Shakti, the Mother Goddess, is the all-pervading energy principle in the universe. She is the source of delusion and ignorance (maya) whereby beings cannot perceive themselves as eternal souls, or the world as a mere projection or illusion. She is responsible for the modifications in the world, desires and attachments, and evolution of forms.
Who: She has both manifested and unmanifested aspects. In her manifested aspect she executes the will of God to bring forth the material world and beings by differentiating herself into multiple realities and triple attributes (Sattvika, Rajasika and Tamas). She is known by many names such as Uma, Parvati, Prakriti, Devi, Durga, Chandi, Lalitha, Kali, Isvari, Maheshvari, and so on. She is the eternal consort of Sri Rudra or Lord Shiva as Devi Parvati. She has a variety of expansions as per various shastras. Her expansions comprise Nav Durga, Chausath yoginis, Shodash Matrikas, Dus Mahavidya etc. When: Twice in a year, special celebrations and elaborate worship of Devi Durga are done for nine days, called as Navratri. These two Navratri periods fall near spring season (Vasant Navratri - in Shukla paksh of Chaitra month i.e., March – April) and near autumn season (Sharada Navratri - in Shukla paksh of Ashwin month i.e., September – October). Why: As stated in Argala Stotram (17): विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तञ्च मां कुरु । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १७॥ Translation: O Devi Durga! Kindly bless me with knowledge, fame, wealth, beauty, victory, glory and let me conquer all my enemies. * Her worship benefits her devotees from all material angles. * She is the remover of miseries * She motivates the person to work hard and get a higher position in the terms of material prosperity. * She blesses her devotees with material psychic powers and siddhis. * She awards liberation from all sorts of negativities and lack of peace of mind. * She awards wealth, fame, beauty, recognition, prosperity, progeny, strength, and all sorts of bodily comforts. How: Durga Saptashati (also known as Devi Mahatmyam and Chandi Patha) is a religious text which is comprised in Markandeya Purana and Shiva Purana This text consists of 700 verses arranged into 13 chapters. The verses of this text are recited during Navratri celebrations, the Durga Puja festivals, and Durga temples. Durga Saptashati addresses the tale of a battle between good and evil. Ma Durga is the great Warrior Goddess, an embodiment of the lethal energy of divine anger when turned against evil. She conquered the evilest demon in the world – Mahishasura, who took many different forms during the battle with Durga. There are two methods to start reading Devi Mahatmym – Trayangam and Navangam. Trayangam is a method in which we need to chant three prayers – Devi Kavacham, Argala Stotram and Devi Keelakam followed by Navakshari Mantram. Navangam is a method for which nine prayers are recited prior of starting to read the book. Navangam stotrams are - Devi Nyasa, Devi Avahana, Devi Namani, Argala Stotram, Keelaka Stotram, Devi Hrudaya, Dhala, Devi Dhyana and Devi Kavacha. The Durga Saptashati is comprised of three Charitras, namely Prathama, Madhyama and Uttama in thirteen chapters. The Prathama Charitra describes the glories of the Divine mother as revealed by a Rishi to a Vaishya and Raja Suratha who prayed to the Rishi to alleviate his problems while roaming about the forest after being abandoned by his kith and kin. Madhyama Charitra (In the Second), the Avatar of Goddess Mahalakshmi, the slaying of Mahishasura along with his entire army of warriors, Eulogy of the Divine mother by the Gods, and granting of boons to Indra and other Gods by the Divine Mother have been described vividly. Uttama Charitra (The Third ) describes the slaying of Chanda-Munda and other demons by the Divine mother through her Fiery eye as an answer to the prayer by the Gods who were aggrieved by the pains inflicted by Shumba and other wicked demons, the Avatar of Brahmi, Maheshwari and other divine goddesses from the body of the Divine Mother, the slaying of Raktabija, Nishumbha and Shumbha by the Divine Mother, Eulogy of the Divine Mother by the Gods and her granting wishes to them, worship of the Divine Mother by Suratha and Samadhi, and vision of the pleased Divine mother granted to them, granting of Kingdom to King Suratha and Divine knowledge to the Vaishya. Each chapter should be read in single sitting. Due to any reason, Parayana is stopped in between a chapter; the whole chapter should be read again. Sri Durga Saptashati published by Gita press (Gorakhpur) has lucidly explained the methodology of its worship. The sequence of worship is – Ath Saptshaloki, Sri Durga ashtotarshatnam Strotam, Kavacham, Argala Strotam, Keelkam, Vedic ratri suktam, Tantric ratri suktam, Sri devythvarshersham, Navarn vidhi, Saptshati nayasa, thirteen chapters of Durga Saptashati, Shama Prayer etc. Spiritual Significance: Each chapter of Durga Saptashati corresponds to the hurdles in the journey of self-realization.
