by Tirtha Acharya | Jan 19, 2025 | biography, Mantra, Reflexology, veda, Yoga
Introduction Restorative Yoga
Ever felt like the world’s noise just won’t turn down? Like a body’s tightly wound spring, ready to snap? That’s when restorative yoga steps in, not with a loud proclamation, but a soft whisper, something like when it’s time to rest. When our body nestles in cozy blankets, our mind finally gives the permission to pause. Restorative Yoga is the quiet hero of Yoga Styles. No sweat, no struggle. Instead, it’s like a warm hug for the nervous system, coaxing it into the long-forgotten art of relaxation.
What is Restorative Yoga?
It’s not about achieving picture-perfect poses or pushing limits. Quite the opposite, actually. It’s about letting go. Imagine yourself in a dimly lit room, with soft music playing and lavender filling the air. Your body draped over a bolster, held by props designed to support every curve. Time slows, your breath deepens, and stillness takes over.
This isn’t just anecdotal. Science supports the transformative power of restorative yoga. Unlike more active forms of yoga which stimulate and energize, restorative poses help activate the parasympathetic nervous system. This is our body’s “rest and digest” mode, the opposite of fight or flight. When engaged, our heart rate slows, blood pressure stabilizes, and stress hormones like cortisol drop. It’s like giving our body a mini-vacation from the chaos of life.
Think of it as recharging your internal battery. Life drains us—mentally, physically, emotionally. Restorative yoga is the charger that fills you back up. Even ten minutes in a supported child’s pose can feel like hitting the reset button.
The History Behind Restorative Yoga
Historically, restorative yoga stems from Iyengar Yoga, which emphasizes alignment and the use of props. B.K.S. Iyengar, a pioneer of modern yoga, believed that props could make poses accessible to everyone, regardless of their physical condition. From this foundation, Judith Hanson Lasater developed restorative yoga as we know it today, focusing on rest and healing
What makes Restorative Yoga unique?
Props. Lots of props. Bolsters, blocks, blankets—they can be all the materials needed for restorative yoga. These tools cradle the body, allowing it to fully relax into each pose. No straining, no stretching to the limit. The goal isn’t flexibility; it’s restoration.
Let’s dive into a story. There was a man, mid-40s, juggling work deadlines and family responsibilities. The weight of it all began to show—aching shoulders, restless nights, and a short temper. A friend suggested restorative yoga, but he scoffed at the idea of “just lying there.” Yet, curiosity got the better of him. During his first session, he found it almost unbearable to be still. His mind raced, listing emails to send and errands to run. But by the third pose, something shifted. The tightness in his chest loosened. By the end of the class, he sat in silence, feeling lighter than he had in years.
But let’s not underestimate the challenge of stillness. For many, it’s uncomfortable at first. We’re so used to “doing” that “being” feels unnatural. The mind resists, flitting from thought to thought. That’s normal. Over time, though, you learn to welcome this stillness. It’s like the surface of a turbulent lake eventually settling into glassy calm.
Each pose is held for several minutes, sometimes up to 20. This extended time allows the body to truly let go, layer by layer. Imagine peeling an onion, each layer representing a bit of stress or tension you’ve been carrying. By the end, you’re left with a core of ease and peace.
Emotional and Physical Benefits of Restorative Yoga
Now let’s talk about emotions. Don’t be surprised if tears well up during a session. Restorative yoga creates a safe space for emotions to surface and release. We store stress, trauma, and pain in our bodies. When the body relaxes, so does its grip on these hidden burdens. It’s not uncommon to leave a session feeling emotionally lighter, as though a weight you didn’t realize you were carrying has been lifted.
And it’s not just about the mind or emotions. The physical benefits are profound. Chronic pain, insomnia, fatigue—these modern plagues find a balm in restorative yoga. Poses like legs-up-the-wall improve circulation and reduce swelling. Supported bridge pose can relieve back pain and aid digestion. The gentle pressure of a bolster on your abdomen during a forward fold stimulates the vagus nerve, promoting deep relaxation.
A body is like a garden. Stress, poor posture, and lack of rest are weeds that choke its vitality. Restorative yoga is the gardener, carefully pulling out the weeds, watering the soil, and letting the sun in. Over time, the garden flourishes.
How To Practice Restorative Yoga?
Let’s try a simple practice. Lie down on your back with a pillow under your knees. Place a folded blanket over your abdomen for a grounding effect. Close your eyes. Inhale slowly through your nose, counting to four. Hold for a moment, then exhale for a count of six. Repeat this for five minutes. Notice how your body begins to feel heavier, sinking into the floor, as though it’s saying, “Ah, finally.” This is the essence of restorative yoga.
But who is this practice for? Everyone. The busy parent, the corporate professional, the student cramming for exams, the athlete recovering from an injury. You don’t need to be flexible or experienced. You just need to show up and surrender to the process.
Here’s a challenge: Commit to one session of restorative yoga a week for a month. Notice the shifts—not just in your body, but in your mind and spirit. You might find yourself sleeping better, handling stress with more grace, or simply feeling more connected to yourself.
