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FRIDAY, DECEMBER 5, 2008

What are the Nitya and Naimittika Karmas?

The subject matter "Karma" is an ocean.

Classification of Karma

The Karmas are broadly classified into five types as follows:

1) Nitya Karma – Daily Obligatory Duties
2) Naimittika Karma --Occasional Obligatory duties
3) Kamya Karma – Rites done to attain desired results like Jyotistoma Yaga for reaching
Heaven
4) Prayaschitta Karma – Rites for expiation of sins like Candrayana Vrata
5) Nishiddha Karma – Forbidden action like killing, drinking etc

Nitya Karmas
Nitya Karmas representing the Daily Obligatory Duties for a Grhastha (householder) includes
the following:
1) Pratah Sandhya Vandanam (Morning)
2) Samitadanam ( For Brahmachari)
3) Aupasanam
4) Agnihotram (For Agnihotris)
5) Agni Sandhanam
6) Deva-Rishi-Pitru Tarpanam
7) Brahma Yajnam,
8) Vaisva Devam
9) Bhagavad Aradhanam
10) Madhyanikam ( Afternoon)
11) Sayam Sandhya Vandanam (Evening)
12) Pratyabdika Sraddham ( Yearly Ceremony)
13)Amavasya
14) Mahalayam

The non-performance of Nitya Karmas results in sins.

Naimittika Karmas
Naimittika Karmas representing the rites to be performed on special occasions for
a Grhastha (householder) mainly includes the following main 16 Samskaras (40 Samskaras are
mentioned in the Scriptures) and other Pitru Karmas:

Samskaras
1) Garbhadana - Conception rite
2) Pumsavana – Rite before Birth
3) Simantonnaya- Rite before Birth
4) Jatakarma – At Birth
5) Namakaranam – Naming ceremony
6) Niskramana – First Outing of the baby and viewing the Sun
7) Karna Vedana – Ear Piercing rite
8) Annaprasana – Feeding
9) Chaula – Tonsure
10) Vidyarambha – Beginning of Studies
11) Upanayan – Sacred Thread
12) Vedarambha – Beginning of Study of Vedas
13) Keshantha – Shaving of Beard
14) Samvartana – Completion of Studies
15) Vivaha – Marriage
16) Anthyeshti – Death

Pitru Karmas
1) Preta Sraddham
2) Sapindikaranam
3) Sankramana Sraddham ( Monthly)
4) Grahana Sraddham ( Solar / Lunar Eclipse)
5) Sodakumbham
6) Nandi Sraddham
Others
1) Upakarma (Avani Avittam)
2) Gayathri Japam
The non-performance of Naimittika Karmas results in sins.

The Priests are required normally for the performance of Naimittika Karmas for overseeing the
proper conduct of the Ritual ( Brhaspati, Brahma), performance of Japa , homams and also for
giving Danams as ordained in the Scriptures.

POSTED BY VEDVIKAS AT 6:19 AM   
LABELS: VEDIC CULTURE , VEDIC EDUCATION, VEDIC KNOWLEDGE , VEDIC PHILOSOPHY, VEDIC
VALUE SYSTEM

