SATSANGA

Nine Modes of Bhakti

A Brief Sanskrit Transliteration Pronunciation Guide

Four Kinds of Sound

OPENING PRAYERS

Opening Prayers notes

KIRTAN

Kirtan notes

Sriman Narayana

MANTRA PRACTICE NOTES

13

GAYATRI MANTRA

14

Gayatri Mantra Notes

MAHAMRITYUNJAY A MANTRA
Mahamrityunjaya Mantra Notes

15

16
17

SILENT MEDITATION IN SATSANGA

18

JAPA OF OM IN SATSANGA

18

CONCLUDING PRAYERS

19

Concluding Prayers notes

20

ARATI NOTES

24

FOOD OFFERING

25

Mantra Practice Guide

Satsanga
Satsanga is made of the words Sat (true, good, virtuous) and sanga (group,
community). Satsanga is association with good and virtuous people, a community of
truth-seekers. It is a daily and very powerful spiritual support group in Ashram life.
In the Ashrams of Samnyasis, a formal evening Satsanga may follow this general form:
1. Opening Prayers - We invoke the Divine Name and attune to its Presence with
opening prayers. Prayers focus the mind and raise us to Sattwa Guna.
2. Bhagavad Gita Chanting - The chanting of one chapter of the Gita is a common
practice.
3. Sankirtan - We sing in honor of Deities associated with each day of the week.
The Bhakti mode is called Kirtana, using emotional as well as mental energy to
attune to Divinity.
4. Speaker - A spiritual teacher or guest may offer notes on the Gita, other Sruti
(sacred texts) or any relevant subject. For the listeners, it can be a practice of
Sravana, listening to stories of Saints and Deities.
5. Healing Prayers - We pray for those individuals in need of healing and for the
benefit of the whole world. The Mahamrityunjaya Mantra is commonly used in
this powerful group practice.
6. Silent Meditation - usually after Healing or Closing Prayers.
7. Closing Prayers - Recharged now by Divine Light, we offer
blessings for
all beings.
8. Arati - Called the Bhakti mode of Archana, Arati is worship
of Deity with
fire. It is a wonderful ritual of open-hearted love for Saguna and Nirguna
Brahman. At the end, we practice the Bhakti mode of Vandana, prostrating
ourselves before God and, inwardly, to all beings as Divine manifestations.
We can improvise a version of these elements and support each other on the Yoga
Path...right here in Omaha! Om Namah Sivaya!
Although it is regarded primarily as a Bhakti practice, Satsanga includes all Yogas: When
teachers expound on the Scriptures, were are pursuing Jnana Yoga together; Mantra Yoga
is a powerful practice of Raja Yoga; When we chant and pray for the benefit of all, we
are performing Karma Yoga; Sravanam, Kirtanam and Archanam are modes of Bhakti
Yoga. Plenty of Asana and Pranayama, according to your ability, is encouraged as daily
purification and preparation.
As Sri Shankaracharya writes, the company of the wise, if even for a moment, becomes
the boat to cross the ocean of Samsara. He further explains that successful Yoga
Sadhana must be built on a strong foundation of Satsanga.
In the Srimad Bhagavatam, the Vishnu Purana and the Narada Bhakti Sutras, we are
taught the finer points of Bhakti Yoga Sadhana such as the Nine Modes of Bhakti:
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Nine Modes of Bhakti

1. SRAVANA- Hearing the Divine Names and Forms in stories and scriptures.
This is an important function of Satsanga.
2. KIRTANA- Singing and chanting the Lords Name with Bhava (devout spiritual
attitude), Shraddha (faith) and Prema (Divine Love). Sreyas, that which leads to
the Eternal Good of mankind, and Preyas, that which offers immediate
gratification, are usually considered to be antagonistic to one another. However,
in Kirtan, they work together! Kirtan music is pleasurable to mind and senses,
calming and uplifting them. Kirtan can be called Sangit (musical) Sadhana.
3. SMARANA- Remembrance of the Lord at all times. The ultimate practice of
Smarana is to remember Divinity by prayers, music, Mantra, Meditation and
conversation during ALL waking hours; Divine Name and Form will become the
substratum of your consciousness. It is considered to be most difficult and
requires the purification and concentration skills of Raja Yoga.
4. PADASEVANA- Serving (seva) at the Lords feet (pada). Symbolically, this can
be performed with Murtis (images of Deities) or mentally; practically,
Padasevana means service to the poor, sick and those who need help. Service to
family, community and all of humanity is service to the Lord.
5. ARCHANA- Worship of the Lord through an image or picture or even a mental
form. Elaborate rules are prescribed in Vedic literature and have inspired the
rituals of modern Hinduism. The purpose of Worship is to purify the heart
through surrender of the ego and love of God.
6. VANDANA- Prayer and prostration. Eight points bowing, touching the earth
with faith and reverence before a form of God or prostration to all beings,
knowing them to be manifestations of the One Divinity, is called Vandana.
Ego or Ahamkara is dissolved by devout prayer and prostration to God.
7. DASYA- Love of God through servant sentiment, considering oneself to be a
slave of God, the Supreme Master. Following the words of the scriptures as if
they were direct words of the Master and serving at temples, serving saints, sages,
devotees of God and teachers of spiritual knowledge is Dasya-Bhakti.
8. SAKHYA- Sakhya-Bhava is the cultivation of a friendship attitude with God.
Arjuna had this kind of Bhava with Krishna in the Bhagavad Gita. To be always
with the Lord and treat Him like a friend or member of the family, loving Him as
ones own Self, is Sakhya-Bhava of Bhakti Yoga.
9. ATMA-NIVEDANA- Complete self-surrender. The devotee offers everything
to God including his body, mind and soul. It is a complete merging and direct
experience of Divinity, losing all worldly consciousness and entering Samadhi.
Scriptures remind us always to be of service to others, to remember Gods Name in so
many ways, to purify our minds and bodies, to get together in Satsanga and sing Hari
Kirtan (loud and spirited), to study sacred texts and make Yatra (pilgrimage) to holy
places. They are universal and time-honored strategies for opening our consciousness to
the Light, the Sound, the Vibration of Absolute Divinity. This is the Yoga Path!

