In my humble opinion, the very best Gita translation - certainly that I've come across - is a new translation by George Feurstein.
Dr Feurstein has written many books about yoga, from the perspective of an academic and a practitioner. It tends to make his books very well written, well structured and accurate, as well as being very sympathetic to the true nature of Yoga. Many other academics have written about Yoga, and it tends to make the subject seemstale and clinical. It also leds them to favour a rigorous interpretation of texts, or to attempt interpretations that they see fit, but that they formulate poorly, due to not having the 'insider knowledge' that comes from being a practicing yogi.
None of this is true of Dr. Feursteins works. He knows the real meaning of the subject matter, and is able to present a proper interpretation in a clear manner. Neither is his writing dryly academic. What I've read of him is good reading. Perhaps his biggest and best known work is 'The Yoga Tradition', which is packed with excellent information about a very wide range of yoga subjects.
His new interpretation of the Gita, however, is really excellent. Despite what I said earlier about some academics being too literal, Dr. Feursteins approach to the Gita is to be absolutely literal - nut with his excellent knowledge, on those times where he has to maek a choice of how to interpret a word or phrase, his choice - which he often explains - is always superb. The problem with many Gita transalations is that the interpreter usually has an angle that they want to convey. Thus, some interpretations make the Gita sound almost Christian (Mascaro, for exampel), whereas others heavily promote a particular aspect of Hindu theology (Prabhupada, for example).
Dr. Feurseins approach is completely agnostic in this regard. He presents his interpretation opposite the Sanskrit test - Devanagari and Romanised - but includes a large section after this that shows his word-for-word interpretation of the Sanskrit. This allows the reader to see how he has arrived at his rendering of each sloka, and makes it very clear that he has made just a bout as literal a transaltion as is possible.
This doesn't lead to a particularly poetic presentation (like Eswaran, for example), but it has given me, at least, a completely new view of many verses. My previous favourite translation was Mascaro, but it becomes very clear from this translation that Mascaro actually added quite a lot of phrases that simply don't exist in the original, and usually serve to enhance parallelisms with Christian ideas.
The book also includes a set of essays that introduce the characters and setting of the Gita, and make for very clear and enjoyable reading.
Overall, for me, this is a revolutionary transaltion. It's what I've been waiting and hoping for ever since I first read the Gita over 30 years ago.
Tuesday, 27 March 2012
Sunday, 18 March 2012
Last Nights Mrityunjaya
Thanks to everyone who came to our Mrityunjaya session last night. It was a small group, but it was very pleasant.
In fact, it was quite remarkable. At the end of Mrityunjaya, I think we all had noticed that around three quarters of the way through the 108 repetitions, it somehow changed. For me it was quite dramatic, and I think it was also very noticeable to a few others. It seemed to suddenly become more focussed and intense. A few people were quite moved.
We followed it with a very low, slow Gayatri, which was also very intense.
All in all a wonderful session, and lot's of thanks to everyone who helped to make it very memorable!
In fact, it was quite remarkable. At the end of Mrityunjaya, I think we all had noticed that around three quarters of the way through the 108 repetitions, it somehow changed. For me it was quite dramatic, and I think it was also very noticeable to a few others. It seemed to suddenly become more focussed and intense. A few people were quite moved.
We followed it with a very low, slow Gayatri, which was also very intense.
All in all a wonderful session, and lot's of thanks to everyone who helped to make it very memorable!
Saturday, 17 March 2012
The Yoga I Do Now
Something happened.
I don't think I've talked about this before on my blog, just in my own journal.
For years, decades actually, I've been justifying to myself my lack of a rigorous Yoga sadhana. I've been saying, 'but I practice Karma yoga as much as I can', and 'I always have my Guru in mind', and I've been trying to convince myself that this was adequate. The main means I've used in this effort at justification is, of course, to pretend that I'm trying to convince others. To attempt to present myself as 'yes, I am a yogi too - different to your type of yoga, but a yogi nevertheless', and using this as an excuse to do nothing.
Only a few months ago I in fact posted on this very subject.
For some people, this may all be true. So if this is your path - to practice karma yoga and bhakti yoga, without also practicing the more, perhaps, tangible aspect of sadhana - what I'm about to say is not aimed at you. If that's your path, then that's absolutely great, I respect it, and I have no issue with what you choose to do.
But, for me, it was bullshit.
At the back of my mind, I always knew it was bullshit, but of course, that gets suppressed, and instead the justification mechanisms kick in.
