (Self), whereas the same with reference to the world (which is considered to issue from the sun) is called Brahman (Supreme Spirit). He that is in man is the same as He that is in the sun. (Sa yaschayam purushe yaschasavaditye sa ekah).

While Self or Spirit is unmanifest and inactive, there are no relative doubles; e.g., subject and object - drik and drisya. If the enquiry into the ultimate cause of manifestation of mind itself is pushed on,mind will be found to be only the manifestation of the Real which is
otherwise called Atman or Brahman.

Source: Talks With Ramana Maharshi Book

Ramana Maharshi Says Waking State Will Not Appear A Dream Till We Wake Up Into Jnana

8-9-45 Morning

Another Visitor: It is said that our waking life is also a dream, similar to our dream during sleep. But in our dreams we make no conscious effort to get rid of the dream and to awake, but the dream itself comes to an end without any effort on our part and we become awake. Similarly why should not the waking state, which is in reality only another sort of dream, come to an end of its own accord, and without any effort on our part, and land us in jnana or real awakening?

Bhagavan: Your thinking that you have to make an effort to get rid of this dream of the waking state and your making efforts to attain jnana or real awakening are all parts of the dream. When you attain jnana you will see there was neither the dream during sleep, nor the waking state, but only yourself and your real state.

Devotee pressed Bhagavan, “But what is the answer to the question? Why should not the waking state also pass like our dreams without any effort on our part and land us in jnana, as a dream passes off and leaves us awake?”

Bhagavan: Who can say that the dream passed off of its own accord? If the dream came on, as is generally supposed, as the result of our past thoughts or karma, probably the same karma also decides how long it should last and how after that time it should cease.

Devotee was still unsatisfied and, as the result of further talk with Bhagavan,and he feels that the waking state, though a sort of dream,is clearly distinct from the dream during sleep in this, namely that during dream it never occurs to us that it is a dream, whereas in the waking state we are able to argue and understand from books and gurus and from some phenomena that it may be only dream after all. Because of this, it may be our duty to make an effort to wake into jnana.

Bhagavan says that we don’t deem a dream, a dream till we wake up, that the dream looks quite real while it lasts; and that similarly this waking state will not appear a dream till we wake up into jnana.Because of the above difference between the dream and the waking states, our effort is called for.

Source: DAY BY DAY WITH BHAGAVAN By A. DEVARAJA MUDALIAR

http://prashantaboutindia.blogspot.com/2010/03/ramana-maharshi-about-process-of-doing.html

Guru Storam

GURU  STOTRAM

(from DIVYA JYOTI of “The Divine Life Society” -
Swami Sivananda)

1. Brahmanandam Parama Sukhadam Kevalam Jnanamurtim
Dvandvathitam Gaganasadrisham Tatvamsyadi Lakshyam,
Ekam Nityam Vimalamachalam Sarvadhee Sakshibhutam
Bhavatitam Trigunarahitam Sad Gurum Tam Namami.

2. Yasyantarnadimadhyam Na Hi Karacharanam Namagotram
Na Sutram
No Jatirnaiva Varnam Na Bhavati Purusho No Napumsam Na
Cha Stri,
Nakaram No Vikaram Na Hi Janimaranam Nasti Punyam Na
Papam
No Tattvam Tatvamekam Sahajasamarasam Sad Gurum Tam
Namami.

3. Gururbrahma Gururvishnur Gururdevo Mahesvarah,
Guruh Sakshat Parambrahma Tasmai Shri Gurave Namah.

4. Chaitanyam Shashvatam Shantam Vyomatitam
Niranjanam,
Nadabindukalatitam Tasmai Shri Gurave Namah.

5. Ajnana Timirandhasya Jnananjana Shalakaya,
Chakshurunmilitam Yena Tasmai Shri Gurave Namah.

6. Akhandamandalakaram Vyaptam Yena Characharam,
Tatpadam Darshitam Yena Tasmai Shri Gurave Namah.

7. Sthavaram Jangamam Vyaptam Yat Kinchit
Sacharacharam,
Tvampadam Darshitam Yena Tasmai Shri Gurave Namah.

8. Chinmayam Vyapitam Sarvam Trailokyam Sacharacharam,
Asitvam Darshitam Yena Tasmai Shri Gurave Namah.

9. Yatsatyena Jagat Sarvam Yat Prakashena Bhanti Yat,
Yadanandena Nandanti Tasmai Shri Gurave Namah.

10. Na Guroradhikam Tatvam Na Guroradhikam Tapah,
Na Guroradhikam Jnanam Tasmai Shri Gurave Namah.

11. Gurureko Jagat Sarvam Brahma Vishnu Shivatmakam,
Guroh Paratharam Nasti Tasmat Sampujayet Gurum.

12. Yasya Deve Parabhaktih Yatha Deve Tathagurau,
Tasyaite Kathita Hyarthah Prakashante Mahatmanah.

13. Mannathah Shrijagannathah Madguruh Srijagadguruh,
Mamatma Sarvabhutatma Tasmai Shri Gurave Namah.

14. Dhyanamulam Gurormurtih Pujamulam Guroh Padam,
Mantramulam Gurorvakyam Mokshamulam Guroh Kripa.

15. Om Namah Shivaya Gurave Satchidananda Murtaye,
Nishprapanchaya Shantaya Niralambaya Tejase.

16. Ajnanamulaharanam Janmakarmanivaranam,
Jnanavairagya Siddhyartham Guroh Padodakam Pibet.

17. Nityam Suddham Nirabhasam Nirakaram Niranjanam,
Nityabodham Chidanandam Gurum Brahma Namamyaham.

18. Nidhaye Sarva Vidyanaam Bhishaje Bhavaroginam,
Gurave Sarvalokanam Dakshinamurtaye Namah.

19. Om Namo Brahmadibhyo Brahmavidya Sampradaya-
Kartribhyo Vamsarishibhyo Mahadbhyo,
Namo Gurubhyah Sarvopaplavarahitah
Prajnanaghanah Pratyagartho Brahmaivahamasmi.