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Mantra Practice Guide

A Brief Sanskrit Transliteration Pronunciation Guide

a (uh) a (ah)
aa (another way of depicting the ah sound)
e (as in bet) e (ay as in hay)
ai (another way of depicting the ay as in hay sound)
ai (ah-ee, as used in the word dharai)
au (as in taught)
i (as in this) i (ee)
u (as in book) u (oo)
o (always long, as in oh)
dh, bh, etc. (slightly aspirated after consonant sound)
S and Sh (just a note to me mindful: some proper names will be spelled with either S or
Sh in transliteration, e.g. Lord Siva; we must simply memorize the correct
pronunciation.)
S (another way to show the sh sound)

Four Kinds of Sound

The Vedas teach us that sound exists in four states:
1. Vaikhari- a loud, audible sound, fully manifest.
2. Madhyama- inner, subtle, like the sound of thoughts.
3. Pashyanti- finer, more ethereal sounds, like those associated with the individual
Chakras.
4. Para- the most ethereal of all sounds, representing Ishvara Shakti; sound in its
potential, unmanifest form; the substratum of the Universe; the sound from the
Source of All, the Nada-Brahman. This is deepest meaning of Om.
When we meet in Satsanga to ssiinngg,, pprraayy aanndd cchhaanntt,, w
wee m
maakkee lloouudd,, ssttrroonngg V
Vaaiikkhhaarrii
ssoouunnddss to focus the mind with intense willpower, clear away all impurities and
distractions and open to the Divine Presence. We cause vibrations in our bodies and
vocal chords that remind us and direct us towards the inner, most subtle vibration, the
Nada-Brahman, the Sound of Absolute Divinity. Hari Om!

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Opening Prayers
GURUR BRAHMA GURUR VISHNU
GURUR DEVO MAHESHVARA
GURUH SAKSHATH PARAM BRAHMA
TASMAI SHRI GURAVE NAMAH
I prostrate to that Sri Guru, who himself is Brahma, Vishnu and God Maheshwara (Siva),
who is verily the Supreme Absolute Itself.

DHYANA MULAM GUROR MURTIH

PUJA MULAM GUROH PADAM
MANTRA MULAM GUROR VAKYAM
MOKSHA MULAM GUROH KRIPA
The form of the Guru is the basis of meditation, the feet of the Guru are the basis of
worship, the words of the Guru are the basis of Mantra, the Grace of the Guru is the basis
of Liberation.

OM NAMAH SIVAYA GURAVE

SATCHIDANANDA MURTAYE
NISH PRAPAN-CHAYA SHANTAYA
NIRA-LAMBAYA TEJASE
Om. Prostration to the Guru, who is Siva, who is the embodiment of ExistenceKnowledge-Bliss, who is beyond world consciousness, who is peaceful, without any
support and self-effulgent.

NITYA-SHUDDHAM NIRABHASAM
NIRAKARAM NIRANJANAM
NITYA-BODHAM CHIDANANDAM
GURUM BRAHMA NAMAMY-AHAM
I prostrate to the Guru, the pure eternal Brahman, free from reflection, beyond all names
and forms, taintless, ever awake as Pure Consciousness and Everlasting Bliss.
Note:
In this prayer, we bow to the Source of all Spiritual Knowledge, the (Saguna) Guru in
Divine form as Brahma, Vishnu and Siva (and, by extension, to our beloved Gurus in
mortal form); We bow in awe to (Nirguna) Brahman, Paramatman, the Light of Absolute
Divinity that shines through them all!

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Opening Prayers notes

Sanskrit grammar is very different from modern English!
The rough translations below are offered humbly in an attempt to approximate English
grammar. For those who would like to go beyond the standard translations, this may
perhaps help to personalize the meaning of each line.

GURUR BRAHMA

GURUR VISHNU

(Guru is Brahma)

(Guru is Vishnu)

GURUR

DEVO

MAHESHVARA

(Guru is)

(Lord/God)

(Siva)

GURUH

SAKSHATH

PARAM BRAHMA

(Guru is)

(manifestly,veritably)

(Absolute Divinity)

TASMAI

SHRI

GURAVE NAMAH

(To That)

(Honored)

(Guru)

DHYANA

MULAM

(meditation)

(foundation, basis of) (Guru image/form is)

PUJA

MULAM

GUROH PADAM

(worship)

(foundation, basis of)

(Gurus padam/feet is)

MANTRA MULAM
(Mantra)

GUROR MURTIH

GUROR VAKYAM

(foundation, basis of) (Gurus spiritual pronouncement is)

MOKSHA MULAM
(Liberation)

(I bow/prostrate)

GUROH KRIPA

(foundation, basis of) (Gurus Grace is)

OM NAMAH SIVAYA GURAVE

(Om, prostrations to Siva Guru ji)

SATCHIDANANDA

MURTAYE

(Existence, Knowledge, Bliss)

(who is the embodiment of)

NISH

PRAPAN-CHAYA

SHANTAYA

(without, beyond)

(world consciousness)

(who is peaceful)

NIRA

LAMBAYA

TEJASE

(without)

(external support)

(who is self-luminous)

NITYA-

SHUDDHAM

NIRABHASAM

(eternally)

(pure)

(who is without reflection)

NIRAKARAM

NIRANJANAM

(beyond name/form) (Who is untainted, pure)

NITYA-BODHAM

CHIDANANDAM

(Who is eternally-awake)

(Who is pure consciousness and everlasting bliss)

GURUM BRAHMA
(to Absolute Divinity/Brahman)

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NAMAMY-AHAM
(I make my prostration)

