the word for syllable in sanskrit is akSara mfn. imperishable ; unalterable ; m. a sword L. ; S3iva L. ; Vishn2u L. ; (%{A}) f. see %{a4kSarA} below ; (%{am}) n. a syllable ; the syllable %{om} Mn. ; a letter [m. Ra1matUp.] ; a vowel ; a sound ; a word ; N. of Brahma ; final beatitude religious austerity , sacrifice L. ; water RV. i , 34 , 4 and i , 164 , 42 [3,3] ; Achyranthes Aspera. I love that. Imperishable. Here is the map of the syllables on the human body. If you are very still as you vocalize, you can feel them in the part of the body. This also has meaning in Ayurveda. To connect with a certain body part you may chant the seed syllable. source unknown
There are a lot of deeper meanings here as well, of Agni and Soma, of the chakras, the five elements and more. definition:
AyuH (in comp. for %{Ayus} below). Ayus n. life , vital power , vigour , health , duration of life , long life RV. AV. TS. S3Br. Mn. MBh. Pan5cat. &c. ; active power , efficacy RV. VS. ; the totality of living beings [food Sa1y.] RV. ii , 38 , 5 and vii , 90 , 6 ; N. of a particular ceremony (= %{AyuH-SToma} q.v.) ; N. of a Sa1man ; of the eighth lunar mansion ; food L. ; (%{us}) m. the son of Puru1ravas and Urvas3i1 (cf. %{Ayu}) MBh. Vikr. VP. ; [cf. Dor. $ ; perhaps also $.] shariirendriya sattvaatma samyogo dhari jivitam, nityagash caanubandhash ca paryaayair aayur ucyate (Charaka, 1) The term aayuhuh expresses the combination/conjunction of the physical body, the sense organs, the mind and the Self and is described by the synonyms: dhaari, jiivitam, nityagahah, and anubandhahah. (Translation, Dr. Lad) Finally, a real definition of life. What is life anyway? Here it is.
Here it is, pre-dating “I think therefore I am” by millenia. The word aayuhuh or AyuH is where the “ayur” in Ayurveda, the study of life, and this web site name comes from. (The ending change has to do with sandhi.) definition:
guNa m. ( %{grah} Un2.) a single thread or strand of a cord or twine (e.g. %{tri-g-} q.v.) , string or thread , rope TS. vii Mr2icch. Kum. Ragh. ; a garland W. ; a bow-string R. iii , 33 , 16 (%{cApa-}) Ragh. ix , 54 R2itus. Hit. ; (in geom.) a sinew ; the string of a musical instrument , chord S3is3. iv , 57: ifc. (f. %{A}) with numerals `” fold , times “‘ (see %{ca4tur-} , %{tri-} , %{daza-} , %{dvi4-} , %{paJca-} ; rarely the numeral stands by itself along with %{guNa4} [e.g. %{viziSTo@dazabhir@guNaiH} , `" of ten times higher value "' Mn. ii , 85] AV. x , 8 , 43 MBh. iii , 15649 Hariv. 509 ; [%{guNa} = %{bhAga}] Pa1n2. 5-2 , 47 Ka1s3.) ; a multiplier , co-efficient (in alg.) ; subdivision , species , kind (e.g. %{gandhasya@guNAH} , the different kinds of smell MBh. xii , 6847) ; the 6 subdivisions of action for a king in foreign politics (viz. peace , war , march , halt , stratagem , and recourse to the protection of a mightier king) Mn. vii , 160 Ya1jn5. i , 346 MBh. ii , 155 ; = %{upA7ya} (q.v. , denoting the 4 ways of conquering an enemy) R. v , 81 , 41 ; `” requisite “‘ see %{-No7pe7ta} ; a secondary element , subordinate or unessential part of any action (e.g. %{sarva-g-} mfn. `” reaching to all subordinate parts “‘ , hence `” valid throughout “‘ Ka1tyS3r.) S3a1n3khS3r. A1s3vS3r. Ka1tyS3r. R. v , 1 , 71 ; an auxiliary act S3a1n3khBr. xxvi , 4 ; a secondary dish (opposed to %{anna} i.e. rice or the chief dish) , side-dish Mn. iii , 224 ff. ; (= %{-karman} , in Gr.) the secondary or less immediate object of an action Pa1n2. 