In coming days, various parts of Durga Saptashati shall be published. Also see articles already published on Navratri on the website.
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Traditional Puja Vidhi (Ritualistic Worship)
Hinduism offers widest spectrum of spirituality, rituals, festivals and temples among all religions. Puja in Sanskrit means to adore, to worship. Ritualistic (traditional) puja disciplines the devotee and is first step to awaken the spiritual attributes dharma, righteous karma, jnana, concentration, introspection, vairagya, and bhakti. The technique involves humility and loving surrender to the Divine which is essential to eliminate ego. Ritualistic puja is so elaborate that people find it time consuming and futile exercise. But entering into each step of puja, one becomes so absorbed, physically, mentally & emotionally that he loses all his distractions. Serious devotee draws together all the five senses thereby centering the attention on performing the ritual and calming the devotee’s heart and mind through adoring focus of the chosen deity (deities) being invoked and worshiped in the ritual. Devotee develops complete concentration. Concentration helps in developing bhava (feelings, devotion) Types of Puja:
Practices in puja: Pooja involves worship, both internally and externally, worship of deities, mantras (incarnation), mandalas & yantras (magic circles), mudras (symbolic & invocative gestures), Samskaras (sacramental rites), etc. During rites and worship, mandala and Yantra which are magic circle, becomes the centre of the universe in a symbolic sense.
The ultimate aim is to transform every action in life into ritual, so that the individual performs every action and thought with a feeling of worship and awareness. Steps of traditional puja: These steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted.
Multiple deities & cosmic powers: Hinduism offers both options – Nirakara Brahman (one God, formless) and Saguna deities (several personal gods with various cosmic powers), but ultimately all deities reach to one ultimate universal Brahman. The multiple gods and goddesses of Hinduism are a distinctive feature of the religion who symbolize various cosmic powers. It provides various options of which one might touch my heart the most. The Vedic deities personify various powers through fire, wind, sun, dawn, darkness, earth and so on. The cosmic functions of creation, maintenance, and destruction are personified typically by trimurty or trideva - Brahma the creator, Vishnu the preserver of humanity & dharma, and Shiva the destroyer to regenerate. Hinduism provides believers the opportunity to satisfy all their basic desires by a set of functional deities – Sun for health, fame & power; Hanuman ji for wisdom, power, freedom from fear, love & devotion; Saraswati mata for wisdom including music & learning; Lakshmi mata for wealth & fortune; Durga mata & kali mata for power; Ganesh ji for Success & remover of obstacles; Annapoorna mata for food; Radha ji for love & devotion; Shree Krishna for Love & preserver of dharma; Shree Ram for equanimity and justice, ideal son, brother, husband, and king and as a strict adherent to dharma A select Mantras of personal deities are given hereunder: Sun:
· वक्रतुण्ड महाकाय सुर्यकोटि समप्रभ: निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा Shiva ji: · ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम | उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय मामृतात् || · कर्पूरगौरं करुणावतारं संसारसारं भुजगेन्द्रहारम् । सदा बसन्तं हृदयारबिन्दे भबं भवानीसहितं नमामि ॥ Vishnu ji: · ॐ नमोः नारायणाय.ॐ नमोः भगवते वासुदेवाय ।:।|| · शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं विश्वाधारं गगनसदृशं मेघवर्ण शुभाङ्गम् । लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यम् वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥ · त्वमेव माता च पिता त्वमेव|त्वमेव बन्धुश्च सखा त्वमेव |त्वमेव विद्या द्रविणं त्वमेव|त्वमेव सर्व मम देवदेव || Hanuman ji: · मनोजवं मारुततुल्यवेगम् |जितेन्दि्रयं बुद्धिमतां वरिष्ठम् |वातात्मजं वानरयूथमुख्यं |श्री रामदूतं शरण प्रपद्ये || Navagrah: · ॐ ब्रह्मा मुरारिस्त्रिपुरान्तकारी, भानुः शशी भूमिसुतो बुधश्च । गुरुश्च शुक्रः शनिराहु केतवः, सर्वे ग्रहा शान्तिकरा भवन्तु Durga mata: · सर्व मंगलमांगल्ये शिवे सर्वार्थसाधिके शरण्ये त्र्यंबके गौरी नारायणि नमोस्तुते । · या देवी सर्वभूतेषु माँ रुपेण संस्थिता |या देवी सर्वभूतेषु शक्ती रुपेण संस्थिता |या देवी सर्वभूतेषु बुद्धि रुपेण संस्थिता|या देवी सर्वभूतेषु लक्ष्मी रुपेण संस्थिता |नमस्तस्यै नमस्तस्यै नमो नमः Lakshmi mata:
Gayatri mata:
Guru: · गुरु - गुरु ब्रह्मा, गुरु विष्णु गुरु देवो महेश्वर, गुरु साक्षात् परमं ब्रह्मा तस्मै श्री गुरुवे नम:। Shanti Mantra: · ॐ द्यौः शान्तिरन्तरिक्षं शान्तिः पृथिवी शान्तिरापः शान्तिरोषधयः शान्तिः।वनस्पतयः शान्तिर्विश्वेदेवाः शान्तिर्ब्रह्म शान्तिः सर्वं शान्तिः शान्तिरेव शान्तिः सा मा शान्तिरेधि ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ Yoga Nidra (Yogic or psychic sleep)
Turning on the tv, taking alcohol and tranquillizers provide limited respite from gross tensions. It does not bring deep relaxation. It is deeper perception of one’s inner being that leads to deep and lasting relaxation. In yoga, relaxation is clearly defined as a state in which there is freedom from physical, emotional and mental tension. It speeds up learning process and memorizing the rules and facts of language, maths, science and so forth. It awakens innate inner intelligence. In Sanskrit nidra means sleep. Nidra is unconscious sleep. Yoga Nidra is conscious sleep. In yoga nidra, there is loss of awareness of the outer world but awareness of the inner world is retained. In nidra there is loss of both outer and inner world. It is said that one hour of yoga nidra is equal to four hours of normal sleep. Yoga nidra or yogic sleep induces deep relaxation in the whole of the body including muscles, nerves and various organs. It also helps in eradicating deep rooted psychological complexes, neuroses, inhibitions etc., in removing a vast number of ailments mainly mental such as high BP. Regular practice slowly clean and polish the mind. It releases fears, anger, jealousy and emotions that cause tension. Real relaxation comes only when one achieves a state of what can be called spiritual awareness. Scientific tests have detected several physiological changes which occur in the body during yoga nidra – profound reduction in the heart beat, measurable decrease in the brain wave patterns (mainly from beta to alpha -associated with relaxation), dampening down of the sympathetic activities of the body (generally associated with stress, fear, and overactivity of body-mind), measurable reduction in the lactate level in the body etc. Yoga nidra is method of exploring the different layers of the mind (conscious / sthula / gross mind, subconscious / sukshma / subtle mind, unconscious / karana / casual mind and truiya state). It recharges physical, pranic & mental levels, in improving both absorption & retention of information from outside as well as inside, in improving intelligence, in opening up the potential of the mind and also awakening the faculty of intuition. Sleepless sleep is highest state of yoga nidra where one balances between introversion and extroversion. This is the path of sushumna and corresponds to the awakening of the kundalini. It is the method of ridding the mind of chronic tension, and of inducing inner knowledge and meditation. It nulls the rational thought processes and brings inner peace. It harmonizes pranic flow. Medical Benefits: The technique can be used to treat various ailments – asthma, diabetes, headache, migraine, neuro-physical disturbances such as neurasthenia, peptic & duodenal ulcers, hypertension, rheumatism, cancer, hormonal imbalance, sexual problems, mental illness such as schizophrenia, melancholia, neurosis, psychosomatic diseases etc. Process & Stages of Yoga Nidra: Yoga nidra has nine stages which are sequential. the instructions on the successive stages can be by direct words of teacher, electronically or self-mental commands. The instructions should be sufficiently fast and capture the attention of the practitioner and prevent distractions. During the practice, there will be fluctuation between periods of awareness and unawareness. Gradually, external perception is dimmed but inner awareness is maintained. Yoga nidra can be done in shavasana (corpse pose) on the flat level ground with eyes closed. The practice of yoga nidra should be done in comfortable clothing, in a quiet, dark & freshly ventilated room and at the time of one feel physically and / or mentally tired. But not after meals. The nine stages are as under:
The awakening and intensification of feelings is an integral part of the practice. Its purpose is to help induce deeper states of relaxation and to awaken and perhaps relieve emotional knots in the mind as a means to their removal. The six main types of feelings used in the practice are: heaviness, lightness, heat, cold, pain and pleasure. In this practice, one can develop the above sensations and eliminate at will. One can also bring vivid pain experienced in past and throw it out of mind. Emotions such as jealousy, anger, fear, and so on can also be awakened by remembering the past experiences. These are powerful in cleaning the mind of accumulated tensions. One more stage – intensification of feeling, can be added before sage of visualization. In this sage, one should create the above feelings from best of the abilities. Create the intense feeling, feel it in the body and relive it. Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati Japa Ajapa