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Kirtan
Kirtan notes
Kirtan is singing the Name of the Lord from the heart with Bhava (reverent spiritual
attitude), Sraddha (Faith) and Prema (Divine Love). We are taught to sing in the Vaikhari
form of sound (loudly!) to burn away all distracting thoughts in the fire of devotion.
When singing in a group, it is known as Sankirtan (all-kirtan). Kirtan, borrowing tools
from Prayer and Mantra Yoga, can harness emotional intensity, focus the mind by
distracting it with the pleasure of musical experience and raise the consciousness to what
is often called Bhava Samadhi. In India, Kirtan is an important part of daily Satsanga.
The following Kirtan is called Sriman (Blessed, crowned) Narayana (Lord Vishnu) and
is associated with the musical Sage Narada. (Saguna) Lord Vishnu/Narayana is
resplendent with crown, jewels and ornaments, residing in celestial Vaikuntha with
Goddess Laxmi; they represent the source of all wealth, fulfilment and abundance.
(Nirguna) Lord Vishnu/Narayana is the All-Pervading Consciousness. Narada Rishi
praises God and finds his presence in all things:

Sriman Narayana
SSrriim
maann N
Naarraayyaannaa,, N
Naarraayyaannaa,, N
Naarraayyaannaa
LLaaxxm
i
N
a
r
a
y
a
n
a
,
N
a
r
a
y
a
n
a
,
mi Narayana, Narayana, N
Naarraayyaannaa
B
((m
Baaddrrii
..
moouunnttaaiinn aabbooddee ooff LLaaxxm
mii aanndd V
Viisshhnnuu))
SSuurryyaa
(
S
u
n
,
D
i
v
i
n
e
L
i
g
h
t
)

(Sun, Divine Light)

SSaattyyaa
((U
..
Unniivveerrssaall TTrruutthh))
H
((A
Haarrii Om,..
Abbssoolluuttee D
Diivviinniittyy))
M
a
t
a

.
(
M
o
t
h
e
r
)
Mata.
(Mother)
PPiittaa
((FFaatthheerr))
..
B
Baannddhhuu
.. ((R
Reellaattiivveess))
SSaakkhhaa
((FFrriieennddss))
..
G
u
r
u

.
((TTeeaacchheerr))
Guru.
SSaarrvvaam
((EEvveerryyoonnee))
m
..
SSrrii H
a
r
i

((LLoorrdd V
Hari
Viisshhnnuu))

Hari Om, Hari Om, Hari Om, Hari Om!

Sriman Narayana, Narayana, Narayana
Many Kirtans cover a whole range of Divine Manifestations but, although the Forms are
many, we are taught that they are All One.

Hare Rama, Hare Rama

Rama, Rama, Hare, Hare
Hare Krishna, Hare Krishna
Krishna, Krishna, Hare, Hare
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Narayana Hari, Narayana Hari

Narayana Hari Om
Narayana Hari, Narayana Hari
Narayana Hari Om
Siva, Siva, Mahadeva
Namah Sivaya, Sadasiva
Siva, Siva, Mahadeva
Namah Sivaya, Sadasiva
Om, Durga Om, Durga Om, Durga Om
Durga Om, Durga Om, Durga Om.
Guru Maharaj, Guru Devo
Guru Maharaj, Guru Devo.
(Repeat first verse)
Notes: In the Mahamantra, first verse above, we praise Lords Rama and Krishna,
manifestations of Lord Vishnu, the embodiment of righteousness or Dharma; also
embodied are love and devotion. In the next verse, Vishnu (Narayana and Hari) is
praised; Vishnu the Preserver is a source of all aid and abundance. Next, we praise Siva,
embodiment of the Yoga Path (Mahadeva is Great God; Sadasiva is Eternal
Siva). Then Durga is acknowledged as the Divine Mother; as pure Prana Sakti (Om); as
the powerful energy of purification in ones life. Finally, Guru Maharaj (Guru, Great
King) and Guru Devo (Divine Guru), applying to all Divine Manifestations whether
Saguna or Nirguna, is praised.

Govinda Bolo, Hari, Gopala Bolo

Govinda Bolo, Hari, Gopala Bolo
Radha Ramana, Hari, Govinda Bolo
Radhe, Radhe, Radhe, Radhe.
Hari Om, Hari Om, Hari Om, Hari Om
Bolo means speak!; it is an imperative (command) form. We speak out! about the
glories of Gopala (Cow Protector, baby Krishna) and Govinda (Lord of Cows, young
man Krishna); this Kirtan draws to mind all the stories from the Srimad Bhagavatam.
Radha is Govindas legendary girlfriend, representing both human and Divine love.
Radha shows us the highest form of Bhakti Yoga: total absorption in the Lord.
Radha Ramana, Lover or Beloved of Radha, is one of the names of Sri Krishna.
Gopala, Govinda and Krishna are manifestations of Lord Vishnu (Hari).

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Kali Durgai, Namo Namah

Kali Durgai, Namo Namah.
Uma Parvati, Ananda Ma
Tripura Sundari, Ananda Ma
Raja Rajeshwari, Ananda Ma
In this vocative form, we call out to the manifestations of Divine Mother; The form
becomes Kali Durgai instead of Kali Durga (in the same way, Radha becomes
Radhe above). Uma is another name for Goddess Parvati. Tripura (3 worlds: earth,
sky and heaven realms) Sundari (most beautiful) represents the combined fierce
determination of Goddess Kali , the poise and grace of Goddess Durga and the Yogic
siddhis of Goddess Parvati. Raja Rajeshwari is another name for the Divine Combination
(King of Kings in female form). In the Puranas, these three represent the combined
Divine Powers of Brahma, Vishnu and Siva.

Namah Sivaya, Om, Namah Sivaya

Hare, Hare, Bole, Namah Sivaya
Maheshwara,
Jata Dharai
Ganga Dharai
Nageshwara
Vishveshvara.

