In Ayurvedic medicine the use of aromatic essences to therapeutic purpose is practiced a great deal. The essences are used in the preparation of oils for massage and diffused in the environment for their quality to influence body and mind. Little is the use of the essential oils for by inside, contrarily of the western Aromatherapy.
TO CHOOSE THE ESSENTIAL OILS ACCORDING TO THEIR CHARACTERISTICS
FOR THE SKIN
1) Antiseptic for cuts, punctures of bugs sage-eucalyptus-tea tree-lavender-thyme-carnation-lemon
2) Anti-inflammatory for eczemas, infected wounds, swellings camomile-lavender-yarrow
3) Fungicides for foot of athlete, candid lavender-tea tree-myrrh-patchouli-marjoram
4) Stimulating of the fabric of granulation and cicatrizant for burns, cuts, scars lavender-camomile-pink-neroli (flowers of orange tree)-incense-geranium-sandal-wood of rose
5) Deodorant for excessive perspiration, cleaning wounds bergamot-sage-lavender-thyme-juniper-cypress-lemon grass
6) Insectifuges and parasiticides hybrid lavender-geranium-citronella grass-eucalyptus-carnation-camphor-cedar of the atlas
CIRCULATION-MUSCLES-ARTICULATIONS
1) To make to go down the tension for cases of hypertension, palpitations marjoram-ylang-ylang-lavender-lemon
2) To increase the tension for cases of circulatory insufficiency rosemary-hybrid lavender-eucalyptus-mint-thyme
3) Equalizer of the tension: hyssopus officinalis
4) Balmy and rubefacenti for pains, rheumatisms, muscular rigidity, sciatica, lumbagos camphor-rosemary-marjoram-juniper-eucalyptus g.-niaouli-black pepper
5) Depurative and antitoxic for arthritis, gout, congestions juniper-lemon-fennel
5) Stimulating lymphatic for cellulitis, obesity, water retention grapefruit-lemon-files-mandarin (bland)-white birch tree
6) Tonic venous astringents for launch us and capillary cypress-juniper-rosemary-yarrow-lemon-files-orange tree
RESPIRATORY
1) Expectorant for catarrh, sinusitis, cough, bronchitis Eucalyptus g.-pine-thyme-myrrh-sandal-fennel
2) Antispasmodic for colics, dry cough, pertussis hyssopus officinalis-cypress-cedar of the atlas-bergamot-camomile-cajeput
3) Balmy for cold, hits of cold, congestions benzoin-incense-Tolù balm-Peru balm -myrrh
4) Respiratory antiseptic for influence, sore throat, tonsillitis thyme-sage-eucalyptus g.-basil-pine-niaouli-cajeput-tea tree
DIGESTIVE
1) Spasms, pains, dyspepsia (troubles of the digestion) Camomile-fennel-orange-mint-lemon balm
3) Increases the bilious secretion and it stimulates the gallbladder caraway-lavender-mint
4) For the liver: rosemary-lemon-mint
5) To stimulate the appetite: anise-angelic-orange-ginger
SOOTHING
Soothing of the nervous system for exhaustion, anxiety, stress, insomnia, nervousness orange-ylang ylang-sandal-lemon balm-jasmine-lavender-camomile-vetiver-patchouli-valerian
TO PERFUME AND TO DISINFECT THE ENVIRONMENT
To dilate the bellows and to favor the phlegm: eucalyptus-mugo pine-niaouli (1 only or in association)
In this section some fundamental principles of the ancient Indian medicine Ayurveda.
Ayurveda is the composition of two sanscrit words Ayur life and Veda knowledge, its meaning is therefore science of life. The tradition wants the teachings of this ancient medicine to be reached by the Avatar (divine incarnation) Dhanvantari. It is an ancient system which was improved during the course of time that drew its principles from the Vedic knowledge. It has been widely used in India over the millennia and is still one of the medicines most commonly used in the Indian subcontinent.
Ayurveda is a medicine which deals man in his physical, mental and spiritual aspects, trying to heal the sick, prevent disease and maintain our own equilibrium state.
According to Ayurveda the universe is governed by 5 elements: EARTH – WATER – FIRE – AIR – ETHER. In our body these elements govern the 3 Dosha, the physical structure and the 3 Guna the mental structure.
The balance of all these elements determines the state of health.
In Ayurveda are described seven types of tissues of the body, known as saptadhatu. It is plasma (rasa dhatu), blood (Rakta dhatu), meat (mamsa dhatu), adipose tissue (medha dhatu), bone (asthi dhatu), the marrow and the nervous system (majja dhatu), and reproductive tissue (semen or female reproductive tissue) (sukra dhatu).
The eight branches of Ayurveda are:
Internal medicine (Kaya-cikitsa)
Paediatrics (Kaumrabhṛtyam)
Surgery (Shalya-cikitsa)
Opthalmology and Otolaryngology (Shalakya tantra)
Psychiatry (Bhuta vidya)
Toxicology (Agadatantram)
Prevention of diseases, improving immunity and rejuvenation (Rasayana)
Aphrodisiacs and improving health of progeny (Vajikaranam)
According to the Siddha tradition there are 96 aspects of life supported by the individual soul, the Purusha.
Life is lived through the 5 motor organs, Pancha Karmendriya, which correspond to the 5 senses and the 5 elements.
Mouth (expression) – hearing – ether
Hands (grab) – touch – air
Foot (move) – sight – fire
Urino-genital organs (emission) – taste – water
Anus (elimination) – smell – earth
The organs of action allow acting in the physical world and then allowing the mind to make new experiences. They are expressive and their receptive capacity is given by the sense organs. The organs of action are more related to the five gross elements while the sense organs correspond more to Tanmatras or thin elements.
Given that requires movement, the body has five hollow organs, 5 Asayas.
Colon
Intestine
Stomach
Bladder
Ovary / Prostate
The Asayas are important because the body needs energy that is forfeited through food to generate movement.
All of us live by 5 types of actions:
With the mouth we talk and eat
With arms we take and give
With legs we go
With the genitals we reproduce
With the excretory organs we eliminate
The 5 actions of the body, walking, working, talking, release and procreating, are governed by Tridoshas derived by Pancha Mahabhutas.
Vata – movement
Pitta – nourishment
Kapha – rest
All matter consists of the five elements, Pancha Mahabhutas, which are understood as levels of density of matter itself.
Ether – Akasha
Air – Vayu
Fire – Teja / Agni
Water – Jala
Earth – Pritvi
The elements are the means which are necessary for the expression of Cosmic Intelligence.
Ether: manifests the idea of space, communication and expression
Air: manifests the idea of time, of the change and provides the basis for thought
Fire: manifests the idea of light, perception and movement
Water: manifests the idea of life, liquidity and flowing movement
Earth manifests the idea of form, solidity and stability
To have the experience of the outside world need the 5 sensory organs, Pancha Jñanendriyas; each of them corresponds to a quality of sense (Tanmatra) and an element
Ear – hearing organ – ether
Skin – organ of touch – air
Eye – organ of sight – fire
Tongue – organ of taste – water
Nose – organ of smell – earth
The sense organs, also called organs of knowledge, allow the experience of the outside world. It is noteworthy that through the sense organs we can assimilate the Pancha Tanmatras as subtle elements then they feed on a subtle level; that’s why there is the Vedic dictum “what you see, you become.”
The sensory organs are generated by the 5 senses, Pancha Tanmatra, derived from the interaction of Sattva, Rajas and Tamas.
Shabda – hearing – ether
Sparsha – touch – air
Rupa – sight – fire
Rasa – taste – water
Gandha – smell – earth
The Pancha Tanmatras create the manifested worlds in the form of a seed; they create the causal or ideal world, the world of ideas that precedes any form of material expression.
Senses work through the 10 Vayus. (5 Major – 5 Minor)
Prana Vayu – moves inward and governs the taking of substances and receiving of all kinds, has a propulsive nature and generates movement. Prana Vayu gives positive energy to all other prana.
Apana Vayu – goes down and ejects, goes out and governs the elimination at all levels. Apana, which is the basis of immune function, is the vital energy of the lower part of the abdomen.
Samana Vayu – moves from the periphery toward the center with an action of shuffling and discernment, in charge of processing and digestion at all levels.
Udana Vayu – is the energy of the throat that governs Word, self-expression, body growth, the ability to stand and make efforts, enthusiasm and willingness.
Vyana Vayu – moves from the center to the periphery and is the energy that is in the heart and lungs, governs the transport and movement at all levels.
Naga Vayu – responsible for the expulsion from the mouth and nose. Nagan is instinctive; it is the movement responsible for protecting the body’s defense. For example, in case of wind eyes are closed instinctively.
Kurma Vayu – responsible for the hiccups and swallow reported not only to food but also to situations, feelings, duties that don’t like, etc.
Krikara Vayu – responsible for the contrary movement of food and any movement outside the normal. For example, vomiting.
Devadatta Vayu – responsible for the opening and closing movement of eye lashes and the sneeze; It helps in protecting the body control systems.
Dhananjaya Vayu – responsible for joints creaking and contractures, the yawning and burping, helps rid the body of harmful gas residue. For example, when the prana becomes of poor quality, we yawn.
The Vayus flow through 12 main Nadis.
Brahma Nadi which are related chakras along the spine and brain.
Citra and Vajra Nadis creating Viyana Vayu and are linked to the cerebellum, spine and peripheral nerves.
Ida, Pingala and Jiva Nadis that result in Udana and Prana Vayus and are related to the lungs, heart and thyroid.
Pusha and Gandhari Nadis creating Samana Vayu and are linked to the stomach, small intestine, pancreas, spleen and liver.
Hasti and Alambusha Nadis that, along with Shankini and Kuhu Nadis, originate Apana Vayu and are related to the reproductive organs.
