SHANTI MANTRAS IN HINDUISM

Shanti Mantras are prayers for Peace. They are often recited at the beginning and at the end of religious ceremonies or rituals in Hinduism. Shanti Mantras are often found in the Upanishads, where they are recited to calm the mind of the reciter and the environment around him. They often end with reciting the word “Shanti” three times. The word Shanti is recited three times for removing obstacles and calming the three reals:

1. Physical

2.Divine

3. Internal

Shanti Mantras:

1. ॐ असतो मा सद्गमय ।
तमसो मा ज्योतिर्गमय ।
मृत्योर्मा अमृतं गमय ।
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Asato Maa Sad-Gamaya |
Tamaso Maa Jyotir-Gamaya |
Mrtyor-Maa Amrtam Gamaya |
Om Shaantih Shaantih Shaantih ||

Meaning: 
Lead us from the unreal to the real
Lead us from darkness to light
Lead us from death to immortality
Aum peace, peace, peace!

2. ॐ भद्रं कर्णेभिः शृणुयाम देवाः ।
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवागँसस्तनूभिः ।
व्यशेम देवहितं यदायूः ।
स्वस्ति न इन्द्रो वृद्धश्रवाः ।
स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्ताक्षर्यो अरिष्टनेमिः ।
स्वस्ति नो वृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Bhadram Karnnebhih Shrnnuyaama Devaah|
Bhadram Pashyema-Akssabhir-Yajatraah |
Sthirair-Anggais-Tussttuvaamsas-Tanuubhih |
Vyashema Devahitam Yad-Aayuh |
Svasti Na Indro Vrddha-Shravaah |
Svasti Nah Puussaa Vishva-Vedaah |
Svasti Nas-Taakssaryo Arisstta-Nemih |
Svasti No Vrhaspatir-Dadhaatu ||
Om Shaantih Shaantih Shaantih ||

Meaning: 
Aum! O gods, may we hear auspicious words with the ears;
While engaged in yagnas,
May we see auspicious things with the eyes;
While praising the gods with steady limbs,
May we enjoy a life that is beneficial to the gods.
May Indra of ancient fame be auspicious to us;
May the supremely rich (or all-knowing) Pusa (god of the earth)
Be propitious to us;
May Garuda, the destroyer of evil,
Be well disposed towards us;
May Brihaspati ensure our welfare.
Aum! Peace! Peace! Peace!

3. ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते
पूर्णश्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः॥

Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate
Puurnnashya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||
Om Shaantih Shaantih Shaantih ||

Meaning: 
Aum! That is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite alone.
Aum! Peace! Peace! Peace!

4. ॐ सह नाववतु ।
सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Saha Nau-Avatu |
Saha Nau Bhunaktu |
Saha Viiryam Karavaavahai |
Tejasvi Nau-Adhiitam-Astu Maa Vidvissaavahai |
Om Shaantih Shaantih Shaantih ||

Meaning: 
Aum! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Aum! Let there be peace in me!
Let there be peace in my environment!
Let there be peace in the forces that act on me!

5. ॐ सर्वेशां स्वस्तिर्भवतु ।
सर्वेशां शान्तिर्भवतु ।
सर्वेशां पुर्णंभवतु ।
सर्वेशां मङ्गलंभवतु ।
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Sarveshaam Svastir-Bhavatu |
Sarveshaam Shaantir-Bhavatu |
Sarveshaam Purnnam-Bhavatu |
Sarveshaam Manggalam-Bhavatu |
Om Shaantih Shaantih Shaantih ||

Meaning: 
May there be Well-Being in All,
May there be Peace in All,
May there be Fulfilment in All,
May there be Auspiciousness in All,
Om Peace! Peace! Peace!