Repetition of the mantra is known as “Japa” which removes those desires which obscure one’s vision, such as anger, fear, greed & lust, and bestow peace, bliss, illumination and consciousness. It awakens the intellect by opening the intuition, which in turn inspires the intellect. Creative thinking occurs spontaneously, between any efforts to think. Japa may be by chanting of mantra with awareness (Japa sahita dhyana), practice done throughout the day (Sumirani japa), writing mantra in a notebook (Likhit Japa) and spontaneous japa which arises in harmony with the natural rhythms of mind-body complex (Ajapa japa). Scientific studies have shown that the human body responds differently to noise and music. There have been reports of adverse symptoms resulting from exposure to very high frequency sound (11.2–17.8 kHz) and ultrasound (> 17.8 kHz) such as nausea, pain or pressure in the ears or head, a feeling of light-headedness or dizziness, anxiety, annoyance, tiredness, and inability to concentrate. On the other hand, research has shown that blood flows more easily when music is played. It can also reduce heart rate, lower blood pressure, decrease cortisol (stress hormone) levels and increase serotonin and endorphin levels in the blood. It elevates mood. Music can boost the brain's production of the hormone dopamine. Regarding Japa, scientists say that when a mantra is chanted rhythmically, it creates a neuro-linguistic effect (NLE). Such an effect occurs even if the meaning of the mantra is not known. But knowing the meaning of what you are chanting tunes your mind towards reaching your goal. Scientists call this the Psycholinguistic effect (PLE). Research done by professor Dr. T. Temple Tutler of Cleveland University in the U.S., has revealed that NLE and PLE effects are due to the production and spread of chemicals in the brain, which have a calming and curative effect on the body. Listening to mantras regulates blood pressure, the heart rate, brain waves and the adrenalin level. But, remember, just like regular medicines, there are specific chants for specific purposes. Chanting eventually makes us meditate. Meditation requires focus, which is difficult to achieve. But, when one chants with concentration, the mind gets focussed. It synchronises the body, mind, voice and breath, creating inner harmony, which paves the way for spiritual awakening. Japa: The Sanskrit word Japa means ‘to rotate’. In Japa, the movement of the mala becomes synchronized with the chanting. Japa is a useful method of slowly drawing out the negative aspects of the subconscious part of the mind. Japa is a system of maintaining individual awareness. The mind automatically becomes calm and more one-pointed. During japa, when mind becomes one-pointed and deeply absorbed in the mantra, one may be suddenly confronted by a vision or thought that arises almost unexpectedly. The vision or thought represents one of the deeper problems and needs to be removed. The japa needs to be done with faith (Shraddha), love (bhava), and concentration (dharana). A mantra is a word which replaces the “I” centeredness with “God” centeredness. To be effective the mantras should be done without desire for personal benefit. This helps to bring about an attitude of inner detachment, wherein one’s inner Self can be experienced. The mantras frequently end with the word “Namaha”, meaning “to surrender”. Traditionally, japa is practised while holding the right hand in the front of the heart. The sound patterns of mantra will stimulate a certain effect on the mental and psychic nature of the individual. Ideally, the mantra should be received directly from a guru or a person with elevated awareness. Japa can be done audibly, whisperingly or mentally. If one does japa mentally, the mind is wandering too much or becoming drowsy, so one switch to chanting mantra audibly. Mantra should be chanted with feeling and intensity. The practice of japa can bring wonderful benefits if you reflect on the meaning of the mantra. Each mantra has vast power which one has to unfold. One has to merge oneself with the mantra and experience everything that the mantra evokes. Each mantra is shakti. Each mantra is a direct link to the divine. Therefore, when