(Lord of Earth)
(holding/having Jata/dreadlocks)
(One holding Ganga ji)
(Naga/Snake Lord, Master of senses)
(Lord of the Universe)

Prostrations (Namah) to Lord Siva in His different Names and Forms. Bole is speak
out!. Hare, although technically translated as Oh, Hari!, is used equally for praising
Lord Siva and Lord Vishnu. Hari means Lord Vishnu; Hara (One Who destroys
sins), used below, is an original name for Lord Siva. Siva ji can be visualized as Lord of
the Earth (Maheshwara, Saguna Siva), whose head is Mount Kailash and whose hair
(Jata/dreadlocks) forms the massive ridges of the Himalayan mountains. Holding Ganga
ji (in his hair/glacier near Gangotri) represents the balance of Siva and Shakti, the static
and dynamic aspects of Divine Consciousness. Siva ji is also called Nageshwara; In
Yoga Sruti, our senses (Indryas) are often described as snakes to be mastered by Yoga
Sadhana. Vishveshwara can be visualized as Nirguna Siva, the Light of Absolute
Divinity shining through all things and bringing us to the awareness of Oneness.

Hara, Hara Mahadeva Shambo. Kashi Vishwanata Gange

Hara, Hara Mahadeva Shambo. Kashi Vishwanata Gange
Kashi Vishwanata Gange, Mata Paravati Gange
Hara, Hara Mahadeva..
Kashi Vishwanata Gange, Mata Annapurna Gange
Hara, Hara Mahadeva..

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Kashi Vishwanata is a way of saying Lord of the Universe who lives in Kashi
(Varanasi). Shambo means Benevolent One. Mother (Mata) Parvati is praised in
her manifestation as Mata Annapurna, who feeds the whole world. Gange is Goddess
Ganga ji.

Namo, Namah Sri Guru Sharanam

Sri Ram, Jai Ram, Jai Jai Ram
Sri Ram, Jai Ram, Jai Jai Ram
Jai, Jai, Jai Baba Hanuman
Prostrations (Namah) to Sri (Divine, Blessed, Honored) Guru (teacher) Sharanam
(shelter/in whom I take refuge). The Divine Guru here is Lord Rama, a manifestation of
Lord Vishnu. Jai means victory of His Divine Qualities over our demonic qualities.
Lord Hanuman ji is called Baba (father) here because he is a Samnyasi/renunciate, in
total surrender and service to Rama/Vishnu. Hanuman ji is beloved as a very
accomplished Yogi whose discipline has produced Siddhis (powers) such as super
strength, the ability to fly and to grow large or small. His single minded love, devotion
and untiring service to Rama and Sita make him the ultimate model for Karma and
Bhakti Yogis.

Jaya Siya Ram, Jaya Siya Ram, Jaya Siya Ram, Siya Ram
Jaya Siya Ram, Jaya Siya Ram, Jaya Siya Ram, Siya Ram
Jaya Jaya Siya Ram, Jaya Jaya,
Jaya Jaya Siya Ram, Jaya Jaya
Jaya Jaya Siya Ram, Siya Ram
Jaya is another form of victory and Siya Ram is Sita and Rama grammatically
changed in Sankrit as the words are run together. This simple Kirtan recalls the whole
Ramayana saga, praising Sita and Rama, the perfect examples of both human and Divine
love. The Ramayana has been rewritten in many forms and is one of the most beloved
and well known stories in India. Rama and Sita undergo impossible hardships to restore
Dharma (righteousness) to the world.

Shambo Mahadeva Chandra Chuda

Shankara Samba Sadasiva
Ganga Dhara Hara Kailasa Natha
Pahimam Parvati Ramana
Shambo (benevolent) Mahadeva (Great God) Chandra (crescent moon, symbol of
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11

creative energy) Chuda (on his crown/topknot); Shankara (One Who brings happiness)
Samba (self-manifest) Sadasiva (Eternal Siva); Ganga (Goddess Ganga) Dhara (one who
holds), Hara (Siva- destroyer of all sins), Kailasa (Mount Kailash) Natha (Lord of);
Pahimam (save us) Parvati (Goddess Parvati) Ramana (Beloved of).

Benevolent Great God, Source of Creation,

Bestower of happiness, Self-manifest, Eternal Siva,
Who holds Ganga ji in His hair, Lord of Mount Kailash,
Save us, Oh Beloved of Parvati!
Om Namo Bhagavate Vasudevaya
Om Namo Bhagavate Vasudevaya
Hari Om Namo Bhagavate Vasudevaya
Hari Om Namo Bhagavate Vasudevaya
Om (Absolute Divinity) Namo (bow, prostrations to) Bhagavate (manifestation of Lord
God Vishnu) Vasudevaya (Lord Krishna, Who abides in all things and in Whom all
things abide). Hari Om is Nirguna Lord Vishnu as All-Pervading Consciousness.
Om Namo Bhagavate Vasudevaya is one of the Universal Mantras, appropriate for
anyone in chanting or Kirtan. Many devotees of Sri Krishna also practice this as their
personal Guru Mantra.

Jai Ambe Jagadambe

Mata Bhavani Jai Ambe
Duhka Vinashini Durga Jai Jai
Kala Vinashini Kali Jai Jai
Uma Rama Brahmani Jai Jai
Radha Rukmini Sita Jai Jai
Jai means victory (of Her Divine Qualities over our human qualities). Ambe and
Mata are words for Mother. Jagadambe is Mother of the World. Bhavani is another
name for Parvati.
Duhka (grief and pain) Vinashini (One Who utterly destroys) Durga Jai Jai
Kala (Fate, also name of Yama, Lord of the Dead) Vinashini Kali Jai Jai
Uma (Parvati) Rama (Beloved Wife, name for Laxmi) Brahmani (Saraswati) Jai Jai
Radha (Beloved of Govinda) Rukmini (Wife of Sri Krishna in Dwarka) Sita Jai Jai

Chamundaye, Kali Ma
Kali Ma, Kali Ma, Kali Ma
This is vocative form, calling out to Divine Mother in the Forms of Ma (Mother) Kali
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and Goddess Chamundi, one of many manifestation of Kali Ma. We call to these
powerful Warrior Goddesses to destroy our demons and accept us as their loving
children. The devotional attitude toward God as Divine Mother is called Devi-Bhava.

