Sat, 11 Apr 2026 02:10:14 -0700WeeblyFri, 23 Jan 2026 16:26:50 GMThttps://www.dnaofhinduism.com/puja-krriya--bhakti/supreme-bhakti-ramayanaTrue devotion (Bhakti) does not arise without the dawn of spiritual knowledge (Gyan). Until one attains knowledge, devotion remains secondary or 'minor' (Gaun Bhakti). The love we feel for God, born out of faith (Shraddha), is one form of devotion. However, there is a distinction between 'Love' and 'Supreme Love' (Param Prem).
The celestial sage Devarishi Narada defines this Supreme Love as the true essence of a devotee. Such transcendent love for the Divine can be witnessed in the lives of the Gopis, Bhagwati Meerabai, and Chaitanya Mahaprabhu."

In the Ramayana, Laxman, Bharat, Hanuman and Shabri represent the pinnacle of devotion (Bhakti), but they express it through the distinct psychological and spiritual paths. They represent four pillars of bhakti.

• Laxman: The Body (Constant physical service).
• Bharat: The Mind (Constant meditation and discipline).
• Hanuman: The Soul (Merging identity with the Divine).
• Shabri: The Heart (Waiting with pure, simple love).

When Ram met Shabri, he recognized that her simple act of gathering berries was not just a chore, but a profound spiritual practice. To honour her, he explained the Navadha Bhakti (the nine-fold path of devotion). This teaching is crucial because it validates Shabri’s path as being just as "scientific" as the rituals of scholars or the sacrifices of kings.
The Nine Steps of Navadha Bhakti
Ram explained that anyone who possesses even one of these nine qualities is dear to him. Shabri, in her simplicity, practiced all of them:

• Sravana (Hearing): Listening to the stories and glories of the Lord (Shabri listening to her Guru).
• Keertana (Chanting): Singing or speaking about the Divine.
• Smarana (Remembrance): Constant internal thought of God (Shabri’s daily wait).
• Pada-sevana (Service to Feet): Physical service to the Divine or the world.
• Archanam (Worship): Ritual worship (Shabri’s offering of fruits).
• Vandanam (Prayer): Bowing down and showing humility.
• Dasyam (Servitude): Regarding oneself as a servant (like Hanuman).
• Sakhyam (Friendship): Treating God as a close friend (like Laxman).
• Atmanivedanam (Self-Surrender): Total merger of the self into the Divine.

Laxman (Sahachara Bhakti):
His devotion is defined by physical service. He refused to breathe the air of Ayodhya while Ram was in exile. For Laxman, life without Ram was an impossibility. He is the Sheshnag—the servant-bed who supports the Lord.
 

• Primary Focus - Active personal service (Kaya Seva).
• The Sacrifice - Gave up sleep and his wife (Urmila) to guard Ram.
• Emotional Tone - Protective, fierce, and inseparable.
• Symbolism - Protecting the Lord from external threats.

 
Bharat (Smarana/Paduka Bhakti):
His devotion is defined by sacrifice and remembrance. Bharat lived in "internal exile." While physically in Nandigram (near Ayodhya), his mind was constantly at Ram's feet in the forest. He ruled not as a king, but as a custodian.
 

• Primary Focus – Renunciation and duty (Tyaga).
• The Sacrifice - Gave up the throne and royal comforts despite having a legal right to them.
• Emotional Tone - Penitent, humble, and meditative.
• Symbolism - The Paduka (Sandals): Placing the Lord's authority above his own.

Hanuman (Dasya Bhakti) –
Bhakti of Laxman & Bharat is rooted in Sakhya and Vatsalya (brotherly love). They have a "right" over Ram because of their blood relation. Their devotion is a duty born out of family ties. Hanuman’s bhakti introduces a different dimension: Dasya Bhakti (the devotion of a servant) in its most absolute, superhuman form.
 
But Hanuman has no biological link to Ram. His devotion is a pure choice. He is the "perfect servant" who expects nothing in return—not a throne, not a legacy, not even a seat at the family table. He simply wants to be at Ram's feet. His service was Mission-Oriented. Hanuman did what the brothers could not: he crossed the ocean, found Sita, burnt Lanka, and brought the Sanjivani herb. Hanuman is the "enabler" who makes the impossible possible for his Lord.
 