Shankini and Kuhu Nadis related to the colon, kidneys and bladder.
The 12 Nadis branch out from 3 Mandalas (centers).
Agni Mandala – governs digestive system and is located in the abdomen Chakras: Manipura, Swadhisthana and Muladhara
Surya Mandala – governs the heart and circulation and is located in the solar plexus Chakras: Vishuddi and Anahata
Chandra Mandala – governs the nervous system and is located in the brain and in the head Chakras: Sahasrara and Ajña
Vayus, Nadis and Mandalas are ruled by the 7 Chakras.
The chakras are located along the spine and are the seven major energy centers in the human body; each of them corresponds to specific features in both physical and spiritual.
Muladhara Chakra – Basilar origin. It is located at the base of the spine, in the pelvic region; represents the Earth element. The practice on this chakra helps to maintain stability.
Swadhisthana Chakra – Headquarters of health. It is located in the pelvic region and is considered the origin of the self; represents the Water element. The practice on Swadhisthana free from emotional blocks.
Manipura Chakra – Light of the jewels. It is located at the navel in the cavity of the abdomen; represents Karma, fate, and its element is Fire. The practice on Manipura facilitates metabolism, digestion, assimilation and elimination.
Anahata Chakra – Not known Sound. It is located in the chest cavity near the heart and represents the Air element. The practice on this chakra is blossoming love, tenderness and compassion.
Vishuddha Chakra – Great purification. It is located in the hollow of the throat and represents the element Ether. The practice on it purifies and revitalizes the organism due to transformation from negative energy into positive. It increases energy and creativity.
Ajña Chakra – Dominance. Its name means knowing, sensing and control. It is located in the cranial cavity, in the middle of the forehead, and represents the mind. The practice on this chakra helps to think and analyze giving clarity.
Sahasrara Chakra – Eternal circle. It is located on the top of the head and represents Samadhi. Sahasrara means circle of Ecstasy and can define the interface between individual and universal consciousness. Represents the Purusha. The practice on this chakra brings peace and contentment.
The 7 Chakras derive from 5 types of bodies, Pancha Kosham.
Anna Maya Kosham – It is the physical body nourished by the food, it contains everything from soul to mind, etc.
Prana Maya Kosham – It is the energetic functional body that is nourished through the breath; without prana there is no life.
Mano Maya Kosham – It is the mental body that is nourished with thoughts.
Vijñana Maya Kosham – It is the intellectual body which is fed by knowledge and wisdom.
Ananda Maya Kosham – It is the blessed body that is nourished by pure consciousness, by the soul.
The soul sustains all bodies through the consciousness of intellect, thoughts, energy and structure.
The 5 Koshams have 2 types of action, 2 Karmas.
Nal Vinai – good destiny
Thi Vinai – bad destiny
The 2 Karma produce 3 types of slag, 3 Mala.
Anavam – main ego (wanting to sleep, wake up, hating, loving, enter in meditation)
Maya – illusion, ignorance
Kama – greed, too much desire.
We all live subjected to ego, illusions and desires. Although we have no longer desires, we continue to live because we are subjected to Maya, and also eliminating Maya, the ego continues to persist; to go beyond we should tend towards the Purusha burning the ego. The process of the manifestation takes place through a series of successive divisions with which various creatures and different objects come into existence. Ahamkara more than a reality in itself is a process, a series of thoughts that divide, not a real entity. This is a division power that is essential to the manifestation of multiplicity; it is a stage of evolution, but is not the fundamental truth or true nature of creatures that is represented by the Pure Consciousness beyond personification. Through ego the basic potentialities of the matter (Prakriti) and the fundamental laws contained in the Cosmic Intelligence (Mahat) take a specific form. The basic qualities of nature differ in three groups of five: five senses, five organs of action and five elements. These arise from Ahamkara through Sattva, Rajas and Tamas, the Triguna.
If Buddhi is intelligence that allows to turn the gaze to deep and inner nature of things, the ego, which by its nature is outwards, creates the mind and the senses, tools that allow the individual to operate. Ayurveda places great emphasis on understanding of the ego and the inevitable distortions created by its influence; a proper understanding of the ego causes our judgment remains balanced and our actions are aimed at the universal good. Break free from the ego’s domain causes the dissolution of all psychological disorders and physical diseases.
Hasyam – humor, irony in a positive, fun, laughs, taking life lightly
Shantham: this tranquility can take over in a state of silence. This state happens naturally for a very short time, so that we are not able to recognize it; in meditation practice we try to bring this state to longer times and to recognize it.
We find the 9 Rasas in 5 types of status, conditions, Pancha Avastha.
Jakrat – waking state; be ready, alert. Consciousness is associated with the mental and to the senses.
Svapna – dream state; with eyes open or closed. Consciousness is in the subtle body, associated with the mental.
Sushupti – state of dreamless sleep; be asleep, peaceful, calm. Consciousness is in the causal body.
Turiya – state of meditation; deep consciousness, ecstasy, how to enjoy life outside or on inside, blissful. Consciousness is in the great
causal body – Mahakarana.
Turiyatita – state of pure consciousness – Unmesha; silence, total annulment which can be all the other consciousnesses.
Avastha is the state of the soul. In all the states is used the consciousness but the kind of state depends on the environment. The first three states are associated with Avidya (ignorance); Vikriti with the first two and the third with Prakriti. Pure consciousness is not taking part of normal life, goes beyond; even if one lives the life, he lives differently. Turiya is the state of deep meditation, Samadhi; Turiyatita is the state of meditation in life.
The 5 Avasthas live in 4 aspects, subtle causes, the 4 Andakarnis.
Aarti , also spelled arathi, Aarthi (from the Sanskrit term Aradhana that means conclusion, closing) is a Hindu ritual, in which light from wicks soaked in ghee (purified butter) or camphor is offered to one or more deities. Aartis also refer to the songs sung in praise of the deity, when offering of lamps is being offered.
Usually Aarti is performed at dawn and dusk, and as a conclusion of a puja or a bhajan (devotional chant) session; Aarti represents the climax. The offer of the flame of camphor has a precise symbolic meaning: since arde without leaving residues, it represents the ego that, reaching the spiritual realization, disappears without leaving any trace.
Shree Ganesh Aarti Universal Aarti Trigun Shivji Ki Aarti Kali Mata Ji Ki Aarti Durga Mata ki Aarti Ganga Mata ki Aarti
Maa Lakshmi Aarti Hanuman ji ki Aarti Aarti Kunj Bihari Ki Raghupati Raghav Raja Ram Har Har Mahadeva Shambo Mangal Bhavan Amangal Hari
Shree Ganesh Aarti
जय गणेश, जय गणेश, जय गणेश देवा ।
माता जाकी पार्वती, पिता महादेवा ॥
एक दंत दयावंत, चार भुजाधारी ।
माथे पर तिलक सोहे, मूसे की सवारी ॥
पान चड़ें, फूल चड़ें और चड़ें मेवा ।
लडुअन को भोग लगे, संत करे सेवा ॥
अंधें को आँख देत, कोड़िन को काया ।
बांझन को पुत्र देत, निर्धन को माया ॥
सूरश्याम शारण आए सफल कीजे सेवा |
माता जाकी पार्वती, पिता महादेवा ॥
जय गणेश, जय गणेश, जय गणेश देवा ।
माता जाकी पार्वती, पिता महादेवा ॥
Jay Ganesh, Jay Ganesh, Jay Ganesh Devaa |
Maataa Jaakii Paarvatii, Pitaa Mahaadevaa ||
Victory to You, O Lord Ganesha, Victory to You, O Lord Ganesha, Victory to You, O Lord Ganesha Deva.
You are born of Mother Parvati and Lord Shiva is your father.
Ek Dant Dayaavant, Chaar Bhujaadhaarii |
Maathe Par Tilak Sohe, Muuse Kii Savaarii ||
You have a single tusk. You are filled with compassion and You have four hands.
You have a beautiful vermillion mark on your forehead, And You ride on your vahana (carrier) which is in the form of a mouse.
Paan Chaddhe, Phuul Chaddhe Aur Chaddhe Meva |
Ladduan Ko Bhog Lage, Sant Kare Sevaa ||
Devotees offer you paan (betel leaves), flowers, meva (dry fruits),
And sweets in the form of laddus; Saints offer devotional services to You.
Andhe Ko Aankh Det, Koddhin Ko Kaayaa |
Baanjhan Ko Putra Det, Nirdhan Ko Maayaa ||
You bestow vision to the blind, and heal the leper.
You bestow children to the barren woman, and wealth to the destitute.
Suurashyaam Shaarann Aae Saphal Kiije Sevaa |
Maataa Jaakii Paarvatii, Pitaa Mahaadevaa ||
We pray to you day and night. Please bestow success on us.
You are born of Mother Parvati and Lord Shiva is your father.
Jay Ganesh, Jay Ganesh, Jay Ganesh Devaa |
Maataa Jaakii Paarvatii, Pitaa Mahaadevaa ||
Victory to You, O Lord Ganesha, Victory to You, O Lord Ganesha, Victory to You, O Lord Ganesha Deva.
You are born of Mother Parvati and Lord Shiva is your father.
