A have received some questions and I will try to answer them in this thought stream.
Shri Bothi wrote:
If it is correct what you say here, one should need to know Sanskrit to do Suryanamaskaras and to raise KUNDALINI SHAKTI...If these MANTRAS are so substantial in acting Suryanamaskaras. , as a result, it seems no way for a person who does not pronounce Sanskrit letters correctly... On the other hand, as far as I know, KUNDALINI SHAKTI has no relation with mantras at all...
Ans: several ways sages thought and formed various aspects of Suryanamaskaras so that they aimed the progress from various angles. This was done for the society which had these mantra chanting or Sanskrit as part of the culture. But now a days even in
Anjali Vale of Yoga-bhrati -
Could you please guide on all the names or mantras before Suryanamaskaras and their relation to each chakras. I think that will be really helpful.
Ans: I shall try to explain now the aspects of these mantras.
1. Aum hraam mitrayanamah mooladhara
Mitra = friend of all, one who is in service; friendship is the basis for the growth in collectiveness. To befriend is our nature and is based on the feeling that basically every one is good and is friend. Since the friendship is the basis where intellect is not born it is the position of mooladhara or the base chakra.
2. Aum hreem ravaye namah swadhisthana
3. Aum hroom sooryaya namah manipura
Surya = constant beholder of good and bad; all seeing; we hold good and bad in our heart center so it denotes the manipura
4. Aum hraim bhaanave namah vishuddha
Bhanu is brightness bhaa is light splendor luster etc. our vishuddha chakra voice whose rightful sound indicates our brightness
5. Aum hraum khagaaya namah ajna
Kha= Sky or space it denotes the space in the mind which is the primordial state so it denotes space between eyes in third eye position
6. aum hrah pooshne namah sahasrara
Pooshnah = Rays of light or radiation or having the radiation of knowledge!
7. Aum hraam hiranya garbhaaya namah mooladhara
Hiranya garbha= golden womb its seat therefore is the lower end of the spine culminating in genital organs
8. Aum hreem mareecye namah swadhistana
mareechi = a particle of light and energy which is from the abdominal region
9. Aum hroom aadityaaya namah manipura
Aaditya = A son of aditi divinity in general; all samskaras or impressions of last life or lives is the
10. Aum hraim savitrye namah vishuddha
savitr = generating, producing , yielding which is the function of heart which integrates us inside with out side s
11. Aum hraum arkaya namah ajna
Arka = a big flash of lightening like the spark of knowledge – intellect in the brain centers of us.
Thus the Suryanamaskara mantras denote the centers systematically.
The mantras such as hraam, hreem etc are known as beeja mantras and as I said earlier ‘h’ alone not a sound it is when you exhale keeping the mouth and air column fully open and then when we say r r r r is not a single sound but a sound of beating or percussion which is combined together with the a,e,i,o etc which when we chant create resonance at the centers in the body. This will bring the alertness at that center. Now after developing inner awareness don’t disturb and just use that awareness to go to deeper relaxation. Once we are aware it automatically takes us to deeper relaxation and we can go to subtle level. This is what people call as kundalini rising.
Another question by the sadhaka was these mantras are in Sanskrit and there are lot of people who practice but they do not know Sanskrit. do they not derive benefit of these practices? It does not matter. Knowing Sanskrit and the meaning and idea behind the practices may help one to develop greater dedication and helps them to practice with more mindfulness! So if some one without knowing the meaning and idea but having mindfulness such a person will get equal or more benefit but a person who has all the knowledge of Sanskrit but has no shraddha or mindfulness he will not be enjoying full benefit in these practices. All these explanations are given to show to the person practicing the Suryanamaskara should be able ot appreciate the great wisdom our sages have used in these practices. Their concern was for elevating the mind of sadhaka towards spiritual peaceful states which in classical terms known as chitta shuddhi.