https://www.youtube.com/watch?v=LsxmyyQeTNs?rel=0
[For the Chinese Version click here – 对于中国版本请点击这里]
Prārthanā is a prayer as forming part of the worship of teachers and the Ultimate Being.This verse is a metre called Mālinī (मालिनी) with 15 syllables in each quarter and with a definite pattern of gaṇas (groups) of syllables named “na na am ya ya ( न न म य य )”; each gaṇa consisting of three syllables. This belongs to a category of chandas by name atiśakvarī chandas (अतिशक्वरी छन्दस्). The verse is closed (by the last word “nūnam” नूनम्) by a poetical “fancy figure of speech” or embellishment called utprekśā (उत्प्रेक्षा).
अंजल्या परया वन्दे योगाचार्य-परंपराम् ।
अविद्या-निर्वृतेस्स्वार्थे ज्ञानसंपद्समृद्धिदाम् ।।
añjalyā parayā vande yogācārya-paraṃparām |
avidyā-nirvṛtessvārthe jnāna-saṃpad-samṛddhi-dām ||
“With folded palms, with the maximum devotion, I bow to the entire lineage of the preceptors of yoga who bestow the richness of wisdom in full for the removal of primordial ignorance”.
With folded palms and with the maximum devotion (I) bow [añjalyā parayā vande],
(to the) entire lineage (of the uninterrupted tradition of) preceptors of yoga [yogācārya paraṃparām];
(by) the removal of primordial ignorance [avidyā-nirvṛtessvārthe],
who bestow the richness of wisdom in full [jñāna-saṃpad-samṛddhi-dām].
अंजल्या परया वन्दे – añjalyā parayā vande
“with folded palms and with the maximum devotion (I) bow”
añjalyā = “aJjali” (m.) with folded palms (with palms joined together as sign of reverence and supplication);
parayā = “para” (m.) highest, supreme, chief; (n) a high degree, excessively, greatly, completely (ib.); most willingly, by all means i.e. aiming at the highest (with the maximum devotion)”;
vande = “vanda” (mfn.) praising enthusiastically, extolling; bow in sign of praise, respect and gratitude;
योगाचार्य परंपराम् – yogācārya paraṃparām
“(to the) entire lineage (of the uninterrupted tradition of) preceptors of yoga”
yoga = (m.) the science which leads to the realisation of the Self (i.e. soul or ātman as distinct from “empiric self” or body-mind);
ācārya = (m.) spiritual guide, teacher, preceptor;
paraṃparām (f.) an uninterrupted tradition, lineage;
अविद्या-निर्वृतेस्स्वार्थे – avidyā-nirvṛtessvārthe
“(by) the removal of primordial ignorance”;
avidyā = “avidya” (mfn.) primordial ignorance which hides the true reality or Self (ātman);
nirvṛta = (mfn.) extinguished, terminated, ceased, emancipated;
svārtha = (m.) having one’s object;
ज्ञानसंपद्समृद्धिदाम् – jñāna-saṃpad-samṛddhi-dām
“who bestow the richness of wisdom in full”
jñāna = (n.) knowledge, wisdom, intelligence, discrimination;
saṃpad = to become full, in full;
saṃ = “sam” with total;
ṛddhi = “ṛddha” (f.) success, accomplishment, perfection;
साशीभिस्सावधानेन योगाभ्यास-धनेन च ।
राग-द्वेष-स्मयान् हित्वाभिनिवेशं जयं भजे ।।
sāśīrbhis-sāvadhānena yogābhyāsa-dhanena ca ।
rāga-dveṣa-smayān hitvā-abhiniveśaṃ jayaṃ bhaje ||
“I seek victory with constant and conscientious effort and complete dedication, destroying the attachment, the aversion and the ego (I-ness); with the(ir) blessings, diligent study
and with the wealth of Yoga practice”.
With the(ir) blessings and with attentiveness [sāśīrbhis-sāvadhānena],
and (also) with the wealth of yoga practice (itself) [yogābhyāsa-dhanena ca];
Having abandoned the attachment, the aversion (enmity, hatred) and the ego (sense of I) [rāga-dveṣa-smayān hitvā]
and with with diligent study [abhiniveśaṃ],
(I) seek victory [jayaṃ bhaje].