1-4 , 51 Sch. ; a quality , peculiarity , attribute or property La1t2y. S3a1n3khGr2. Mn. iii , ix , &c. ; an attribute of the 5 elements (each of which has its own peculiar quality or qualities as well as organ of sense ; thus 1. ether has %{zabda} , or sound for its Gun2a and the ear for its organ ; 2. the air has tangibility and sound for its Gun2as and the skin for its organ ; 3. fire or light has shape or colour , tangibility , and sound for its Gun2as , and the eye for its organs ; 4. water has flavour , shape , tangibility , and sound for its Gun2as , and the tongue for its organ ; 5. earth has the preceding Gun2as , with the addition of its own peculiar Gun2a of smell , and the nose for its organ) Mn. i , 20 and 76-78 MBh. xii , 6846 ff. S3ak. i , 1 BhP. iii , 5 , 35 ; (in S3a1m2khya phil.) an ingredient or constituent of Prakr2iti , chief quality of all existing beings (viz. %{sattva} , %{rajas} , and %{tamas} i.e. goodness , passion , and darkness , or virtue , foulness , and ignorance ; cf. RTL. pp. 31 ; 36 ; 163) Mn. i ; iii , 40 ; xii , 24 ff. Sa1m2khyak. Bhag. xiii f. ; (hence) the number `” three “‘ VarBr2S. iic , 1 ; a property or characteristic of all created things (in Nya1ya phil. twenty-four Gun2as are enumerated , viz. 1. %{rUpa} , shape , colour ; 2. %{rasa} , savour ; 3. %{gandha} , odour ; 4. %{sparza} , tangibility ; 5. %{saMkhyA} , number ; 6. %{parimANa} , dimension ; 7. %{pRthaktva} , severalty ; 8. %{saMyoga} , conjunction ; 9. %{vibhAga} , disjunction ; 10. %{paratva} , remoteness ; 11. %{aparatva} , proximity ; 12. %{gurutva} , weight ; 13. %{dravatva} , fluidity ; 14. %{sneha} , viscidity ; 15. %{zabda} , sound ; 16. %{buddhi} or %{jJAna} , understanding or knowledge ; 17. %{sukha} , pleasure ; 18. %{duHkha} , pain ; 19. %{icchA} , desire ; 20. %{dveSa} , aversion ; 21. %{prayatna} , effort ; 22. %{dharma} , merit or virtue ; 23. %{adharma} , demerit ; 24. %{saMskAra} , the self-reproductive quality) ; an epithet Ka1tyS3r. ; good quality , virtue , merit , excellence Mn. MBh. &c. ; the merit of composition (consistency , elegance of expression , &c.) Ka1vya7d. i , 41 f. Kpr. viii Sa1h. viii ; the peculiar properties of the letters (11 in number , viz. the 8 %{bAhya-prayatnAs} [q.v.] and the 3 accents) Ka1s3. on Pa1n2. 1-1 , 9 and 50 (cf. %{-mAtra}) ; the first gradation of a vowel , the vowels %{a} (with %{ar} , %{al} Pa1n2. 1-1 , 51) , %{e} , %{o} Nir. x , 17 RPra1t. xi , 6 Pa1n2. ; an organ of sense L. ; a cook (cf. %{-kAra}) L. ; Bhi1ma-sena (cf. %{-kAra}) L. ; (%{A}) f. Sanseviera Roxburghiana L. ; the plant %{mAMsarohiNI} L. ; N. of a princess Ra1jat. iv , 695 (cf. %{nir-} , %{vi-} , %{sa-} ; %{gauNa}.) sattvam rajas tama iti gunaahah prakrti sambhavaahah nibandhnanti mahaabaaho dehe dehinam avyayam (Bhagavad Giita, 14) (The qualities born of material nature: sattva, rajas, and tamas, bind the Imperishable Embodied One (the aatman) in the body, O Arjuna.) It’s important to remember that the three qualities of physical life here on the planet all basically do a negative thing of binding the aatman to the body, as described above. You have a choice though, between sattva, rajas, and tamas, the distinctions of which are very important. But ultimately, as the Yoga Sutras say, one should go beyond even the best of these, sattva. nistraigunyo bhavaarjuna Be without the three gunas, O Arjuna (Bhagavad Giitaa, 2.45) ” See that your disturbing emotions and concepts exist only in relative reality. They do not exist in genuine reality, and ultimately they are self-liberated. See that it is the same for all contradictions and conflicting appearances—they exist only in relative reality; ultimately, their nature is self-liberated equality. So whatever manifests in your life, look directly at the essence of mind in that very moment, and let go and relax in its true nature, unborn, beyond conceptual fabrication, inexpressible. ” -Khenpo Tsültrim Gyamtso Rinpoche definition:
sattva n. (ifc. f. %{A}) being , existence , entity , reality (%{Izvara-s-} , `” the existence of a Supreme Being “‘) , TS &c. &c. ; true essence , nature , disposition of mind , character Pan5cavBr. MBh. &c. ; spiritual essence , spirit , mind Mun2d2Up. Ya1jn5. MBh. BhP. ; vital breath , life , consciousness , strength of character , strength , firmness , energy , resolution , courage , selfcommand , good sense , wisdom , magnanimity MBh. R. &c. ; the quality of purity or goodness (regarded in the Sa1m2khya phil. as the highest of the three Gun2as [q.v.] or constituents of Prakr2iti because it renders a person true , honest , wise &c. , and a thing pure , clean &c.) MaitrUp. Mn. Ya1jn5. &c. MBh. R. ; material or elementary substance , entity , matter , a thing Nir. Pra1t. ; a substantive , noun W. ; m. n. a living or sentient being , creature , animal Mn. MBh. &c. ; embryo , fetus , rudiment of life (see %{-lakSaNA}) ; a ghost , demon , goblin , monster R. VarBr2S. Katha1s. ; m. N. of a son of Dhr2ita-ra1sht2ra MBh tatra sattvam nirmalatvaat prakaashakam anaamayam, sukha sangena badnaati jnana sangena caanagha (Bhagavaad Giita, 14) (Of these [three gunas], sattva, free from impurity and disease, illuminating, binds through attachment to virtue and by attachment to knowledge, Arjuna.) So sattva is still a guna, still a binding of the material nature to the body, but at least it does so by virtue and attachment to knowledge. Dr. Lad would say that there are even negatives to too much sattva: lack of compassion and feelings of superiority. So ultimately, it’s important to avoid even too much sattva (with our free will), but instead to go beyond the gunas. But what can you do, while you’re still attaching meanings? Go for sattva. definition:
sattva n. (ifc. f. %{A}) being , existence , entity , reality (%{Izvara-s-} , `” the existence of a Supreme Being “‘) , TS &c. &c. ; true essence , nature , disposition of mind , character Pan5cavBr. MBh. &c. ; spiritual essence , spirit , mind Mun2d2Up. Ya1jn5. MBh. BhP. ; vital breath , life , consciousness , strength of character , strength , firmness , energy , resolution , courage , selfcommand , good sense , wisdom , magnanimity MBh. R. &c. ; the quality of purity or goodness (regarded in the Sa1m2khya phil. as the highest of the three Gun2as [q.v.] or constituents of Prakr2iti because it renders a person true , honest , wise &c. , and a thing pure , clean &c.) MaitrUp. Mn. Ya1jn5. &c. MBh. R. ; material or elementary substance , entity , matter , a thing Nir. Pra1t. ; a substantive , noun W. ; m. n. a living or sentient being , creature , animal Mn. MBh. &c. ; embryo , fetus , rudiment of life (see %{-lakSaNA}) ; a ghost , demon , goblin , monster R. VarBr2S. Katha1s. ; m. N. of a son of Dhr2ita-ra1sht2ra MBh tatra sattvam nirmalatvaat prakaashakam anaamayam, sukha sangena badnaati jnana sangena caanagha (Bhagavaad Giita, 14) (Of these [three gunas], sattva, free from impurity and disease, illuminating, binds through attachment to virtue and by attachment to knowledge, Arjuna.) So sattva is still a guna, still a binding of the material nature to the body, but at least it does so by virtue and attachment to knowledge. Dr. Lad would say that there are even negatives to too much sattva: lack of compassion and feelings of superiority. So ultimately, it’s important to avoid even too much sattva (with our free will), but instead to go beyond the gunas. But what can you do, while you’re still attaching meanings? Go for sattva. heyam duhkam anaagatam (Yoga Sutras, II.16)