Tips for a Successful Practice
- Create a Calm Environment
Choose a quiet, dimly lit space. Use candles or essential oils like lavender to create a relaxing atmosphere.
- Use Props Generously
Don’t skimp on support. Bolsters, blankets, blocks, and even eye pillows make all the difference.
- Be Patient
Stillness can feel uncomfortable at first, especially if you’re used to being constantly busy. Give yourself time to adjust.
- Practice Regularly
Consistency is key. Even one session a week can yield significant benefits over time.
Conclusion
Imagine a world where rest is as celebrated as productivity. Where taking time for restorative yoga isn’t seen as indulgent but essential. Where we honor our bodies’ need for rest just as much as we push them to perform. There’s a beauty in surrender, in letting go of the need to always be in control. Restorative yoga teaches us this subtle art. It reminds us that healing doesn’t require effort; it requires presence.
In the end, restorative yoga isn’t just about the poses or the props. It’s about creating space—for rest, for healing, for yourself. So, the next time life feels overwhelming, remember: There’s power in stillness. All you need to do is show up, breathe, and let restorative yoga work it’s quiet magic.
For more blogs visit on our Nepal Yoga Home blog section.
by Tirtha Acharya | Jan 11, 2025 | biography, Mantra, Reflexology, veda, Yoga
Introduction
Office life can be both a blessing and a curse. While it keeps our minds busy and pockets full, it also takes a toll on our bodies and mental well-being. Hours spent sitting at a desk, staring at a screen, and juggling deadlines often result in back pain, tight shoulders, mental fatigue, and a lack of focus. But what if there was a simple, accessible remedy to combat these challenges? Enter yoga for office workers, a practice that’s as much about productivity as it is about wellness.
Picture this: You’re at your desk, feeling the weight of the day pressing down on your shoulders. Your neck feels stiff, your back aches, and your mind is foggy. Now imagine taking just five minutes to stretch, breathe deeply, and reset your energy. Those five minutes can transform your day, helping you feel refreshed, focused, and ready to tackle your tasks with renewed vigor.
The beauty of yoga is its adaptability. You don’t need a studio, fancy clothes, or a long session to reap its benefits. A few mindful movements and stretches right at your desk can work wonders. With yoga for office workers, it’s all about making small, intentional changes that add up to big results.
Why Yoga Matters for Office Workers
First, let’s address the elephant in the room: sitting. Studies have called sitting the “new smoking” because of its harmful effects on the body. Prolonged sitting tightens the hip flexors, weakens the back muscles, and disrupts circulation. This leads to discomfort, reduced mobility, and even long-term health issues like poor posture and chronic pain.
Yoga counters these effects by gently stretching tight areas and strengthening weak muscles. For instance, poses like Cat-Cow, seated spinal twists, or forward folds relieve tension in the spine and improve posture. Even a quick stretch at your desk can increase blood flow, delivering much-needed oxygen to your brain and muscles.
But yoga isn’t just about the physical—it’s a holistic practice. Stress and burnout are common in office environments, and yoga offers tools to calm the mind. Through breathing exercises and mindfulness, you can create moments of mental clarity, helping you stay composed even on the busiest days.
Simple Yoga Practices for Office Workers
The best part about yoga for office workers is its simplicity. You don’t have to roll out a mat in the middle of your office (unless you want to!). Here are a few easy techniques you can do anytime, anywhere:
- Seated Spinal Twist: Sit upright in your chair, feet flat on the ground. Place your right hand on the back of the chair and your left hand on your right knee. Inhale deeply, lengthening your spine, and exhale as you twist gently to the right. Hold for a few breaths, then switch sides. This stretch relieves tension in the lower back and improves spinal mobility.
- Desk Shoulder Opener: Stand facing your desk, about an arm’s length away. Place your palms on the desk and step back, folding at the hips. Let your chest drop toward the floor, creating a stretch through your shoulders and upper back. This counteracts the hunching that often occurs from leaning over a keyboard.
- Neck Rolls: Sitting tall, drop your chin to your chest. Slowly roll your head to the right, bringing your ear toward your shoulder, then back, then to the left. Repeat a few times, moving slowly to release tension in the neck and shoulders.
- Eagle Arms: Stretch your arms in front of you, then cross the right arm over the left. Bend your elbows and bring the backs of your hands together (or palms if you can). Lift your elbows slightly while keeping your shoulders down. This stretches the upper back and shoulders—a lifesaver for anyone hunched over a computer.
Breathing Techniques to Boost Focus
Breathing is an integral part of yoga, and it’s especially helpful in an office setting. A few moments of focused breathwork can calm your nervous system, improve concentration, and even lower blood pressure.
- Box Breathing: Inhale deeply for a count of four, hold your breath for four counts, exhale for four counts, and pause for four counts before repeating. This simple exercise brings instant calm and clarity, perfect for moments of stress.
- Three-Part Breath: Place one hand on your belly and the other on your chest. Inhale deeply, feeling your belly rise, then your ribs expand, and finally your chest lift. Exhale in reverse order. This breath technique soothes anxiety and brings your focus back to the present.