Universal Aarti
ॐ जय जगदीश हरे, स्वामी जय जगदीश हरे |
भक्त जनों के संकट, दास जनों के संकट, क्षण में दूर करे |
ॐ जय जगदीश हरे ||
जो ध्यावे फल पावे, दुःखबिन से मन का, स्वामी दुःखबिन से मन का |
सुख सम्पति घर आवे, सुख सम्पति घर आवे, कष्ट मिटे तन का |
ॐ जय जगदीश हरे ||
मात पिता तुम मेरे, शरण गहूं किसकी, स्वामी शरण गहूं मैं किसकी |
तुम बिन और न दूजा, तुम बिन और न दूजा, आस करूं मैं जिसकी |
ॐ जय जगदीश हरे ||
तुम पूरण परमात्मा, तुम अन्तर्यामी, स्वामी तुम अन्तर्यामी |
पारब्रह्म परमेश्वर, पारब्रह्म परमेश्वर, तुम सब के स्वामी |
ॐ जय जगदीश हरे ||
तुम करुणा के सागर, तुम पालनकर्ता, स्वामी तुम पालनकर्ता |
मैं मूरख फलकामी मैं सेवक तुम स्वामी, कृपा करो भर्ता |
ॐ जय जगदीश हरे ||
तुम हो एक अगोचर, सबके प्राणपति, स्वामी सबके प्राणपति |
भक्त जनों के संकट, दास जनों के संकट, क्षण में दूर करे |
ॐ जय जगदीश हरे ||
Om Jai Jagadhisha Hare Swami Jai Jagadhisha Hare Bhakta janonke sankat Bhakta janonke sankat Kshan me door kare Om Jai Jagadhisha Hare
“Om! Victory to You, Hari, Ruler of the Universe,
You make the troubles of your devotees vanish in a second”
Jo dhyave phal pave Dhukh bin se man ka Swami dhukh bin se man ka Sukha sampati Ghar ave Sukha sampati Ghar ave Kasht mite tan ka Om Jai Jagadhisha Hare
“Whoever thinks of You, gets results without any mental grief,
Happiness and wealth come to his home, And his bodily woes vanish.”
Mata pita tum mere Sharan padum mi kis ki Swami sharan padum mi kis ki Tum bina aur na dooja Tum bina aur na dooja Asha karum mi kis ki Om Jai Jagadhisha Hare
“You are my mother and my father, Who else can I seek refuge from?
There is no one else other than You for me, Who shall I yearn for?”
Tum pooran Paramatma Tum Antaryami Swami Tum Antaryami Parabrahma Parameshwara Parabrahma Parameshwara Tum sab ke Swami Om Jai Jagadhisha Hare
“You are whole and You are the Supreme Self, You are the Indweller in every being.
O Supreme God, O Supreme Ruler, You are the Master of everybody”
Tum karuna ke sagar Tum palan karta Swami Tum palan karta Main murakh phala kami Main sevak tum swami Kripa karo bharta Om Jai Jagadhisha Hare
“You are the Ocean of Mercy, You are the Ruler,
I am Your servant and You are the Master, Please show mercy my Lord”
Tum ho ek agochar Sab ke pranapati Swami sab ke pranapati Kis vidhi miloom dayamaya Kisi vidhi miloom dayamaya Tum ko mi kumati Om Jai Jagadhisha Hare
“You are the Unseen, You are the Master of everyone’s life,
How can I meet You, O Abode of Kindness”
Deena bandhu dukh harta Tum rakshak mere Swami tum rakshak mere Apne hast uthavo Apne hast uthavo Dwar khada mi tere Om Jai Jagadhisha Hare
“O friend of the downtrodden, O remover of grief, You are my protector,
I am standing at your door, Please raise Your hand to assure me.”
Vishaya vikar mithavo Pap haro deva Swami pap haro deva Shraddha bhakti badhavo Shraddha bhakti badhavo Santan ki seva Om Jai Jagadhisha Hare
“Please eradicate all material desires in me, And remove my sins,
Increase my love for You and let me serve You”
Tan man dhan sab kuch hi tera Swami sab kuch hi tera Tera tujh ko arpan Tera tujh ko arpan Kya lage mera Om Jai Jagadhisha Hare
“My body, my mind, my wealth, And my everything belongs to You,
I offer what is Yours to You, What is there that is mine?”
Om Jai Jagadhisha Hare Swami Jai Jagadhisha Hare Bhakta janonke sankat Bhakta janonke sankat Kshan me door kare Om Jai Jagadhisha Hare
“Om! Victory to You, Hari, Ruler of the Universe,
You make the troubles of your devotees vanish in a second”
Trigun Shivji Ki Aarti
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara Ekanan Chaturanan Panchanan Raajey Hansanan Garurasan Vrishvaahan Saajey
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara Do Bhuj Chaar Chaturbhuj Das Bhuj Te Sohey Teeno Roop Nirakhta Tribhuvan Jan Mohey
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara Akshmala Banmala Mundmala Dhaari Chandan Mrigmad Sohay Bholay Shubhkari
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara Shwetambar Pitambar Baagambar Angey Sankadik Brahmadik Bhutadik Sangey
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara Karkey Madhya Kamandal Chakra Trishul Dharta Jagkarta Jagbharta Jagsanhaarkarta
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara Brahma Vishnu Sada Shiv Jaanat Aviveka Pranvaakshar Madhye Ye Teeno Eka
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara Trigun Shivji Ki Aarti Jo Koi Nar Gaavey Kahat Shivanand Swami Manvaanchit Phal Paavey
Om Jai Shiv Omkara Har Jai Shiv OmKara Brahma Vishnu Sadashiv Ardhaangi Dhaara
Kali Mata Ji Ki Aarti
Om Jai Kali Mata Shri Jai Kali Mata Sankat Harni Bhavmad Tarni Santan Jantrata Jo Sumirey Sukh Paavey Ag Biksey Sarey Dukh Aur Durgati Nashey Sab Sadakt Tarey Tu Janani Kalyani Mein Sut Hu Tera Hu Sharnagat Mata Haath Pakad Mera Tu Karuna Ki Devi Ab To Daya Karo Bhavnad Agam Apar Naiya Paar Karo Tu Ambe Jagdambe Naam Japu Kiska Ma Se Badkar Ko Hai Bhajan Karu Kiska Tu Hi Ram Rama Hai Tu Brahma Brahmani Tere Shiva Na Duja Daya Karo Kalyani Mein Brahm Mein Path Bhula Ma Path Dikhlao Aarat Tujhe Pukaarey Ab Ambe Aao Khal Bal Bada Jagat Mein Julm Kare Bhaari Sur Asuran Se Dharni Bheeg Gayi Saari Ro-Ro Alakh Pukarey Jod Jugal Praani Ab Mat Der Karo Ma Pragto Kalyani
Durga Mata ki Aarti
Jai Ambe Gauri maiya, jaa Shyama Gauri Nishdin tumko dhyavat, Hari Brahma Shivji, Jai Ambe Gauri maiya
Tum ho jag ki mata, tum hi ho bharta, Bhaktan ki dukh harta, sukh sampati karta, Jai Ambe Gauri maiya
Bhuja char ati shobhit, var mudra dhari, Manvanchhit phal pavat, sevat nar nari, Jai Ambe Gauri maiya
kanchan thal virajat, agaru kapur bati Malketu men rajat, kotiratan jyoti, Jai Ambe Gauri maiya
Ganga Mata ki Aarti
Om Jai Ganga Mata, Shri Jai Gange Mata Jo Nar Tumko Dhyata, Jo Nar Tumko Dhyata Man Vaanchit Fal Pata, Om Jai Gange Mata
Chandra-Si Jyoti Tumhari, Jal Nirmal Aata Sharan Pada Jo Teri, Sharan Pada Jo Teri So Nar Tar Jata, Om Jai Gange Mata
Bhavsagar Se Tarey, Sab Jag Ki Ghyata Karuna Drishti Tumhari, Karuna Drishti Tumhari Tribhuvan Sukh Data, Om Jai Gange Mata
Ek Baar Bhi Jo Nar, Teri Sharnagat Aata Yam Ki Traas Mitakar, Yam Ki Traas Mitakar Param Gati Pata, Om Jai Gange Mata
Aarti Maat Tumhari, Jo Jan Nit Gata Arjun Jagat-Jaldhi Ka, Vahi Par Pata
Maa Lakshmi Aarti
Om Jai Lakshmi Mata, Maiya Jai Lakshmi Mata Tumko Nishidin Sevat Har Vishnu Vidhata Om Jai Lakshmi Mata
Uma, Rama, Brahmani, Tumhi Jag Mata Surya Chandrama Dhiyavat, Narad Rishi Gata Om Jai Lakshmi Mata
Durga Roop Niranjan, Sukh Sampati Data Jo Koi Tumko Dhiyavat, Ridhi Sidhi Dhan Pata Om Jai Lakshmi Mata
Tum Pataal Nivasini, Tum Ho Sukh Data Karma Prabhav Prakashini, Bhavnidhi Ki Trata Om Jai Lakshmi Mata
Jis Ghar Mein Tum Rahti, Sab Sadgun Aata Sab Sambhav Ho Jata, Man Nahi Gabrata Om Jai Lakshmi Mata
Tum Bin Yagya Na Hovay, Vastra Nahi Pata Khan Paan Ka Vaibhav, Sab Tumse Aata Om Jai Lakshmi Mata
Shubh Gun-Mandir Sundar Shirdadhi Jata Ratan Chaturdash Tum Bin Koi Nahi Pata Om Jai Lakshmi Mata Mahalakshmiji Ki Aarti Jo Koi Gata Ur Anand Samata, Paap Utar Jata
Hanuman ji ki Aarti
Aarti KiJai Hanuman Lala Ki. DrishDalan Raghunath Kala Ki.
Jakey Bal Se Girivar Kaanpey. Rog-Dosh Jaakey Nikat Na Jhaapey.
Anjani Putra Maha Baldai. Santan Ke Prabhu Sada Sahai.
De Bira Raghunath Pathaye. Lanka Jaari Siya Sudhi Laye.
Lanka So Kot Samudra Si Khai. Jaat Pavansut Baar Na Laai.
Paithy Pataal Tori Jam-Kaarey. Ahiravan Ki Bhuja Ukhaarey.
Baaye Bhuja Asur Dal Maarey. Dahiney Bhuja Santjan Taarey.