This has been bubbling under since going to Munger and Rikhia, and sometime just before Christmas, the bubble burst, and I suddenly had a really strong urge to begin a proper regime of sadhana. It took me a while to decide what to do, and of course, Christmas is a bad time to begin anything.
So, on my first day back to work after New Year, I began on page 1 of 'A Systematic Course in the Ancient Techniques of Yoga and Kriya'.
This is a thick book from the Satyananda stable. It is, rightly, credited to Swami Satyananda, but was actually penned by Swami Nishchalananda (as was at least one other of the prominent Bihar books). It is basically an account of the contents of a course that Paramahamsa Satyananda-ji used to instruct some of the very early Swamis, including Swami Nishchalananda. This is my understanding. Please correct me if I am wrong.
It is made up of three 'books' - all bound in one volume - and each book is made up of twelve lessons. The idea is to practice each lesson for a month, thus making it a three year course. Each lesson in the book includes some theory, and the description of one or more of the following: shatkarmas, asanas, pranayama, relaxation, meditation, and, in the last book, the kriyas. Each lesson ends with three suggested daily practice routines. At the beginning, these are scheduled to last 60 minutes, 30 minutes and 15 minutes. The idea is to pick one that you can practice every day. So even if you can only spare 15 minutes a day, you can progress through the book.
I made the decision that I would attempt to practice the longer schedule. This is fine whilst it is one hour. Later on, I may need to review, as the longest routine by the end of the book requires three hours.
In order to fit the 60 minutes into my day, I have been rising at 5AM during the week, and 6AM at weekends. This gives me the time to do my ablutions, do the 60 minute routine, and still leave the house before 7AM - which I need to do to arrive at work in good time.
This I have been doing in conjunction with eating using the so-called 'Fast 5' routine. This is, basically, fast for 19 hours a day, and eat during the remaining 5 hours. So, I take my lunch at around 2PM, and try to get my dinner before 7PM. I do this 5 days a week, eating normally at weekend. By combining this with what I like to refer to as 'eating like a human', I have lost around 25 pounds since New Year.
By 'eating like a human', I basically mean not having the following typical weekday food intake:
This interspersed with a few biscuits from the office 'handy biscuit stash', and a few more bottles of Pepsi Max.
Now, that's not eating like a human! That's eating like some kind of weird obsessive nutcase. Or maybe an American.
This has been replaced with:
At weekends, this is preceded by a couple of toasted teacakes at breakfast time. I find it much more difficult to wait until 2PM to eat at weekend. I don't have the distraction of being tied to a computer, stuck in meetings etc., as when at work.
That's what I would describe as being closer to eating like a human!
The best thing about this is that it's not a 'diet' in the popular sense. The problem with 'diets' is that as soon as you start them, you have the idea that at some point, you will finish the diet, and start 'eating normally'. As you can see, returning to 'eating normally' for me would be an unmitigated disaster!
So, this is not a diet, this is how I intend to eat from now to eternity. There will not be a time when this diet ends. This is it, forever. And you know what? It's a darned relief. I'm sure you think you can imagine how utterly awful it makes you feel to eat like I was doing, but I would contest that unless you've done it, you probably can't. And the thing is, it's only now, ten weeks or so in, that I'm really starting to realise how truly awful I felt, all the time. And I can't tell you how good I'm starting to feel.
Eating like I am now, I'm loosing about 2 pounds per week. A little less on average, as the first couple of weeks I lost almost a stone. This happens because of being so far out of equilibrium at first. As I loose weight, the rate will gradually lessen, until I reach an equilibrium point for this amount of food, which I think will be somewhere around thirteen stone. This will take about two years.
The plan for the sadhana is to spend one month on each lesson of book 1. However, I am not practicing the crow walking, and the asanas I am practicing are not terribly good, in terms of final position. This is because of my physical shape. If you imagine trying to do, for example, saithalyasana or shashankasana with very large, solid ball strapped to your abdomen, you can imagine it would be difficult achieve a decent final posture, regardless of your flexibility: the ball simply gets in the way. That's where I am with my excess weight: it is a physical obstruction. Also, I am not practicing 'crow walking', as with my current weight and shape, it places far too much stress on my knees.
So, when I get to the end of book 1, I should, in theory, be almost another four stone lighter. I intend at that point to return to lesson 1, and spend one week on each lesson, attempting to get better final positions, and including the crow walking. This will take around three months. It will also mean, due to the crow walking, I wil be better prepared for the postures of shankaprakshalana, which is presented in lesson 13. It also means that lesson 13 will roughly coincide with the shankaprakshalana days at the London Satyananda Centre, in 2013 (assuming they keep to the same routine as the previous couple of years).