During the 14 years of exile, Bharat kept Ram in his heart through Vira-Vedana (the pain of separation). His heart was like a temple where the deity was missing, and he was the mourning priest. His devotion was a constant, heavy meditation on Ram's absence.
Hanuman’s heart was a place of Ananda (bliss). For him, Ram was never "gone." He didn't feel the "pain" of separation like Bharat because he had merged his identity with Ram. To Hanuman, Ram was a living, breathing presence inside every cell of his body.
 
The incident of Hanuman tearing open his chest happened during Ram’s coronation (Rajyabhishek). It is the ultimate "final exam" of Bhakti, where the internal devotion of Bharat and the external devotion of Hanuman were shown to be two sides of the same coin.
After the coronation, Sita gave Hanuman a precious pearl necklace as a reward for his service. To everyone’s surprise, Hanuman began biting the pearls one by one, peering inside them, and then throwing them away as if they were trash. When asked why he was destroying such a gift, Hanuman replied:
"I am looking for my Ram. If His name and image are not inside these pearls, they are of no value to me."
A courtier mocked him, asking, "If Ram isn't in those pearls, is He in your body?" In response, Hanuman used his claws to tear open his chest, revealing the image of Ram and Sita literally residing within his heart.
Hanuman’s devotion was manifest. The act of tearing his chest was a "Lion’s roar" of Bhakti. It was a physical demonstration that for a true devotee, the boundary between the Self and the Divine has completely dissolved.
 
Shabri (Surrender) –
Shabri’s Bhakti introduces a completely different flavour to the Ramayana. If Laxman is Service, Bharat is Sacrifice, and Hanuman is Surrender, then Shabri is Patience (Pratiksha).
Her devotion is unique because she represents the "Common Person’s Path"—she wasn't a prince like Bharat or a supernatural being like Hanuman. She was an elderly woman from a marginalized community who had nothing but Faith.
While Bharat waited for 14 years, and he knew the exact date Ram would return. His wait was a countdown. Shabri waited for decades. She didn't have a date or a promise from Ram himself; she only had the word of her Guru, Matanga Rishi, who told her that one day, Ram would visit.
While Hanuman serves Ram as a Master, Shabri treats Ram like her Child. Her devotion transcends the "fear" of God and replaces it with "intimacy" with God.
Shabri’s story is often considered the most "hopeful" because it proves that God does not look for status, power, or even perfect rituals—He only looks for the "sweetness" of the intention.

Key Philosophies

• Laxman's "No Compromise": When Ram was exiled, Laxman didn't care about dharma or kingdom; his only dharma was Ram. He was even willing to fight his own father or Bharat if he felt they crossed Ram. His bhakti is unconditional surrender through action.
• Bharat's "Dharmic Guilt": Bharat felt a deep sense of unearned guilt because the exile happened for his sake (via his mother Kaikeyi). His bhakti is purification through detachment. By placing Ram's sandals on the throne, he proved that the "ego" (the King) is secondary to the "Soul" (Ram).

The Ego and Identity

• Laxman: Often got angry on Ram's behalf (like at Chitrakoot or when Sugriva was late). His bhakti was fierce and protective.
• Bharat: Was consumed by guilt and humility. His bhakti was heavy with the weight of responsibility.
• Hanuman: He is the annihilation of ego. Despite having the power to shift mountains, he credits everything to "Ram's Grace." When asked who he is in Ravana's court, he doesn't give his own name first; he says, "I am the messenger of Lord Ram."

The Outcome

• Laxman represents the Body: It follows the Soul (Ram) wherever it goes.
• Bharat represents the Mind: Even when the Soul is far away, the Mind remains fixed on it through meditation and discipline.

The Philosophy of "Ram-Naam"

• Laxman needed to see Ram to be happy.
• Bharat needed to think of Ram to survive.
• Hanuman became Ram-personified. It is said that where Laxman and Bharat are the brothers of Ram, Hanuman is the "Soul of Ram." He proved that by chanting the name of Ram, the servant can sometimes become even more powerful than the Master (like when Hanuman jumped the ocean while Ram had to build a bridge).