Sur Nar Muni Aarti Utaarey. Jai Jai Jai Hanuman Uchaarey.
Kanchan Thaar Kapoor Lo Chaai. Aarti Karat Anjana Mai.
Jo Hanuman Ji Ki Aarti Gaavey. Basi Baikunth Param Pad Paavey.
Aarti Kunj Bihari Ki
Aarti Kunj Bihari Ki Shri Girdhar Krishna Murari Ki
Gale Mein Baijanti Mala, Bajave Murali Madhur Bala Shravan Mein Kundal Jhalakala, Nand Ke Anand Nandlala
Gagan Sam Ang Kanti Kali, Radhika Chamak Rahi Aali Latan Mein Thadhe Banamali Bhramar Si Alak, Kasturi Tilak, Chandra Si Jhalak Lalit Chavi Shyama Pyari Ki Shri Giradhar Krishnamuraari Ki
Aarti Kunj Bihari Ki Shri Girdhar Krishna Murari Ki x 2
Kanakmay Mor Mukut Bilse, Devata Darsan Ko Tarse Gagan So Suman Raasi Barse Baje Murchang, Madhur Mridang, Gwaalin Sang Atual Rati Gop Kumaari Ki Shri Giradhar Krishna Murari Ki
Aarti Kunj Bihari Ki Shri Girdhar Krishna Murari Ki x 2
Jahaan Te Pragat Bhayi Ganga, Kalush Kali Haarini Shri Ganga, Smaran Te Hot Moh Bhanga Basi Shiv Shish, Jataa Ke Biich, Harei Agh Kiich; Charan Chhavi Shri Banvaari Ki. Shri Giradhar Krishnamuraari Ki…
Aarti Kunj Bihari Ki Shri Girdhar Krishna Murari Ki x 2
Chamakati Ujjawal Tat Renu, Baj Rahi Vrindavan Benu Chahu Disi Gopi Gwaal Dhenu Hansat Mridu Mand, Chandani Chandra, Katat Bhav Phand Ter Sun Diin Bhikhaarii Kii Shri Giradhar Krishnamuraari Ki
Aarti Kunj Bihari Ki Shri Girdhar Krishna Murari Ki x 5
Raghupati Raghav Raja Ram
Raghupati Raghav Raja Ram Patit Paavan Sita Ram
Sita Ram Jai Sita Ram Bhaj pyare tu Sita Ram Raghupati Raghav Raja Ram Patit Paavan Sita Ram
Ishwar Allah Tere Naam Sabko sanmati de Bhagwan Raghupati Raghav Raja Ram Patit Paavan Sita Ram
Raat ko Nindiya Din ko Kaam Kabhi Bhajoge Prabhu Ka Naam Karte rahiye aapne Kaam Lete Rahiye Prabhu Ka Naam
In many traditions such as Hinduism, Buddhism, Jainism and Sikhism, Pūjā is the ritual of worship, it is the offerings to the divine. There are various ways of celebrating Pūjā and every tradition has developed its own rituals varying significantly between regions, temples and occasions.
In Hinduism we could synthesize 16 basic steps (ṣoḍaśa upacāra) common to all varieties of pūjā:
Avahana – Invocation. Also called Dhyana.
Asana – Offering of place. Also called Swagat – welcoming of the GOD
Upavīda o Mangalsutra – Offering of the Sacred Thread (Janeu o Yajñopavītam ) .
Anulepana o Gandha. Offering of oils and perfumes, sandal paste, kumkum. ( Raktachandana, Sindoor, Abir-Glulal, Sughandit Dravya with Akshata)
Pushpa – Offering of flowers.
Dhupa – Offering of incense.
Dipa o Aarti – Offering of fire.
Naivedya ,Achamana and Dakshina– Offering of food & water and donations in form of currency.
Namaskara o Pranama – Offering of salutations and Prayers.
Parikrama – Ritual turning around the deity.
Pushpanjali, Shastanga Pranama with Kshama Prathana – Offering of flowers, Full body Pranam (done with eight limbs) alongwith seeking pardon from God from unknown mistakes made during the Puja .
Mantras
ॐ आवाहनं समर्पयामि
oṁ āvāhanaṁ samarpayāmi
Invocation
ॐ आसनं समर्पयामि
oṁ āsanaṁ samarpayāmi
Offering of place
ॐ पाद्यं समर्पयामि
oṁ pādyaṁ samarpayāmi
Symbolic washing of the feet
ॐ अर्घ्यं समर्पयामि
oṁ arghyaṁ samarpayāmi
Symbolic washing of the head and body
ॐ आचमनीयं समर्पयामि
oṁ ācamanīyaṁ samarpayāmi
Symbolic washing of the mouth
ॐ स्नानम् समर्पयामि
oṁ snānam samarpayāmi
Symbolic Bath
ॐ वस्त्रं समर्पयामि
oṁ vastraṁ samarpayāmi
Dressing
ॐ यज्ञोपवीतं समर्पयामि
oṁ yajñopavītaṁ samarpayāmi
Offering of the Sacred Thread
ॐ चंदनं समर्पयामि
oṁ caṁdanaṁ samarpayāmi
Offering of sandal paste
ॐ परिमल द्रव्यं समर्पयामि
oṁ parimala dravyaṁ samarpayāmi
Offering of kumkum
ॐ पुष्ह्पणि समर्पयामि
oṁ puṣhpaṇi samarpayāmi
Offering of flowers
ॐ धूपं समर्पयामि
oṁ dhūpaṁ samarpayāmi
Offering of incense
ॐ दीपं समर्पयामि
oṁ dīpaṁ samarpayāmi
Offering of fire
ॐ नैवेद्यं समर्पयामि
oṁ naivedyaṁ samarpayāmi
Offering of food
ॐ दक्ष्हिणाम् समर्पयामि
oṁ dakṣhiṇām samarpayāmi
Offering of coins
ॐ आर्तिक्यं समर्पयामि
oṁ ārtikyaṁ samarpayāmi
Waving of lights
ॐ मन्त्रपुष्पं समर्पयामि
oṁ mantrapuṣpaṁ samarpayāmi
Offering of flowers
ॐ प्रदक्षिणान् नमस्कारान् समर्पयामि
oṁ pradakṣiṇān namaskārān samarpayāmi
Offering of salutations
Ganesh, Lord Ganapati, is invoked before commencing any work, any Pūjā. He is the creator (Vighna Karta) and also destroyer (Vighna Harta) of obstacles.
He represents the earth element residing in the Muladhara Chakra at the base of spine.
By praying to Lord Ganapati, this chakra is activated. Our thinking patterns change, unwanted desires are removed bringing in mental peace and restoring health in individuals. The thought that ” I and the world is same and we are not separate from each other” is established, one pointed focus is achieved and any work undertaken becomes successful (Karya Siddhi) bringing in happiness in our lives.
Lord Ganapati when pleased grants us longevity (long life / Ayur), health (Aarogya), prosperity (wealth / Aishwarya), strength (Balam) and fame (Mahat / greatness).
Use of Kalash in Pūjā
Kalash (water vessel) is a symbol of good auspice of Hindu culture. It was created during the Samudramanthan or the great churning of the ocean. All deities can reside in the Kalash. Therefore, it has an important place in the puja ritual.
The worship of Kalash is widespread in Hindu ceremonies such as Griha Pravesha (Pūjā for the new house), to give the name to the child, in marriage, in the Havan, in the Vāstu Dosha (to give harmony and peace to the house), in the festivities and in the daily worship.
Kalash and the 5 elements:
The base of the metal vase represents the element Pṛthvī (Earth);
the center – Āp (water);
neck of the vase – Agni (fire);
the opening of the mouth – Vāyu (air);
the mango leaves – Ākāśa (ether).
In the context of the chakras, Śira (head) – the upper part of the coconut symbolizes the Sahasrara chakra and the Mūla (base) – the base of Kalash – Muladhara chakra.
Mudra (Sanskrit: मुद्रा) literally means “seal”, “brand” or “gesture”, it is a symbolic gesture used in Tantric rituals of both Hindu and Buddhist tradition. The mudras can be performed with the whole body but most are performed with the hands. Mudras are part of a system that uses the body to express and emphasize the intentions of the mind. Are often used in yoga practice in association with breathing (pranayama), in meditation and for healing purposes. Stimulate different parts of the body and affect the flow of prana, the vital energy. It is also said that the mudras are the language of the Devas.
We can note how in Hindu, Jain, and Buddhist iconography every god or goddess adopt a particular mudra, which along with the weapons or objects held by the deity, symbolize a particular energy or quality.
In Tantric rituals 108 mudras are used.
In the ancient text on yoga Gheranda Samhita 25 mudras are mentioned:
महामुद्रा नभोमुद्रा उद्दीयनं जलन्धरम् । मूलबन्धो महाबन्धो महावेधश्च खेचरी ॥ १ ॥ विपरीतकरी योनिर्वज्रोली शक्तिचालनी । तादागी मण्डुकीमुद्रा शाम्भवी पञ्चधारणा ॥ २ ॥ अश्विनी पाशनी काकी मातङ्गी च भुजंगिनी । पञ्चविंशतिमुद्राश्च सिद्धिदा इह् योगिनम् ॥ ३ ॥
Mahamudra, Nabhomudra, Uddiyanamudra, Jalandharamudra Muhlabandhamudra, Mahabandhamudra, Mahavedhamudra, and Khecharimudra Viparitakaranimudra, Yonimudra, Vajrolimudra, Shaktichalani, Tadagimudra, Mandukimudra, Shambhavimudra, the five Dharana, Ashvinimudra, Pashinimudra, Kakimudra, Matangimudra and Bhujanginimudra: these 25 mudras grant to yogis success in this world.