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BLOG ARCHIVE
1

Omniscient Aum
Caroline Robertson ND
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Praised as the password to enlightenment,
aum is a sacred syllable and symbol
encapsulating secrets of the universe that
enhance all areas of life.
Praised as the password to enlightenment,
aum is a sacred syllable and symbol
encapsulating secrets of the universe that
enhance all areas of life. If you had to choose
one archetypical image or word associated
with Eastern phi
losophy what would it be? A
word that encompasses everything. You
ʼ
ll fi
nd it on Yoga room walls, in scriptures, on
incense packets and even as a mystical
tattoo. Not just confi ned to Eastern religions,
you
ʼ
ll also hear it chanted during Hindu,
Muslim, Bu
ddhist and Christian ceremonies.
Aum (and its synonyms Amen, Ameen,
Omkar and Alm) is the omniscient pulse that
beats at the heart of every molecule in the
universe. Adopted as the monosyllabic
answer for everything past, present and
future, aum is the dec
oder to life
ʼ
s mysterious
message. Aum is also the primordial hum
from which all sounds and forms arise and
return to as Swami Sivananda explained
“
the
whole world has come from aum, rests in
aum and dissolves in aum.
”
So what
ʼ
s the big deal about aum? Tho
ugh
many chant it and are familiar with its script,
few understand the deeper signifi cance of
this sanctifi ed symbol. The linguistics and
phonetics of aum offer some clues to its
inherent power. Statements regarding aum as
the trigger for material manife
station and
dissolution can be related to the letters
“
a
”
and
“
m
”
.
“
A
”
has fi rst pride of place in all
alphabets and
“
m
”
is the last letter in the
oldest language
-
Sanskrit. Also denoting
something from start to end are the terms
from alpha to omega and f
rom A to Z. It
ʼ
s
been noted that the fi rst sound uttered as
babies emerge from the womb is often
“
Ahhh.
”
Hence the letters
“
a
”
and
“
m
”
are
symbolic of the continuous cycle of birth, life
and death, known as samsara in Sanskrit.
To explain earth
ʼ
s origin,
science
ʼ
s big bang
theory is paralleled by the Vedas
ʼ
ʻ
big aum
theory
ʼ
. Vedic scriptures say that when aum
was fi rst chanted it entered the causal ocean
creating ripples of sound vibration that
swelled into a cosmic soup. The resulting
waves created the
fi ve successive elements
of ether, air, fi re, water and earth. As to how
subtle sound vibrations can cause dense
matter to form, quantum physics offers some
insights. According to this science the
universe consists of practically nothing, with
each molec
ule 99.9 percent empty except for
miniscule particles vibrating at high
frequencies within them. This proves that
though everything appears to be dense
matter in reality it is essentially space.
Our bodies are 99.9
percent space or ether
with a
dynamic d
anc
e of electrons whirling
around
in
a dervish pas
-
de
-
deux creating
the
illusion of solid matter.
It is said t
hat these
resonating molecules
create a vibrating hum.
Our bodies are 99.9 percent space or ether
with a dynamic dance of electrons whirling
around in a dervish pas
-
de
-
deux creating the
illusion of solid matter. It is said that these
resonating molecules create a vibrating hum.
To guess what this musical matri
x might
2
sound like imagine placing a stethoscope to a
cellular molecule. As the electron whizzes
past like a racing car
-
it plays the soundtrack
of the self. Vedantists hypothesise that this is
the distinctive drone of aum. Like a universal
electrical tran
sformer this hum is the music of
spiritual energy animating and orchestrating
gross matter on a universal scale. It is the
self
-
sustaining continuum that composes the
substrate of the universe also known as the
unifi ed field. Aum is synonymous with life a
s
it generates the universal bio
-
rhythms that
harmonise the cycles of creation,
preservation and destruction.
Phonetically, aum is a very natural and
effortless sound to form. Inhale deeply, then
exhaling notice the sound
“
A
”
rising easily
from the chest.
Meeting the roof of the mouth
it becomes
“
au,
”
reverberating through the
cranium. As a fi nale the mouth closes with
the buzzing sound of
“
mmm.
”
Repeated with
correct intonation aum is said to echo to the
core of our being thereby cleansing cells,
balanci
ng chakras, calming the mind and
awakening the spirit. Listening to aum is also
very soothing and healing. The sound of aum
is inherent in all sounds but is clearly
recognisable in the tolling of church bells,
donging of temple gongs and blowing of a
conch
shell.
Universal Language
Transcending divisions of race or creed, aum
is a universal term known as
“
Mahavakya
”
or
the great sound of divinity. Swami Sivananda
said
“
aum is the property and spiritual
heritage of all people throughout the world.
”
An anecdo
te illustrating the global
acceptance of aum occurred in Moscow in
1989 when it was the first religious chant
permitted at a conference attended by the
Russian Head of State after seven years of
the communist suppression of spirituality.
Aum
ʼ
s non
-
sectaria
n connotations make it an
ideal unifying force for all religions. Swami
Vivekananda
ʼ
s vision to build a temple where
only aum was worshipped rather than
denominational deities was inspired by his
desire to promote interfaith harmony. Though
the infamous au
m shrinkyo of Japan acted
under the banner of aum to commit
