Omkar

OMKAR is the best Pranayama

「嗡卡」是最好的 Pranayama。

We start our practice of Yoga by doing prayer 'Om Shantih, Shantih, Shantih !'

我們以 「嗡~香緹香緹香緹~ 」的祈禱開始瑜珈練習。

First of all we do prolonged pronunciation of Pranav Omkar for three times. Then we speak very well known and old Mantra "Om Saha Navavatu..." But before doing this we explain the purpose of doing Omkar. People carry a wrong impression that we do propaganda of Hindu religion. Indeed we do Prachar of Manavdharma(humanity). It is the duty of the Yoga teacher to explain everything regarding the education given in the Ashram and its purpose.

首先，我們唱誦三次深長的 Omkar (嗡卡)。

接著唱誦著名的古老祈禱文 “ Om Saha Navavatu ...”，但在這之前，我們先來解說嗡卡的目的。

瑜伽老師的職責是解說所有其傳授的教導及目的。

The Prime necessity of the child the moment it enters the world is its breath, not even its own parents. Omkar is our first Pranayama. Generally we breathe in for 12 to 18 times in a minute in a comfortable sitting position. There is a saying that we breathe for twelve times in a sitting position, for eighteen times during walking, for forty times while running and for seventy two times during anger. But on an average we take breath for fifteen times every minute. So it is one breath for every four seconds.

當一個孩子出生來到這個世界，最重要的一件事就是"呼吸"，這甚至比父母重要。

嗡卡是我們第一個呼吸法。

當我們在舒服的坐姿時，一般呼吸的頻率約一分鐘12到18次。

有一個說法：當我們在坐著的時候一分鐘呼吸12次，走的時候18次，跑的時候40次，生氣的時候72次。

但平均說來，我們一分鐘的呼吸約15次，所以一次的呼吸約4秒。

We breathe in and out in these four seconds. Can we hold our breath during this period? God knows how it is possible but yet we can definitely do it. We do Omkar for four times in a minute. so the pronunciation of one Omkar takes fifteen seconds.

It will be excellent if we practice Omkar for five minutes to start with and gradually increase it to twenty minutes in the morning after waking up. Because during each Omkar we get extra oxygen for eleven seconds in comparison to routine breathing; so within five minutes we can get extra oxygen for 220 seconds. If we practise prolonged pronunciation of Omkar for three times in a day in the morning, afternoon and evening (each for fifteen minutes) we can get extra oxygen for 33 minutes in a day.

我們在這四秒鐘內一呼一吸。 我們可以控制呼吸嗎？ 絕對可以做到。 我們在一分鐘內約做 4次 Omkar。 因此，一次 Omkar 約 15秒。

如果我們可以從清晨醒來就練習Omkar， 從五分鐘的練習開始，然後逐漸增加到二十分鐘，這將是非常好的選擇。 因為每一個 Omkar 的期間，我們會得到比常規呼吸多11秒鐘的氧氣； 因此在五分鐘之內我們可以獲得220秒的額外氧氣。 如果我們每天早上，下午和晚上各練習一次深長的 Omkar（每次15分鐘），那麼一天中可以多補充33分鐘的氧氣。

The purification of blood occurs by oxygen. The brightness of the eyes, beauty of the face, the shining of the skin, hearing and breathing capacity, speech, digestion power as well as our nervous system will function systematically. Our liver, kidneys, pancreas, intestine, adrenal glands,spleen, bladder, the vital organs like cerebrum, cerebellum, pituitary gland, heart, lungs etc. can function systematically and healthily due to this oxygen. The blood gets purified in the lungs. So the only key of good health, long life and balanced life is the regular practice of Omkar.

The control of our blood pressure, emotions, and the cooling down of anger is possible by regular and lifelong practice of Omkar.

