Balanced state of mind

How can Acheive Balanced State of Mind - Bhagavad Githa
Our body-mind complex has two opposites, STRESS and RELAXATION. Stress is energy consuming and relaxation is re-energising.Yoga and ancient techniques keep telling us to relax; maybe to help us conserve the energy for better utilization and progress as a human being.In Bhagavad Gita, Lord Krishna tells King Arjuna the Science of Yoga on the battle ground. The situation with King Arjuna is very difficult,he is fighting for his rights and rights of his people but the enemy he is facing, is his relatives and beloved teachers.

This war will result in many deaths, so  King Arjuna is stressed, sad and in pain. He wants to escape the war and is ready to leave his rights.But Lord Krishna tells him the Science of Yoga. The science of Yoga is to reach the  balance of mind, thoughts, intellect, emotions which, is the aim of life. Lord Krishna maintains the focus on the state of mind independent of what is the outcome of any action. Lord Krishna advises that loss or gain, pain or pleasure, victory or failure should not affect the state of mind. This is the philosophy of relaxation as per Bhagavad Gita.

Bhagavad Gith  - Conversation between Krishna and Arjuna

Many times, a question is raised why this great philosophy was told on the battlefield / warfront instead of in a peaceful place like a yoga ashram. When the surrounds are peaceful, it is easy to be peaceful,calm and relaxed. But the daily life is not like that, in fact for survival everyone has to struggle and there is always negativity in struggle. One cannot escape this stress and pain in life. But one can learn to have this relaxed state unaffected by stress and pain. Even when we achieve this peaceful state for some time, the next moment or situation is different and the stress is again there. The relaxed and peaceful state of mind in every moment of life is very important. The  awareness of the present moment, independent of past and future, is the subject of discussion in Bhagavad Gita which is the key to relaxation.

Our experience of a moment is always affected by negativity of the past events and experiences and is overshadowed by worries and insecurities of the future. If a present moment is carrying a weight of so much of negative energy, how can we remain balanced and relaxed? For a relaxed state of mind in any moment, it is important to accept the moment or situation, this acceptance is very important for further actions. Many times we refuse to accept what comes our way, and that stresses us, for example - a sudden loss of family member. It is difficult for us to accept this and this creates a lot of emotional stress.

Lord Krishna tells Arjuna to accept what is coming his way,he maintains that very little is under our control in this world, so the best way is to accept the situation and try to find a solution to the problem, instead of thinking why this has happened to me?Even if the situation is because of my past mistakes, I should have the heart to accept whatever is there for me now. Expectation is another important aspect which affects the actions at that moment.Last month I prepared for my university exams. While I was studying, the stress of it started affecting me, and it was based on the expectations I had from myself. I was expecting too much, which created stress. This stress also affected the performance in the actual exam, I forgot a few things that I knew and I could have presented better in my papers but I did not because of stress.Many times we expect something from others and when others do not respond the way we expect, this creates stress and pain, the event that I mentioned relating to my anger last month was related to these similar expectations from other people. If I could have avoided any expectations, the angry and stressful state of mind could have been avoided. The eflection on this event surely made me aware of necessary control and management of emotions in the future. So the relaxed and balanced state of mind is one of our most important achievements.