20. Om Naraayanam Padmabhavam Vasishtam
Saktim Cha Tatputra Parasaram Cha,
Vyasam Sukam Gaudapadam Mahantam
Govindayogindra Mathasya Shishyam.

21. Sri Sankarachaaryamathasya
Padmapadam Cha Hastamalakamcha Shishyam,
Tam Trotakam Vartikakaramanyan
Asmadgurun Santatamanatosmi.

22. Srutismritipurananam Alayam Karunalayam,
Namami Bhagavadpadam Shankaram Lokasankaram.

23. Sankaram Sankaracharyam Kesavam Baadarayanam,
Sutrabhashya Kritau Vande Bhagavantau Punah Punah.

24. Isvaro Gururatmeti Murtibhedhavibhagine,
Vyomavad Vyapta Dehaya Dakshinamurthaye Namah.


MEANING OF GURUSTOTRAM


1. I Prostrate to that Sadguru, the Brahman, who is
bliss, who is the giver of supreme happiness, who is
absolute knowledge who is beyond the pairs of
opposites, who is vast like the ether, who is
attainable through assertions like “Tat Twam Asi”, who
is one, eternal, pure and changeless, who is the
witness of all the states of the mind, who transcends
modifications, who is devoid of the three modes (of
Prakriti).

2. I prostrate to that Sadguru, who has no beginning,
no middle, no end, no hands, no feet, no name, no
lineage, no class, no caste, no colour, who is neither
male nor female, who has no form, no change, no birth,
no virtue, no vice, no elements of creation, who is
the one Truth, who is the natural homogeneous Essence.

3. I prostrate to that Sri Guru, who is himself
Brahma, Vishnu and God Maheshwara, and who is verily
the Supreme Absolute Itself.

4. I prostrate to that Sri Guru, who is pure
Conciousness, eternal, peaceful, beyond ether,
spotless and beyond sound, space and time.

5. I prostrate to that Sri Guru, who has opened with
the collyrium stick of knowledge, the eyes of him who
was rendered blind by the darkness of ignorance.

6. I prostrate to that Sri Guru, who pervades the
movable and the immovable universe as an unbroken
infinitude of form, and who has shown the state of
That (Brahman).

7. I prostrate to that Sri Guru, who pervades the
whole universe constituting of beings, sentient and
insentient, movable and immovable and by whom is shown
the truth of the word “That” (Brahman).

8. I prostrate to that Sri Guru, who pervades as
conciousness of beings, movable and immovable in three
worlds and by whom is revealed the truth of the word
“Art” in the Mahaavaakya: “That thou Art”.

9. I prostrate to that Sri Guru, due to whose
existence the world exists, whose effulgence illumines
the world, and whose Bliss is the happiness of all
beings.

10. I prostrate to that Sri Guru, who is the eternally
true, austere and absolute knowledge personified.

11. The Guru alone is the whole world including the
worlds of Brahma, Vishnu and Shiva. Nothing exists
that is superior to the Guru. Hence the Guru is to be
worshipped.

12. He whose devotion to the Lord is supreme, and who
has as much devotion to the Guru as to the Lord, unto
him, that high souled one, the meaning of the sacred
texts stand revealed.

13. I prostrate to that Sri Guru, my Lord, who is the
Lord of the entire universe, who is my Guru and world
teacher, the Indweller in me as well as the universe.

14. The form of the Guru is the basis of meditation,
the feet of the Guru are the basis of worship, the
words of the Guru are the basis of Mantra, the Grace
of the Guru is the basis of liberation.

15. Om. Prostration to the Guru, who is Shiva (bliss
and auspiciousness), who is the embodiment of
Existence-Knowledge-Bliss, who is beyond
world-conciousness, who is peaceful, without any
support and self-effulgent.

16. The sacred waters used for washing the feet of the
Guru should be drunk for the sake of destruction of
the root of ignorance, for removing birth and death
and the effects of Karma, and for the attainment of
knowledge and dispassion.

17. I prostrate to that Guru, who is the eternally
pure Brahman, free from reflection, formless,
taintless, eternally awake as pure conciousness and
bliss.

18. I prostrate to that Sri Dakshinamurti, who is the
abode of all knowledge, who is the physician to those
afflicted with the disease of worldly existence, and
who is the Guru of all the worlds.

19. Salutations to Brahman, to the holy sages that
have given us the Brahmavidya; Salutations to the
great Masters of Divine Knowledge and to all the
masters that have awakened the Divine Wisdom in us.
Om I am Brahman.

20. Salutations to Brahma, Vasishtha, Shakti,
Parasara, Vyasa, Suka, Gaudapada the majestic,
Govindapada, the mighty Yogin whose disciple was the
effulgent Shankara.

21. And his great disciples Padmapaada, Trotaka,
Hastaamalaka, and Suresvara who wrote a wide
commentary of Shankara’s Advaita.

22. Salutations to Master Shankara, Bhagavadpaada, the
bestower of felicity and unity on humanity, and the
repository of all the wisdom, contained in the sacred
scriptures. He is the manifestation of compassion.

23. Salutation to Shankara who has explained the
mystic lore handed down to us by Baadaraayana (Vyasa).
Let us adore Him again and again – Aum Bhagavaan
Shankara.

24. I prostrate to Sri Dakshinamurti who manifests in
three different forms as God, Guru and Self, and whose
body is all-pervading like the sky.
Source http://forum.spiritualindia.org/guru-stotram-with-meaning-t25135.0.html