Yoga’s Impact on Productivity
When you’re physically uncomfortable or mentally overwhelmed, productivity plummets. Yoga directly addresses these challenges, making you more efficient and focused. By improving posture and reducing aches, it allows you to sit comfortably for longer periods. Meanwhile, its stress-reducing benefits create mental clarity, helping you approach tasks with a calm, focused mindset.
Take Rina, for example. A software engineer working long hours, she struggled with neck pain and constant stress. After integrating yoga for office workers into her day—simple stretches every two hours and a breathing practice before meetings—she noticed a dramatic improvement. Not only did her pain decrease, but she also found herself more focused and creative at work. Yoga for office workers will definitely work for you as it did to her.
Creating a Routine That Works
Incorporating yoga into your workday doesn’t mean overhauling your schedule. You have a very busy schedule, don’t worry! Yoga for office workers expects you to start small: set a timer to remind yourself to stand up and stretch every hour. Dedicate five minutes before lunch to a quick yoga flow. If possible, take a longer break for a full practice, either at home or at a nearby studio.
The key is consistency. Over time, even short sessions add up, creating lasting benefits for your body and mind. You’ll start noticing subtle changes—better posture, less pain, and a more relaxed approach to work.
Beyond the Office: Yoga’s Ripple Effect
The benefits of yoga for office workers extend far beyond the workplace. When you feel good physically and mentally, it spills over into every aspect of your life. You’ll have more energy for your hobbies, more patience with loved ones, and a greater sense of overall well-being.
Yoga also fosters mindfulness, teaching you to approach challenges with a calm, steady perspective. Whether it’s a difficult project or a tough conversation with a colleague, yoga equips you with tools to handle it with grace.
The Bigger Picture
Office work doesn’t have to be a source of stress and discomfort. By incorporating yoga for office workers into your routine, you can transform your workday into an opportunity for growth and self-care. It’s not just about stretching or breathing—it’s about reclaiming your well-being and boosting your productivity in the process.
So, the next time you feel overwhelmed by a long to-do list or achy from sitting too long, remember: your mat (or even just your chair) is waiting. Take a deep breath, stretch your arms, and let yoga guide you back to balance. It’s a small step with a big impact, helping you thrive both at work and beyond. Yoga for office workers is definitely going to make your office work much less stressful!
For more blogs visit on our Nepal Yoga Home blog section.
by Tirtha Acharya | Jan 5, 2025 | biography, Mantra, Reflexology, veda, Yoga
Introduction to Yoga for Sleep
There’s nothing quite like a peaceful night’s sleep. It’s pretty obvious that in today’s world, there are only a handful of people who do not have trouble having sound sleep; that deep, restorative rest makes you feel alive and energized, ready to take on the world. Yet for many, sleep is a struggle—a time where the mind refuses to settle, and the body feels restless. In the chaos of modern life, finding sleep can feel like trying to catch a feather in the wind. But yoga for sleep offers a gentle way to reconnect with your natural rhythm, creating space for relaxation and peace.
The Power of Evening Stillness
Picture this: the sun has set, and the world outside begins to quiet. In this transition from day to night, the body yearns for rest. Yet so often, we carry the chaos of the day into our evenings—emails unanswered, tasks unfinished, and minds unsettled. This is where yoga for sleep comes into play, acting as a bridge to slow down and prepare your body for the rest it needs.
With simple stretches and mindful breathing, yoga helps to calm the nervous system, releasing pent-up tension from the day. Each movement, no matter how gentle, sends a signal to your body that it’s safe to let go.
A Gateway to Restfulness
To understand why yoga is so effective, imagine your body as a tightly wound spring. The stress and activity of the day keep this spring coiled, making it impossible to relax. Yoga for sleep works by gradually uncoiling that spring, bringing the body into a state of rest.
For example, poses like Child’s Pose or Legs-Up-the-Wall are not just stretches; they’re invitations to surrender. As you hold these postures, your muscles release their grip, and your breathing deepens. It’s a conversation between the body and the mind, whispering, “It’s okay to slow down now.”
Building a Routine with Yoga for Sleep
Establishing a bedtime yoga routine doesn’t need to be complicated. It’s not about perfect form or long sessions; it’s about finding what feels right for your body. Even a few minutes of intentional movement can make a world of difference.
Start with a gentle forward fold, allowing your head to hang heavy, as though letting your worries drip away. Follow this with a spinal twist on the floor, releasing tension that builds up from sitting throughout the day. Finally, transition into a restful pose like Savasana (Corpse Pose), where you simply lie still and focus on your breath.
Yoga and the Mind
Yoga isn’t just about the body—it’s about quieting the noise in your mind. Have you ever noticed how difficult it is to sleep when your thoughts are racing? This is where the breathing practices in yoga for sleep become invaluable.
A technique like the 4-7-8 breath can be transformative. Inhale for four counts, hold for seven, and exhale for eight. This slows your heart rate and shifts your body into relaxation mode. It’s as if each breath gently tucks you in, one exhale at a time.
An Ancient Remedy for a Modern Problem
Yoga, with its centuries-old wisdom, feels almost tailor-made for modern sleep struggles. Our screens and schedules often keep us overstimulated long after the day is done. By incorporating yoga for sleep, you’re reclaiming a piece of that ancient simplicity—a time where evenings were for winding down, not speeding up.