one chant the mantra, try to feel that one is communicating with the divine essence. Feel love in the heart. Be aware of all the associations of the mantra. Intensify this feeling and let it fill the whole being. Eventually the heart will recite the mantra spontaneously. This will intensify the whole process of japa. Devotion is another powerful method of intensifying the practice of japa. The practice of combining japa and awareness of an inner symbol (antartrataka) is Japa sahita dhyana. If one chant the mantra Aum then one can use the corresponding symbol as a focus of attention. If one has an ishta devata, then one can use this for trataka. Aum Chanting: Various Upanishads, such as Prashna and katho, deal quite extensively with the mantra, Aum. Manduka Upanishand devotes its entire commentary on Aum. Aum induces meditation. A mantra is Divinity. Aum acts bridge between individual and universal. Aum is a bow; individual is the arrow and Brahman are the target. If it is chanted quickly, then it is a power full method to synchronize it with the heartbeat. Another method is to coordinate the Aum chanting with the pulse at the eyebrow centre. During the practice, the sound can be combined with its meaning; the sound combined with concentration on the symbol; or concentration on the symbol combined with the reflection on its meaning. If one practice trataka on Aum, then image can be external or internal, depending upon the capacity of visualization. Be aware of the internal sound of Aum at eyebrow centre, vibrating in harmony with the pulse. Ajapa Japa; The process of japa (continuous repetition of a mantra), when becomes spontaneous, without efforts is ajapa. Japa generally functions on the conscious plane of the mind, whereas ajapa reaches down into the subconscious plane. The ancient yogis realized that the breath is constant rhythm that continuously repeats a mantra. This mantra is normally ‘Soham’ or Hamsa, ‘So’ with inhalation and ‘Ham’ with exhalation. So means Shiva or He; Ham means Aham or I am. Continuous repetition makes the mantra penetrate the deeper layers of the mind, the mind becomes harmonized and one pointed, leading to meditation. Ajapa of chosen mantra goes on unconsciously from heart twenty-four hours. It can be practised in any position, any place and at any time. It reduces breathing rate, calms mind and raises levels of awareness and understanding. This brings one-pointedness. Ajapa is an integral part of kriya yoga. In case of the Gayatri mantra, one half should be repeated with inhalation and other half with exhalation. This is extremely powerful technique that has been used by many of the great yogis such as Kabir das. Basic features of ajapa:
It can be done in any meditative asana and can be integrated with ujjayi pranayama and khechari mudra. Sit in meditative asana, close the eyes, perform the preliminary relaxation procedures, become aware of the breathing process, chant Aum a number of times, do ujjayi pranayama and khechari mudra, watch breath going in and out, feel rhythm, imagine inhalation between naval and the front of the throat and exhalation between throat & naval, watch the breathing becomes slower and slower, practise & maintain awareness on this for 5 minutes, then merge & synchronize the mantra soham with movement of the breath as above, only be witness, periodically stop ajapa and chidakasha dharna for a short duration. Stage 1 – the mantra ‘soham is synchronized with breathing (inhalation between naval and the front of the throat and exhalation between throat & naval); Stage 2 – the mantra ‘Hamsa’ was merged with breathing; Stage 3 – Ham and So will be regarded as totally separate entities, ‘Ham’ being synchronized with exhalation and ‘so’ with inhalation. Stage 4 – Mantra be endless repetition – Ham-So-Ham-So-Ham---- Surrender: Pure & unconditional love and compassion towards all are necessary for all true seekers after God. With the universal vision of love unfolding in the aspirant, one reaches to the God. In fact, such love alone is God. Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati Cleanliness was always important. Indian yogic system recommended several techniques to clean the special parts of human body. In Sanskrit, Shatkarmas means six actions. These are the six group of purification mechanisms which help in improving concentration and enable flow of Prana into the organs and the Pranic meridians or Nadis. Shat Karmas aims at creating harmony between the two major Pranic flows, ida and pingala, thereby helping in attaining physical and mental purification and balance.