]]>Sun, 05 Oct 2025 03:20:26 GMThttps://www.dnaofhinduism.com/puja-krriya--bhakti/nyasa-pujaNyāsa (न्यास) literally means "placing" or "assignment." In Hindu worship and mantra practice, Nyasa Puja is a ritual to sanctify and energize the body before deeper spiritual practice or mantra chanting.
It is especially used in Tantric, Vedic, and mantra-based pujas, such as Gayatri Japa, Durga Saptashati, or Sandhyavandanam.

Nyasa involves touching different parts of your body While chanting specific mantras to install divinity in those parts. It prepares the body to become a fit vessel for spiritual energy and divine presence.

Why is Nyasa Performed?

1. Purification - Removes negative energy or impurities from the body
2. Divine Invocation - Invokes deities and their energies into different body parts
3. Spiritual Preparation - Prepares the mind and body for mantra chanting, meditation, or japa
4. Protection - Acts as a shield from distractions or negativity

Think of Nyasa as aligning your body with the divine frequencies of the mantra you are about to recite.
 
Purpose of Nyasa

1. Hridaya (Heart) - Seat of devotion and consciousness
2. Shira (Head) - Control of thoughts and mind
3. Shikha (Crown) - Spiritual wisdom or higher connection
4. Kavacha (Armor) - Divine protection from negativity
5. Netra (Eyes) - Clear vision, inner and outer
6. Astra (Missile) - Energy projection, removal of obstacles

 
When is Nyasa Performed?

1. Before chanting Vedic or Tantric mantras
2. During daily Sandhya rituals
3. As part of Devi Upasana, Vishnu, Rudra, or Ganesha worship
4. Before reciting Durga Saptashati, Sahasranama, or other scripture-based pujas

Types of Nyasa
There are many kinds, depending on the puja or mantra system:

1. Kara Nyasa - Energizing the fingers and hands
2. Anga Nyasa - Sanctifying the main limbs (head, heart, etc.)
3. Hridayadi Nyasa - Placing mantras on heart, head, crown, eyes, etc.
4. Rishi Nyasa - Acknowledging the sage (ṛṣi) who revealed the mantra
5. Shakti & Bija Nyasa - Installing the energy (Shakti) and seed syllables (Bija)

 
Basic Nyasa Mantras & Procedure (Example: Gayatri Mantra)
Kara Nyasa (for hands) - While touching:

1. Thumb: ॐ अंगुष्ठाय नमः – Om, salutation to the thumb
2. Index finger: ॐ तर्जन्यै नमः
3. Middle finger: ॐ मध्यमाय नमः
4. Ring finger: ॐ अनामिकायै नमः
5. Little finger: ॐ कनिष्ठायै नमः
6. Both palms: ॐ करतलकरपृष्ठाभ्यां नमः

Anga Nyasa (for body parts) - While touching:

1. Heart – ॐ हृदयाय नमः
2. Head – ॐ शिरसे स्वाहा
3. Top of head – ॐ शिखायै वषट्
4. Eyes – ॐ नेत्रत्रयाय वौषट्
5. Arms – ॐ अस्त्राय फट्

This is often followed by "Digbandhanam" – sealing the directions with finger mudras for protection.
Hridayadi Nyasa - Mantra chanting while touching the body parts, chant

1. ॐ हृदयाय नमः – Om Hridayaya Namah - (Touch the heart)
2. ॐ शिरसे स्वाहा – Om Shirase Swaha - (Touch the top of the head)
3. ॐ शिखायै वषट् – Om Shikhayai Vashat - (Touch the crown or topknot area)
4. ॐ कवचाय हुम् – Om Kavachaya Hum - (Touch shoulders/cross arms across chest as a shield)
5. ॐ नेत्रत्रयाय वौषट् – Om Netra-Trayaya Vaushat - (Touch both eyes)
6. ॐ अस्त्राय फट् – Om Astraya Phat - (Snap fingers or gesture as throwing a missile)

 
How to Perform Hridayadi Nyasa

1. Sit in a calm, clean space.
2. Perform achamana and pranayama (optional but helpful).
3. Mentally invoke the deity (e.g., Sri Vishnu, Durga, Shiva).
4. Chant the Nyasa mantra, touching each part as mentioned.
5. Now the body is energized and protected, ready for mantra japa, puja, or meditation.