The beauty of yoga lies in its adaptability. Whether you have five minutes or half an hour, whether you’re a beginner or seasoned practitioner, there’s a way to make it work for you.
A Simple Sequence to Try Tonight
- Seated Forward Fold (Paschimottanasana): Sit with your legs extended, and fold forward gently, letting your back stretch and your breath slow.
- Supine Twist (Jathara Parivartanasana): Lie on your back, bring your knees to your chest, and let them fall to one side. This helps ease tension in the lower back and abdomen.
- Legs-Up-the-Wall Pose (Viparita Karani): Elevate your legs against a wall, allowing blood flow to circulate and relaxing tired legs.
- Savasana (Corpse Pose): Lie flat on your back with your arms at your sides, completely relaxed. Focus on the rhythm of your breath and let every muscle melt into the floor.
These poses are designed to gradually slow your body and mind, creating a smooth transition to sleep.
The Role of Breath in Sleep
Breathing is one of the simplest yet most effective tools for better sleep. When we’re anxious or stressed, our breath becomes shallow and quick, signaling to the body that we’re in danger. Deep breathing reverses this, calming the nervous system and signaling safety.
In yoga for sleep, breathing exercises like alternate nostril breathing or diaphragmatic breathing can bring remarkable calm. They’re not just exercises—they’re a way to tell your body, “You’re safe now. You can rest.”
Yoga for the Modern Sleepless Soul
Sleep troubles aren’t unique to a single person; they’re a shared experience of modern life. From the glow of our phones to the endless demands of work, it’s easy to see why rest feels harder to come by. Yoga offers not just a remedy but a reframe. It shifts the focus from “falling asleep” to “inviting sleep.”
This subtle shift is powerful. Instead of forcing rest, you’re creating the conditions for it to come naturally. With yoga for sleep, the emphasis is on letting go—of tension, of effort, of the need to control.
A Mindset of Rest
Yoga for sleep also brings mindfulness to bedtime, turning it into a sacred ritual rather than a rushed afterthought. Think of your evening practice as a gentle reset button. Each pose, each breath, is a step toward the peace your body craves.
And while the poses are important, the mindset matters just as much. When you approach bedtime with kindness and patience, you create an environment where sleep feels welcoming, not forced.
Conclusion
The practice of yoga for sleep reminds us of something we often forget: Rest is natural. It’s not something to fight for or chase; it’s something to allow. Through gentle movement and mindful breathing, yoga helps peel away the layers of tension and worry that keep us awake.
Tonight, as the world quiets and the stars take their place in the sky, try unrolling a mat instead of scrolling a screen. Move slowly, breathe deeply, and see where the journey takes you. Sleep isn’t as far away as it seems—it’s waiting, patiently, for you to welcome it back. And yoga for sleep is going to take you to a step nearer of getting peace.
For more blogs visit on our Nepal Yoga Home blog section.
by Tirtha Acharya | Dec 28, 2024 | biography, Mantra, Reflexology, veda, Yoga
Yoga for Sleep: Finding Peaceful Rest
There’s nothing quite like a peaceful night’s sleep. It’s pretty obvious that in today’s world, there are only a handful of people who do not have trouble having sound sleep; that deep, restorative rest makes you feel alive and energized, ready to take on the world. Yet for many, sleep is a struggle—a time where the mind refuses to settle, and the body feels restless. In the chaos of modern life, finding sleep can feel like trying to catch a feather in the wind. But yoga for sleep offers a gentle way to reconnect with your natural rhythm, creating space for relaxation and peace.
The Power of Evening Stillness
Picture this: the sun has set, and the world outside begins to quiet. In this transition from day to night, the body yearns for rest. Yet so often, we carry the chaos of the day into our evenings—emails unanswered, tasks unfinished, and minds unsettled. This is where yoga for sleep comes into play, acting as a bridge to slow down and prepare your body for the rest it needs.
With simple stretches and mindful breathing, yoga helps to calm the nervous system, releasing pent-up tension from the day. Each movement, no matter how gentle, sends a signal to your body that it’s safe to let go.
A Gateway to Restfulness
To understand why yoga is so effective, imagine your body as a tightly wound spring. The stress and activity of the day keep this spring coiled, making it impossible to relax. Yoga for sleep works by gradually uncoiling that spring, bringing the body into a state of rest.
For example, poses like Child’s Pose or Legs-Up-the-Wall are not just stretches; they’re invitations to surrender. As you hold these postures, your muscles release their grip, and your breathing deepens. It’s a conversation between the body and the mind, whispering, “It’s okay to slow down now.”
Building a Routine with Yoga for Sleep
Establishing a bedtime yoga routine doesn’t need to be complicated. It’s not about perfect form or long sessions; it’s about finding what feels right for your body. Even a few minutes of intentional movement can make a world of difference.
Start with a gentle forward fold, allowing your head to hang heavy, as though letting your worries drip away. Follow this with a spinal twist on the floor, releasing tension that builds up from sitting throughout the day. Finally, transition into a restful pose like Savasana (Corpse Pose), where you simply lie still and focus on your breath.