There are six main groups of Shatkarmas or yogic cleansers as under:
Some scholars, also add Kapalbhati Pranayama in the above list. But I have kept it in Pranayama and discussed that article. Neti:
Dhauti includes cleaning of the teeth & gums (Danta Moola Dhauti), Jihva moola dhauti (cleaning of tongues), kapal randhra dhauti (washing the skull), Karna dhauti (cleaning the ears), washing the eyes (chakshu dhauti) and cleaning of digestive track. Cleaning of the digestive tract is not common. Two methods are suggested in Hatha yoga for cleaning of digestive tract as under:
Nauli means tube. Massaging the entire abdomen and stomach by contracting and rolling the abdominal muscles. Bending the shoulders forwards, the abdomen should be rotated from right to left and left & right. Nauli removes abdominal ailments, increases digestive fire and bring happiness. Before attempting nauli, one should master ‘agnisar kriya’ and ‘uddiyana bandha’. Process – Stand with the feet apart, bend knees slightly, lean forward, place the hands firmly on the thighs just above the knees, arms straight, bend head forward, breathe normally in starting position, deep exhalation combined with uddiyana bandha before doing nauli. Stage – 1 – Madhyama nauli (Central contraction) – correct standing position, exhale deeply, contract the abdominal muscles by doing uddiyana bandha, contract the rectus abdominal muscles & form a central arch running vertically in front of abdomen, hold it as long as possible, relax muscular contraction, breathe in slowly & let the abdominal muscles expand, relax the body, repeat, practice central nauli for weeks / months, then proceed to vama nauli. Practice after gap of five to six hours after meals. Maximum 10 rounds. Nauli should not be done by people suffering from high BP, gallstones, hernia, peptic or duodenal ulcer etc. Vama Nauli (left isolation) - in this, contraction of rectus abdominal muscles of left side is done, return to madhyama nauli. Then do dakshina nauli. Dakshina nauli - in this, contraction of rectus abdominal muscles of left side is done. Then do dakshina nauli, return to madhyama nauli. Stage – 2 - rolling movement of the abdominal muscle from left to right and then right to left, Basti: Colon cleaning: Cleaning the colon by sucking in air (Sushka basti) or water (Jala or vara basti) through the anus. Basti is a direct method of tackling constipation. Stand with feet apart, exhale deeply by contracting the abdominal muscles & doing uddiyana bandha, gently pull the anal sphincters apart, suction of water or air through anus, do Nauli (madhyama, rotational) is done, evacuation. Basti should not be practised by people suffering from high BP, hernia or any serious digestive ailment. Bhalbhati: Cleaning excess mucus: Bhalbhati is of three types – vartrama, vyukarma and sheetkarma. They are useful for eliminating phlegm and excessive mucus from the body. Vartrama – Process -inhale from left nostril & exhale from right nostril, then inhale from right nostril & exhale from left nostril; breath slowly & controlled, the drawing water through nose and expelling through mouth. It removes mucus from the nasal cavity. Vyukarma & Sheetkarma are similar to jal neti. Trataka: Trataka (Steady gazing) stimulates the whole system and concentration awakens it. This induces higher sensitivity of pineal gland and greater wakefulness through sympathetic nervous system. All the disturbing thoughts, which reduces receptivity, are blocked out, at least temporarily by the intense concentration. Concentration is the key to merging in its object. When the mind merges in the form of the Ishta Devata, the self-consciousness is withdrawn resulting into nirvikalpa samadhi. Hence, one should the object of concentration carefully and practise earnestly. Try to maintain awareness of the object of trataka. Awareness is important. One should not force concentration. One should be attentive to the object. Don’t become lost in the stream of thoughts, but merely watch them with the feeling of disinterest. If one does this, then the unwanted thoughts will automatically subsidise, and concentration will arise. Concentration must arise spontaneously. Stage 1 - Trataka develops the power of concentration and focus. The focusing of mental energy towards one-point leads to peace of mind. It consists of three different modes of practice:
Objects for trataka can be anything such as a candle flame, Om symbol, a flower, shivalingam, Nose tip, Ishta Devata etc. Stage 2 – Before switching over to stage 2, stage 1 should be mastered. In stage 1, one should be able to gaze the outer object for some time without blinking and in inner trataka, able to see after image. In stage 2 – first practise kaya sthaiyam for a few minutes, gaze directly at the tip of the wick of the candle, practise outer trataka & be totally absorbed without blinking for about three minutes, perform khechari mudra, maintain awareness, practice ujjayi pranayama, while inhaling visualize drawing breath from the flames to eyebrows centre moving backwards through the head, while exhaling visualize breath going out through eyebrows centre to the flame from back of the head. Likewise, practise inner trataka. Stage III – After mastering stage II. Practice kaya sthairyam. Throughout the practice the inner image has been visualised and projected at the eyebrow centre. Keep the image steady, then simultaneously be aware of the breath and the sound of the breath cause by ujjayi pranayama, feel that the image is moving backwards and forwards, look intently at the image & try to probe its shape and nature. Trataka cuts off the continual bombardment of negative emotions & reactions to inner & external events, by centring attention at one point. Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati |
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