(Pain, not yet come, is to be ended. — Vyaas Houston‘s translation seems the best as is typical.) This was my favorite sutra for many years. I had a lot of pain to end. It’s also a good beginner’s suutra not just for being so simple and succinct. It’s message is A-number-one for those just starting out, reading the second chapter on saadhana or practice of yoga. Connection to present pain is discussed in the immediately preceding suutra, duhkam eva sarvam (“all is but pain”) But what about future pain? It can and IS to be ended. The message is not for beginners only. The TM movement uses this suutra in its advertisements for offerings of Jyotishclasses. I think the idea here is to remind people that one of the fundamental uses ofastrology is to see the future, frankly, and see what can be averted, not only what can be ended, but is to be ended. The pain is there perhaps, but in the future, so in a sense now, and to end it, dosaadhana, which is fairly complex. Saadhana is then described in perfect recipes in the rest of the slim perfect scripture. I just want to interject here an account of the first time my class chanted the Yoga Sutras. Just saying them seemed to create their content in us. It was a collective experience by fellow accounts and an experience, in this moment, that defies words. I highly recommend, if you are interested in the Yoga Sutras at all, that you chant them. Chant them often. The present leader of the TM movement wrote an amazing treatise where he, a neuroscientist, showed that the Yoga Sutras map on to the folds of the brain perfectly. I felt that map personally on my brain and hence, in my body. A friend calls Sanskrit yoga for the mind. I’m sure of it. Indeed, the syllables of Sanskrit are linked directly with parts of the body. definition:
sUtra n. (accord. to g. %{ardhacA7di} also m. ; fr. %{siv} , `” to sew “‘ , and connected with %{sUci} and %{sUnA}) a thread , yarn , string , line , cord , wire AV. &c. &c. ; a measuring line (cf. %{-pAta}) Hariv. VarBr2S. &c. ; the sacred thread or cord worn by the first three classes (cf. %{yajJo7pavIta}) BhP. ; a girdle ib. ; a fibre Ka1lid. ; a line , stroke MBh. VarBr2S. Gol. ; a sketch , plan Ra1jat. ; that which like a thread runs through or holds together everything , rule , direction BhP. ; a short sentence or aphoristic rule , and any work or manual consisting of strings of such rules hanging together like threads (these Su1tra works form manuals of teaching in ritual , philosophy , grammar &c.: e.g. in ritual there are first the S3rauta-su7tras , and among them the Kalpa-su7tras , founded directly on S3ruti q.v. ; they form a kind of rubric to Vedic ceremonial , giving concise rules for the performance of every kind of sacrifice [IW. 146 &c.] ; other kinds of SñS3ruti works are the Gr2ihya-su1tras and Sa1maya1ca1rika or Dharma-su1tras i.e. `” rules for domestic ceremonies and conventional customs “‘ , sometimes called collectively Sma1rta-su1tras [as founded on %{smRti} or `" tradition "' see %{smArta}] ; these led to the later Dharmas3a1stras or `” law-books “‘ [IW. 145] ; in philosophy each system has its regular text-book of aphorisms written in Su1tras by its supposed founder [IW. 60 &c.] ; in Vya1karan2a or grammar there are the celebrated Su1tras of Pa1n2ini in eight books , which are the groundwork of a vast grammatical literature ; with Buddhists , Pa1s3upatas &c. the term Su1tra is applied to original text books as opp. to explanatory works ; with Jainas they form part of the Dr2isht2iva1da) IW. 162 &c. ; a kind of tree DivyA7v. I love this. A suutra, a phrase in the classic texts, means that which is sewn, a thread that unites. So poetic. Hence books like Charaka, Yoga Sutras and others that are full of suutras really represent tapestries. Do a visual map. Hang them on the wall. Have a look at them all at once. We’ll be doing a suutra of the day occassionally. These will be from many disciplines. But different strands from different tapestries will still weave together. So enjoy the seeming unrelatedness, and maybe something new will happen. A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