Check Chakra

Pranayogakriay is a high energy meditation technique and a lifestyle developed by Sadguru Divyathma Sree Yogananda Sreeraj February 19, 2013 Secrets of Chakras, Kundalini and Human Body Kundalini is a dormant energy, seated at Mooladhara chakra and symbolized as a 3 ½ coiled serpent.When awakened it leads to the expansion of the mind, beyond all that we know. It changes the quality of awareness, experience, intellect and intuition of the mind. It awakens our potential, our hidden qualities and abilities. We know there is a lot more to us than what we see. We know that we only use a very small segment of our brain, less than 10%, only a tiny bit of our potential. Looking at it in this perspective, imagine if we were to use 15%, 30% or even more. Imagine what could be accomplished. So far science has not been able to help us out here. Chakras in human body When we want to follow the path of Pranayogakriya we must follow a strict but simple and gradual process. Many people try to rush the process through other means and this can lead to permanent problems. The path is not to be taken lightly, and though, Kundalini awakening may be out of the reach of most, there are many other positive aspects of these practices. This path of will uses no specific asanas as described in Pathanjali’s Yogasutram or Hathayogapradeepika by Swami Swatmaraman. It uses pranayama, and meditation with the focus on cleansing and purifying the chakras, which helps to evolve our personality. A chakra is a wheel, circle, or vortex of energy. They are the main energy points of the body and are the switches for distribution to other areas. There are many chakras but six of them are most important. They are Mooladhara, Swadhisthana, Manipura, Anahata, Vishuddhi and Ajna. Arrangement of Chakras Mooladhara is the first chakra, where man goes from animal consciousness and begins the human world. It is the last chakra of the animal evolution, the beginning of human spiritual evolution. It governs the basic emotions of fear, security, courage and survival instincts, as well as the sexual and excretory functions. Swadishstana is the second chakra and relates to the reproductive organs, joy, happiness, pleasure and sexual desire. Manipura is the third chakra and relates to power, action, willpower, self-esteem, vitality and ego. It governs the digestive system. Anahata is the fourth chakra and relates to compassion and indiscriminate love. It governs the heart, lungs, circulation and respiration. Vishuddhi is the fifth chakra and is the communication centre as well as purification.It governs the throat, vocal chords, thyroid and neck region. Ajna is the sixth and most important chakra. It is said that Ajna has control over all the functions of a person’s life. It is the command centre of the mind, the opening or access point. It relates to the intellect, intuition, wisdom, psychic abilities and the central nervous system. Many techniques are used to help awaken and purify these chakras. Only when the chakras are ready, it will be possible for the Kundalini to arise. What is used most are asanas, mantras and various types of meditation, as well as pranayama and yoga techniques. But the yama-niyamas are very difficult to follow,without which, it says, no one can get a balanced state of mind. There is the significance of Pranayogakriya. This is the most innovative and practical method to reach to the final goal of yoga - AN EMPTY MIND WHICH IS NOT DISTURBED BY THOUGHTS. cyf pranayogakriya at 5:49 pm Share No comments: Post a Comment ‹ › Home View web version Pranayogakriya cyf pranayogakriya View my complete profile Powered by Blogger

Chakra

Secrets of Chakras, Kundalini and Human Body
Kundalini is a dormant energy, seated at Mooladhara chakra and symbolized as a 3 ½ coiled serpent.When awakened it leads to the expansion of the mind, beyond  all that we know. It changes the quality of awareness, experience, intellect and intuition  of the mind. It awakens our potential, our hidden qualities and abilities.
We know there is a lot more to us than what we see. We know that we only use a very small segment of our brain, less than 10%, only a tiny bit of our potential. Looking at it in this perspective, imagine if we were to use 15%, 30% or even more. Imagine what could be accomplished. So far science has not been able to help us out here.

Chakras in human body

When we want to follow the path of Pranayogakriya we must follow a strict but simple and gradual process. Many people try to rush the process through other means and this can lead to permanent problems. The path is not to be taken lightly, and though, Kundalini awakening may be out of the reach of most, there are many other positive aspects of these practices. This path of will uses no specific asanas as described in Pathanjali’s Yogasutram or Hathayogapradeepika by Swami Swatmaraman. It uses pranayama, and meditation with the focus on cleansing and purifying the chakras, which helps to evolve our personality.

A chakra is a wheel, circle, or vortex of energy. They are the main energy points of the body and are the switches for distribution to other areas. There are many chakras but six of them are most important.

They are Mooladhara, Swadhisthana, Manipura, Anahata, Vishuddhi and Ajna.

Arrangement of Chakras

Mooladhara is the first chakra, where man goes from animal consciousness and begins the human world. It is the last chakra of the animal evolution, the beginning of human spiritual evolution. It governs the basic emotions of fear, security, courage and survival instincts, as well as the sexual and excretory functions.

Swadishstana is the second chakra and relates to the reproductive organs, joy, happiness, pleasure and sexual desire.

Manipura is the third chakra and relates to power, action, willpower, self-esteem, vitality and ego. It governs the digestive system.

Anahata is the fourth chakra and relates to compassion and indiscriminate love. It governs the heart, lungs, circulation and respiration.

Vishuddhi is the fifth chakra and is the communication centre as well as purification.It governs the throat, vocal chords, thyroid and neck region.

Ajna is the sixth and most important chakra. It is said that Ajna has control over all the functions of a person’s life. It is the command centre of the mind, the opening or access point. It relates to the intellect, intuition, wisdom, psychic abilities and the central nervous system.