Here are listed the most popular and well-known mudras:
Mudra
Meaning
Illustration
Description
Symbology
Chin Mudra
Gesture of Conscience
Join the tip of the thumb and the forefinger as to form a circle, the other fingers are joined and extended outwards, with the middle finger near the unfolded part of the forefinger. To be executed with both hands, palms facing upward.
It represents the Union between man and the divine.
Jñana(Gyana) Mudra
Gesture of Knowledge
Like Chin Mudra but with the palms facing downward.
It represents the Union between man and the divine.
Abhaya Mudra
Gesture of Fearlessness
The right hand raised to shoulder height, the arm bent and the palm facing outward with the fingers together in a vertical position.
It represents security, benevolence, peace and victory over fear. Abhaya Mudra is the gesture of peace world-wide common to many cultures.
Adi Mudra
First Gesture
With your palms facing down, place your thumb inside the palm of the hand touching the base of the little finger. Close the four fingers on the thumb to create a fist. The respiration must be long and deep.
Adi means first and Adi Mudra is the first position adopted by the newborn.
Dhyana Mudra
Gesture of Meditation
To be executed while sitting in a comfortable position (in the yoga in Sukhāsana or in Siddhāsana) with both hands resting on the legs, the right hand over the left. The palms are facing upwards and fingers remain extended.
This mudra is one of the most well-known, is present in many of Hindu, Buddhist and Jain iconography. It represents the illumination above the illusion.
Apana Mudra
Gesture of the vital air Apana (also called Mudra of Digestion)
Join the tip of the thumb with the tip of the middle and ring fingers, while keeping the other fingers straight. To be executed with both hands.
Apana, literally means “air that runs”, is one of the five vital airs (prana), is associated with the lower part of the abdomen, moves downwards and outwards and governs all forms of elimination and reproduction. Energizing Mudra.
Mrigi Mudra
Gesture of Deer
The same as in Apana Mudra. Join the tip of the thumb with the tip of the middle and ring fingers, while keeping the other fingers straight.
Used in Pooja and Sadhana.
Tarpana Mudra
Gesture of Offering
Join the tip of the thumb with the tip of the ring fingers, while keeping the other fingers straight.
Used in Pooja and Sadhana.
Apana Vayu Mudra
Gesture of the Heart
Join the tip of the thumb, ring and middle finger, while the forefinger touches the base of the thumb, keeping the little finger straight. To be executed with both hands, palms facing upward.
It is called Mudra of the Heart for its influence upon the heart and blood pressure. It reduces the gas content in body.
Prana Mudra
Gesture of the Vital Air
To be executed while sitting in a comfortable position (in the yoga in Sukhāsana or in Siddhāsana), focusing on the breath. The tips of the little finger and ring finger touch the tip of the thumb, keeping the other fingers straight. To be executed with both hands, palms facing upward.
It symbolizes the life force. Prana is the vital air that flows in our body. There are 5 vital airs: Prana, Apana, Vyana, Udana, Samana.
Ganesh Mudra
Gesture of Ganesh
To be executed while sitting in a comfortable position, focusing on the breath. Hang up your hands to the heart. The left outside, the right in front of the heart.
It symbolizes Ganesh, the elephant-headed God, known as the remover of obstacles. It stimulates the fourth chakra, Anahata.
Kalesvara Mudra
Gesture of Kalesvara
To be executed while sitting in a comfortable position, focusing on the breath. The tip of the middle and thumbs touching, the other fingers are joined folded inside. Place your thumbs to the heart.
It symbolizes Kalesvara, God of Time. It calms the mind.
Matangi Mudra
Gesture of the Goddess Matangi
Join the hands at stomach height, palms are towards each other with fingers facing upwards. The fingers of the right hand are entwined with those of the left, with the exception of the middle fingers that remain straight and joined.
It symbolizes the relationship with Mother Earth.
Yoni Mudra
Yoni Gesture
Join hands in front of the stomach with palms facing your tummy, thumbs joined up and forefingers joined down to form a triangle.
Yoni, meaning vagina, uterus, symbolizes the origin of life, the feminine energy, the creative power, Shakti. This mudra insulates the practitioner from the outside world as a fetus in the womb of the mother.
Yoni Mudra
Yoni Gesture
Fold the hands, under the right than the left. Grab with the index fingers the ring fingers. Then stretch out the middle fingers, the little fingers and thumbs.
Yoni, meaning vagina, uterus, symbolizes the origin of life, the feminine energy, the creative power, Shakti. This mudra symbolizes the yonis of the three Mothers.
Linga Mudra
Linga Gesture
Cross fingers of both hands. Keep the left thumb straight surrounded by the right thumb and forefinger.
Linga is the symbol of Shiva, represents the universe. This mudra produces heat in the body.
Kundalini Mudra
Kundalini Gesture
To be executed while sitting in a comfortable position (in the yoga in Sukhāsana, Vajrāsana or in Siddhāsana), focusing on the breath. Form two overlapping fists, extend the left index and grab it with the right fist on it. Cover the tip of the index with your thumb. Hold the Mudra on Muladhara.
It symbolizes the union of individual soul with the cosmic soul.
Rudra Mudra
Rudra Gesture
To be executed while sitting in a comfortable position (in the yoga in Sukhāsana, Vajrāsana or in Siddhāsana), focusing on the breath. Combine the tip of the thumb, index and ring fingers. Medium and little fingers straight but relaxed. It is performed with both hands, palms facing up.
Symbolizes Rudra, the terrific aspect of Shiva. Very powerful mudra with different beneficial effects on the body.
Brahma Mudra
Brahma Gesture
To be executed while sitting in a comfortable position (in the yoga in Sukhāsana, Vajrāsana or in Siddhāsana), focusing on the breath. With the palms facing upwards and located at the level of the navel, place your thumb inside the Palm of the hand touching the base of the little finger. Close the four fingers on the thumb to create a fist. Join the knuckles of the hands like in the picture alongside.
It symbolizes Brahma, the creator aspect of the divine.
Ankusha Mudra
Gesture of the Goad
Folded index, medium straight.
It symbolizes Ganesh goad. Also used to encourage the deities to move from the spiritual world to the material. Or even to encourage the soul towards the ultimate goal.
Matsya Mudra
Gesture of the Fish
Right palm below, left Palm over. Thumbs move as if they were the fins of fish. (this mode is mainly Tantric, other schools put right above)
Symbolizes the Fish. It symbolizes also swimming across the ocean of worldliness without fear.
Dhenu Mudra
Gesture of the Cow
Fold the hands, under the right than the left. The right index finger touches the left middle. The left index finger touches the right middle. The right little finger touches the left ring finger. The left little finger touches the right ring. Thumbs inside.
It symbolizes the muzzle of a cow, the one who always nourishes with love.
Kurmāsana Mudra
Gesture of the Turtle
Under the left hand: thumb, index and little finger raised. The other fingers touch the palm. Above the right hand: thumb, index and little finger down. The other fingers touch the palm. Join the two hands, the right index finger on the left thumb, right little finger on the left index, right thumb on the left palm, right little finger on the left palm. Bring Mudra to the heart.
It symbolizes a throne shaped like a turtle. Used in Pooja and Sadhana.
Shankh Mudra
Gesture of the Conch
Hold the left thumb with the four fingers of the right hand. The left middle touches the right thumb. Bring Mudra to the heart. Do it singing the mantra AUM.
Symbolizes the Ritual Conch. Used in Pooja and Sadhana.
Relationship between fingers and the 5 elements – Vedik version (Ayurveda, Dakshinachara – right hand path)
Agni Mudra (also called Surya Mudra)
Gesture of the Fire
Bend the ring finger to the base of the thumb and press with your thumb on the second phalanx, keeping the other fingers straight. To be executed with both hands, palms facing upward.
Mantra: RAṂ It symbolizes the inner fire. Prevents and cures digestive disorders.
Vayu Mudra
Gesture of the Air
Bend the forefinger at the base of the thumb and press with your thumb on the second phalanx, keeping the other fingers straight. To be executed with both hands, palms facing upward.
Mantra: YAṂ This Mudra helps in balancing the air element within the body.
Akash Mudra
Gesture of the Space
Join the tip of the thumb and the middle finger as to form a circle, keeping the other fingers straight. To be executed with both hands, palms facing upward.
Mantra: HAṂ This Mudra helps in balancing the space element and to achieve the energies inside the body.
Prithvi Mudra
Gesture of the Earth
Join the tip of the thumb and the ring finger as to form a circle, keeping the other fingers straight. To be executed with both hands, palms facing upward.
Mantra: LAṂ This Mudra helps in balancing the Earth element within the body.
Jal Mudra
Gesture of the Water
Join the tip of the thumb and little finger as to form a circle, keeping the other fingers straight. To be executed with both hands, palms facing upward.
Mantra: VAṂ This Mudra helps in balancing the water element within the body.
Other mudras performed with the body:
Bhramari Mudra
Gesture of the Bee
Sitting comfortably with your back straight and your head not moving, imagine that a bee turns in a circle before you, first in one direction and then another. Fold the neck back and repeat the exercise. It is important to move only the eyes, the head remains stationary. To be performed only once a day. Relaxes and invigorates the eyes.
Surya Chandra Mudra (or Brahma Mudra)
Gesture of the Sun and the Moon (or Brahma Gesture)
Sitting in the simple position inhale. Exhale and bring the head forward. Inhaling turn right up to the shoulder. Exhale and rotate the head back. While inhaling turn left. Exhale and return to the initial position. Repeat on the contrary. Contraindicated for arthritis extended to all cervical vertebrae. Prevents cervical, eliminates headaches, strengthens the view, relaxing.
Matsya Mudra
Gesture of the Fish
Inflate the cheeks without curling the lips. Perform a dozen times. It purifies the blood, increases blood pressure, tones the facial muscles preventing wrinkles.