 
Rishi Nyasa (ऋषि न्यास) –
Rishi Nyasa is a sacred preparatory step in Hindu rituals where the sage (ऋषि – ṛishi who received the mantra), meter (छन्दः – chhandaḥ, the metrical structure of the mantra), and deity (देवता – devata, the deity the mantra addresses) of the mantra are invoked before its recitation. This establishes the source, structure, and focus of the mantra, ensuring it is recited with spiritual awareness and precision. Rishi Nyasa is performed to honors the sage who revealed the mantra, to define the metrical rhythm for chanting, to focus      on the centers the mind on the deity or goal of the mantra and for Spiritual Alignment of the seeker with the source of divine wisdom.
ऋष्यादि न्यासः
[Sage’s Name] ṛṣiḥ – नमः
[Meter Name] छन्दः – नमः
[Deity Name] देवता – नमः
अस्य मंत्रस्य ऋषिः ... छन्दः ... देवता ... इति नियोजनम्
Example: Rishi Nyasa for Gayatri Mantra - ॐ विष्वामित्र ऋषिः। नमः। (Ṛṣi – Vishwamitra); गायत्री छन्दः। नमः। (Meter – Gayatri); सावित्री देवता। नमः। (Deity – Savitri/Sun God); अस्य गायत्री मंत्रस्य विष्वामित्र ऋषिः, गायत्री छन्दः, सावित्री देवता इति नियोजनम्।
This is followed by Anga Nyasa and Karanyasa before mantra Japa.
 
Shakti & Bija Nyasa (शक्ति एवं बीज न्यास) –
Shakti Nyasa and Bija Nyasa are advanced forms of Nyasa in Hindu worship, especially in Tantric and mantra sadhana. They are performed to energize the practitioner’s body with the primal forces (Shakti) and seed syllables (Bija) of the mantra. These Nyasa are typically used before Japa of powerful mantras like Navarna, Gayatri, Shri Vidya, Kali, and Shiva mantras.

1. Shakti Nyasa - Installation of the divine energies or powers (shaktis) of each part of the mantra
2. Bīja Nyasa - Installation of bija (seed) syllables – single-letter mantras with potent spiritual force

Why Perform Shakti & Bija Nyasa?

1. Energizing the Body - Invokes divine forces into the limbs, senses, and chakras
2. Tuning to Divine Energy - Aligns the practitioner with cosmic vibrations of the mantra
3. Protection & Purity - Creates an internal shield from negative energies
4. Awakens Chakras - Some Nyasas place bija syllables at chakra points for activation

​Bija Nyasa Example (Generic)
Here’s a simplified example using commonly used seed mantras:
ॐ (Om) - Primordial sound – touching on the crown (top of head)
ह्रीं (Hrīm) - Shakti bija – energy of the Divine Mother – touching on the heart
क्लीं (Klīm) – Mahakali bija - Attraction, love, devotion – touching on the navel
ऐं (Aiṁ) - Saraswati bija – knowledge and speech     - touching on the throat
श्रौं (Shrauṁ) - Shiva bija – touching on the third eye