透過氧氣血液開始淨化。 明亮的眼睛，美好的氣色，皮膚的光彩，聽力和呼吸能力，言語，消化能力以及我們的神經系統將整體運作。 我們的肝臟，腎臟，胰腺，腸，腎上腺，脾臟，膀胱，重要器官（如大腦，小腦，腦垂體，心臟，肺等）都可以通過氧氣健康地工作。 血液在肺中得到淨化。 因此，一個規律的 Omkar 練習就可以維持健康，長壽與平衡的生活。

通過規律的Omkar練習，可以控制我們的血壓，情緒和怒氣。

Omkaram Bindu Samyuktam Nityam Dhyayanti Yoginah kamadam Mokshadam Chaiva Omkaraya Namo Namah

(梵文)

oṃkāraṃ：Om這個聲音，代表上帝、至上、主希瓦；kāra：音聲、字

bindu：原字義是點，哲學上有三個意思，其一是頂輪松果體和眉心輪，腦下垂體，其二是松果體和腦下垂體的內分泌甘露，其三是代表創造之主希瓦、上帝

saṃyuktaṃ：連結，連接，與…連結在一起

nityaṃ：恆常的、不變的，永遠的、永恆的，此處代表長住於

dhyāyanti：深思、冥想

yoginaḥ：瑜伽行者的

kāmadaṃ：給予物質欲求上的滿足，da是給予之意

mokṣādaṃ：給予渴望究竟解脫的滿足，da是給予之意

caiva：且如、就像、必定和、正如，此字由ca（和）＋iva（或eva）組成， iva和eva之意是如此、如是、恰似、猶如、真正地、確實地

oṃkārāya：對Om這個聲音，原型字是oṃkāra

namo namaḥ：致頂禮、深深禮敬

The Yogis regularly practise Omkar with Bindu. Bindu means the moon like curve in the upper part of the letter OM. There is a spiritual reason. It is said that there is an existence and leadership of the worlds - Bhu, Bhuvah, Swaha, Maha, Jana, Tapa, and the will, deed and knowledge power of Brahmaa, Vishun and Mahesh in Omkar. Yamadharma says to Nachiketa in Kathopanishada, 'Trinachiketas Tribhihi Retya Sandhihi Trikarma Kruta Tarati Janma Mrityuhu.'

瑜伽士規律的練習 Omkar 加上明點(Bindu)。 字母OM上部的類似月亮的曲線就表示Bindu。 這有一個靈性上的原因。 據說 OmKar 裡有世界存在和領導 (Bhu, Bhuvah, Swaha, Maha, Jana, Tapa) 與梵天、毗湿奴、 湿婆的意志、行為與知識力量。

Yamadharma 在 Kathopanishada 對 Nachiketa說：“ Trinachiketas Tribhihi Retya Sandhihi Trikarma Kruta Tarati Janma Mrityuhu。”

O Nachiketa, make connection of all three and you will be free from birth and death.

O Nachiketa，將這三個連接起來，您將免於生與死。

There are three different places for the origin of the sound 'A','U',and 'M' when we pronounce Om and we have to join them. According to Panini, 'Akuh Visarjaniyanam Kanth'. It means the origin of 'A' is from throat. But stop the reading for sometime. Sit in a cross let posture. Now keep your right hand on the abdomen. Do the prolonged pronunciation of Omkar for once. See what has happened to the abdomen. The abdominal wall moves in till the pronunciation of Om continues and it moves out as soon as it is completed. What does it mean? The origin of 'A" is from navel and not the throat. 'U' originates from the throat and 'M' is from the nose.

This way by doing Omkar, the abdomen connects both throat and nose. The navel is the area of digestion and excretion of urine and stool. There are thyroid and parathyroid glands in the throat. The nasal part of the pronunciation has effect on the head. Therefore Omkar does the reawakening of the cerebrum and cerebellum, which are the head quarters of our nervous system.

當我們發Om時，我們必須將它們合併為三個不同的位置，以表示聲音“ A”，“ U”和“ M”的起源。

根據Panini的說法，“ Akuh Visarjaniyanam Kanth”。這意味著“ A”的來源來自喉嚨。但是請停止閱讀一段時間。坐在盤腿的姿勢。現在將右手放在腹部上。做一次深長的 Omkar。看看腹部發生了什麼。當OM持續發聲時腹壁向內移動，並在完成後即向外移動。

這是什麼意思？ “ A”的起源是從肚臍而不是喉嚨開始的，“ U”是從喉嚨起源的，“ M”是從鼻子起源的，

通過做Omkar，腹部連結了喉嚨和鼻腔。腹部是消化和排泄(尿液和糞便)的區域；喉嚨中有甲狀腺和副甲狀腺；鼻腔的發音影響著頭部；因此，Omkar會喚醒大腦和小腦，這是我們神經系統的總部。

After having this much understanding , do Omkar again and practise Mulabandha simultaneously. Mulabandha means contraction and pulling in of the muscles surrounding anal canal. During second or third Omkar try to push the same muscles out wards which will not be possible. This is very scientific. If it is practised systematically and scientifically a new door will open in the life. Life is not easy. There are many ups and downs as well as good and bad experiences like spring and autumn during the journey of life. But it is an art to balance life during these difficulties. It is Yoga, which enables you to do it. The regular practice of Omkar in the morning, afternoon and evening highly increases the breathing capacity, circulatory capacity, digestion power, functioning capacity of excretory system and nervous system.