Radhe Govinda Bhajo Radhe Govinda

Radha Ramana Hari Radhe Govinda
Radhe Radhe Radhe Radhe Radhe Radhe Radhe Radhe
Radhe Radhe Radhe Radhe Radhe Govinda
R
Raaddhhaa aanndd G
Goovviinnddaa aarree ppeerrhhaappss tthhee m
moosstt ffaam
moouuss lloovveerrss iinn IInnddiiaa.. IInn tthhee ccoom
mm
moonn sseennssee,,
R
Raaddhhaa iiss tthhee ffaavvoorreedd ggiirrllffrriieenndd ooff G
Goovviinnddaa ((yyoouunngg K
Krriisshhnnaa));; iinn tthhee uullttiim
maattee sseennssee,, R
Raaddhhaa
iiss tthhee iinnddiivviidduuaall ssoouull w
h
i
c
h
d
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a
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p
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which draws away from the body and senses (represented in thee
PPuurraannaass aass ffaam
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l
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r
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s
p
mily respoonnssiibbiilliittiieess)) ttoo ffoolllloow
w tthhee bbeeaauuttiiffuull ((fflluuttee)) m
muussiicc ooff PPaarraam
maattm
maann,,
A
Abbssoolluuttee D
Diivviinniittyy.. B
Bhhaajjoo iiss aa ccoom
mm
maanndd ffoorrm
m:: w
woorrsshhiipp!!.. R
Raaddhhaa R
Raam
maannaa,, LLoovveerr ooff
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f
w
h
o
m
K
r
i
s
h
Radha, is one of the names of Sri Krishna. Hari is Vishnu, of whom Krishnnaa iiss tthhee tteenntthh
m
maanniiffeessttaattiioonn..

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Mantra practice notes

1. Meaning of Mantra: Mantra is made from the two words, manas (thinking
mind) and trai or trayate (freedom, liberation). Mantra was given to us by the
Rishis to free us from the limitations of the mind. Mantra will free us from
Vikshepa, the jumping of the mind from one object of pleasure to another (cf.
Patanjalis Yoga Sutras). Mind will endlessly compare the objects, I like this
one, I dont like that one, etc.; this is called raga and dwesha or attraction and
aversion. Either raga or dwesha, according to Karma (Law of Causality), will
result in a rebirth to deal with this unfinished business. Hence the North Indian
expression, Be careful whom you hateyou will be married to him in the next
lifetime!.
2. Method of Mantra: Mantra is Divine power (Devi Shakti), radiant tejas
(energy), manifesting in a sound body. We attune our consciousness to
experience this manifestation by proper Bhava (devotional attitude), Shraddha
(faith) and Prema (love); This can be accomplished by studying, understanding
and fully embracing the meaning of the Mantra. Then, with the correct
pronunciation, intonation and rhythm given to us by the Rishis, we attempt to
awaken the Mantra and manifest its sound body; this is done by daily
repetition with a japa mala or by the clock method of counting.
3. Benefits of Mantra: As we practice properly, the Mantra Shakti will rise to
strengthen our Sadhana Shakti, just as wind strengthens a fire. When we feel this
energy, we have awakened the Mantra and will begin to experience its gifts.
There will be balance and harmony in the Koshas: Annamaya Kosha (physical
body) will be relaxed and light; Chakras of the Pranamaya Kosha (energy body)
will be balanced and quiet; Manomaya Kosha (thinking mind) will be at rest; the
Sadhaka will sit in Vijnanamaya Kosha, the higher mind, in peace and
harmony. There will be a sense of being bathed in the Light or Grace of God; at
this time, Grace (pure Prana Shakti) can easily be directed to others for the
purpose of healing. If the consciousness can transcend even Vijnanamaya Kosha,
then thinking seems to be suspended and there may be flashes of colors, lights,
visions of Deity or an experience of bliss; this is a glimpse of Anandamaya Kosha
(bliss body) and is very near to the innermost Self, Immortal Atman. Direct
experience of ones Divine Nature as Immortal Atmanis the goal of all Yoga!

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Gayatri Mantra
Om Bhur Bhuvaha Swaha
Tat Savitur Varenyam
Bhargo Devasya Dhimahi
Dhiyo Yo Naha Prachodayat
Om, let us meditate upon the wondrous spirit of the Divine, Creator of the
earth, space and heavens. O God, may our minds be inspired by the light of
That Supreme Self and be filled with Divine qualities.
-Baba Hari Dass
We meditate on That Ishvaras glory, Who has created the universe, Who is
fit to be worshipped, Who is the embodiment of Knowledge and Light , Who
is the remover of all sins and ignorance. May He enlighten our intellects.
-Swami Sivananda
We meditate upon the radiant Divine Light
Of That adorable Sun of spiritual consciousness
May It awaken our intuitional consciousness
-J. Krishnamurti

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Gayatri Mantra Notes

The Mantra Deity is Gayatri, called the Mother of the Vedas; also called Savitri (from
Savitur/Ishvara- source of all Creation). The Mantra Siddhi or power is purification,
strength, vitality and Muksha. A study of the Rig Veda and the Chandogya Upanishad
will add to ones appreciation of Gayatri Mantra.
Sanskrit grammar is very different from modern English!
The rough translations below are offered humbly in an attempt to approximate English
grammar. For those who would like to go beyond the standard translations, this may
perhaps help to personalize the meaning of each line.