destructive acts, it would take more than a
crazy cult to tarnish it
ʼ
s 5,000 years of
documented efficacy. Aum is most
prominently noted in the Vedic scriptures but
other versions of it include th
e Christen
Amen, Islamic Ameen and Alm, the Buddhist
Om, the Sikh Omkara and the Egyptian/
Judaic Amen. The widespread references to
aum not only point to the common origins of
religion but suggests that all scripts grew from
similar roots. Variations of t
he aum script are
evident worldwide. The oldest known are
carved on ancient Ujjain coins, engraved on
the Sohugara copper plate, painted in India
ʼ
s
prehistoric cave walls and inscripted on
artefacts from Khajuharo. Traces of aum can
be seen in much of the
iconography,
sculpture, paintings and other art forms of
India, Burma, Tibet and Nepal.
Tantric schol
ars have related aum to prayer
as when the symbol is turned on its sid
e,
with a little imagination,
it depicts a person in
the prayer pose.
Tantric sc
holars have related aum to prayer
as when the symbol is turned on its side, with
a little imagination, it depicts a person in the
prayer pose. Another interpretation says the
“
3
”
represents the three trilogies of aum
explained later, the wave symbolises an
energy wave and the dot a particle of matter.
Various references to the symbol are strewn
throughout ancient vedic texts, most notably
in the Aitreya Brahmana, Kanshitaki
Brahmana and the Ashwalayam Shrout
Sutra. An entire treatise glorifying aum called
t
he Mandukya Upanishad details its esoteric
significance. Crowned as the cream of Vedic
wisdom, aum is mentioned in the
Kathopanishad as
“
the goal of all the Vedas
and the result of all penances.
”
Krishna in the
Bhagavad
-
Gita even says
“
I am the aumkar
in t
he Vedas.
”
Considering this, the scripture
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3
Panini
-
ashtadyayi advises students to chant
aum twice for every mantra and the ancient
lawgiver Manu warns that one must recite
aum at the start and finish of every lecture or
else all knowledge will be lost. Henc
e aum is
routinely chanted as a potentising prefix to
Upanishads, shlokas and mantras. Common
examples of this include aum shanti, om mani
padme hum, aum namah shivaya and aum
namo narayana.
Aum is the common thread woven through
the complex tapestry of t
he Hindu pantheon.
As an allinclusive term it can be used to
address anything or anyone but is commonly
linked with Brahma, Shakti, Shiva, Uma,
Vishnu, Rama, Surya and Narayana. Ganesh
is also known as
“
om
-
kaara
-
svaroopa
ʼ
or
ʻ
the
aum
-
figured one
ʼ
, as he is
sometimes
depicted within an artistic aum swirl. Aum has
even emerged in modern times as the highly
revered symbol of East Africa
ʼ
s Ivory Coast
and in Bali, Indonesia where it represents
strength. The English terms omniscience,
omnipotence, omnipresence a
nd omen are
examples of how aum has filtered into
everyday western life.
Secret Symbolism
The semantics of aum are all
-
encompassing.
As South Indian tantric scholar Dr Raghavan
insisted,
“
you can
ʼ
t limit the definition of aum,
it is beyond the confines of
language.
Everything about aum is correct whether
sacred or profane because aum is unlimited.
”
To heighten one
ʼ
s appreciation of aum and
open deeper dimensions of perception,
Patanjali in his Yoga Sutras states
“
aum must
be repeated during meditation only
whilst
understanding its meaning.
”
Remaining
mindful of aum
ʼ
s symbology during practice
magnifies the forces it activates. The Vedas
explain that sound is an expression of form
therefore when we say a word all its related
characteristics spring to mind. Th
e traits of
aum portray a picture of eternal truths often
grouped as trilogies linked to each letter. As
Parmahamsa Yogananda wrote
“
each time
one utters a word he puts into operation the
three qualities of aum
”
. Vedic scriptures also
say that whatever we
meditate on we will
unite with. Therefore when we comprehend
the depth of aum we connect with our
essential origins, life purpose and destination.
Aum can also link us with both the formless
divinity (nirguna brahma) as well as the
embodied divinity (sagun
a brahma),
transcending religious differences.
The three inherent letters (triyakshari) of aum
are visas allowing passage through the main
checkpoints of our consciousness towards
enlightenment. This transcendental tour
occurs simultaneously on a physical
and
metaphysical platform. Physically when we
chant aum it travels from the naval bouncing
off the sounding board of the hard palate to
dissolve after the lip tingling
ʻ
m.
ʼ
Energetically, aum originates at the subtle
body
ʼ
s lower chakras, uncoiling like t
he
kundalini snake to peak at the crown chakra.
When repeated with clear intonation aum
aligns us at all three levels
-
physically,
mentally and spiritually.
The
ʻ
A
ʼ
awakens consciousness
The
ʻ
U
ʼ
uplifts awareness
The
ʻ
M
ʼ
merges one with the supreme realit
y.
The silent vibration remaining called
sabda
brahma
is when true transc
endence is said to
take place,
the silent and still gap between
our thoughts.
The silent vibration remaining called sabda
brahma is when true transcendence is said to
take place, t
he silent and still gap between
our thoughts. This last lingering tone is like an
etheric electrical transformer empowering the
spirit to animate matter.
Aum Accolades
Aum meditation is useful for both personal
and planetary upliftment. It facilitates an