]]>Sat, 27 Sep 2025 03:50:18 GMThttps://www.dnaofhinduism.com/puja-krriya--bhakti/sri-yantra-or-sri-chakraHindu Dharma is most comprehensive and highly researched science, spirituality and religion. To suit each and all individual, varied ways of worship are explored. Worship of Nirankar can be done by mantra and yajna. Worship of Sakar form of almighty can be done by idol, yantra and mantra. The difference among the three is that idols are in different human forms for realisation of different desires; yantras are two- or three-dimensional geometrical designs of respective deities; likewise, mantras are the sounds created by reciting the particular syllables of each deity which activates energy centres in human body.
Yantra refers to the “sacred instrument or geometrical form of a deity”. Lines, circles, squares and shapes formed by them are all well-defined with Bindu [centre dot] is yantra. This divine design has immense power as it brings the power of each deity in the yantra. This design is designed to drive evil powers and attract positive and more divine powers. Sound produces waves. Waves condenses into lines, circles, triangles or squares. In human body, yantras are present in chakras in the spinal cord. By focussing the awareness on these centres, one can attain supernatural powers. 
​
Yantra & Mandala receive & hold energy developed by chanting mantras. These energies are stored in them. In Sat Chandi Mahayajna, the cosmic energy invoked in the yantra. Yantra assists the sadhaka in awakening an uncontrollable energy. Yantra & mandalas acts as a vehicle to awaken the inner visions and allows the deeper layers of the mind to rise to the surface and manifest. Mandalas acts in two ways – first to draw the latent desires, Sanskars & residual impressions of past karma (actions) in the form of dream, visions & thoughts thereby purifying them; secondly, to give the mind a base to rest upon as long as this is needed. 
The deity is pleased when propitiated in the form of Yantra, is like the soul to the body. All deities can be invoked in Yantra and worshipped after receiving instruction or initiation from a preceptor. Sri refers to Parashakti. Parashakti is the primordial cosmic energy that fills the universe. It is divine feminine creative power.

Importance of Sri Yantra -
Sri Chakra is the cosmic form of para shakti. Sri Chakra is primarily worshiped for liberation from transmigration.  Sri Chakra represents creation (inner triangle and the Bindu within), it can be explained that the universe originated from the nine underlying principles of Sri Chakra. Ultimate object of any worship is only liberation.
It symbolizes the evolution of consciousness into matter and the involution of matter back to consciousness. therefore, this yantra bestows both material wealth and pleasure as well as liberation from the bondage of matter.
For attaining liberation, the whole process starts with external worship. After attaining external worship, one has to perform japa mantra. During this period both external worship and japa mantra are done one after another. When he attains perfection in japa mantras, he has to move on to meditate on Her. To begin with, one has to meditate on the mantra which will stop on its own when meditation becomes perfect. After attaining perfection, the aspirant installs Her (Para-Shakti) in his or her mind and establishes perpetual connection with Her. When this connection is firmed up, the aspirant transforms himself or herself into Para-Shakti and experiences Bliss which turns perpetual over a period of time. At the end of high intensity of Blissful state, he or she confidently says “I am That” or “aham brahmasmi” (I am Brahman). This can be achieved only through internal worship such as meditation, contemplation, visualization, etc.

Scientific Basis of Sri Yantra –
Research conducted at the Moscow University in 1984 showed that for the people who saw Shree Yantra for some time, their brain waves came down to Alpha Level which is the state of mind associated with intuition, creativity, relaxation and deep meditation. They also observed that new neural pathways began forming in their brains.
A renowned American Scientist Dr Patrick Flanagan tried for 20 long years to draw the perfect Shree Yantra. He calls the Sri Yantra the “King of Power Diagrams”. His research proved that the energy level of Sri Yantra with accurate geometry is 70 times more than equivalent Pyramidal Structure.

Sri Chakra Diagram –
Sri chakra is a linear diagram that perfectly establishes the connection between microcosmos and macro cosmos. It symbolizes the evolution of consciousness into matter and the involution of matter back to consciousness. Therefore, this yantra bestows both material wealth and pleasure as well as liberation from the bondage of the matter.

1. In the centre of the instrument, there is an energy point or dot.
2. Outside the dot, there are nine interlocking isosceles triangles. Apexes of four triangles point upwards and of five triangles points downwards. Triangles convey that creation has triple principle.
3. The triangles are encircled by two circles of lotus petals of 8 and 16. Circle means no beginning & no end.
4. Beyond the lotus petals, there is outer frame with four openings indicating 10 directions.
5. Sri Chakra is made of forty-three triangles. In the the Sri Chakra palace, Vishnu resides between 17th & 18th walls, Brahma between the 16th and17th walls and Indra and other guarding regents between 14th and 15th walls. They all resides in different palaces to worship Devi. She is in the centre.

