Primordial Sound Meditation BEEJ BEEJA BIJA MANTRA MANTRAS
I think I have discovered the mantras that Deepak Chopra uses in his famous fa mous Primordial Sound Meditation. I have been initiated also and I have some knowledge of mantras and meditation, so I can tell. The structure of the mantra !um "#ee$ mantra" namah #ee$ mantra a mantra which starts with the %akshatra Pada Sound of &our b irth %akshatra' pada ( the %akshatra pada in which the moon falls at the time of &our birth). The sound of &our birth %akshatra is &our P*+S%!- #I! or #**! S/%D. !fter !fter the P*+S%!- #**! #**! S/%D, usuall& there is an addition with "m" (bindu) to make it a complete P*+S%!#**! or #I! Mantra with a bindu (ending). 0or e1ample 2 If &our #**! S/%D 3!!, then &our mantra will be !um 3!!M namah. !nd if &our #**! S/%D P** then &our mantra will be !um P**M namah. 4ou 4ou can find the list of %akshatra Pada Sounds on the internet. #elow here I provide a list with the personal #** or #**! or #I! sounds associated with each %akshatra Pada in which the moon falls at the time of &our birth. #& adding "M" (bindu) to these sounds &ou get the personal #** or #**! of #I! M!%T+!S used in the famous Primordial Sound Meditation of Deepak Chopra and David Simon. #& placing "!um" before and "%amah" after the personal #** or #**! or #I! M!%T+! M!%T+! &ou get the complete Primordial Sound Meditation Mantra. Ashvini Nakshatra Chu (as in 0u'Manchu) Che (as in chase) Cho (as in choke) -a (as in lava) Bharani Nakshatra -i (as in lilt) -u (as in lute) -e as in leg) -o (as in local) Krittika Nakshatra ! (as in ananda) I (as in iridescent) / (as in uvula) * (as in egg) Rohini Nakshatra (as in odor) 3a (as in vanilla)
3i (as in 3ina) 3o (as in vote) Mrigashira Nakshatra 3e (as in 3eda) 3o (as in votar&) 5a (as in 5an$i) 5e (as in 5en&a) Ardra Nakshatra 5u (as in 5uwait) 6ha (as in 6hana) %g (pronounced "ng") Chha (as in Churchill) Punarvasu Nakshatra 5e (as in 5en&a) 5o (as in kodiac) 7a (as in hard&) 7i (as in hither) Pushya Nakshatra 7u (as in hurrah) 7e (as in he&da&) 7o (as in homogenous) Da (no *nglish e8uiv.) Ashlesha Nakshatra Di (no *nglish e8uiv.) Du (no *nglish e8uiv.) De (no *nglish e8uiv.) Do (no *nglish e8uiv.) Magha Nakshatra Ma (as in ma&a) Mi (as in miracle) Mu (as in mudra) Me (as in megab&te) Purvaphalguni Nakshatra Mo (as in motion) Ta (no *nglish e8uiv.) Ti (no *nglish e8uiv.) Tu (no *nglish e8uiv.)
ttaraphalguni Nakshatra Te (no *nglish e8uiv.) To (no *nglish e8uiv.) Pa (no *nglish e8uiv.) Pi (no *nglish e8uiv.) !asta Nakshatra Pu (as in purusha) Sha (as in shanti) %a (no *nglish e8uiv.) Tha (no *nglish e8uiv.) "hitra Nakshatra Pe (as in Peru) Po (as in pole) +a (as in +ama) +i (as in +io de aneiro) Svati Nakshatra +u (as in rumor) +e (as in regulate) +a (as in +ama) Ta (as in Tahiti) #ishakha Nakshatra Ti (as in *ast Timor Tu (as in tune) Te (as in terrace) To (as in total) Anuradha Nakshatra %a (as in %agasaki) %i (as in %icaragua) %u (as in numeral) %e (as in %epal) Jyeshta Nakshatra %o (as in noble) 4a (as in 4ama) 4i (as in &ield) 4u (as in 4ukon) Mula Nakshatra 4e (as in 4emen) 4o (as in &o'&o)
#a (as in ball) #i (as in #ini) Purvashadha %akshatra #u (as in #uddha) Dha (as in dharma) #ha (as in bhakti) Dha (no *nglish e8uiv.) /ttarashadha %akshatra #e (as in beta) #o (as in #ohemian) a (as in $ar) i (as in $iva) Shravana %akshatra u (as in upiter) e (a& as in ha&) o (as in $oke) 6ha (as in 6hana) Dhanishta %akshatra 6a (as in garden) 6i (ee as in keep) 6u (as in guru) 6e (as in 6estault) Shatabhisha %akshatra 6o (as in go) Sa (as in Sahara) Si (as in Sita) Su (as in Sur&a) Purvabhadhrapada %akshatra Se (as in Seoul) So (as in sonar) Da (as in Dante) Di (as in dipa) /ttarabhadhrapada %akshatra Du (as in dut&) Tha (as in Thar Desert) %a (as in nana) Da (as in Tahiti)
+evati %akshatra De (as in deva) Do (as in donut) Cha (as in chakra) Chi (as in chief)
The main principle during meditation is thinking the man tra effortlessl& 2