Yoga and the Mind
Yoga isn’t just about the body—it’s about quieting the noise in your mind. Have you ever noticed how difficult it is to sleep when your thoughts are racing? This is where the breathing practices in yoga for sleep become invaluable.
A technique like the 4-7-8 breath can be transformative. Inhale for four counts, hold for seven, and exhale for eight. This slows your heart rate and shifts your body into relaxation mode. It’s as if each breath gently tucks you in, one exhale at a time.
An Ancient Remedy for a Modern Problem
Yoga, with its centuries-old wisdom, feels almost tailor-made for modern sleep struggles. Our screens and schedules often keep us overstimulated long after the day is done. By incorporating yoga for sleep, you’re reclaiming a piece of that ancient simplicity—a time where evenings were for winding down, not speeding up.
The beauty of yoga lies in its adaptability. Whether you have five minutes or half an hour, whether you’re a beginner or seasoned practitioner, there’s a way to make it work for you.
A Simple Sequence to Try Tonight
- Seated Forward Fold (Paschimottanasana): Sit with your legs extended, and fold forward gently, letting your back stretch and your breath slow.
- Supine Twist (Jathara Parivartanasana): Lie on your back, bring your knees to your chest, and let them fall to one side. This helps ease tension in the lower back and abdomen.
- Legs-Up-the-Wall Pose (Viparita Karani): Elevate your legs against a wall, allowing blood flow to circulate and relaxing tired legs.
- Savasana (Corpse Pose): Lie flat on your back with your arms at your sides, completely relaxed. Focus on the rhythm of your breath and let every muscle melt into the floor.
These poses are designed to gradually slow your body and mind, creating a smooth transition to sleep.
The Role of Breath in Sleep
Breathing is one of the simplest yet most effective tools for better sleep. When we’re anxious or stressed, our breath becomes shallow and quick, signaling to the body that we’re in danger. Deep breathing reverses this, calming the nervous system and signaling safety.
In yoga for sleep, breathing exercises like alternate nostril breathing or diaphragmatic breathing can bring remarkable calm. They’re not just exercises—they’re a way to tell your body, “You’re safe now. You can rest.”
Yoga for the Modern Sleepless Soul
Sleep troubles aren’t unique to a single person; they’re a shared experience of modern life. From the glow of our phones to the endless demands of work, it’s easy to see why rest feels harder to come by. Yoga offers not just a remedy but a reframe. It shifts the focus from “falling asleep” to “inviting sleep.”
This subtle shift is powerful. Instead of forcing rest, you’re creating the conditions for it to come naturally. With yoga for sleep, the emphasis is on letting go—of tension, of effort, of the need to control.
A Mindset of Rest
Yoga for sleep also brings mindfulness to bedtime, turning it into a sacred ritual rather than a rushed afterthought. Think of your evening practice as a gentle reset button. Each pose, each breath, is a step toward the peace your body craves.
And while the poses are important, the mindset matters just as much. When you approach bedtime with kindness and patience, you create an environment where sleep feels welcoming, not forced.
Conclusion
The practice of yoga for sleep reminds us of something we often forget: Rest is natural. It’s not something to fight for or chase; it’s something to allow. Through gentle movement and mindful breathing, yoga helps peel away the layers of tension and worry that keep us awake.
Tonight, as the world quiets and the stars take their place in the sky, try unrolling a mat instead of scrolling a screen. Move slowly, breathe deeply, and see where the journey takes you. Sleep isn’t as far away as it seems—it’s waiting, patiently, for you to welcome it back. And yoga for sleep is going to take you to a step nearer of getting peace.
For more blogs visit on our Nepal Yoga Home blog section.
by Tirtha Acharya | Aug 30, 2021 | veda
The Samaveda
The Samaveda or Sama Veda (सामवेद), is an antediluvian Vedic Literature of Hinduism. It composed with words “sāman” meaning “song” and Veda “knowledge”. Rigveda contains set to music, thus known as storehouse of knowledge of chants or “Veda of chants. The Samaveda is about melodies and chants. The Samaveda, a liturgical text, is in Sanskrit which contains 1,549 verses, in which 75 verses have been included from the Rigveda. Now, only 3 recensions of the Samaveda are living, some manuscripts of the Veda are available in different places of Nepal and India. There are more than 10 styles of chanting in Samaveda where Jaiminiya is the oldest existing tradition of Samaveda chant.
Date of Origin
According to Michael Witzel, there is no exact date for all the Vedas. Yet, the earliest parts of Samaveda are supposed to date during the Rigvedic period, the abiding intricacy dates between c. 1200 and 1000 BCE, the post-Rigvedic period. It was approximate the time with the Atharvaveda and the Yajurveda.
Matters of Samaveda
The Samaveda contains the origin or the root of arts like music, dance, and song on the earth. Chandogya Upanishad and Kena Upanishads are treated main Upanishads of Samaveda, which are broadly studied. These Upanishad are efficacious on the “six sets of beliefs” of Hindu philosophy, especially the Vedanta ideology.