Sri Chakra Symbolism –
Bhavnopnishad has explained the following -

1. The energy point or dot is the seat of divine power of para shakti.
2. Five downwards facing triangles are Shakti triangles (female aspect) and four upward facing triangles are Shiva triangles (male aspect) of creation. Tips of Shiva triangles are marked black and tips of Shakti triangles are marked red.
3. Interlocking of triangles symbolises inseparable nature of Shiva and Shakti.
4. Nine number has got a lot of significance - nine triangles, nine yoginis, nine siddhis, nine planets, nine gems, navaratri, etc.
5. Nine triangles of chakras represent nine energy centres of subtle body of human being. These nine subtle centres are from Ajna chakra to Sahasrara and known as bindu (ajna), ardhacandra, rodhini, nada, nadanta, shakti, vypapika, samana and unmana (sahasrara). Above Ajna chakra, there is mind and moon (Soma) centres. Moon determines spirituality. When mind is totally calm, moon (soma) is activated. Soma centre has sixteen kalas, corresponding to the fifteen tithis (lunar days) and corresponding to the sixteen Sanskrit vowels.

Purification Process to attain Liberation –
As per Lalita Sahasranama, Sri Chakra has nine coverings – outer squares & bindu, 16 petals lotus, 8 petal lotus, 14 triangles and balance 5 coverings which represent consciousness, nada, desire energy, knowledge energy and action energy respectively.
 

1. First Covering (Trailokya Mohan or Bhupar, a square of three lines with four portals) – First covering dealt with schematic attainments, emotions, ritualistic mudras.
2. Second Covering (Sarva Aasa Paripurak, a sixteen-petal lotus) - 16 petals of lotus represent 5 mahabhutas (earth, water, fire, air & akash), 5 organs of senses (eyes, ears, nose, tongue & skin), 5 organs of action (mouth, hands, feet, anus & organ of reproduction) and mind.
3. Third Covering (Sarva Sankshobahan, an eight-petal lotus) - 8 petals of lotus represent eight constituents of body - five karmendriyas; five jnanaendriyas; four antaḥkaraṇa (manas, buddhi, chit and ahaṃkara or ego); five praṇa Vayus (praṇa, apaṇa, Vyana, Samana & Udana); five elements (earth, water, fire, air & akash); desire; ignorance and karma.  When all the above twenty-seven components are destroyed, the attributes of Shiva (Saguna Brahman) lead to pure Nirguna Brahman and is often realized in the form of Bliss.
4. Fourth Covering (Sarva Saubhagyadayak, composed of fourteen small triangles) - 14 triangles represent 5 cognitive processes (attention, language, memory, perception, and thought), 5 types of actions, mind, Chit, intellect and ego. Here, purification of psychic centres is done which not only cleanses the subtle body, but also cleanses various internal and external organs to which these psychic centres are connected. When complete purification happens, kuṇḍalini pierces brahmarandra to establish connection between individual consciousness and Supreme Consciousness. At this stage, connection is established between brahmaṇḍa (macrocosm) and piṇḍaṇḍa (microcosm).
5. Fifth Covering (Sara Arthasadhak, composed of ten small triangles) – All the ten types of pranas - praṇa, apana, vyana, udhana, samana, naga, kurma, hṛkara, devatatta and dhananjaya are purified and unified.  In the process purification of this covering, person is detached from material world.
6. Sixth Covering (Sarva Rakshakar, composed of ten small triangles) - In this, the entire digestive system is cleansed. With the cleansing of digestive system, one does not have appetite.
7. Seventh Covering (Sarva Rogahar, composed of eight small triangles) - In this stage, purification of three attributes (Sattva, Rajas & Tamas) are purified and lie in equipoise. The person dwells in non-dualism as dualism is destroyed.
8. Eight Covering (Sarva Siddhiprada, composed of 1 small triangle) – Here, his individual soul is now totally purified and is ready for realisation.
9. Ninth Covering (Sarva Anandamay, composed of a point or Bindu) - This is the innermost triangle. At the time of creation, the inner most triangle is known Divine Procreative point (yoni). A person born out this point comes back to Her at the time of liberation. Thus, she becomes the cause both for creation and liberation.