在有了這麼多了解之後，請再次做Omkar並同時練習 Mulabandha (根鎖)。 根鎖意味著收縮和提拉肛門周圍的肌肉。

這是非常科學的。 如果系統地，科學地實踐它，那么生活中將會打開一扇新門。 生活並不容易。 在人生的旅途中，有很多跌宕起伏，有好有壞的經歷，例如春天和秋天。 但是在這些困難中平衡生活是一門藝術。 是瑜伽，它使您能夠做到。 早上，下午和晚上定期進行Omkar鍛煉可以極大地提高呼吸能力，循環能力，消化能力，排泄系統和神經系統的功能。

The newer vitality, pleasure, freshness and enthusiasm are the results of the practice of Omkar. But question my arise, will there be any problem? But Shri Krishna has given the answer,

"Nehebhikramanashosti Pratyavayo Na Vidyate, Swalpamapyasya Dharmasya Trayate Mahato Bhayat." (Geeta 2:40)

There is no harm (Pratyavaya Na Vidyate), if we put in practice even the little part of the knowledge (Swalpamapi Dharmasya), it protects us from a great danger (Trayate Mahato Bhayat). Hence the Omkar should be practised everyday.

The habit formation depends upon us. Make a new habit. Go to the washroom after waking up. Wash the face and sit in the room to practise Omkar where nobody else is present so that others don't get disturbed. It will be good if everyone young as well as the elderly start doing it. By learning Omkar, one's intelligence and psychological power improve. They develop patience to handle bad times in their life. It controls blood pressure. "Trayate Mahato Bhayat." They are protected from a great danger.

新生的活力，愉悅，清新和熱情是Omkar練習的結果。但是我的問題來了，這會有什麼問題嗎？但是聖者克里希納（Shri Krishna）給出了答案，

“ Nehebhikramanashosti Pratyavayo Na Vidyate，Swalpamapyasya Dharmasya Trayate Mahato Bhayat。” （Geeta 2:40）

沒有害處（Pratyavaya Na Vidyate），如果我們將即使知識的一小部分（Swalpamapi Dharmasya）付諸實踐，也可以保護我們免受巨大危險（Trayate Mahato Bhayat）。因此，應每天練習Omkar。

習慣的形成取決於我們。養成新習慣。醒來後去洗手間。洗臉並坐在沒有其他人的房間裡練習 Omkar，以免他人受到干擾。如果每個年輕人和老年人都開始這樣做，那將是一件好事。通過學習Omkar，一個人的智力和心理能力得到提高。他們會忍耐以應對生活中的困難時期。它控制血壓。 “Trayate Mahato Bhayat” 他們受到保護免受巨大危險。

PRACTISE OMKAR REGULARLY

規律的練習 OMkar

Immediately after birth of a child its first pronunciation is 'A', then 'U' and after that 'Mammam'. Therefore Shri Krishna says in Geeta, "Aksharanam Akaarosmi". I am 'A' among the letters. The saints sing that：

孩子出生時，其第一個發音為“ A”，然後為“ U”，之後為“ Mammam”。 因此，聖者·克里希納（Shri Krishna）在Geeta中說：“ Aksharanam Akaarosmi”。 我是字母中的“ A”：

Pratham Nam Omkar Payo Nahi Koi Par Tu Hai Adi Tu Anadi, Tu Eka Brahmakar, Pratham Nam Omkar

The first name is Omkar, nobody could understand its greatness. You are since beginning and original in the world as well as you are without begining. You are Brahma.

Pratham Nam Omkar Payo Nahi Koi Par Tu Hai Adi Tu Anadi, Tu Eka Brahmakar, Pratham Nam Omkar (梵文)

Omkar 是第一個名字，沒有人能夠理解它的偉大。 你是開始，是創世的源頭，你也同樣沒有開始。 你是梵天`.