साशीभिस्सावधानेन – sāśīrbhis-sāvadhānena
“with the(ir) blessings and with attentiveness”
sāvadhānena = “sava” (m.) strong impulse, motivation, instigation + “dhana” (n.) treasure, gift, wealth;
lit. with the impulse (generated) from of their gift;
viz. with the impulse, attentiveness, determination and motivation generated from the gift (of Yoga received from the preceptors).
योगाभ्यास-धनेन च – yogābhyāsa-dhanena ca
“and (also) with the wealth of yoga practice (itself) ”
yogābhyāsa = (m.) continuos, assiduous, and regular practice of yoga
dhanena = (in comp.) “dhana” (n.) treasure, gift, wealth;
ca = and, both, also, as well as;
viz. and with the treasure of Yoga practice itself;
राग-द्वेष- स्मयान् हित्वाभिनिवेशं – rāga-dveṣa-smayān hitvā-abhiniveśaṃ
“having abandoned the attachment, the aversion and the ego; and with diligent study”
rāga = (m.) attachment, vehement desire;
dveṣa = (m.) aversion, enmity, hatred;
smayān = “smaya” (m.) arrogance, conceit, pride, ego, sense of I;
hitvā = having left or abandoned, disregarding, slighting;
abhiniveśaṃ = (m.) application, intentness, study, devotion, determination, tenacity, adherence (to effect a purpose or attain a goal); viz. with constant and conscientious effort (an accomplished task);
जयं भजे – jayaṃ bhaje
“(I) seek victory”
jayaṃ = “jaya” (mfn.) victory, conquest, triumph;
bhaje = “bhaj” to pursue, to serve, to adore, to love, to pursue, to chase, to seek;
अनवरतरते: रूपात् प्रपूर्णात् प्रयोगात् तनुबलविमलं चित्तं सराजं सयोगम् ।
प्रनवकरण-विन्यासादृतज्ञानयोगात् सकलशुभगुणान् प्राप्स्ये सुखी स्यां च नूनम् ।।
anavaratarateḥ rūpāt prapūrṇāt prayogāt
tanubalavimalaṃ cittaṃ sarājaṃ sayogam |
pranavakaraṇa-vinyāsādṛtajñānayogāt sakalaśubhaguṇān prāpsye
sukhī syāṃ ca nūnam ||
By practicing of Navakaraṇa Vinyāsa and the Rāja Yoga with complete dedication, constancy and determination
with strength of body associated with purity of mind;
I shall conquest true knowledge of the Self, the bestower of Yoga, the destroyer of all afflictions.
In the form of continuous dedication (perseverance) [anavaratarateḥ rūpāt]
in complete practical application (with constancy and determination) [prapūrṇāt prayogāt]
with strength of body associated with purity of mind; (tanubalavimalaṃ cittaṃ)
practicing rāja-yoga (sarājaṃ sayogam)
by employing the unique Navakaraṇa Vinyāsa (pranavakaraṇa-vinyāsāt)
“together with (honoured by) the true knowledge of the Self (acquired through the Rāja Yoga)” [dṛta-jñāna-yogāt]
I shall attain (soon) all auspicious characteristics (sakala-śubha-guṇān prāpsye)
and I shall be a blissful person surely (sukhī syāṃ ca nūnam)
अनवरतरते: रूपात् – anavaratarateḥ rūpāt
“in the form of continuous dedication (perseverance)”
anavaratarateḥ = continuous dedication;
rūpāt = “rūpa” (n.) form, having the form;
प्रपूर्णात् प्रयोगात् – prapūrṇāt prayogāt
“in complete practical application”
prapūrṇāt = “pra” (as pref. to adj. = excessively, very, much, unique) + “pūrṇa” (mfn.) completely, fully;
prayogāt = “pra” + “yoga” (m.) = practical application, method
तनुबलविमलं चित्तं – tanubalavimalaṃ cittaṃ
“pure mind associated with the pure body (physical) strength”;
tanu = (mf.) body, person;
bala = (n.) power, strength, might, vigour;
vimalaṃ = “vimala” (mf) clean, bright, pure;
cittaṃ = heart, mind;
सराजं सयोगम् – sarājaṃ sayogam.