Bhujangini Mudra
Gesture of the Serpent (or Cobra)
“Drink” the air by opening and expanding a little the mouth, strengthens the abdomen and the digestive tract.
Simha Mudra
Gesture of the Lion
Exhale from the mouth: tongue out, eyes looking at the nose and open hands. Is good for the liver, bile and sight. Eliminates bad breath.
Kaki Mudra
Gesture of the Craw
The Gheranda Samhitadescribes it thus: Contract the lips, like the beak of a crow, and drink the air slowly and slowly.
Khechari Mudra
Gesture of the movement in Space (Kechari = moving in Space)
After performing the cleansing of the tongue, inhaling, place the tongue above the palate to close the nasal cavity. Rhythmically massaging the soft palate. It should then produce a sweet liquid, but if it produces a bitter or metallic taste liquid you must spit. The Hatha Yoga Pradipikadescribes the Kechari Mudra thus: Kapālakuhare jihvā pravishtā viparītaghā Bhruvorantarghatā drshtirmudrā bhavati khecharī – The Khechari mudra is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows.
Jalandhara Bandha
High Contraction
In Sanskrit jalan means net, dhara means to hold, then the meaning of jalandhara bandha is the physical lock that controls the network of nadis (energy channels) in the neck. Inhaling fold the chin close to the chest. With the chin in this position, push the tongue to the palate. Exhaling slowly relax. Repeat several times. It stimulates the higher chakras (Vishuddha,Ajña andSahasrara). Strengthens the neck and directly stimulates the pituitary, pineal, thyroid, parathyroid, and thymus glands.
Inhale deeply and exhale all the air. Holding the breath contract the abdomen inside the rib cage. Hold the position for a while ‘and then slowly relax the abdomen. Repeat several times. Stimulates the chakras medians (Manipura and Anahata). Prevents and treats disorders of the digestive system.
Mula Bandha
Low Contraction (Mula = root, Bandha = close – fix)
While inhaling contract the sphincter. Exhaling slowly relax it. Repeat several times. Stimulates the first two chakras (Muladhara and Swadhishthana). Prevents and cures hemorrhoids.
Maha Bandha
Great Contraction
Perform in the order Mula Bandha, Uddiyana Bandha and Jalandhar Bandha releasing them in the same order.
Sit back, relax every muscle in your body. Visualize the chakras using the image on your monitor, or close your eyes and visualize internally.
Let us now concentrate on the Muladhara Chakra, located at the base of the spine, and imagine a closed flower that slowly opens. The center is yellow and has four red petals. Now focused on the open flower within us repeat the mantra LAM. Visualize now the flower slowly closes.
Let us now concentrate on Swadhisthana Chakra, above the genitals, here we imagine a closed flower that slowly opens. The center has the color of the water and has six petals of red vermilion. Now focused on the open flower within us repeat the mantra VAM. Visualize now the flower slowly closes.
Let us now concentrate on Manipura chakra, the base of the stomach, here we imagine a closed flower that slowly opens. The center is red and has ten blue petals. Now focused on the open flower within us repeat the mantra RAM. Visualize now the flower slowly closes.
Let us now concentrate on Anahata Chakra, the heart, imagine a closed flower that slowly opens. The center is gray smoke and has twelve red petals. Concentrate on the open flower within us repeat the mantra YAM. Visualize now the flower slowly closes.
Let us now concentrate on Vishuddha Chakra, throat, again imagine a closed flower that slowly opens. The center of the flower is blue and has sixteen petals blue. Concentrate on the open flower within us repeat the mantra HAM. Visualize now the flower slowly closes.
Let us now concentrate on Ajña chakra between the eyebrows, and here we imagine a closed flower that slowly opens. A flower that has only two petals, the center and the petals are white. The more the flower opens and the more becomes shiny. When the flower is fully open will look like a light- flower. Concentrate on the open flower within us repeat the mantra OM. Visualize now the flower slowly closes.
Let us now concentrate on the Sahasrara Chakra, on top of the head, imagine a closed flower that slowly opens. is a multi-colored flower that has a thousand petals. Concentrate on the open flower hear the sound of our breathing. Visualize now the flower slowly closes.
MEDITATION: Chakras and Elements
Sit comfortably in your usual a meditative pose. Start from the root chakra, Muladhara and visualize the Earth element. See it dissolving in the element of the sacral chakra, the Water. Visualize the water consumed by the fire of the solar plexus chakra, Manipura. The fire is extinguished in air, the element of the heart chakra, Anahata. The air becomes ether in the throat chakra, Vishuddha. The ether is absorbed into the third eye chakra and is transmuted into Light. Finally, the light dissolves into Universal Mind or Infinite Consciousness of Sahasrara Chakra.
Inner Adoration
Visualize the path of the vital breath within one’s own body, imagining that from the navel of Sadashiva three rays are born, on which we will find the three Goddesses: Parā, who is on Bhairava Sadbhāva; Parāparā standing on Ratishekhara Bhairava; Aparā standing on Navātma Bhairava. The three Goddesses are also associated with the succession of gurus (Parampara).
Breathing exercises and Pranayama
EXERCISE OF BREATH Inhale and gently press your thumb and forefinger on the eyes, the pressure lasts throughout inspiration. Exhale deeply slowly decrease the pressure. It slows the heart rate, decreases anxiety.
EXERCISE OF BREATH Focus on dimple of the neck, inhaling, holding the breath to push the chin toward the neck. Exhale and release the pressure. You have the same effects of exercise above. These two exercises are excellent for crisis tachycardia.
BREATHING OF THE BEE (BHRAMARI PRANAYAMA) Breathe deeply focusing on the throat. Both inhaling and exhaling make a buzz between the nose and throat like that of a bee.
CONTRARY BREATHING (VILOMA PRANAYAMA) Exhale completely through the nostrils. Inhaling and retain the air for a few seconds. Inhale and hold … ..and so on up to completely fill the lungs. Hold breath as much as possible. Exhale slowly and deeply uttering the sound “ooh”. Repeat several times.
BREATHING OF THE SUN (SURYA PRANAYAMA)
Close the left nostril, using your hand, inhale with the other nostril.
BREATHING OF THE MOON (CHANDRA PRANAYAMA)
Close the right nostril and inhale.
BREATHING OF THE SUN AND THE MOON (SURYA CHANDRA PRANAYAMA)
Close the left nostril, inhale. Close the right nostril, exhale and inhale. Close the left nostril, exhale and inhale … and so on. Repeat for 5 minutes.
DRUM BREATHING (MRIDANGA PRANAYAMA)
Breathe deeply beating the chest with the fingers. Purifies the bronchi and lungs, good for smokers. Stimulates Anahata Chakra.
INTERRUPTED BREATHING (VILOMA PRANAYAMA)
Interrupt breathing as when you cry. Start inhaling with 7 pauses and then exhaling with 7 pauses (but you can also start with 5 or more pauses), then decreased: 6/6 – 5/5 – 4/4 – 3/3 – 2/2, end up with a slow, deep breathing. Repeat several times.
MEDITATION ON LISTENING TO THE OWN BREATH
Simply listen to your own breath. It may adopt abdominal breathing.
COMPLETE YOGIC BREATHING
Perform abdominal, thoracic and clavicular (throat) breathings, bringing your hands on the abdomen, chest and throat.
Abdominal breathing: inhaling inflates the abdomen, exhaling relaxes Chest breathing: inhaling inflates the chest, exhaling relaxes. Clavicular breathing: high breathing, of gluttony, as you inhale chest and belly do not swell.
BREATHING OF THE LIGHT OF THE SKULL (KAPALABHATI)
Inhale slowly. Exhale suddenly. Perform for a few minutes. Finished the exercise perform a slow, deep complete yogic breathing.
IRREGULAR BREATHING (VILOMA PRANAYAMA)
Inhale from the mouth uttering the sound hoo. Exhale little air and hold your breath for a second. Continue exhaling always emitting little air and holding the breath for a second. Go on until complete emptying of the lungs. Repeat several times. Decreases the pressure.
BREATHINGS ON CHAKRAS
Starting from Muladhara Chakra, inhale deeply concentrating on the chakra, exhale uttering the mantra of the chakra in question. 5 breaths and then switch to the higher chakras.
BREATHING EXERCISE ON KUNDALINI
Imagine Kundalini as a heat, a fire that goes through all the chakras. Breathing in goes up, breathing out goes down.
Vipassana
Vipassana is a traditional and ancient Buddhist meditation really interesting, where there’s plenty to do… just to sit quietly, doing nothing and watch the breath. Vipassana meditation aims to develop full awareness of all sensory and mental stimuli, in order to capture their real nature. It is traditionally defined as a meditation of “inner perception” in the sense that simply slowing each activity and by sitting in meditation we create a space in which we can have intuitions about who we are, and where we can get to know us more deeply, more intimately. The body and mind are the field in which it is possible to find out, with a careful vision, the truth.
Contemplation of the body
Breath awareness
Awareness of body positions
Awareness of the actions of the body
Awareness of body parts
Awareness of the elements
Contemplation of feelings
Contemplation of the mind
Contemplation of mental objects
Centering Meditation
Put a candle or a small flame in front of you.
First stage: 15 minutes
Seated in an easy position with eyes closed and lips together. inhale slowly, stop for a moment and then exhaling the sound MMM. Take a longer break before inspiration. The internal vibration that will be created will shake our subtlest energies.
Second stage: 15 minutes
Sit down with narrowed eyes and observe the flame set before. Continue with regular and slow breathing. This will center our energies awakened.
Third stage: 15 minutes
Lie on your back, close your eyes and relax with a slow and regular breathing. Relax every muscle and every part of the body, starting from the feet to get to the head.
Then visualize the breath as a heat source that starts from the center of the root and get to the top of the head. View its warm colors. Gradually see the breath becomes an increasingly hot and bright light. When the light reaches the top of the head visualize this light expanding beyond the body.