At the time of child birth the graph of the brain is taken. It is know as EEG of the brain as there is ECG for the heart. It shows theta waves. The seekers who practise Omkar regularly in the morning, afternoon and evening show the theta waves in their EEG which report that their minds are peaceful. Their minds are not wavering. Their intellect is stable and never faulty. Their hearts are clean. There is no wichedness in their lives. There is no dirty thought in their minds. They believe that living beings and nonliving things in this world are the manifestation of Rama.

在孩子出生時記錄了腦波圖。 因為心臟有心電圖，所以被稱為腦電圖。 它顯示了θ波。 每天早上，下午和晚上規律練習Omkar的執行者在他們的腦電圖中顯示出θ波，這表明他們的思維很平靜。 他們的思維沒有游移。 他們的才智是穩定的，從不出錯。 他們的心很乾淨。 他們的生活沒有痛苦。 他們的心中沒有骯髒的想法。 他們認為，這個世界上的生命和萬物是上天的顯化。

Their lives are free from malice but full of compassion and friendliness for the universe. They are free from infatuation and ego. They have an equality in life. The always live satisfying Yogic life. Their soul is of firm determination because they have fully offered their minds and intellect to God. People who are in the shelter of Omkar (Pranava) Sadhana are free from Joy, fear, anger or agitation. They are proficient and expert but they don't have any expectation of anything from anybody in this world. They complete their work in the best way whenever they are given any kind of work. They don't have any habit of pretending or showing their abilities. They are free from happiness, attachment and malice. They are ever cheerful. In their minds friends and enemies are equal. There is no difference in honour and insult for them. They are free from the dualities of winter and summer, happiness and sadness. They can maintain equanimity in defamation and praise. The biggest of all wealth they have is satisfaction and internal joy.

他們的生活擺脫了惡意，對世界充滿了同理和友善。他們沒有癡情和自我。他們生活平等。總是活在滿意的瑜伽生活。他們的心志堅定，因為他們已完全將自己的心靈才智獻向上帝。在Omkar（Pranava）庇護中的人們自由於喜悅，恐懼，憤怒或激情。他們熟練並精通，但是他們對這個世界的任何人都不抱任何期望。每當他們被賦予任何形式的工作時，都會以最佳方式完成工作。他們沒有任何假裝或展示自己能力的習慣。他們沒有幸福，執著和惡意。他們總是喜悅。在他們心目中，朋友和敵人是平等的。對他們而言，榮譽和侮辱沒有區別。他們沒有冬季和夏季，幸福和悲傷的二元性。他們可以在誹謗和稱讚中保持冷靜。他們擁有的最大財富是滿足感和內在的喜悅。

Which is the other precious capital to live for a man? Can you trust the people who can change their side anytime for any reason? People wo praise you today may defame you tomorrow. Such people become unhappy and make others unhappy too. Ignorant people are empty and dry from inside.

人活著寶貴的資本是什麼？ 您能相信可以隨時因任何原因就改變立場的人們嗎？ 人們今天讚美您，明天可能會誹謗您。這樣的人不快樂也使得他人不快樂。 無知的人內在空洞且乾枯。

Omkar enlightens the inner self.

‘Na Tatra Suryo Bhati Na Chandra TarakamNema Vidyuto Bhanti Kutoyamagnihi,Tameva Bhantam Anubhati Sarvam,Tasya Bhasa Sarvamidam Vibhati.”

Those who have maintained regular practice of Omkar attain enlightenment. No outer light can enter such enlightened soul.

Omkar 啟發了內在的自我。

‘Na Tatra Suryo Bhati Na Chandra TarakamNema Vidyuto Bhanti Kutoyamagnihi,Tameva Bhantam Anubhati Sarvam,Tasya Bhasa Sarvamidam Vibhati.”

那些保持規律練習Omkar的人得到啟發。

Omkar 對經常練習的人有所啟發，沒有外在的光芒能深入並如此的啟發靈性。

IMPORTANCE OF OMKAR IN DHAMMAPADA.