“practicing rāja-yoga (self-study, self-enquiry, detachment and meditation)”
sarājaṃ = “sa”+ “rāja” = best, highest, royal,
sayogam = “sa”+ “yoga” = method
viz. the rāja-yoga or the practice of self-study, self-enquiry, detachment and meditation considered as the highest form of yoga practice.
प्रनवकरणविन्यासादृतज्ञानयोगात् – pranavakaraṇavinyāsādṛtajñānayogāt
प्र-नव-करण-विन्यासात् + ऋत-ज्ञान-योगात् – pra-nava-karaṇa-vinyāsāt-dṛta-jñāna-yogāt
प्र-नव-करण-विन्यासात् – pra-nava-karaṇa-vinyāsāt
“by employing the unique (method of) nava-karaṇa- vinyāsa”
pra = “pra” (as pref. to adj. = excessively, very, much, unique)
nava = (mf.) new, fresh, recent, modern; “navan” nine
karaṇa = (mfn.) action, unit of movement; posture of a yogi; action with charm, rhythm and time; the mind, heart (antaḥ-kara).
ऋत-ज्ञान-योगात् – dṛta-jñāna-yogāt
“bestowed by the true wisdom of the Self (acquired through the Rāja Yoga)”.
dṛta = (mfn.) respected, honoured, bestowed;
jñāna-yogāt = jñāna (n.) knowledge, wisdom, intelligence, discrimination; + yoga (m.)
सकलशुभगुणान् प्राप्स्ये – sakala-śubha-guṇān prāpsye
“(I shall) attain (soon) all auspicious characteristics”
sakala = possessing all its component parts, complete, entire , whole;
śubha = (mfn.) auspicious , fortunate , prosperous, righteous, virtuous, distinguished;
guṇān = (m.) characteristic, quality;
prāpsye = (in comp.) “prāp” to attain; reach, arrive at, meet with, find, receive;
सुखी स्यां च नूनम् – sukhī syāṃ ca nūnam
“and I shall be a blissful person surely”
sukhī = (mfn.) blissful person;
syāṃ = (I ) shall be
ca = and
nūnam = surely, certainly, definitely.
About the Image: “Rudra” – the one filled with tears of compassion.
Rudra is the divine being who is filled with tears of compassion. When Rudra sees people’s suffering tears drops of compassion. The tears formed in his eyes (rudrākṣa) drop spontaneously and manifest in the form of knowledge to help humanity in overcoming sorrows, afflictions and misery.
Rudra is said to have sprung from Brahmā’s forehead and have afterwards separated himself into two half. When Śiva came to this world and saw the suffering of human condition tears drops of compassion. Thus Brahmā gave him the name “Rudra – the one who tears compassionately”.
Accordingly to the Upaniṣad The right eye symbolise the Self. [quote. the Bṛhadāraṇyaka Upaniṣad Verse 5.5.2; Verse 5.5.4]. Whoever has tears of compassion from his right eye is Rudra.
The kriyā I have practice in this photo shooting with my good friend and great artist Richard Pilnick is a kind of active purification (kriyā-śuddhi) through trāṭaka (tantric yogic technique of fixing the eye on one object). This time the object was the “empty space”; very similar to bhūcari mudrā.
Indeed, this kriyā is not mentioned in any scripture. I have learnt from my guru; it is believe to come originally from the teaching Rudra (Śiva). It is not an ordinary trāṭaka for clearing the eyes and improving the vision. It is a technique for mental and emotional purification.
When the right eye tears, is the left side of your brain which works. Left hemisphere primarily process “positive” emotions while the right hemisphere primarily process “negative” emotions. This theory called “emotional lateralisation” and it is also supported by modern scientists. Basically it is a yogic technique of sublimating negative emotion into the respective positive emotion. Somehow works similar to the spychological measure that Patañjali has mentioned in the yoga sūtra verse II.33 “vitarka-bādhane pratipakṣa bhāvanam” (on the harassing of negative thought the opposite should be cultivated). Both have the same objective or purifying the mind. The difference is that the kriyā is more a preventive measure while the technique mentioned by Patañjali is more a management measure.