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internalising process that quietens the senses
(pratyahara), improves focus (dharana) and
connects the consciousness with higher
truths (dhyana). This ultimately leads to
enlightenment or samadhi, a state of
unconditional love and bliss. Sri
Sankaracharya
likened aum to sulphur which
binds restless mercury into a stable unit, just
as aum meditation brings the restless mind to
a single focus. The honed mind is like a laser
beam, burning up negative karma and
destructive tendencies. Hindus and Buddhists
teach
that this is the path to enlightenment.
As Krishna states in the Bhagavad
-
Gita
“
one
who has perfected yoga and chants aum
thinking of god at the time of death will attain
my spiritual abode.
”
Ramdas of
Anandashram assures that one who chants
aum 60,000,00
0 times will attain spiritual
salvation. The word mantra means to cleanse
or free the mind so chanting aum gives one
clarity and calm in challenging situations.
Experiments conducted by Trascendental
Meditators en masse proved this when one
percent of the
population chanted aum and
crime rates decreased. Perhaps it is the
consistent chanting in temples, mosques and
churches that creates such a peaceful
environment within these sanctums. On a
recent visit to Mata Amritanandamayi
ʼ
s
modern hospital in India e
very PA message
was prefaced by a soothing
“
Aum Namah
Shivaya,
”
softening the generally sterile and
morose mood of a hospital.
More immediate benefits of aum meditation
include an improved memory, concentration,
voice, lustrous face, regulated breathing a
nd
a heightened mood. People I spoke to
mentioned a significant increase in energy,
even after chanting aum only three times.
Swami Sivananda supports this, claiming
“
when chanted with faith and rhythm, aum fills
one with a spiritual strength, new vigour a
nd
energy.
”
Aum Attunement
In the words of the Sufi Saadi
“
however much
you study you cannot know without action.
”
So it is that one can only appreciate aum
ʼ
s
potency through practical experience. There
are many ways to meditate using aum.
Options include
visualising it, listening to it,
chanting it, wearing it and depicting it through
art. A traditional Hindu rite of passage uses
aum to initiate children into learning. Each
baby is ushered into the world by painting an
aum symbol on it
ʼ
s tongue with a gol
d
implement to ensure a life of auspicious
communication and education. Chanting is
widely recommended as the easiest way to
employ aum to still the mind.
Aum expert Dr Nagendra outlines three
phases when chanting aum:
1)
The descending phase where one feels
aum waves engulfing the body
2) The ascending phase where one feels
uplifted, lighter and expansive
3) The silent interval when a deep serenity
may be felt
There are also four levels of chanting styles
that often pr
ogress naturally over time:
1)
Vaikari: Aum is repeated audibly to
reinforce the vibration mentally
2) Madhyama: Aum is recited in the mind
while mouthing it silently
3) Pashyanti: Aum is chanted silently without
moving the mouth
4) Para: Aum is crystalis
ed in the cellular
memory and naturally vibrates in the body
without conscious effort. At this stage it is
even be repeated during sleep.
When chanting aum it should flow as one
continuous sound rather than three separate
letters. On exhaling the
ʻ
a
ʼ
rises
from the
naval becoming
ʻ
au
ʼ
as it enters the throat
and concludes in an effortless aum. All three
phases should be roughly equal in duration.
Initially on practicing aum it is conducive to
find a quiet place where you won
ʼ
t be
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disturbed. Sitting straight
, still and
comfortably be aware of your breathing.
Closing the eyes relax all tension from the top
of the head to the tips of the toes. Inhale
slowly and deeply then on the exhalation
allow the sound aum to flow from the
abdomen to the cranium. As you inh
ale
visualise and sense all positive energies
entering your being. The vibration initially
invigorates every cell then quietens the body
and mind.
A more detailed six
-
step sequence devised
by Dr Nagendra is as follows:
1) Kapala Bhati: Deep breaths for o
ne minute
2) Nadi Shodhana: Alternate nostril breathing
for five rounds
3) Brahmari: Bee
ʼ
s breath for five rounds
4) Trataka: Unfocused gaze on the aum
symbol three times with eyes tearing
5) Chanting aum for 15 minutes
6) Silence for five minutes
Another
way of utilising aum is through the
following chakra balancing exercise.
Standing, sitting or lying in a relaxed state
place your hand over the region whilst
chanting the corresponding mantra.
1) Lam: pubic bone, coccyx (mooladhara
chakra)
2) Vam: lower
abdomen, sacrum
(swadhisthana chakra)
3) Ram: solar plexus (manipura chakra)
4) Yam: heart area (anahata chakra)
5) Hum: throat (vishuddhi chakra)
6) Sham: eyebrow centre (ajna chakra)
7) Aum: crown fontanelle (sahasrara chakra)
Irrespective of individaul
faith aum is
an a
ll
-
person, all
-
purpose mantra.
It can be used by
i
tself or as a powerful adjunct
to other
spiritual practices.
Irrespective of individaul faith aum is an all
-
person, all
-
purpose mantra. It can be used by
itself or as a powerful adjunct
to other
spiritual practices. Aspirants from all faiths
recommend using aum for spiritual progress
as Sri Sankarachaya said
“
one who has
embraced the path of self
-
realisation shoul
d
meditate incessantly on aum.
”
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