Om

Bhur

Bhuvaha

Swaha

(Om) (Earth realm) (Sky realm)

(Celestial Realm)

Tat

Savitur

Varenyam

(That)

(Ishvara/Creator of all)

(most excellent, worthy of praise/worship)

Bhargo

Devasya

Dhimahi

(Glorious Radiance, Remover)

of sins and ignorance)

(Full of Divine qualities)

(We meditate upon)

Dhiyo

Yo

Naha

(minds, intellects)

(Who/Which) (our)

Prachodayat
(may uplift, guide, enlighten)

The first verse, Om Bhur Bhuvaha Swaha, is like the sound of Creation itself; imagine
the spinning planets bursting forth from the Primordial OM!!!!.
In the second verse, Tat Savitur Varenyam, we are awestruck by the Source of all this
wonder; Tat (That) is the mysterious expression used in the Vedas to describe the
Absolute, All-Pervading Divinity beyond the mind and senses.
In verse three, Bhargo Devasya Dhimahi, we meditate, attuning, opening to the
powerful Divine Presence. Sunlight dispelling the darkness of night is a good analogy
for Divine Light dispelling spiritual ignorance, meaning false identification of Self with
the mind and body, misunderstanding our deeper nature as Immortal Atman. Inspired by
the powerful image of light dispelling darkness, it is a truly wonderful practice to do this
purifying, recharging Mantra in morning light.
Verse four, Dhiyo Yo Naha Prachodayat, is a prayer: Enlighten us, Oh Savitur
Varenyam, Oh Bhargo Devasya!. What is enlightenment? Now we have DehaAtmabuddhi, an buddhi/awareness that makes us mistake the body/mind for the soul; we
ask the Blessed Mother of the Vedas to enlighten us, bringing us to Shudda-Sattwa
Buddhi (Pure-Sattwa-Awareness), a direct experience of Self as Immortal Atman, in
Oneness with the pure Light of Absolute Divinity.

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Mahamrityunjay a Mantra
OM TRAYAMBAKAM YAJAMAHE
SUGANDHIM PUSHTIVARDHANAM
URVARUKAMIVA BANDHANAN
MRITYOR MUKSHIYA MAAMRITAT
We worship the Three-Eyed One (Lord Siva) who is fragrant and nourishes well all
beings. May he liberate us from death for the sake of immortality, even as the cucumber
is liberated from its bondage (to the creeper)!
-Swami Sivananda
One of the Universal Mantras, Mahamrityunjaya Mantra is a recommended daily
Mantra for all people, in a group or privately. It can be chanted in addition to any Guru
Mantra you may have.
Besides being one of the most ancient prayers of the human race, the Mahamrityunjaya
Mantra is also very much a part of modern Indian culture. When leaving the Ashram,
kind friends will often chant at least three Mantras for your safe journey. Walking
through temple areas, you will hear it being chanted for peace or healing of community
members. There are many musical versions blasting from loudspeakers in the market
areas. When someone has left the body, the family will arrange a Yajna (Fire
Ceremony) where they will chant 108 Mahamrityunjaya Mantras.

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Mahamrityunjaya Mantra Notes

The Mantra Deity is Lord Siva. The Mantra Siddhi or power is protection and vitality for
the healthy, healing for the sick and Muksha for the dying or deceased.
Sanskrit grammar is very different from modern English!
The rough translations below are offered humbly in an attempt to approximate English
grammar. For those who would like to go beyond the standard translations, this may help
to personalize the meaning of each line.

OM

TRYAMBAKAM

YAJAMAHE

(Absolute Divinity)

(Lord Siva, Three Eyed One)

(We worship)

SUGANDHIM

PUSHTI

VARDHANAM

(Who is sweet/ fragrant)

(Abundance, nourishment)

(One Who bestows)

URVARUKAM

IVA

(Urvarukam- Indian cucumber)

(even as, like) (Is un-bound- from the vine)

BANDHANAN

MRITYOR

MUKSHIYA

MA

AMRITAT

(Physical death)
be)

(Liberation)

(From/ To)

(may He cause Immortality to

In the first verse, Om Trayambakam Yajamahe, we worship God in Nirguna and

Saguna form; Nirguna Siva/God is Om, Absolute Divinity; Saguna Siva is the Three
Eyed One, the Ultimate Yogi, Guru of the Yoga Path.
In the second verse, Sugandhim Pushtivardhanam, we acknowledge that the Lord is
sweet and fragrant, meaning full of Divine/Sattvic Qualities; we acknowledge that the
Lord is the Source of all abundance and nourishment, meaning both physical and spiritual
food.
The third verse completes the meaning of the fourth verse.
The fourth verse, Mrityor Mukshiya Maamritat, is a prayer: We are asking
Saguna/Nirguna Siva to take us through the experience of death; to take us through the
enlightened experience of liberation from death (Muksha is liberation from Samsara, the
multiple lifetimes resulting from Karma); to take us onward to immortality, the direct
experience of Self as Immortal Atman.
The third verse, Urvarukamiva Bandhanan, is part of the prayer in verse four. We are
asking for help to transcend death and experience immortality- just like the
Urvarukam/cucumber does it! The Indian cucmber grows up on the vine, is completely
dependant and nourished by the vine but, at the end of its life, it lets go of the vine all by
itself which, in human life, is considered to be wise and courageous. We pray for the
courage and wisdom to overcome the things that truly bind us: Abhinivesha, fear of
death/clinging to life; Asmita, the I-sense, falsely identifying the Self with mind and
body; Raga and Dwesha (attraction and aversion); all of the things that bind us in
ignorance of our Immortal Nature.
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Silent Meditation in Satsanga

There is often a natural place for silent meditation in Satsanga, such as right after Healing
Prayers. Here is an opportunity to practice any form of meditation you may have learned
in the powerful, supportive energy of the group. The Satsangas Prana Shakti, developed
during Mantra Yoga practice, will uplift you and deepen your meditation.
During the Silent Meditation period, you may also choose to continue chanting the
Mahamrityunjaya Mantra internally. In a group, we use the Vaikhari type of sound,
loud and strong, to banish all distracting thoughts and focus the mind. When we practice
internally, we are using the Madhyama type of sound; it is more subtle and, although
not audible to someone elses ear, it can be quite loud in your own mind if you recall
the group sound and use that for your practice. Internal Mantra Yoga is a very effective
way to practice but it requires higher mental concentration; if the mind begins to wander
when practicing this way at home, it is recommended that we should say it out loud a few
times until concentration is recovered. If the mind wanders while practicing in silence at
Satsanga, it is best to think of the deeper meaning or healing purpose of the Mantra to
regain concentration.