Awakening of the heart – give and receive
If we do not love, life has no meaning; When you really love, the ego disappears. When the ego disappears we open our being to the All, the One. For this reason, the path of the heart is a prime way that can lead us directly to higher states of consciousness.
This simple meditation joins the breath to the gestures of giving and receiving so awakening the heart and accepting with simplicity and love what happens.
Inspiring bring your hands to the heart.
Exhaling extend your arms outward.
Active Meditations
Many cultures have traditions of meditative movements or sacred dance: from shamanism to Tantra, from Sufi to Gurdjieff, from Qigong to the techniques developed in Buddhism, etc. Through active meditations we become mindful of our experience while acting. The mind can be detached automatically from the incessant flow of thoughts because it is concentrated in the observation of bodily sensations that are perceived at that exact moment. Managing to maintain this awareness, you can even go beyond the observer, reaching the state of non-duality.
Any action can become a meditation.
Osho Active Meditations
Dynamic Meditation
First stage: 10 minutes Breathe chaotically through the nose, concentrating always on exhalation. The body will take care of the inhalation. Do this as fast and as hard as you can more and more – until you literally become the breathing. Use your entire body to push the air out, as if you were a bellows.
Second stage: 10 minutes Explode! Express everything that needs to be thrown out. Become totally crazy. Shout, cry, jump, shake, dance, sing, laugh. Hold nothing back; keep the whole body in motion. A little acting often helps to start. Do not allow your mind to interfere with what is happening. Be total, be whole hearted; be careful, aware of what is happening to you.
Third stage: 10 minutes With raised arms, jump up and down shouting the mantra Hoo! Hoo! Hoo! as deeply as possible, allowing the sound to come from the bottom of the belly. Landing from the jump with the entire sole of the foot and let the sound deeply affects your sexual center. Give all you have; go dead.
Fourth stage: 15 minutes Stop! Stop wherever you are, at any location you are. Do not move the body for any reason. A cough, a movement – anything will dissipate the energy flow and the effort will be in vain. Remain completely still, being a witness to everything that happens.
Fifth Stage: 15 minutes Celebrate with dance, expressing your gratitude towards existence. Bring this happiness with you all day.
Kundalini
This meditation, “sister” of the Dynamic, finds its best if done at sunset or late afternoon. Totally immerse yourself in the shaking and dancing during the first two stages helps loosen one’s being hard as rocks, at any point in the flow of energy has been suppressed and blocked. Then that energy can flow, dance and be transformed into joy and bliss. The last two stages allow all of this energy to slide vertically, to move upwards in the silence. An extremely effective way to be loose and to relax, letting yourself go at the end of the day.
Instructions:
First Stage: 15 minutes
Be loose and let the whole body shake. Look up the energy from the feet upwards. Let go of every single part and become the shaking. The eyes can be open or closed.
Second Stage: 15 minutes
Dance – just as you like, and let the whole body move as it wishes. The eyes can be open or closed.
Third Stage: 15 minutes
Close your eyes and be still, sitting or standing, observe like a witness whatever’s going on inside and outside of you.
Fourth Stage: 15 minutes
Keeping your eyes closed, lie down and be still.
Mandala
This is another powerful technique that creates a circle of energy, resulting in a natural centering. There are four stages of 15 minutes each.
First Stage: 15 minutes
With open eyes run on the spot, starting slowly and gradually, getting faster and faster. Bring your knees up as high as possible. Breathing deeply and evenly will move the energy within. Forget the mind and forget the body. Keep going.
Second Stage: 15 minutes
Sit with your eyes closed and mouth open and loose. Gently rotate your body from the belly, like a reed blowing in the wind. Feel the wind blowing you from side to side, back and forth, around and around. This will bring your awakened energies to the navel center.
Third Stage: 15 minutes
Lie on your back, open your eyes and with the head still, rotate them in a clockwise direction. Sweep them fully around in the sockets as if you are following the second hand of a vast clock, but as fast as possible. It is important that the mouth remains open and the jaw relaxed, with the breath soft and even. This will bring centering energies to the third eye.
Sadhana means spiritual path, that is the set of all the practices, rituals and austerities that are performed with regularity and concentration, with the aim of obtaining Moksha (liberation). It is an act of purification and expansion of the mind, which leads to the state of Self-Realization.
In the tantra it is stated that Shiva , in his infinite grace, full of compassion for suffering beings in this dark age, proclaimed tantric sadhana by means of spiritual emancipation. Tantrism is not a simple theory or philosophy, but above all it prescribes a systematic sadhana , a regular discipline, according to the practitioner’s temperament, ability and evolutionary degree. A terrific opportunity to experiment with extraordinary techniques for spiritual evolution, introducing yourself to the world of yantra, mantra and tantra .
Yantra , mantra and tantrasymbolically represent the three paths of Hinduism. The yantra is the path of knowledge (Jñanamarg), themantra is the path of devotion (Bhaktimarg), theTantra is the path of action (Karmasanyasmarg).
Main types of Sadhana
Repetition of the Name
Namasmarana / Japa Mala (repetition of formulas or mantras)
Bhajan
Dialogue
Satsang
Prayer
Abstention / austerity
Silence (abstention from speech)
Fasting (whole wheat, or limited to certain types of food)
Jai Jagannath Mahaprabhu – The Lord of the Universe
This is a narration about Lord Jagannath’s Ratha Yatra , its significance and its relation to the Journey of Life
On this day the Lord of the Universe – Lord Jagannath himself comes out of his palace among all his followers to a journey …… a journey of life …. i.e. a journey from his working place (Karma Bhumi) to his birth place (Janma Bhumi) and then back. The Lord himself takes the journey along with his elder brother Lord Balabadhra and his Sister Devi Subadhra along with thousands and thousands of his followers and devotees .
This journey of life by Lord Jagannath has a meaning and significance. This journey by the lord is taken on wooden chariots called ‘Rath’. All the three deities have their own individual chariots . Lord Balabadhra chariot is called Taladwadja, Devi Subdhra’s chariot is called Tarpadalana and Lord Jagannath’s chariot is called Nandighosh.
The Story of Rath Yatra: Why Hindus celebrate Lord Jagannath Festival?
Once upon a time while Lord Jagannath was away, His dearest devotees shed tears in His absence. When Lord Jagannath heard these accounts of immense love in separation, His eyes opened wide and filled with tears, His hair began to stand on end, and His arms and legs shrank as He went into the state of pure spiritual bliss.
Seeing Lord Jagannath in this condition, Balabhadra (his elder brother) and Subhadra (his younger sister) both displayed similar features and went into the state of spiritual bliss. Thus today the deities of Lord Jagannath, Subhadra, and Balabhadra represent this time on Jagannath Rath Yatra.
The festival of Rath Yatra represents Lord Jagannath’s yearning to rejoin with His devotees in Gundicha Temple (which was his birthplace – Janama Bhumi) and Mausi Maa Temple (which was his aunt’s home).
Gundicha Temple
As per Hindu tradition, the Lord gets lovesick once a year during the month of Ashadha. To make the Lord happy – the devotees take Him, His elder brother, and younger sister – out of the Jagannath Temple on a lavish procession in a chariot to get together with His devotees in Gundicha Temple which is located 2 miles away to the North. The deities stay there for complete seven days, followed by a visit to their aunt’s home (Mausi Maa Temple) on their return journey back to Jagannath Temple.
Mausi Maa Temple
Five hundred years ago, Lord Chaitanya Mahaprabhu, the incarnation of Lord Krishna, requested His devotees to observe Ratha Yatra with great delight and enthusiasm. On this day, Lord Chaitanya used to go down on his knees and scrub the Gundicha sanctuary where Lord Jagannath would stay.
Ratha Yatra is a Hindu festival associated with Lord Jagannath held at Puri in the state of Odisha, India. It is the oldest Ratha Yatra taking place in India and the World, whose descriptions can be found in Brahma Purana, Padma Purana, and Skanda Purana and Kapila Samhita.
Description
Ratha Jatra, the Festival of Chariot: Chariots of Shri Jagannath is celebrated every year at Puri, the temple town in Odisha, on the second (dwitiya) day of shukla pakhya (waxing cycle of moon) of Ashadha Maasa (3rd month in Lunar Calendar). The presiding deities of the Jagannath Temple, Puri’s main temple, Lord Jagannath, Lord Balabhadra and Goddess Subhadra, with the celestial wheel (Sudarshana Chakra/ସୁଦର୍ଶନ ଚକ୍ର ) are removed from the temple in a ceremonial procession to their chariots. The huge, colorfully decorated chariots are drawn by multitude of devotees on the bada danda, the grand avenue to the Gundicha Temple (Gundicha – King Indradyumna’s Queen), two miles away to the North. On the way the chariot of Lord Jagannatha, Nandighosa (ନନ୍ଦିଘୋଷ) waits near the crematorium of Bhakta Salabega (ଭକ୍ତ ସାଲବେଗ) a Muslim devout to pay him tribute.
Lord Jagannath’s Sudarshan Chakra
On their way back from the Gundicha Temple, the three deities stop for a while near the Mausi Maa Temple (Aunt’s abode) and have an offering of the Poda Pitha, which is a special type of pancake supposed to be the Lord’s favorite. After a stay for seven days, the deities return to their abode. The return journey of Puri Jagannath Ratha Jatra is known as Bahuda Jatra.
This is the only time of the year when devotees who are not allowed in the temple premises, such as non-Hindus and foreigners, can get their glimpse of the deities. During the festival, devotees from all over the world go to Puri with an earnest desire to help pulling the Lords’ chariots with the help of other priests pulling the chariots with ropes. They consider this auspicious deed. The huge processions accompanying the chariots play devotional songs with drums, tambourines, trumpets etc. Children line the streets through which the chariot will pass and add to the mass chorus.