Many techniques are used to help awaken and purify these chakras. Only when the chakras are ready, it will  be possible for the Kundalini to arise. What is used most are asanas, mantras and various types of meditation, as well as pranayama and yoga techniques. But the yama-niyamas are very difficult to follow,without which, it says, no one can get a balanced state of mind. There is the significance of  Pranayogakriya. This is the most innovative and practical method to reach to the final goal of yoga -

AN EMPTY MIND WHICH IS NOT DISTURBED BY THOUGHTS.

Bramhan

Essence of Mundakopanishad - Paravidya and Aparavidya
Mundakam 1 - Section 1  ( Om Peace ! Peace !! Peace !!! )

Brahma, the creator and protector of this universe, arose as the first among Gods. He expounded the science of the knowledge of BRAHMAM (Brahma-Vidya), the foundation of all knowledge (all sciences) to Atharvan, his eldest son. Whatever Brahma told Atharvan, that knowledge Atharvan gave to Angir. Angir taught it to Satyavaha of the family of Bharadvaja, and Satyavaha taught to Angiras the knowledge traditionally obtained by the success on of teachers.Saunaka, the great householder, approached Angiras in the manner laid down by the scriptures and questioned; What is that, O Bhagavan, which being known, all this becomes known?

BRAHMAM ( The Universal Cosmic Energy ) is the cause of this world. By attaining the knowledge of BRAHMAM, the effect, the world, is comprehended.

Angiras replied to Saunaka: There are two kinds of knowledge to be acquired. So those who know BRAHMAM say, Para and Apara, i.e., the higher and the lower.

Para is the knowledge of BRAHMAM.

Apara is that which treats of the means and fruits of good and bad actions. The object of the lower science is to show the cause of virtue and vice and their consequences. Apara Vidya is ignorance. It teaches nothing ultimately real. It must therefore be rejected in the end.
The lower knowledge is the Rig-veda, the Samaveda, Yajurveda, Atharvaveda, Siksha (phonetics), Kalpa (code of rituals), Vyakarana (grammar), Nirukta (etymology), Chhandas (metre) and Jyotisha (astrology). But the higher knowledge is that by which the immortal is known.

BRAHMAM can be obtained only by the removal of ignorance.
Brahma-Vidya is called Para-Vidya, because it is a help to salvation, it leads to the attainment of the BRAHMAM.

Para-Vidya is the knowledge of the immortal which can be known through the Upanishads.That which cannot be seen or seized, which has no origin, which has no properties, which has neither ear nor eye, which has neither hands nor feet, which is eternal, diversely manifested, all-pervading, extremely subtle and imperishable, the wise regard as the source of all beings.

BRAHMAM sees without eyes and hears without ears. Decay is not possible in BRAHMAM, as it is ever full and self-contained. That knowledge by which the immortal BRAHMAM is known is what is called PARAVIDYA

Essence of the Mundakopanishad
1. The knowledge which is a means to the attainment of the highest Brahmam can be    attained only by the grace of the preceptor, after one's having renounced all desire and egoism, and having acquired the four means of salvation.

2. Brahmam is not grasped by the senses as it is subtle and infinite, but is realized by the intellect purified through knowledge and meditation.

3. The individual soul attains liberation through the knowledge of Brahmam.

4. Just as rivers, when flowing into the ocean, become one and the same with it, so also he who knows Brahmam becomes identical with Brahmam.

5. The fruits of sacrifice are but perishable and transitory.

6. Cultivate discrimination, dispassion, austerity, faith, concentration, love for solitude, for the attainment of immortality and eternal bliss.

7. Seek the knowledge of Brahmam from a qualified teacher and is established in Brahmam.

8. There are two kinds of Vidya; Apara (the lower) and the Para (the higher). The former is founded on the four Vedas and the six Vedangas. The latter refers to Brahmam which is all-pervading, immortal, indivisible and self-luminous.

9. Just as a spider projects the web out of its body and then again withdraws it into itself, so also Brahmam projects this world and then withdraws it into itself.

10. Brahmam is a target to be penetrated by meditation on Oam.

11. Brahman is the immortal Soul, the one warp of the world and the individual souls, the self-luminous light of the worlds, full of bliss, omnipresent. It is in front, behind, above, below, to the right and to the left, and shines with all splendour in the heart of all.