Japa of OM in Satsanga
At the very beginning of Satsanga, a leader will chant Om three times to bring us
together. Three Oms will bring us back from Silent Meditation. Om is an essential part
of Mantra, Prayer and Kirtan.
It can also be such a beautiful practice to chant Om
together at the end of Satsanga. Why do we do this?
Om is the vibration of Creation, the primal sound of the universe. Om is the substratum
of all sounds, languages, body, mind, Prana and senses. Om is the mystic word of power.
Om and Brahman are inseparable. Om emanates from the Source of All. Om is the allpervading vibration of Absolute Divinity. Om is the Divine Presence pulsating in our
lives. Om is both Nirguna and Saguna Deity. Om is the Vedantins complete Yoga
Sadhana. Om is the essence of the Upanishads.
Omis the ultimate Name of God.
When we chant Om.we are recharged from the most powerful source of energy in the
universe!

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Concluding Prayers
Recited after at least three Mahamrityunjaya Mantras:

OM SARVESHAM SWASTI BHAVATU

SARVESHAM SHANTIR BHAVATU
SARVESHAM PURNAM BHAVATU
SARVESHAM MANGALAM BHAVATU
May auspiciousness be unto all; may peace be unto all; may Fullness (Wholeness) be
unto all; may Prosperity be unto all.

SARVE BHAVANTU SUKHINAH

SARVE SANTU NIRAMAYAH
SARVE BHADRANI PASHYANTU
MA KASCHID DUHKA BHAG BHAVET
May all be happy; may all be free from disabilities; may all behold what is auspicious;
may none suffer from sorrow.

OM. ASATO MA SAT GAMAYA

TAMASO MA JYOTIR GAMAYA
MRITYOR MA AMRITAM GAMAYA
Om. Lead us from the unreal to the real; Lead us from darkness to Light; Lead us from
mortality to immortality.

OM PURNAM ADAH PURNAM IDAM

PURNAT PURNAM UDACHYATE
PURNASYA PURNAM ADAYA
PURNAM EVA AVASISH-YATE
OM SHANTIH SHANTIH SHANTIH
Om. That is Infinite. This is Infinite. From the Infinite, the Infinite becomes manifest.
From the Infinite, when the infinite is negated, what remains is again the Infinite. Om.
Peace, Peace, Peace.

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Concluding Prayers notes

Rough word by word translation:

OM SARVESHAM

SWASTI

BHAVATU

(Om) (for everyone)

(auspiciousness)

(may it be)

SARVESHAM

SHANTIR

BHAVATU

(for everyone)

(peace)

(may it be)

SARVESHAM

PURNAM

BHAVATU

(for everyone)

(wholeness, fulfillment)

(may it be)

SARVESHAM

MANGALAM

BHAVATU

(for everyone)

(abundance, prosperity)

(may it be)

May auspiciousness be unto all; may peace be unto all; may Fullness (Wholeness) be
unto all; may Prosperity be unto all.

SARVE

BHAVANTU

SUKHINAH

(may all)

(become)

(happy)

SARVE

SANTU

NIRAMAYAH

(may all)

(healthy)

(without disharmony/disease be)

SARVE

BHADRANI

PASHYANTU

(may all)

(good, fortunate, auspiciousness things)

(come to behold)

MA KASCHID

DUHKA

BHAG

BHAVET

(from pain)
(sorrow)
(running away)
(may they be)
May all be happy; may all be free from disabilities; may all behold what is auspicious;
may none suffer from sorrow.

OM. ASATO

MA

SAT

GAMAYA

(Om) (Unreal, untrue)

(from/to)

(Real, True)

(please lead us)

TAMASO

MA

YOTIR

GAMAYA

(Darness of ignorance)
us)

(from/to)

(Light of Understanding)

(please lead

MRITYOR MA

AMRITAM GAMAYA

(Death)
(from/to)
(Immortality) (please lead us)
Om. Lead us from the unreal to the real; Lead us from darkness to Light; Lead us from
mortality to immortality.

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OM PURNAM

ADAH

PURNAM

IDAM

(Om) (Infinity/Fullness)

(is That)

(Infinity, Fullness)

(is This)

PURNAT

PURNAM UDACHYATE

(From Infinity)

(the Infinite) (becomes manifest)

PURNASYA

PURNAM ADAYA

(when from Infinity) (Infinity)

(is taken away)

PURNAM EVA AVASISH-YATE

(Infinity)

OM

(only/certainly)

(is remaining)

SHANTIH SHANTIH SHANTIH

(Om, Absolute Divinity)

(Peace, Peace, Peace)
Om. That is Infinite. This is Infinite. From the Infinite, the Infinite becomes manifest.
From the Infinite, when the infinite is negated, what remains is again the
Infinite. Om, Peace, Peace, Peace.

Twameva Mata cha Pita Twameva

Twameva Bandhush cha Sakha Twameva
Twameva Vidya Dravinam Twameva
Twameva Sarvam mama Deva Deva
Thou art my mother, thou art my father; Thou art my relative and my friend; Thou art
knowledge and wealth unto me; Thou art my All, Oh Lord of Lords!

Kayena vacha manase ndriyair va

Budhyatmana va prakriter swabhavat
Karomi yadyat sakalam parasmai
Narayanayeti samarpayami
Whatever I do with my body, speech, mind and senses; by my intellect, self or nature- all
these I offer unto the Supreme Lord Narayana.