Human life is not a straight line. There are ups anddowns; there is spring and autumn. As there is spring,autumn will also be there! Omkar is the magical medicine for the life. Our lives with hidden fire cause trouble for ourselves only. Therefore Dhammapada says：

法句經(DHAMMAPADA) ¹提到 Omkar 的重要性

人生並非一條直線。 有起有落。 有春天和秋天。 因為有春天，秋天也將在那裡！ 翁卡（Omkar）是人生中不可思議的醫藥。 忽視生命中隱患的火將為自己帶來苦難。 因此，法句經說：

“Attana Va Katam Papam Attajam AttasambhavamAbhimanthati Dummegham Vajiram Va Mhamayam Manim,Atmanaiva Krutam Papam AtmajamatmasambhavamDurmedhasam Hi Mathnati Vajramivashmano Manim.”(Dhammapada Prasada, 2:7:35:161)

As the weapon made from the stone cuts the stone itself,the sin, which is done or originated from one’s own heart,destroys that wicked person.

“Attana Va Katam Papam Attajam AttasambhavamAbhimanthati Dummegham Vajiram Va Mhamayam Manim,Atmanaiva Krutam Papam AtmajamatmasambhavamDurmedhasam Hi Mathnati Vajramivashmano Manim.”(Dhammapada Prasada, 2:7:35:161)

就像用石頭製造的武器切割石頭本身，源自或發自自己內心的罪惡摧毀了邪惡的自己。

The man is his own master. It is said in Geeta, ‘Uddharet Atmanatmanam... Atmaiva Hyatmano Band hur Atmaiva Ripuratmanah.” Who else could be his master ? The person, who controls own self properly, achieves the lordship, which is difficult to obtain.

人的主人是自己。梵歌說：還有誰能成為他自己的主人呢? 能正當的控制自我的人將獲得自主權，這是很難得的。

Dhammapada says further,

“Yo Sahassam Sahassena Sangame Manuse Jine’Ekam Cha Jeyyamattaanam Sa Ve Sangamajuttamo.(Dhammapada Prasad, 2:7:38:33)

The person who wins over own self is a greater battle winner than one who wins against thousands of fighters in the battle.

法句經進一步說：

“Yo Sahassam Sahassena Sangame Manuse Jine’Ekam Cha Jeyyamattaanam Sa Ve Sangamajuttamo.(Dhammapada Prasad, 2:7:38:33)

勝過自己的人比在戰場上贏得數千場征戰的人更偉大。

The path for this achievement has been explored here:

“Fandanam Chapalam Chittam Durakkham Dunnivarayam,Ujum Karoti Medhavi Usukaro Va Tejanam(Dhammapada Prasad, 2:7:38:33)

It is difficult to engage the active and unsteady mind at one place and to prevent it from wandering. As the skillful archer straightens the arrow, the practice of Omkar concentrates the mind and it makes it soft, simple and straight.

達成此成就的途徑在此探索：

“Fandanam Chapalam Chittam Durakkham Dunnivarayam,Ujum Karoti Medhavi Usukaro Va Tejanam(Dhammapada Prasad, 2:7:38:33)

將活躍且不穩定的心靈運作在一個地方並防止其游移是很困難的。就像熟練的弓箭手拉開箭時，用 Omkar 專注心靈，使其柔和，簡單，正直。

Dhammapada also says other nice teachings:

“As the rain water cannot enter into the house from a well arranged roof, the thoughts of worldly pleasure don’t enter the mind which is filled with good sentiments by the regular prolonged practice of Omkar.”

It is because our mind is the first reason for the happiness and sorrows in our lives.

法句經另一個非常好的譬喻：

就像雨水無法從一個防水良好的屋頂進入屋子，世俗的歡樂無法進入長期規律練習Omkar的人的美好心靈。

這是因為心靈是我們生活中快樂和悲傷的源頭。

“Mana Eva Manushyanam Karanam BandhaMokshayoho”

Our own mind is the reason of freedom and attachment.

Here the meaning of ‘Mana’ is Mana, Buddhi, Chitta and Ahamkar, that is intellect, inner mind and egoism.

That person doesn’t know righteousness whose mind is unstable.

That person’s intellect is unstable whose faith is disturbed.

The mind wanders wherever it likes according to its will due to its unsteady nature.

As the elephant driver controls the mad elephant by a hook, the practice of prolonged pronunciation of Pranava (Omkar) controls the mind.

“Mana Eva Manushyanam Karanam BandhaMokshayoho”

心靈是自由和執著的源頭。

在這裡 Mana 是指 Mana, Buddhi, Chitta 和 Ahamkar，這是智慧，心念和自我。

正義不明的人的心靈是不穩定的。

信念不穩的人的心智是不穩定的。

心靈會依據喜好而隨意游移，由於心靈的本質是不穩定的。

如同大象訓練師通過鉤子控制瘋狂的大象，深長的Omkar 練習控制住心靈。

Addictions and living modern licentious life are the reasons for premature ageing. Unfortunately we are devoid of spirituality and lost in physicality.