The Samaveda is a mixture of ancient songs (sāman) and the Rig poesies. Samaveda has too little balladry than Rigveda, still, it is literally chunky since it contains all the chants- and rituals-about recorded variations of the poetic chants. It has notated melodies, and these are probably the world’s oldest surviving ones. The musical note is written normally forthwith above, sometimes within, the verse of Samaveda’s wording, either in syllabic or a quantitative forge in the light of the circumstances of Samavedic School.
The Samaveda also commences with Agni and Indra hymns as Rigveda does, but move to theoretical conjectures and doctrine. The meters in Samaveda also switch in descending order. Witzel says that its following parts have minimal divergence from elements of hymns they educe from Rigveda into songs. One of the objectives of Samaveda is sacramental, and they are the repository of the udgātṛ or “singer” preachers.
It too comprises many coatings of writings, like other Vedas, with Samhita (the earliest coating) and the Upanishads (the latest coating).
Parts of Samaveda
The Samaveda comprehends 2 main sections. The first section has four melodic groups (gāna) and the other section has 3 verses “volumes” (ārcika). Music or melody in the song volumes coincides with a poesy in the arcika volumes. The Gana group is partitioned into Gramageya and Aranyageya, while the Arcika section is bisected into Purvarcika and Uttararcika segments.
The Purvarcika part of the book contains 585 individual strophes and is managed in the grade of demigods, while the Uttararcika volume is constructed by rites. The Gramageya melodies are for the purpose of the public recital, while Aranyageya melodies are for individual meditative and contemplative practice like in the seclusion of a den, forest. Normally, the Purvarcika group were warbled to melodies delineated in the Gramageya-Gānas list and the principles of how the stanzas outlined to couplet is depicted in the Sanskrit writings like the Puspasutra.
The Samaveda states two Vedic principles- Kauthuma-Ranayaniya and Jaiminiya/Talavakara. It has two Brahmana- Pancavimsa Sadvimsa, and Jaiminiya. It comprises two Shrauta Sutras- Latyayana Drahyayana, and Jaiminiya. It has 15 Upanishads are- Chandogya Upanishad and Kena Upanishads are major Upanishads and Jaiminiya Upanishad and others are minors.
Upanishads from Samaveda
The Samaveda embeds two primary Upanishads -the Chandogya Upanishad and the Kena Upanishad. Both are outstanding for the boosting metric melodic form.
Chandogya Upanishad
Chandogya played a memorable role in the metamorphosis of different principles and philosophy of Hinduism which is a member of Tandya School of the Samaveda. The immersed esoteric postulates in Chandogya Upanishad have worked as the basis for Vedanta school. It is one of the most adduced scriptures in later reviews and critiques by savants from the many Hindu schools. For instance, Chandogya Upanishad was cited 810 times by Adi Shankaracharya in his Vedanta Sutra Bhasya which was more than the rest of the ancient scriptures.
It is a florilegium of texts that must have preceded as distinct contents and were revised into bulkier text by some ancient Nepali and Indian men of letters. The Chandogya Upanishad is the youngest sheet of text in the Samaveda but it is unresolved about its chronology. It has metrics, melodic structure with an expansive range of conjectures and philosophical issues. Its first chapter, in eighth and ninth volumes, delineates the discourses between three men of letters in Udgitha, regarding the inceptions and reinforce of Udgitha and all factual existence. The text sums up their argumentations as,
“What is the evolution of the world?”
The answer given was- Space. Indeed, everything here
engender of space. They dissolve and become extinct back to space, for space alone is larger and more prominent than everything, space is the ultimate destiny. This is the superb Udgitha. This is never-ending. The most outstanding is his, the most magnificent globes do he achieve, who, recognizing it thus, cherishes the most wonderful Udgitha (Om, ॐ).
–Chandogya Upanishad 1.9.1-1.9.2
Max Muller states that the denomination “space” means a figuration for the Vedic perspective of Brahman which was later declared in the Vedanta Sutra balladry 1.1.22. For Paul Deussen, Brahman is the “creative essence which remains comprehended in the entire world”. It talks about ‘Dharma’ and many other subjects:
Dharma, righteous life or duty, is the first part which has 3 limbs-
The first limb contains three elements: Yajna (sacrifice), Svādhyāya (self-study) and Dāna (charity).
Tapah (austerity, penance) is the second, while following a Brahmacharya (celibacy) for education in the teacher’s house is third.
All three are super blessings for the better worlds. But only “the Brahmasamstha” – one who is firmly grounded in Brahman – realizes immortality or eternal life.
— Chandogya Upanishad 2.23.1
Kena Upanishad
The Kena Upanishad is implanted in the final part of the Talavakara Brahmanam review of the Samaveda. It is very short, yet roots into scholarly and metaphysical inquiries as to the Chandogya Upanishad. Its fourth lesson avers, for an instance, that all entities have a congenital yearning for inner and divine wisdom. It is about Tadvanam (supernatural delightfulness, blissfulness) which is knowledge of Atman-Brahman. Its concluding paragraphs maintain ethical and moral life as the base of inner-wisdom and of Atman-Brahman.