"In this meditation, we do not concentrate, we do not tr& to think the mantra clearl&. Mental repetition is not a clear pronunciation, rather it is a faint idea. 9e don:t tr& to make a rh&thm of the mantra. 9e don:t tr& to control thoughts. 9e do not wish that thoug hts should not come. If a thought comes, we do not tr& to push it out. 9e don:t feel sorr& about it. 9hen a thought comes, the mind is completel& absorbed in the thought. !nd if at an& time &ou seem to be forgetting the mantra, don:t tr& to hold on. 9henever we forget the mantra, we come back to it ver& 8uietl&. It is a ver& simple and natural process. "9hen we become aware that we are not thinking the mantra, then we 8uietl& come back to the mantra. 3er& easil& we think the mantra and if at an& moment we feel that we are forgetting it, we should not tr& to persist in repeating it. nl& ver& easil& we start and take it as it comes and do not hold the mantra if it tends to slip awa&. "The mantra ma& change in different wa&s. It can get faster or slower, louder or softer, clearer or fainter. Its pronunciation ma& change, lengthen or shorten or even ma& appear to be distorted or it ma& not appear to change at all. In ever& case, we take it as it comes, neither anticipating nor resisting change, $ust simple innocence." "There is no need to tr& to stop thinking because thoughts are a part of meditation. *ven if the mind is filled with other thoughts while the mantra is going on, there is no conflict. ur concern is with the mantra, and if other thoughts are there along with it, we do not mind them and we don:t tr& to remove them. 9e are not concerned with them, we innocentl& favor the mantra." "%oise is no barrier to meditation. *ven in a nois& market, it is possible to be thinking thoughts and whenever we can think, we can meditate. So one can think the mantra comfortabl& even though aware of outside noises. 9e $ust innocentl& favor the mantra and do not tr& to resist noise in an& wa&." "*ven with some discomfort we should be able to meditate, for an&one who can think can meditate, and even with some bodil& discomfort, it:s our e1perience that we do no t lose the natural abilit& to have thoughts." "ne thing is ver& important, that we do not tr& to meditate. 9e do not tr& to keep the tempo of the mantra the same, nor do we tr& to change the tempo. !nd, we do not concentrate against thoughts we might have, or against noises we might hear. 9e do not resist thoughts, we do not resist noise, we do not resist the mantra changing or disappearing, we do not resist an&thing. 9e take it as it comes. It is a ver& simple, natural, innocent process. 9hen we meditate at home, we
start with half a minute sitting easil&. That means, close the e&es about half a minute and then start the mantra easil&. !nd when we want to end meditation then we stop thinking the mantra inside, but do not open the e&es for about ; minutes. This is ver& important that w e start with half a minute of silence and end with ; minutes of silence." #elow here I offer &ou some 8uestions which ma& aid &ou in thinking the mantra effortlessl& 2 <. " 9hen we close our e&es, naturall& we feel some 8uietness, some silence, &es =" ;. "Did &ou feel some 8uietness, some silence =" >. "Did &ou have an& thoughts in that silence =" ?. "Did &ou notice how spontaneousl&, how effortlessl& these thoughts come=" @. " Did &ou notice that a thought comes naturall&, effortlessl& and spontaneousl&=" A. " Did &ou notice that thoughts come without an& effort=" B. This is how we should think the mantra effortlessl&. 9e close our e&es and sit easil&. !fter about half a minute, we begin to think the mantra in that same effortless wa& as we think other thoughts.
There are onl& three possible outcomes during meditation 2 <. 0alling asleep ;. 6etting a lot of thoughts >. Slipping0alling into the 6ap between thoug hts
0alling asleep means that &ou are still too tired. 6etting a lot of thoughts is a sign of stress release of the bod&'mind s&stem Slipping0alling into the 6ap between thoughts happens when <. and ;. does not happen It is not possible to directl& e1perience this 6ap. 4ou can onl& know that &ou have been there when &ou are alread& out of it. Signs of approaching and entering the 6ap are a ver& silent breathing and the absence of thoughts. It is also possible that &ou loses the sense of time while being in the 6ap. !fter sta&ing in the 6ap for some seconds of minutes &ou will notice that &ou take a deep breath and get new thoughts. Then the process will repeat again.