So, there you have it: a confession and a plan. And hopefully some motivation for people to realise that you really can rise at 5AM and get some really good quality practice time, as long as you are in bed for around 10PM. Once you get into the routine, it won't make you more tired, rather it will make you more energised, more alert, more calm, and more able to face the day!
I don't think I've talked about this before on my blog, just in my own journal.
For years, decades actually, I've been justifying to myself my lack of a rigorous Yoga sadhana. I've been saying, 'but I practice Karma yoga as much as I can', and 'I always have my Guru in mind', and I've been trying to convince myself that this was adequate. The main means I've used in this effort at justification is, of course, to pretend that I'm trying to convince others. To attempt to present myself as 'yes, I am a yogi too - different to your type of yoga, but a yogi nevertheless', and using this as an excuse to do nothing.
Only a few months ago I in fact posted on this very subject.
For some people, this may all be true. So if this is your path - to practice karma yoga and bhakti yoga, without also practicing the more, perhaps, tangible aspect of sadhana - what I'm about to say is not aimed at you. If that's your path, then that's absolutely great, I respect it, and I have no issue with what you choose to do.
But, for me, it was bullshit.
At the back of my mind, I always knew it was bullshit, but of course, that gets suppressed, and instead the justification mechanisms kick in.
This has been bubbling under since going to Munger and Rikhia, and sometime just before Christmas, the bubble burst, and I suddenly had a really strong urge to begin a proper regime of sadhana. It took me a while to decide what to do, and of course, Christmas is a bad time to begin anything.
So, on my first day back to work after New Year, I began on page 1 of 'A Systematic Course in the Ancient Techniques of Yoga and Kriya'.
This is a thick book from the Satyananda stable. It is, rightly, credited to Swami Satyananda, but was actually penned by Swami Nishchalananda (as was at least one other of the prominent Bihar books). It is basically an account of the contents of a course that Paramahamsa Satyananda-ji used to instruct some of the very early Swamis, including Swami Nishchalananda. This is my understanding. Please correct me if I am wrong.
It is made up of three 'books' - all bound in one volume - and each book is made up of twelve lessons. The idea is to practice each lesson for a month, thus making it a three year course. Each lesson in the book includes some theory, and the description of one or more of the following: shatkarmas, asanas, pranayama, relaxation, meditation, and, in the last book, the kriyas. Each lesson ends with three suggested daily practice routines. At the beginning, these are scheduled to last 60 minutes, 30 minutes and 15 minutes. The idea is to pick one that you can practice every day. So even if you can only spare 15 minutes a day, you can progress through the book.
I made the decision that I would attempt to practice the longer schedule. This is fine whilst it is one hour. Later on, I may need to review, as the longest routine by the end of the book requires three hours.
In order to fit the 60 minutes into my day, I have been rising at 5AM during the week, and 6AM at weekends. This gives me the time to do my ablutions, do the 60 minute routine, and still leave the house before 7AM - which I need to do to arrive at work in good time.
This I have been doing in conjunction with eating using the so-called 'Fast 5' routine. This is, basically, fast for 19 hours a day, and eat during the remaining 5 hours. So, I take my lunch at around 2PM, and try to get my dinner before 7PM. I do this 5 days a week, eating normally at weekend. By combining this with what I like to refer to as 'eating like a human', I have lost around 25 pounds since New Year.
By 'eating like a human', I basically mean not having the following typical weekday food intake:
- Breakfast: 2 ham and cheese croissants and 2 pain au chocolat, a flapjack, double espresso, half a litre of Pepsi Max (sugar free)
- Mid morning: Flapjack, double espresso, half a litre of Pepsi Max
- Lunch: two large, fat, sugar and salt laden pre-packaged sandwiches, flapjack and chocolate brownie, half a litre of Pepsi Max
- Mid afternoon: another brownie and a packet or two of crisps, double espresso, half a litre of Pepsi Max
- Late afternoon: double espresso, half a litre of Pepsi Max, and perhaps another packet of crisps
- Snack on arriving home: because I "can't wait an hour for dinner" - e.g. peanut butter sandwich
- Evening meal: something relatively healthy cooked by either Poornamurti or myself, so I can pretend I actually eat quite well, and only weigh 23 stone because of some mysterious alien intervention
- One or two fancy chocolate truffles "as a little indulgence"
This interspersed with a few biscuits from the office 'handy biscuit stash', and a few more bottles of Pepsi Max.