Tapas, Damah, Work – is the basis, on which the Vedas are the limbs, the Truth is its heart. –Kena Upanishad, 4.8 (33rd paragraph)
Cultural influence
The classical music and dance of Nepal and India are entrenched in the acoustic and musical features of the Sama Veda. It introduces instruments in addition to singing and chanting. The Gandharva-Veda (an Upaveda from the Samaveda) gives rules and suggestions for playing several musical instruments from a separate collection. The formation and principles of singings in the Samaveda have galvanized the cataloging theory for Nepali and Indian classical and traditional arts and presentations. The musicologists have broadly conceded this base according to the history of Indian and Nepali culture and music. Nepali and Indian tradition calls to mind and adores its dawning in the Samaveda, the melodic genre of the Rigveda.
by Tirtha Acharya | Jun 10, 2021 | veda
The Atharvaveda
(Sanskrit: अथर्ववेदः, Atharvavedaḥ from priests (atharvāṇas) and Veda, meaning sacred lore or “knowledge”) is the “knowledge depository of atharvāṇas, the stratagem, approach or formula for daily life”. It is the 4th Veda, having 730 psalm or hymns with around 6,000 mantras (chantings), carved up into 20 volumes. Atharvaveda adapts approximately a sixth verses from the Rigveda; excluding Volumes 15 and 16, the text is in verse form setting out a medley and multicity of Vedic constituents.
In modern time, only two different recensions of the Atharvaveda – the Paippalāda and the Śaunakīya – have survived. A well-preserved edition was found among a miscellany of palm leaf manuscripts in Odisha in 1957 AD, but credible documents or palimpsest of the Paippalada version were said to have been vanished.
The Atharvaveda is the “Veda of magical formulas”. Atharvan stands for guidance and mantras especially in an ally to avert evil and asperity along with philosophical discerning. ‘Atharvan‘primitively means ‘priest’ and the Mantras in the Atharvaveda were lightened by Sage Atharva.
On the contrary to the ‘hieratic theology’ of the other three Vedas, the Atharvaveda is believed to exhibit a ‘famous creed of religion’, integrating not merely formulas for occultism, but also the everyday solemnity for inaugural into the study (upanayana), matrimony, and cremations. Atharvaveda also includes royal rituals and the duties of the court priests and not a liturgical Yajurveda-pattern agglomeration.
In addition to the Samhita contents, the Atharvaveda contains a Brahmana text and the closing layer of the text that includes philosophical conjectures. Its latter layer incorporates three basic Upanishads; the Mundaka Upanishad, the Mandukya Upanishad and the Prashna Upanishad, inspiring several schools of Hindu philosophy.
Nomenclature of Atharvaveda
According to Monier Williams, Atharvaveda may be named after the legendary priest named Atharvan who was the initiator to create prayers to fire, present Soma, and who entered in “formulas and spells pinned to halt illness and cataclysms”. Laurie Patton mentions that the term Atharvaveda is for the subject matter being “Veda of the Atharvāṇas”.
According to Atharvaveda’s own verse 10.7.20, its oldest name was Atharvangirasah, an aggregate of “Atharvan” and “Angiras”, both Vedic persons of letters. Each school of Hindu named the text after itself, like Saunakiya Samhita, which means the “acquiesced book of Saunakiya”. Maurice Bloomfield mentions the “Atharvan” and “Angiras” names connote distant concepts, with the prior acknowledged auspicious while the following pointing to antagonistic black magic practices. Over time, the positive propitious aspect arrived commemorated thereafter the term Atharvaveda became common and global.
The Atharvaveda is also sometimes denoted as Bhrgvangirasah (after the sage Bhrigu) and Brahmaveda (after Lord Brahma).
Historical background
The Atharvaveda is supposed to be composed as a Veda coeval with Samaveda and Yajurveda, or about 1200 BCE – 1000 BCE. The ancient Hindu tradition (exists in Nepal and India) in the beginning acknowledged only three Vedas. The Bhagavad Gita, the Rigveda, the verse 5.32-33 of Aitareya Brahmana, the verse 3.12.9.1 of Taittiriya Brahmana, and other Vedic epoch texts introduce only three Vedas- Rigveda, Samaveda, and Yajurveda. The embracing of the Atharvanas psalms and traditional folk practices was slow-going.
It was treated as the 4th Veda much later than the first three. For instance, the early Buddhist Nikaya scripture also does not admit Atharvaveda as a Veda and make citation of only three Vedas. Olson cites that the final recognition of Atharvaveda as the fourth Veda likely introduce in the 2nd half of the 1st millennium BCE. However, Max Muller records that the hymns of Atharvaveda ekes out an existence by the time Chandogya Upanishad was concluded (~700 BCE), but was then brought up as “alleluia of Atharvangirasah”.
Revisal and recensions
The Atharvaveda contains nine shakhas (branches), or schools: brahmavada, cāraṇavaidyā, devadarśa, jājala, jalada paippalāda, stauda, mauda, and śaunakīya which is mentioned in the Caraṇavyuha, a later epoch Sanskrit literature.
Among these schools, only the Shaunakiya edition and Paippalāda recension are alive. The two recensions are distinct in the way they are sort out, as well as subject matters. For instance, Volume 10 of Paippalada is more elaborated and beheld more conscientiously with no errors at all, more blossomed and more perceptible in elaborating monism, the theory of “oneness of Brahman, all life modes and the existence”.