[Proverbs 17:22] definition of vAta: vAta1 mfn. (for 2. see p. 939 , col. 3) blown &c. ; (%{vA4ta}) m. wind or the wind-god (pl. also `” the Maruts “‘ , cf. %{vAyu}) RV. &c. &c. ; wind , air Hit. ; wind emitted from the body MBh. iv , 117 ; wind or air as one of the humours of the body (also called %{vAyu} , %{mAruta} , %{pavana} , %{anila} , %{samIraNa}) Katha1s. Sus3r. &c. ; morbid affection of the windy humour , flatulence , gout , rheumatism &c. VarBr2S. S3r2in3ga1r. ; N. of a people (see %{vAta-pati} and %{vAtA7dhipa}) ; of a Ra1kshasa VP. ; of a son of S3u1ra ib. Vaata is the principle “humour” of Ayurveda’s vaata, pitta, and kapha. utsaahocchavaasa nishvaasa cestaa vega pravartanaihih. samyag gatyaa ca dhaatuunaam aksaanam paatavena ca , Vaaghbaat Sutras 11 Vaata in its normal state protects the body, bestowing enthusiasm, exhalation and inhalation, all activities (of the body), initiation (and also execution) of the urges, maintenance of the dhaatus, and proper functioning of the senses. (Translation from Dr. Lad.) Out of the five elements, vaata is air and space. It is what makes things move, including the other two “humours”, a.k.a doshas. (Click on the link if you are intrepid.) Moving humours cause disease (see samprapti). Vaata is the creator of all things, the soul of all things (the father of all creatures), taking all forms, chief of all living beings, creator, sustainer, controller of life, omniscient, destroyer, lord of death. Therefore, enlightened beings say one should always make all effort not to disturb vaata. (Vaaghbat) Its vital life force is praana. Praana deserves the very best:
Excerpt from “The Beauty of Scriptural Wisdom” by Paramahamsa Hariharananda Giri (from “Ocean of Divine Bliss” The Complete Works of Kriya Yoga Master Paramahamsa Hariharananda vol. 8). Prana Prana means life, and it means breath or vital energy. It is the strength in the body, and the source of all activities. It is the mystical power about which few know. A common question arises: from where does life come and where is it abiding in human beings? The yogic texts describe it: prano hi bhagavan isha prana Vishnu pitamaha pranena dharyate lokam sarvam pranamayam jagat “Prana is Lord Shiva (the destroyer). Prana indeed is Lord Vishnu (the sustainer) and the creator, Brahman. Prana alone is the upholder of the universe, and everythingis permeated by prana.” Prana is abiding everywhere, in the whole system. You feel sensations in your body parts, which means there is life force there. There is a beautiful mantra from the Mundaka Upanishad (3:1:4) about prana. prano hi yesha yah sarva bhutair vibhati vijanan vidvan bhavate nativadi atmakrida atmaratihkriyavan esha brahmavidam varishthah “This one, verily, is the prana which shines divergently through all beings. Knowing this, the wise or the realized one never engages in debate or talk. He sports in the Self, rejoices in the Self, and becomes a true kriyavan. This person is the best among those who know Brahman.” prano hi yesha yah sarva bhutair vibhati “That life force is remaining everywhere, but more manifested in every human being.” Sarva bhutair vibhati also means “in all elements.” Thus, it becomes omnipresent. Prana is the tranquil life energy, manifested or unmanifested. For example, in the seed, life is unmanifested as a tree. It is there in all its glory. This tranquil life energy is manifested in all living beings, starting with plants and insects, and ending with the last creation, humans, in the form of breath. Thus, breath becomes the real indicator of life. Breath is the door to open to both restlessness and calmness. It depends upon how you use it. If you meditate deeply and seek God within, you will get calmness, automatically. You will hear the divine sound, and all negativities will gradually disappear. You will get Truth. You will have the real knowledge of who you are. Here are a few steps:
definition:
jIva mf(%{A4})n. living , existing , alive RV. &c. ; healthy (blood) Car. viii , 6 , 74 ; ifc. living by (see %{jala-cara-} , %{rUpa-}) ; causing to live , vivifying (see , %{putra-} , %{-jala}) ; m. n. any living being , anything living RV. &c. ; life , existence MBh. iv , vi Hariv. &c. (ifc. f. %{A} Katha1s.) ; m. the principle of life , vital breath , the living or personal soul (as distinguished from the universal soul see %{jIvA7tman}) RV. i , 164 , 30 ChUp. S3vetUp. Pras3nUp. Mn. &c. ; N. of a plant L. ; Br2ihaspati (regent of Jupiter) VarBr2S. Laghuj. Su1ryas. Ka1s3i1Kh. ; the 3rd lustrum in the 60 years “‘ Br2ihaspati cycle VarBr2S. viii , 26 ; N. of one of the 8 Maruts Ya1jn5. ii , 102/103 39 ; Karn2a L. ; n. N. of a metre RPra1t. xvii , 4 [422,3] ; (%{A}) f. life L. ; the earth L. ; a bow-string L. ; (in geom. = %{jyA}) the chord of an arc ; the sine of an arc Su1ryas. ii , 57 (cf. %{tri-} , %{tri-bha} “‘ , %{dRg-gati-} , %{lamba-} and %{zaGku-jIvA}) ; N. of a plant (%{jIvantI} or %{vacA} L.) VarBr2S. iii , 39 ; the tinkling of ornaments L. ; pl. N. of a particular formula Kaus3. Vait. ; cf. %{ati-} , %{upa-} and %{saM-jIva4} ; %{a-} , %{kumAra-} , %{ciraM-} , %{jagaj-} , %{dur-} , %{nir-} , %{pApa-} , %{bandhu-} , %{sa-} , %{su-} ; %{khSudra-jivA} , %{yAvaj-jIvam} ; [cf. %{bi4os} ; Lat. {vivus} ; Lith. %{gIvas} ; Goth. {qvius} ; Eng. {quick} ; Hib. {beo}.] A jiiva is defined to be a living being, but it goes deeper than that. A jiiva is the feeling of differention from the Undifferentiated. It is who we treat when we see a client. It is the recreation of the Atman from the soul self via manas or mind. It is a personality. A personality is all well and good. Kind of. Is it not ultimately a disturbance, much like a dosha? Astrology teaches many important things, but the principal one is that we are actually Undifferent. We are One. Content of consciousness (for example, seeing a tree) and consciousness itself are one. So, the jiiva is important to understand if not to have. Many people want to know, or be reminded of, their story when they come in for a reading. But what happens when people drop their stories? Is this even recommended? I contend that is always recommended. Why? The story will change in the next reincarnation anyway. If the story is bad, what use is there not to forgive and move on? Even if the story is good, I don’t know what it gives besides pleasure, which is neither here nor there Ayurvedically, and we’ve got to consider the high likelihood that pleasure might be unsatisfying or addictive. Maybe I’ll get posts saying I’m against the personality, but this isn’t quite true. In living, there is just more to life than limitation. Hart once said, it’s not good to show your chart in everyday life, and yet he also has said “I am what I am.” Another paradox from the teacher. We are what we are jiiva-wise, but we are more than that too. If you have a strong Mars, for example, use its gifts, but don’t think that that is all you are. Most people in fact get swept up in the forces of their charts and their charts are all that their lives show. It just seems sad to witness. Jiiva, wake up! |
ARTICLESAuthorRenay Oshop - teacher, searcher, researcher, immerser, rejoicer, enjoying the interstices between Twitter, Facebook, and journals. Categories
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