Now, that's not eating like a human! That's eating like some kind of weird obsessive nutcase. Or maybe an American.
This has been replaced with:
- 2PM: Home made soup or dahl with one home made chapati and a tangerine or orange
- 3PM: An apple and another tangerine, sometimes a low fat yoghurt
- 6-7PM: Something really quite healthy cooked by myself or Poornamurti, one or two fancy chocolate truffles, or maybe a 'Shivananda cookie' as a little indulgence
- All of the Pepsi Max has been replaced by water sipped throughout the day
At weekends, this is preceded by a couple of toasted teacakes at breakfast time. I find it much more difficult to wait until 2PM to eat at weekend. I don't have the distraction of being tied to a computer, stuck in meetings etc., as when at work.
That's what I would describe as being closer to eating like a human!
The best thing about this is that it's not a 'diet' in the popular sense. The problem with 'diets' is that as soon as you start them, you have the idea that at some point, you will finish the diet, and start 'eating normally'. As you can see, returning to 'eating normally' for me would be an unmitigated disaster!
So, this is not a diet, this is how I intend to eat from now to eternity. There will not be a time when this diet ends. This is it, forever. And you know what? It's a darned relief. I'm sure you think you can imagine how utterly awful it makes you feel to eat like I was doing, but I would contest that unless you've done it, you probably can't. And the thing is, it's only now, ten weeks or so in, that I'm really starting to realise how truly awful I felt, all the time. And I can't tell you how good I'm starting to feel.
Eating like I am now, I'm loosing about 2 pounds per week. A little less on average, as the first couple of weeks I lost almost a stone. This happens because of being so far out of equilibrium at first. As I loose weight, the rate will gradually lessen, until I reach an equilibrium point for this amount of food, which I think will be somewhere around thirteen stone. This will take about two years.
The plan for the sadhana is to spend one month on each lesson of book 1. However, I am not practicing the crow walking, and the asanas I am practicing are not terribly good, in terms of final position. This is because of my physical shape. If you imagine trying to do, for example, saithalyasana or shashankasana with very large, solid ball strapped to your abdomen, you can imagine it would be difficult achieve a decent final posture, regardless of your flexibility: the ball simply gets in the way. That's where I am with my excess weight: it is a physical obstruction. Also, I am not practicing 'crow walking', as with my current weight and shape, it places far too much stress on my knees.
So, when I get to the end of book 1, I should, in theory, be almost another four stone lighter. I intend at that point to return to lesson 1, and spend one week on each lesson, attempting to get better final positions, and including the crow walking. This will take around three months. It will also mean, due to the crow walking, I wil be better prepared for the postures of shankaprakshalana, which is presented in lesson 13. It also means that lesson 13 will roughly coincide with the shankaprakshalana days at the London Satyananda Centre, in 2013 (assuming they keep to the same routine as the previous couple of years).
So, there you have it: a confession and a plan. And hopefully some motivation for people to realise that you really can rise at 5AM and get some really good quality practice time, as long as you are in bed for around 10PM. Once you get into the routine, it won't make you more tired, rather it will make you more energised, more alert, more calm, and more able to face the day!
Thursday, 1 March 2012
The Truth About Lies
The purpose of lying is to obscure the truth from someone in order to make them act from a position of false knowledge, or avidya.
It must, therefore be one of the most disrespectful things you can do to someone, as you are deliberately leading them from true knowledge into false knowledge.
Mostly, lying involves constructing a false image of reality that will induce the person to act in a way that is beneficial to ourselves. This clearly a bad thing. Not only are we trying to avoid the reality of the situation ourselves, but we are deliberately leading our victims astray. A double dose of bad karma!
With a so called 'white lie' we construct a false version of reality that we believe will reduce the suffering of the person we are lying to. But of necessity, even in a white lie, we lead the victim from vidya to avidya. This can never help them, and reflects poorly on us.
This is why the yama of satya is so crucial.
The ultimate goal of all souls is to gain vidya - true knowledge - and lying, by definition always leads to avidya - false knowledge.
It is,mtherefore, one of the worst things one can do for ones own spiritual well being.
Tuesday, 28 February 2012
Swami Satsangi Comes to Town
Well, assuming you live in Madrid.