Formation of Atharvaveda
The Atharvaveda collection initially was arranged into 18 volumes (Kāṇḍas), and the final two were annexed later. These books are arranged by the length of the hymns; not by subject and not by authors as the other Vedas. Each volume basically has psalms of around a matching number of verses, and the existing manuscripts mark the volume with the shortest psalms as the 1st volume, and then in a rising order but some manuscripts do the inverse. Most psalms are poetic, in verities meters, only about a sixth of the volume is prose.
Most of its hymns are distinct to it, exempting for the one-sixth of its hymns (obtained from the Rigveda), mainly from its10th volume. The 19th volume fortifies similar attributes, likely of later arrangements, and was adjoined later. The 143 hymns of the 20th book of Atharvaveda Samhita are almost entirely borrowed from the Rigveda.
The hymns of Atharvaveda contain a variety of contents and topics, across its entire 20 volumes. More or less, the first seven volumes concentrate basically on mystic poems for all types of remedial and wizardry and supposed to be the oldest section. Volumes 8 to 12 are conjectures of various topics, while Volumes 13 to 18 inclined to be about life phenomenal rituals of passage rite.
The Atharvaveda Shaunaka edition contains the Srautasutra texts Vaitāna Sūtra and the Kauśika Sūtra as an additive of Atharvan Prayascitthas, two Pratishakhyas, and a set of Parisisthas. The corresponding texts for the Paippalada version of Atharvaveda were Agastya and Paithinasi Sutras but these are kissed goodbye or yet to be found.
Topic themes
The Atharvaveda Samhita comprises hymns primarily were mesmerizing, sorcery spells, enchantment, and necromancy meant to be enunciated by the person who desires some succor, or by a wizardry practitioner who would call it on his or her representation. The general aim of these hymns’ magic spells was the longer life of a beloved or restoration from some suffering. In such conditions, the victim would be provided things like a plant (leaf, stem, barks, seed, root) and a talisman.
Some incantations were for hyper lovers looking about to discard oppositions or to intrigue the paramour who is less than passion, others for warriors going to war with the mission of conquering the opponents, some for winning at games, in the commercial field, for the bounty of farming, or extirpation of frivolous pest irritating a household. Some hymns were not about magical purposes, but appeal, plea, theosophical speculations, and erudite notions. A notable fragment of the Samhita text is psalms also for household rites unaccompanied magic or spells.
Remedy from medicinal herbs
Along with the healing techniques with mantras in Atharvaveda, many psalms in it such as hymn 8.7, similar to Rigveda’s hymn 10.97, is an appreciation of medicinal herbs and plants, propounding that postulations about the healing property and the health value of plants and herbs were cropping up part of realization in of yore Nepal and India.
Upanishads in Atharvaveda
The Atharvaveda contains three primary Upanishads implanted within it.
Mundaka Upanishad
The Mundaka Upanishad is in a poetic style, with 64 verses, composed in the form of the mantra, with the purpose of teaching and meditation on metaphysical knowledge. It has 3 Mundakams (branches), each with two divisions. The first Mundakam delineates the erudition and wisdom of “High-level Knowledge” and “Low-level Knowledge”, and then put forward that acts of sacrifices, oblation, and sacred presents are stupidity, and do nothing to decrease miseries in vary life or next, rather it is the knowledge that emancipates.
The second Mundakam states the identity and character of the Brahma (supreme soul), the Atma (Seer, Self, Soul), and the way to realize Brahma (ultimate god). The 3rd Mundakam carries on with the conference and then adduces that the condition of realizing Brahma is one of emancipation, fearlessness, liberation, and rapture. The pantheism theory is also discussed here. Through uninterrupted observation of Satya, Tapas, Samyajñāna, and Brahmacharya, one attains the self (Atman, witness).
Mandukya Upanishad
It is the shortest of all the Upanishads in the Atharvaveda. The text talks on the syllable Aum presents the concept of four levels of mindfulness, mentions the existence and nature of Atman (Soul, Self). It also cites the chronometrical and philosophical interconnection between Buddhism and Hinduism.
Prashna Upanishad
It is from the Paippalada sect of Atharvavedins with 6 Prashna (interrogations), and each is a lesson with a deliberate out of replies. The first three Prashnas are abstruse philosophical queries but do not have any concrete, logical answers, but substantially garnished mythology and symbolism. The fourth part, on the contrary, carries a weighty ideology. The last two parts confer about the symbol Aum and Enlightenment theory. The text is significant for its edifice and sociological cognizance of the learning system in olden Nepal and India.
Important Literature
The Atharvaveda consists of the earliest familiar allusion to the Nepalese and Indic literary genre, the Puranas, in the verse 11.7.24.
The 1st millennium AD Buddhist text appended books of asombroso-holy chanting and spells for safety from wicked dominances of non-humans like hellhounds and specters. These were known as Pirita (Pali: Paritta) and Rakkhamanta (“chanting for safeguarding”), and they provide a hypothesis and pattern of psalm available in Atharvaveda.