 
Sri Chakra Worship –
Each triangle and petal of lotus has deity ma. Worship of devi of each triangle / petal is done. Sri Chakra worship begins with mantra initiation by enlightened guru, daily worship, Navavaraṇa puja, Sri Chakra homa, mantra Japa with mental puja, only mantra Japa, kamakala meditation, kundalini meditation, experiencing samadhi and finally liberation. Sri Chakra worship needs to be done very meticulously only under able guidance of enlightened Guru. The entire exercise is the purification and cleaning process from one covering to another.

By the worship of Devi, one can obtain wealth, learning, success, victory over enemy, cure of chronic ailments, and so on. 

In 32 mantra of Sri Saundarya Lahari, Adi Shankaracharya gives the panchadasakshari mantra of Sri Vidya, which is made up of three sets of syllables – Ka, Ee, Ai, La, Hreem; HA, Sa, Ka, La Hreem; and Sa, Ka, La, Hreem. Each of these matrikas, or sound syllables represent a particular deity such as Shiva – KA, Shakti – Ee, Kama – Ai, and Vishnu – La. The three sets of devatas each have to fix the mantra Hreem at the end. The first four syllables are related to fire, which corresponds to the Kriya Shakti of Tripura Sundari. This mantra confers immense power in learning, speech and wisdom. The second five letters are related to Surya, the sun and correspond to the iccha shakti of Tripura Sundari, which confers the willpower to fulfil all that one desires. The third three letters are related to Soma, the moon, which corresponds to the Janna Shakti of Tripura Sundari, which confers the power to know all. This panchadaskshari mantra, become efficacious and most potent when the sixteenth syllable, which is heard from the guru, is added, making it shdashakshari, the sixteen syllabled mantra that invokes the Mahashakti Tripura Sundari beyond sahasrara, the energy residing in the Sri Chakra.  
 ]]>Sat, 13 Sep 2025 03:54:45 GMThttps://www.dnaofhinduism.com/puja-krriya--bhakti/niyama-the-yoga-upanishads-explainsNiyama refers to internal disciplines or observances — the personal commitments for a disciplined and pure life. It helps purify the body, mind, and heart, making one ready for deeper yogic practices like pranayama and dhyana (meditation).
Niyama – Penance, contentment, belief in the existence of the Supreme Being, munificence, the adoration of Hari or the all-pervading Vishnu, the study of the Vedanta system of Philosophy, modesty, determination (arriving at right conclusion), silent prayer (Japa), and austerity (Vrata).
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1. Penance (Tapas) – Tapas are Emaciating the body (religious penance), Expiatory penance and like.  Reduction of body, by observing the Krcchra and Candrayana austerities and the like, prescribed by Holy Writ, is known as Tapas.
2. Contentment (Santosha) – Contentment with whatever chance brings in is what is termed as Santosa. The pleasure is derived by people in their everyday life by the accidental acquisition of any gain. One devoid of all attachment gets out of detachment till the moment he realizes the Brahman, that they know as Supreme Contentment.
3. Belief in the existence of the Supreme Being (Astikya) – Right belief in the lines of Dharma and Adharma as laid down by the Vedas, is known as Astikya. Faith in the Shruti and Smriti is belief in the existence of the Supreme.
4. Munificence (Dana) – The giving away of wealth earned by righteous means, in all sincerity, to the needy or whatever else is bestowed.
5. Worship of Ishvara (Ishvara Pujana) – The worship of Vishnu, Rudra and other deities, as far as resources would permit, with a cheerful disposition, is known as Ishvarapujana.  A heart free from passions, speech not rendered bad by falsehood and the like, action devoid of violence; that is the worship of Ishvara.
6. Study of the Established Truth (Siddhanta Shravana) – Study of the established Truth expounded in the Upanishads. Investigation into the true import of the Vedanta.
7. Disinclination towards action, considered base according to the Vedic and worldly standards of conduct, is known as Hri.
8. Faith (Mati) – Confirmed belief in all things enjoined by the Veda is known as Faith.
9. Prayer (Japa) – The practice of Mantras, not running counter to the injunctions of the Veda, in accordance with the initiation of the Guru and in keeping with the prescribed rule, is known as Japa. Practice of the Mantra is known as silent prayer. Prayer is said to be two kinds, that by word of mouth and the mental one. Mental prayer is two-fold assuming the forms of ruminating (Manana) and meditation (Dhyana). Prayer uttered low is a thousand times more efficacious than prayer uttered loud. Loud prayer would bestow fruits on all, as prescribed in the Scripture. If the Mantra is heard by the ears of the low classes, it becomes devoid of efficacy in bearing fruit.
10. Austerity - Constancy in observance of the injunctions and prohibitions laid down in the Veda, is known as Vrata.