But really Midrid is just down the road, so it's a great opportunity to meet with the current voice of the Satyananda tradition. It's worth remembering that Satsangi is is now doing what Swami Niranjanananda was doing until a few years ago. And I'm sure that Paramahamsa Satyananda chose her for good reasons! She is the Real Deal, and well worth making some effort to see.
This is happening on May 11th to 13th.
The website is here:
http://swamisatsangi2012spain.blogspot.com/
Hope to see you there!
Tuesday, 31 January 2012
From the Guru Gita
One of our favourite chants that we usually indulge in when we have our Mrityunjaya sessions is the Guru Sotram - or Verses on the Guru.
You can find this with my translation here.
Some of hese verses actually from Sri Guru Gita, one of the many Gitas that accompanies the famous one, such as Ashtavakra Gita, Avadhoota Gita.
Sri Guru Gita is in itself quite delightful. Some of the verses of Guru Gita come from verses 67 to 76 (at least in the version I have!). What we know as the first vers (Akhanda mandala kharam) is verse 67.
The premise of Guru Gita is that Parvati has asked Siva, seated on mount Kailas: Tell me by which path a human being can become one with the Absolute. Shivas reply is: The Absolute is no different from the Guru.
Shiva then goes on to expound the glories of the guru. In verse 66, He says: I will now tell you the theme on which one should always contemplate. The next few verses contain several from Guru Stotram.
Some other verses are not oresent in Guru Stotram, but are just as beautiful. Here are a few:
I've got these transaltions from a littel edition of Guru Gita that acquired some years ago from t'internet, transalted by Dr V. V. B. Rama Rao, and published by Richa Prakashan.
You can buy it here for a very small sum.
You can find this with my translation here.
Some of hese verses actually from Sri Guru Gita, one of the many Gitas that accompanies the famous one, such as Ashtavakra Gita, Avadhoota Gita.
Sri Guru Gita is in itself quite delightful. Some of the verses of Guru Gita come from verses 67 to 76 (at least in the version I have!). What we know as the first vers (Akhanda mandala kharam) is verse 67.
The premise of Guru Gita is that Parvati has asked Siva, seated on mount Kailas: Tell me by which path a human being can become one with the Absolute. Shivas reply is: The Absolute is no different from the Guru.
Shiva then goes on to expound the glories of the guru. In verse 66, He says: I will now tell you the theme on which one should always contemplate. The next few verses contain several from Guru Stotram.
Some other verses are not oresent in Guru Stotram, but are just as beautiful. Here are a few:
83. Guroh kripaa prasaadena
Brahma Vishnu Sdaashivaaha
Samarthaah prabhvaadau cha
kevalam Gurusevayaa
Even Brahma, Vishnu and Shiva acquired their cosmic potencies by the Guru's Grace. They attained all power only through service to the Guru.
35. Tvam pitaa tvam cha me maataa
tvam bandhustvam cha devataa
Samsaara pratibodhaartham
tasmai shree Gurave namaha
You are my father, my mother, you are my family, you are my God. Salutations to the Guru, imparter of true knowledge.
43. Yadanghri kamala dvamdvamAnd os it goes on.
damdva taapa nivaarakam
Taarakam sarvada apadabhyah
Sree Gurum pranamaamyaham
Salutations to the Guru whose lotus feet eradicate the anguish of all dualities and help us to cross all misfortunes and calamities.
I've got these transaltions from a littel edition of Guru Gita that acquired some years ago from t'internet, transalted by Dr V. V. B. Rama Rao, and published by Richa Prakashan.
You can buy it here for a very small sum.
Saturday, 28 January 2012
Swami Pragyamurti
I just realised I never blogged this!
Well, we were really blessed in November when our little group was privileged to welcome Swami Pragyamurti to join in our session.
I must confess that for years I was terrified of her! My first experience of her was when she was one of the main characters involved in the visits of Swami Niranjan, and she would act as a kind of Master of Ceremonies. She was very insistent on some correct protocol, which a lot of us Westerners didn't really know - such as everyone remaining seated until Swami-ji left the room. She was quite fierce, and seemed to have quite a fierce aspect.
Of course my trepidation was unfounded. The first really close interaction I had with her was when she stayed with us a few years ago when she presented a seminar for MADYA. Of course, as with all of the Satyananda Swamis I have met, in 'real life' she's really perfectly delightful, and it was a complete honour to have her spend an evening with us in our home.