6. ॐ सर्वे भवन्तु सुखिनः
सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु
मा कश्चिद्दुःखभाग्भवेत् ।
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Sarve Bhavantu Sukhinah
Sarve Santu Nir-Aamayaah |
Sarve Bhadraanni Pashyantu
Maa Kashcid-Duhkha-Bhaag-Bhavet |
Om Shaantih Shaantih Shaantih ||

Meaning: 
May all become happy
May none fall ill |
May all see auspiciousness everywhere
May none ever feel sorrow |
Om Shaantih Shaantih Shaantih

7. ॐ शं नो मित्रः शं वरुणः ।
शं नो भवत्वर्यमा ।
शं नो इन्द्रो बृहस्पतिः ।
शं नो विष्णुरुरुक्रमः ।
नमो ब्रह्मणे ।
नमस्ते वायो ।
त्वमेव प्रत्यक्षं ब्रह्मासि ।
त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि ।
ॠतं वदिष्यामि ।
सत्यं वदिष्यामि ।
तन्मामवतु ।
तद्वक्तारमवतु ।
अवतु माम् ।
अवतु वक्तारम् ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Sham No Mitrah Sham Varunnah |
Sham No Bhavatv-Aryamaa |
Sham No Indro Brhaspatih |
Sham No Vissnnur-Urukramah |
Namo Brahmanne |
Namaste Vaayo |
Tvam-[e]Iva Pratyakssam Brahmaasi |
Tvaam-[e]Iva Pratyakssam Brahma Vadissyaami |
Rrtam Vadissyaami |
Satyam Vadissyaami |
Tan[d]-Maam-Avatu |
Tad-Vaktaaram-Avatu |
Avatu Maam |
Avatu Vaktaaram ||
Om Shaantih Shaantih Shaantih ||

Meaning: 
Om, May Mitra be Propitious with Us, May Varuna be Propitious with Us,
May the Honourable Aryama be Propitious with Us,
May Indra and Brihaspati be Propitious with Us,
May Vishnu with Long Strides be Propitious with Us,
Salutations to Brahman,
Salutations to Vayu (the Breath of Purusha),
You Indeed are the Visible Brahman,
I Proclaim, You Indeed are the Visible Brahman,
I Speak about the Divine Truth,
I Speak about the Absolute Truth,
May That Protect Me,
May That Protect the Preceptor,
Protect Me,
Protect the Preceptor,
Om Peace, Peace, Peace.

8. ॐ वाङ् मे मनसि प्रतिष्ठिता ।
मनो मे वाचि प्रतिष्ठितम् ।
आविराविर्म एधि ।
वेदस्य म आणीस्थः ।
श्रुतं मे मा प्रहासीः
अनेनाधीतेनाहोरात्रान्सन्दधामि ।
ऋतं वदिष्यामि ।
सत्यं वदिष्यामि ।
तन्मामवतु ।
तद्वक्तारमवतु ।
अवतु माम् ।
अवतु वक्तारामवतु वक्तारम् ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Vaanga Me Manasi Pratisstthitaa |
Mano Me Vaaci Pratisstthitam |
Aavira-Avir-Ma Edhi |
Vedasya Ma Aanniisthah |
Shrutam Me Maa Prahaasiih
Anena-Adhiitena-Ahoraatraan-San-Dadhaami |
Rtam Vadissyaami |
Satyam Vadissyaami |
Tan[d]-Maam-Avatu |
Tad-Vaktaaram-Avatu |
Avatu Maam |
Avatu Vaktaaram ||
Om Shaantih Shaantih Shaantih ||

Meaning: 
Om, Let My Speech be Established in My Mind,
Let My Mind be Established in My Speech,
Let the Knowledge of the Self-Manifest Atman Grow in Me,
Let My Mind and Speech be the Support to Experience the Knowledge of the Vedas,
Let what is Heard by Me (from the Vedas) be Not a mere Appearance …
but what is Gained by Studying Day and Night be Retained.
I Speak about the Divine Truth,
I Speak about the Absolute Truth,
May That Protect Me,
May That Protect the Preceptor,
May that Protect Me,
May that Protect the Preceptor, May that Protect the Preceptor,
Om Peace! Peace! Peace!