 
Nine-fold Niyama –

1. Devotion to the Guru (who dispels the darkness of the pupil’s ignorance with torch of his superior knowledge);
2. Attachment to the path of knowledge leading to the truth (of Brahman);
3. Enjoyment of the real substance (of the Brahman), which is easily accessible in the form of the extreme bliss, through the grace of the Veda and the preceptor;
4. Supreme satisfaction at such enjoyment of the real substance;
5. Complete detachment from even such satisfaction;
6. Abiding at a silent, secluded and solitary spot, (by effectively controlling mind in the desolate place, by controlling the mind at a place whether inhabited or desolate, with effort, and by controlling the mind at such a place without any effort);
7. Mental inactivity with the firm conviction, that there is no mind apart from the Brahman;
8. Non-desire towards the fruit of one’s actions;
9. Detachment resulting from revulsion from everything other than the Atman.

]]>Sat, 06 Sep 2025 02:52:49 GMThttps://www.dnaofhinduism.com/puja-krriya--bhakti/yamaYama – Non-violence, truth, abstinence from stealing, celibacy, compassion, rectitude, forbearance, fortitude, temperance in food, and cleanliness are the ten Yamas.

1. Non-violence (Ahimsa) – Abstinence from causing pain always, in all beings, by thought, word of mouth and deed, is termed as non-violence.

1. Truthfulness (Satya) – Firmly believe that all that exists is the supreme Brahman and not anything else. The uttering of what is truth, conducive to the welfare of beings, by thought, word and deed, is termed as truthfulness.
2. Abstinence from stealing (Asteya) – the total abstinence of the mind equally from straw, gem, gold even the pearl belonging to others to be abstinence from stealth. The absence of covetousness towards others’ wealth, by thought, word of mouth and deed is non-stealth.
3. Celibacy (Brahamcharya) – the complete abstinence from the contact with women by means of the body, word of mouth and the mind.
4. Compassion (Daya) – That behaviour towards all beings, as towards one’s self, by body, mind and word of mouth is known as compassion.
5. Rectitude (Arjava, righteousness) – Uniformity in behaviour towards one’s sone, friend, wife, enemy as well as one’s own self, under all circumstances. Abhorrence of things prohibited, in thought, word and deed, is termed as rectitude.
6. Forbearance (Ksama) – Abstinence from losing temper, when provoked by enemies, by body, mind and speech is forbearance.
7. Firmness (Dhrti) – Firmness is the unswerving belief to the effect – “I am the Atman and am nothing else.” Steadiness of mind, under all circumstances, whether at the loss of wealth and the bereavement of one’s relations and friends or at their acquisition afresh, is termed as fortitude.
8. Temperance in Food (Mitahara) – Leaving off a fourth from the food served, which is moderate and pure, eating, so as to conduce to the attainment of Yoga, is Temprance in food.
9. Cleanliness (Sauchas) – Cleanliness of the exterior; while contemplation on the Supreme Being is mental Cleanliness.  Cleanliness with the aid of earth and water is external. Purity of mind is internal. That should be attained through study of wisdom pertaining to the Atman.

Four-fold Yamas -
The four-fold Yamas are as follows –

1. The conquest of cold and heat, as well as the craving for food and sleep resulting from the giving up of the misconception, that what relates to the body relates to the Atman;
2. Tranquillity, under all circumstances, with the dawning of the knowledge, that there is nothing unattainable by the Atman;
3. Non-swaying of the mind, from the high ideal set before it;
4. Control of the senses and their functioning on the objects of desire.

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