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LISTEN
SATCHIDANANDA BAGWHAN KI
(UNIVERSAL LORD
SARVA SANTANA KI
(ALL SAINTS)
SANATANA DHARMA KI
(ETERNAL RELIGION)
SARVA DHARMA KI
(ALL RELIGIONS
SADGURU SHANKARACHARYA
MAHARAJ KI
SADGURU PATANGALI MAHARAJ KI
(NAMES OF SAINTS INMPORTANT TO
THE ASHRAM) KI
GANGA MAYYA KI
(MOTHER GANGA)
KASHI VISHWANATA HIMALAYA
BAGWHAN KI (SIVA)
NAMAH PARVATI PATAY
(Salutations to Parvoti)

RESPOND
JAI!
JAI!
JAI!
JAI!
JAI!
JAI!
JAI!
JAI!
JAI!
HARA, HARA MAHADEV
Joyfully shouted!

FINISH WITH A PROSTRATION OR BOW TO THE DIVINE PRESENCE

Sanskrit grammar is very different from modern English!
The rough translations below are offered humbly in an attempt to approximate English
grammar. For those who would like to go beyond the standard translations, this may
perhaps help to personalize the meaning of each line.

Twameva

Mata

cha

(Thou art)

(mother)

(and) (father)

Pita

Twameva

Twameva

Bandhush

cha

(Thou art)

(family/relative)

(and) (friend)

Twameva

Vidya

(Thou art)

(knowledge) (wealth, prosperity)

(Thou art)

Twameva

Sarvam

mama

Deva Deva

(Thou art)

(All, everything)

(my)

(Lord of Lords)

(Thou art)

Sakha

Dravinam

Twameva
(Thou art)

Twameva

Thou art my mother, thou art my father; Thou art my relative and my friend; Thou art
knowledge and wealth unto me; Thou art my All, Oh Lord of Lords!

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Kayena
(body)

vacha
(speech)

23
manasendriyair
va
(mind)
(senses)

(by/with)

Budhyatmana

va

prakriter

swabhavat

(intellect)
automatically)

(by/with)

(because of basic nature)

(what happens

Karomi

yadyat

sakalam

parasmai

(Whatever I cause to be done)

(even)

(all of this)

(to the Supreme)

Narayanayeti

samarpayami

(to Lord Narayana)

(I dedicate)

Whatever I do with my body, speech, mind and senses; by my intellect, self or nature- all
these I offer unto the Supreme Lord Narayana.

Twameva Mata is a song of praise and thanksgiving in the attitude of

Sakhya-Bhava, close love and friendship with God.
In Kayena Vacha, we dedicate our lives to the Supreme Lord. We are
taught that any action, no matter how insignificant, can be an act of devotion
if done with Bhava (reverent spiritual attitude), Shraddha (Faith) and Prema
(Divine Love). Every moment in lifebecomes Yoga!

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Arati notes
As many as three times a day, sunrise, sunset and at the end of Satsanga, you will see
Arati (worship with light) ceremonies in the Temples, Ashrams and homes of devout
Indians. It is a ceremony of devotion to the God.
Arati normally involves waving of light from a dish containing burning ghee, a lamp or
candles. The lamp is waived in front of the Divine Form, symbolizing the Light of Divine
Knowledge. A bell is rung throughout the ceremony, symbolizing the Nada-Brahman, the
vibration of Absolute Divinity.
An Arati chant, paying tribute to a host of Divine Manifestations, may be used during the
ceremony and a special song may be sung at the end. There is a traditional melody used
to sing Jaya Jagadisha Hare (Arati to Lord of the Universe), Jaya Gange Mata
(Ganga Arati) and many others. At the end, the Arati lamp is carried around the room.
Participants place their hands over the fire and pull the smoke or heat towards their faces
and over their heads, symbolically bathing in the Light of Divine Knowledge.
Arati is a form of Puja (worship); this is the Bhakti mode known as Archana . The rules
for Puja, found in numerous Brahmanas attached to the Vedas, cover the rituals,
materials, mantras and prayers used in the proper forms of worship. The Sixteen Limbs
of Puja describe this beautiful practice:
1. Asana- offering a seat to the Deity.
2. Swagata- welcoming the Deity.
3. Padya- washing the Deitys feet.
4. Arghya- water offering made in a vessel as gift.
5. Achamana- water offering for sipping.
6. Madhuparka- offering of honey, ghee, milk, curd.
7. Snanam- water for bathing.
8. Vastra- clothing the Deity.
9. Bhushana- offering ornaments and jewels.
10. Ghanda- offering of perfume.
11. Pushpa- offering of flowers.
12. Dhupa- offering of incense.
13. Deepa- offering of light (Arati).
14. Naivedya- offering of food.
15. Tambulam- offering of betel nuts and other refreshments.
16. Vandana and Namaskara- offering of prostrations and prayers.

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Food Offering
Worship and sacrifice are common to all the worlds religious practices. In India, Puja
(worship) is often accompanied by Yajna (sacrificial Fire Ceremony). In this ritual,
described in great detail in the Brahmanas, elaborate offerings from the Five Elements are
given to the fire, praising and thanking the chosen Deity for abundance and praying for
continued benevolence. The final sacrifice in a Hindus life happens on the funeral pyre,
offering his/her whole life to God with this ritual of final purification. Yajna is a
beautiful, fascinating and truly primal urge among human beings, it seems. In India, its
complexities require the services of a trained Brahmin priest.
We can perform a simple Yajna here at home by offering our food to God (into the fire of
digestion) at each meal with this prayer from the Bhagavad Gita:

Om Brahmarpanam Brahma havir

Brahmagnau Brahmana hutam
Brahmaiva tena gantavyam
Brahma karma samadhina
Om Shantih Shantih Shantihi
Om! Divine is the action of offering, Divine is the offering itself
Divine is the One who offers into the fire of Divinity
Divinity can only be attained
By one who sees Divinity in all actions

Om

Brahm

(Om) (Brahman)

arpanam

Brahma

(the act of offering is) (Brahman)

Brahmagnau

Brahmana hutam

(into the fire of Brahman)

(by Brahman is offered)

Brahma

iva

tena

(Brahman)

(only) (by Him)

havir
(the offering is)

gantavyam
(shall be reached)

Brahma karma

samadhina

(action/karma, which is Brahman)

(by one who is absorbed in)

Om Shantih Shantih Shantih

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