In such circumstances the teachings of Maharshi Patanjali are:

‘Sa tu dirghakala nairantarya satkarasevito dridha-bhumihi’

One should do sincere efforts for a long time to achieve the target or to complete the aim.

It is important as well as essential to have knowledge of basics of Yoga. It is not true if we mean Yoga as Yogasana only.

Maharshi Patanjali has told in the beginning inYogasutras:

“Yogaschittavrutti nirodhah” - Yoga means to control the inclination of the mind.

上癮(addiction)和過現代縱慾(licentious)的生活是過早衰老的原因。不幸的是我們缺乏靈性，身體虛弱。

在這種情況下，大聖者派坦加利 (Maharshi Patanjali )的教導是：

人們應該為實現或完成目標真誠長期的努力。

掌握瑜伽基礎的知識既重要且必要。如果我們僅將瑜伽認為只是體位法是不正確的。

Maharshi Patanjali 在瑜珈經一開始就告訴我們：

瑜伽是控制心念的傾向。

Swami Vivekanandaji has explained this subject in a simple language in his lectures on Rajayoga. We have eyes but it can see only due to its connection with the center in the brain. The eyes will not see if this connection is cut down. The eyes are minor. The center of vision is in the brain. The same arrangements are there for the ear, nose, tongue, hands and legs. The control of external sensory organs is by the internal power and the mind is attached with it. The mind carries sensations to deeper centers. This way the mind is attached with the senses,the intellect is attached with the mind and ultimately all are attached with ego. They are called as ‘Antahakarana Chatushtaya’.

斯瓦米·維韋卡南達吉（Swami Vivekanandaji）在其關於勝王瑜伽的演講中用一種簡單的語言解釋了這個主題。 我們有眼睛，但只有與大腦中樞的聯繫才能看見。 如果這個聯繫被中斷眼睛就看不到了。眼睛是次要的。視覺的中心在大腦中。耳朵，鼻子，舌頭，手和腿也是相同的設置。 外部感覺器官的控制是通過內在的力量來實現的，而心靈就在其中。 心靈將感覺傳遞到更深的中心。 這樣，心靈與感官相連，智力與心靈相連，最終全部與與自我相連。 他們被稱為“ Antahakarana Chatushtaya”。

They all are collectively known as mind. The wave in the mind is just like a whirlpool in the water. One can see the image in the clean and stable water but not in the disturbed and unsteady water. But all these conditions are regularized by the regular, long time practice of Pranava-Omkar. The blood moves from below upwards during Omkar and due to that, waves are produced in the cerebral fluid which circulates around the brain and the centers become powerful. This is like the feelings, which we have by the massage on the exhausted body, followed by taking shower. What freshness we feel! The blood circulation has increased, so all the joints are lubricated. The working capacity of the cycle, motor and machines increases after the lubrication. The same way the brightness, intelligence and light appear appear in our system. So the practice of Omkar calms down the unsteadiness of the mind.

他們被統稱為心。心中的波動就像水中的漩渦。在乾淨穩定的水中人們可以看見影像，而在受干擾且不穩定的水中則看不到影像。 但這一些狀況都可以藉由長時間的Omkar練習得到規律。在Omkar 期間，血液從下方向上移動，因為如此波動在腦脊髓液中產生並在大腦周圍循環，中心因此變得強大。 這就像疲憊的身體在淋浴中得到按摩的感覺。 感覺好清新。血液循環增加，因此所有關節都被潤滑。 就像機器在潤滑後引擎和機器的循環與動能增加。 同樣的我們的系統也變得光亮、聰明、輕快。因此，Omkar的練習使不穩定的心冷靜下來。

There are different conditions of the mind. They are Kshipta, Mudha,Vikshipta, Ekagra and Niruddha.

Kshipta means unsteadiness. It manifests as happiness and unhappiness.

Mudha means inert, motionless or without feelings or energy (as opposed to spiritual). During that condition the mind has the tendency to damage other people. The first condition is divine and another condition is evil.