12. Spiritual discipline, ethical duties and spiritual practices enable the aspirants to attain the knowledge of the Supreme Self.

13. Meditation will help the aspirants to develop dispassion, discrimination, faith, purity, and attain immortality and eternal bliss.

Gayatri Mantra

The Sacred Gayatri Mantra - Brihadaranyaka Upanishad
The Sacred Gayatri Mantra—Chapter XIV (Brihadaranyaka Upanishad)
1. The words Bhumi (earth), Antariksha (sky) and Dyaus (heaven) form eight syllables and the first foot of the Gayatri consists of eight syllables. So the three worlds constitute the first foot of the Gayatri. Whosoever knows this about the first foot of the Gayatri wins all that is in the three worlds.

2. Richah, Yajumshi and Samani form eight syllables and the second foot of the Gayatri consists of eight syllables. So these three Vedas constitute the second foot of the Gayatri. Whosoever thus knows the second foot of the Gayatri wins as much as that treasury of knowledge, the three Vedas, has to confer.

3. Prana, apana and vyana form eight syllables and the third foot of the Gayatri. consists of eight syllables. So these three forms of the vital breath constitute the third foot of the Gayatri. Whosoever knows this about the third foot of the Gayatri wins all the living beings that are in the universe. Now, its turiya, apparently visible (darsata) and supramundane (paroraja) foot is this—sun that glows yonder. That which is fourth is called turiya. He (the being in the solar orb) is apparently visible (darsata), because he is seen, as it were, by the yogis. He is supramundane (paroraja), because he shines alone on the whole universe as its overlord. He who thus knows the fourth foot of the Gayatri shines with splendour and glory.

4. That Gayatri rests on that fourth, apparently visible, supramundane foot. And that, again,rests on truth. The eye is truth, for the eye is indeed truth. Therefore, even today, if two persons come disputing, one saying: "I saw it," and another: "I heard of it," we should trust the one who says: "I saw it. That truth rests on strength. The vital breath (prana) is strength. Hence truth rests on the vital breath. Therefore they say that strength is more powerful than truth. Thus the Gayatri is based on the vital breath within the body. That Gayatri protected the gayas. The organs are the gayas; therefore the Gayatri protected (tatre) the organs. Because it protected the organs, it is called the Gayatri. The Savitri verse, which the teacher communicates to the pupil, is no other than this. It saves the organs of the pupil to whom it is imparted by the teacher.

5. Some impart to the pupil the Savitri which is in the Anushtubh metre, saying: "The goddess of speech is Anushtubh; so we shall impart it to him." But one should not do that. One should impart only that Savitri which is Gayatri. Verily, if one who knows this accepts too much as a gift, as it were, it is not enough for even one foot of the Gayatri.

6. If he (the knower of the Gayatri) accepts as a gift the three worlds full of wealth, he will be receiving the fruit of knowing only the first foot of the Gayatri. If he accepts as a gift as much as this treasury of knowledge, the Vedas, has to confer, he will be receiving the fruit of knowing only the second foot of the Gayatri. And if he accepts as a gift as much as is covered by all living creatures in the world, he will be receiving the fruit of knowing only the third foot of the Gayatri. While the fruit of knowing its fourth, apparently visible, supramundane foot—yonder sun that glows—is not to be counterbalanced by any gift received. Indeed, how could anyone receive so much as a gift?

7. The salutation to the Gayatri:
  "O Gayatri, thou art one—footed, two—footed, three—footed and four—footed. And thou art without any feet, for thou art unattainable. Salutation to thee, fourth foot, apparently visible and supramundane! May the enemy never attain his object!" Should the knower of the Gayatri bear hatred towards anyone, he should either use this mantra: "May his desired object never flourish!"—in which case that object of the person against whom he thus salutes the Gayatri never flourishes—or he may say: "May I attain that cherished object of his!"

8. On this subject Janaka, Emperor of Videha, said to Budila, the son of Asvatarasva: "Well, how is it that you, who called yourself a knower of the Gayatri, have come to he an elephant and are carrying me?"
He replied: "Because, Your Majesty, I did not know its mouth." Janaka said: "Fire is its mouth. If people put a large quantity of fuel into the fire, it is all burnt up. Similarly, a man who knows this, even if he commits a great many sins, consumes them all and becomes pure, clean and free from decay and death."