The Ratha carts themselves are approximately 45 feet (14 m) high and are pulled by the thousands of pilgrims who turn up for the event; the chariots are built anew each year only from a particular type of tree. Millions of devotees congregate at Puri for this annual event from all over the country and abroad.
Chandana Jatra(ଚନ୍ଦନ ଯାତ୍ରା)
The construction of the chariots starts on Akshaya Trutiya, the third day of the bright fortnight of Vaisakha, with ritual fire worship. This takes place in front of the palace of the King of Puri and opposite the main office of the Puri temple. On this day, the new agricultural season starts and farmers start plowing their fields. This day also marks the beginning of the summer festival of the deities, also known as the sandalwood festival or Chandan Yatra, which lasts for three weeks.
In this festival, the representative images of the presiding deities are taken out in colorful processions and given a ceremonial boat ride in the Narendra pokhari/tank (ନରେନ୍ଦ୍ର ପୋଖରୀ) every day. In an interesting demonstration of the assimilative character of the Jagannatha cult, Madanmohana (ମଦନମୋହନ) and Rama Krushna, representing Jagannatha & Balarama partake in the festival with the representatives’ images of the presiding deities of five main Shiva temples of Puri. These are curiously known as Pancha Pandava (ପାଞ୍ଚ ପାଣ୍ଡବ), the five brothers of the Mahabharata story. Later the deities have a ritual bath in a small temple in the middle of the tank, in stone tubs filled with water, sandalwood paste, scents, and flowers.
This sandalwood festival culminates in the Snana Yatra (ସ୍ନାନ ଯାତ୍ରା ), the Bathing Festival on the full moon day of the month of Jestha. On this day, the presiding deities descend from their seats on an elevated platform in the sanctum sanctorum, the bejeweled throne. They are bathed in 108 pots of water brought from the suna kua, the golden well and assume the elephant form on the special bathing platform, close to the Eastern boundary wall of the temple.
From that day the deities remain in symbolic and ritual convalescence for about two weeks. They are barred from the view of the ordinary devotees. Only three special patta chitras, traditional Oriya paintings of natural colors on cloth stiffened with starch, known as Anasara Pattis, are strung on a bamboo screen hiding the deities from public view, can be seen by the public. During this period, the deities are given only roots, leaves, berries and fruits to cure them of their indisposition. This ritual is a reminder of the strong tribal elements in the genesis and evolution of the Jagannatha cult. The progeny of Lalita, daughter of the original tribal worshipper Biswabasu, chieftain of hunters, and the Brahmin priest Vidyapati, are known as daitapatis or daitas. They have the almost exclusive privilege of serving the Lord during the convalescence and through the entire period of Ratha Jatra or the Festival of Chariots.
The Kings palace in Puri
The most significant ritual associated with the Ratha-Yatra is the chhera pahara. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.
King of Puri performing Chera Pahara during Rath Yatra
Chera pahara is held on two days, on the first day of the Ratha Yatra, when the deities are taken to garden house at Mausi Maa Temple and again on the last day of the festival, when the deities are ceremoniously brought back to the Shri Mandir.
As per another ritual, when the deities are taken out from the Shri Mandir to the Chariots in Pahandi Vijay.
Pahandi Bije (Lords Being taken out of the temple to their chariots)
The Chariots
The three chariots of Balabhadra, Subhadra and Jagannatha are newly constructed every year with wood of specified trees like phassi, dhausa, etc. They are customarily brought from the ex-princely state of Dasapalla by a specialist team of carpenters who have hereditary rights and privileges for the same. The logs are traditionally set afloat as rafts in the river Mahanadi. These are collected near Puri and then transported by road.
Chariot construction in progress
The three chariots are decorated as per the unique scheme prescribed and followed for centuries stand on the Bada Danda, the Grand Avenue. Covered with bright canopies made of stripes of red cloth and combined with those of black, yellow and green colours, the huge chariots are lined across the wide avenue in front of the majestic temple close to its eastern entrance, which is also known as the Sinhadwara or the Lion’s Gate.
The chariots under construction
Around each of the chariots are nine Parsva devatas, painted wooden images representing different deities on the chariots’ sides. Each of the chariots is attached to four horses. These are of different colours – dark ones for Balarama, white ones for Jagannatha, and red ones for Subhadra. Each chariot has a charioteer called Sarathi. The three charioteers attached to the chariots of Jagannatha, Balarama and Subhadra respectively are Daruka, Matali and Arjuna.
Taladhwaja (ତାଳଧ୍ୱଜ)
The Chariot of Balabhadra named as Taladhwaja or Langaladhwaja. The Lord is accompanied by Ramakrishna.
The chariot of Lord Balarama, called the Taladhwaja, is the one with the Palm Tree on its flag. It has fourteen wheels, each of seven-foot diameter and is covered with red and green cloth. Its height is forty-four feet.
Taladhwadja –
Tala – means rhythm, pace, beat. Dhwadja – signifies the propaganda
Taladhwadja – to propagate life in a rhythmic manner.
Darpadalana(ଦର୍ପଦଳନ )
The chariot of Subhadra named as Darpadalana or Devadalana or Padmadhwaja(ପଦ୍ମଧ୍ଵଜ). The Goddess is accompanied by Sudarshana(ସୁଦର୍ଶନ). (ମନୋଜ)
The chariot of Subhadra, known as Dwarpadalana, literally “trampler of pride,” is forty-three feet high with twelve wheels, each of seven-foot diameter. This chariot is decked with a covering of red and black cloth – black being traditionally associated with Shakti and the Mother Goddess.
Darpadalana – Dapra Means Ego/pride, Dalana means to diminish/trample
Darpadalana means to root out/crush all evil in our lifes— kama, krodha, moha, lobha, mada , marchyja i.e lust, anger, selfishness, greed, arrogance and ego/pride.
Nandighosha (ନନ୍ଦିଘୋଷ)
The chariot of Lord Jagannath is named as Nandighosha or Garudadhwaja or Kapiladhwaja. The Lord is accompanied by Madanmohan.
Nandighosha Rath
Lord Jagannatha’s chariot is called Nandighosa. It is forty-five feet high and forty-five feet square at the wheel level. It has sixteen wheels, each of seven-foot diameter, and is decked with a cover made of red and yellow cloth. Lord Jagannatha is identified with Krushna, who is also known as Pitambara, the one attired in golden yellow robes and hence the distinguishing yellow stripes on the canopy of this chariot.
Nandighosh – the journey of life to become blissful and happy – life
full of Ananda and happiness .
Significance
The lord tells us by taking this Yatra that to first adapt and propagate our lifestyle in a rhythm (Tala) that is to be followed daily i.e. wake , eat, work, sleep, exercise, etc at the particular time every day. Every day should have the same rhythm. Once life propagates in a rhythmic manner we should trample and crush all the evil qualities within us (dapradalana) which will make our life’s journey blissful and anandmaya (nandighosha). The journey is taken on the Bada danda or which signifies the span of life and the life of evolution as lord travels to his birthpace i.e. life toggles from our birth to death.
The yatra is for 9 days which also signifies the Navdwars of our body that is 2 eyes, 2 ears, 2 nosestrills, 1 mouth, maladwara and mutradwara.
Suna Besha(ସୁନା ବେଶ)
Suna Bhesa of Lord Jagannath
The Suna Besha of Lord Jagannath
After the chariots of the deities return to the main temple from the Gundicha temple, the deities are attired in gold ornaments and worshiped on the chariots. This celebration is known as Suna Besha. Tradition maintains that this event was first started by King Kapilendra Deb in 1460, when after returning victorious from war he donated gold to Lord Jagannath. The deities are adorned with gold jewelry weighing nearly 208 kg.
Suna Bhesa of Lord Jagannath
The Meaning of Terms
Jagannath: Lord Jagannath is a reincarnation of lords Vishnu and Krishna. It is the name of the deity worshiped in Hinduism and Buddhism. The term is a compound word, consisting of “Jagan” meaning Lord and “Nath” meaning universe. It literally means “Lord of the Universe”.
Rath: It is a Sanskrit word, meaning chariot or carriage.
Yatra: It is a Sanskrit word, meaning journey or pilgrimage.
Source: Wikipedia
Narrations By: Sri Yogananda
Jagannath Swami Nayan-Path-Gami Bhavatu Me ||
From Poem Sri Jagannath Astakam by Sri Adi Sankaracharya
In temples, one must have surely observed bell at the entrance of the temple and in special places. The bell is also an important part of the temple. But do you know what is the religious and scientific importance of putting and ringing the bell? Ever wondered why this is done for what reason and why do we play it?
The temple bell is not just ordinary metal but a scientific bell. It is made of various metals including cadmium, copper, nickel, chromium and Manganese. In which ratio each metal is mixed, this is the most important thing and the real science behind a bell. Every bell is created to produce such a distinctive sound that it synchronizes your left and right brain. When the person rings the bell, then the high sound produced from it lasts for at least seven consecutive seconds, touching the seven chakras of the human body.
It is believed that when you ring the bell, then your mind becomes empty from thoughts. And you enter in the state where you are more receptive and aware. Even it is considered that this is the only way to awaken your mind and thoughts, before you enter the temple. It is also believed that when the bell is played then there is a vibration in the atmosphere, which goes far enough due to the atmosphere. The advantage of this vibration is that all the bacteria, viruses and micro-organisms that are coming in its area are destroyed so that the surrounding environment becomes purified. Therefore, the atmosphere where the bell is rung, the environment always remains pure and sacred. It removes negative forces and opens doors to prosperity.
Even while performing rituals like Aarti, we ring the bell and the auspicious sound of the conch and other musical instruments are also played along with it. It has special significance too, that it removes the attention of the human from any other sounds.