In Vikshipta condition there is struggle to achieve stability. When there is stability during concentration and if this stability remains for prolonged time one can enter in to Dharana, Dhyana and Samadhi. Therefore it is said that Yoga is to control the tendencies of the mind, which is made possible and easy by Omkar. But the practice of Pranava-Omkar should be done regularly for a long time with confidence, faith as well as with interest. It is also possible to calm down different tendencies like affliction,confusion, suspicion, and sleep and to improve memory and reasoning.

Maharshi Patanjali says that, ‘Abhyasavairagyabhyam Tannirodhaha’ everything is possible by practice and dispassion.

心靈有不同的狀態。他們是 Kshipta，Mudha，Vikshipta，Ekagra 和 Niruddha。

Kshipta 意思為不穩定。它的表現為快樂和不快樂。

Mudha意思是惰性，靜止不動或沒有感覺或精力（與靈性相對）。在這種情況下，心靈有傷害他人的傾向。一個狀態是神聖的，另一個狀態是邪惡的。

在維克希塔（Vikshipta）的狀態下要很努力才能穩定。在專注期間以保持穩定，如果長時間保持這種穩定性，則可以進入Dharana，Dhyana和Samadhi。 因此說瑜伽是控制心智傾向，藉由Omkar 變得可能和容易。 但是必須長時間帶著自信，信心和興趣的練習OMkar。 這也可以消除對苦難，困惑，懷疑和昏沉等不同心靈傾向，並增加記憶和推理能力。

Maharshi Patanjali說，‘Abhyasavairagyabhyam Tannirodhaha’

透過練習與棄絕，一切都是有可能的。

We have discussed that the origin of Omkar is from the navel and its vibrations go up towards the head gradually. In the language of Yoga it is said to be a journey from Manipur to Sahasrar (the names of the centers in our body) – lowest and highest. Patanjali Yoga Darshan says that ‘Naabhichakre Kayavyuhajnanam’ –the knowledge of the anatomy of the body is realized by concentrating on Naabhichakra.

‘KanthakupeKshutpipasa Nivrutihi’ – by concentrating on the place of origin of ‘U’ while doing Omkar hunger disappears.

‘Murdhajyotishi Siddhadrashanam’ – by concentrating on the flame in the head one gets knowledge (Praatibhadvaa Sarvam).

‘Hridaye Chitta Samvita’ – it means one is able to know the ideas of other person’s mind.

‘Kurmanadyam Sthairyam’ – one becomes mentally and physically stable.

我們已經討論過，Omkar的起源是從肚臍開始的，並且它的振動逐漸向頭部上升。 用瑜伽的語言來說，這是從根輪到頂輪（我們身體各中心的名稱）的旅程–最低到最高。 Patanjali Yoga Darshan說，“ Naabhichakre Kayavyuhajnanam” –通過專注於Naabhichakra可以了解人體的解剖學知識。

“ KanthakupeKshutpipasa Nivrutihi” –在做Omkar時專注於“ U”的起源地而飢餓消失了。

“ Murdhajyotishi Siddhadrashanam” –專注於頭部的火焰，可以獲取知識（Praatibhadvaa Sarvam）。

“ Hridaye Chitta Samvita”–這意味著一個人能夠了解他人的想法。

"Kurmanadyam Sthairyam"–一個人的身心都變得穩定。

Ultimately Omkar is Nadabrahma. It is the sound. Sound is the first incarnation of Parabrahma.

In Chhandogya Upanishada, Omkar is known as Ekakshara or Udgitha.

So we call the practice of Pranava as Omkar Pranayama. The same way many Yoga teachers call it as Udgitha Pranayama.

終極的 Omkar 是 Nadabrahma。他是聲音。聲音是最初宇宙創造的第一個轉化。

在Chhandogya 奧義書中，Omkar被稱為Ekakshara或Udgitha。

因此，我們將Pranava的實踐稱為Omkar Pranayama。許多瑜伽老師都稱呼它為Udgitha Pranayama。

Swami Sivanandaji Maharaja tells us to remember OM repeatedly. Soham, Om, Soham, Shivoham, Aham Brahmasmi or Anal Hakka (it is from the book Kurane Sharif and emphasises that man is not different from God.) etc. should be thought.

Omkar Sadhana is the Prana of Adhyatmic Sadhana or spiritual practice.

Swami Sivanandaji Maharaja 告訴我們要反复記住OM。

Soham，Om，Soham，Shivoham，Aham Brahmasmi 或 Anal Hakka 等都應被教導。

Omkar 是 Prana 的 精神修練或練習。