In fact, it was on that visit that Swami P. inspired us to begin the Mrityunjaya sessions, and also to visit Munger and Rikhia. For the sessions, this came about because we told her that within a short distance from our home, there were something around half a dozen initiates, and she asked if we ever got together. We were ashamed to say we didn't, and so the monthly mantra sessions began. She inspired us to go to India simply by her presence, and by relating some stories of the early days of Munger and Rikhia.
So when she agreed to come to do another MADYA seminar in November, we thought it would be great for her to join in with one of our monthly sessions. I asked her if she would be happy to do this, and she was immediately not only willing, but enthusiastic!
So we did almost a normal session, but with her present. She did point out to us a couple of points of pronunciation on Mrityunjaya, so as well as the pleasure of her company, and the subtle benefits of having a yogi of her calibre present, we also gained some immediately apparent benefit.
In fact, it may be worth me recounting those three points, so we can remember:
Although the written word (as I have seen it) at the end of line three is 'bhandanan', Swami Pragyamurti learnt this as 'bhandanat'. This was a point where i had some confusion previously. I had thought I had herd it as bhandanat, but when I saw it written as bhandanan, I assumed i had misheard, so we we've ben using the 'n' ending. From now on, we will be saying bhandanat!
Still on the third line, we have been pronouncing 'rukhamiva' as 'rukh-am-eeva', with 'i' sound being a long 'i' like in 'Shiva', and it should be a short 'i' like in 'shiver' or 'river'. In fact, 'rukhamiva' almost rhymes with 'river'. So that's something else for us to be aware of!
The third point was to start a book of names. Mrityunjaya is a liberating and healing mantra, and chanting it monthly is intended for the general welfare of the world. But traditionally, there is a book where people can write the names of people who are in need of a little 'good vibe'. The names are written in, and remain in for as long as appropriate, and are read out at the start of each session. We have begun to do this, and will continue to do so.
Our sincere thanks to Swami Pragyamurti.
Well, we were really blessed in November when our little group was privileged to welcome Swami Pragyamurti to join in our session.
I must confess that for years I was terrified of her! My first experience of her was when she was one of the main characters involved in the visits of Swami Niranjan, and she would act as a kind of Master of Ceremonies. She was very insistent on some correct protocol, which a lot of us Westerners didn't really know - such as everyone remaining seated until Swami-ji left the room. She was quite fierce, and seemed to have quite a fierce aspect.
Of course my trepidation was unfounded. The first really close interaction I had with her was when she stayed with us a few years ago when she presented a seminar for MADYA. Of course, as with all of the Satyananda Swamis I have met, in 'real life' she's really perfectly delightful, and it was a complete honour to have her spend an evening with us in our home.
In fact, it was on that visit that Swami P. inspired us to begin the Mrityunjaya sessions, and also to visit Munger and Rikhia. For the sessions, this came about because we told her that within a short distance from our home, there were something around half a dozen initiates, and she asked if we ever got together. We were ashamed to say we didn't, and so the monthly mantra sessions began. She inspired us to go to India simply by her presence, and by relating some stories of the early days of Munger and Rikhia.
So when she agreed to come to do another MADYA seminar in November, we thought it would be great for her to join in with one of our monthly sessions. I asked her if she would be happy to do this, and she was immediately not only willing, but enthusiastic!
So we did almost a normal session, but with her present. She did point out to us a couple of points of pronunciation on Mrityunjaya, so as well as the pleasure of her company, and the subtle benefits of having a yogi of her calibre present, we also gained some immediately apparent benefit.
In fact, it may be worth me recounting those three points, so we can remember:
Although the written word (as I have seen it) at the end of line three is 'bhandanan', Swami Pragyamurti learnt this as 'bhandanat'. This was a point where i had some confusion previously. I had thought I had herd it as bhandanat, but when I saw it written as bhandanan, I assumed i had misheard, so we we've ben using the 'n' ending. From now on, we will be saying bhandanat!
Still on the third line, we have been pronouncing 'rukhamiva' as 'rukh-am-eeva', with 'i' sound being a long 'i' like in 'Shiva', and it should be a short 'i' like in 'shiver' or 'river'. In fact, 'rukhamiva' almost rhymes with 'river'. So that's something else for us to be aware of!
The third point was to start a book of names. Mrityunjaya is a liberating and healing mantra, and chanting it monthly is intended for the general welfare of the world. But traditionally, there is a book where people can write the names of people who are in need of a little 'good vibe'. The names are written in, and remain in for as long as appropriate, and are read out at the start of each session. We have begun to do this, and will continue to do so.
Our sincere thanks to Swami Pragyamurti.
Subscribe to:
Posts (Atom)