9. ॐ द्यौः शान्तिरन्तरिक्षं शान्तिः
पृथिवी शान्तिरापः शान्तिरोषधयः शान्तिः ।
वनस्पतयः शान्तिर्विश्वेदेवाः शान्तिर्ब्रह्म शान्तिः
सर्वं शान्तिः शान्तिरेव शान्तिः सा मा शान्तिरेधि ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Om Dyauh Shaantir-Antarikssam Shaantih
Prthivii Shaantir-Aapah Shaantir-Ossadhayah Shaantih |
Vanaspatayah Shaantir-Vishve-Devaah Shaantir-Brahma Shaantih
Sarvam Shaantih Shaantireva Shaantih Saa Maa Shaantir-Edhi |
Om Shaantih Shaantih Shaantih ||

Meaning: 
May peace radiate there in the whole sky as well as in the vast ethereal space everywhere.
May peace reign all over this earth, in water and in all herbs, trees and creepers.
May peace flow over the whole universe.
May peace be in the Supreme Being Brahman.
And may there always exist in all peace and peace alone.
Aum peace, peace and peace to us and all beings!

SUFFERING IS A WAY TO PROGRESS SPIRITUALLY

Hinduism is a religious tradition of Indian origin, and, with 900 million practitioners, is the third largest religious community in the world, after Christianity and Islam. Hindus are located primarily in India, Nepal, and Bali; 2% live outside India, and 1.5 million live in the United States. Hinduism clearly addresses pain and suffering, and the concept of acceptance, which is present in Hinduism, has been addressed in the pain medicine literature. 

Although there are distinct schools within Hinduism, the concepts  are common across these schools and underlie Hinduism as a whole.

As with any religion, patients who consider themselves Hindu may hold all the central beliefs. As such, there is not one single description of what every Hindu believes. Pain medicine practitioners must be culturally sensitive to patients of other religious traditions in general; as well, they must be sensitive to the unique beliefs of each individual they treat whether of a differing religion, or even of patients who share their own religious tradition. Likewise, individual Hindus will certainly approach their experiences with pain in different manners. Rather, having a grounding in how Hindu traditions view pain and suffering will give the practitioner a more solid footing on which to discuss these issues with their patients.

Definitions of Terms 

1. Attachment: Overinvolvement in this world, having desires for things that one does not have and clinging to things one has.

2. Detachment: Turning away from overinvolvement in the world and towards God/The Ultimate.

3. Dharma: Guidelines for living one’s life.

4. Karma: The principle that governs the unfolding of events and is based for a person on the integrity with which he has lived previous lives.

5. Moksha: Complete release from the cycle of rebirths.

6. Samsara: The process of successive rebirths until one reaches moksha, complete release from the cycle of rebirths.

Several concepts are central to Hinduism. Table 1 provides a list of terms and definitions. The first of these concepts is karma, which is the principle that governs the unfolding of events and is based for a person on the integrity with which he has lived previous lives. Karma is not imposed by an outside, punitive force, or God, but is rather an “exercise of the moral law in the universe”, these laws being inherently within the universe.

Karma is encompassed by God/The Ultimate, as is each person’s soul. As both karma and souls are part of God/The Ultimate, karma is not external to the individual, but each is a part of the same greater   whole. (Many Hindus believe in a single deity. Aspects of this one deity may be personified or embodied as individual deities but are not worshipped as separate gods.

Other Hindus may use other words, for example, The Ultimate, for a nondeity force or unknown mystery. God/ The Ultimate is also referred to as Brahman in Hinduism.

A related belief is samsara, the process of successive rebirths until one reaches moksha, the complete release from the cycle of rebirths.
 Hindu traditions promote living with integrity, causing no harm, and progressing further on a spiritual path by living according to dharma, stage-of-life–appropriate guidelines or “patterns of life”,or by one’s “sacred duty”.

A central life’s work is to become detached from overinvolvement in the world that is apparent to us, which is seen as illusory and temporary, and turn toward God/The Ultimate. 
Many of these concepts are shared by or are similar to concepts in other eastern religions, for example, Buddhism. Four different paths to achieve life goals are present:

1) The path of devotion, in which “a devotee submits himself or herself to the will of God, and through devotional practices, such as prayer, aims to become one with God and attain spiritual liberation”.

2) The path of ethical action, in which “an individual chooses to perform work without attachment to its effects; this attitude purifies his or her mind so that he or she can attain a sense of God-vision”;

3) The path of knowledge, in which “he or she dedicates himself or herself to acquiring knowledge that reveals the impermanence and ineffectuality of things in the world, and thereby frees the self from the bondage of ignorance, leading to spiritual liberation”.

4) The path of mental concentration, in which “he or she practices disciplinary measures that involve physiological and psychological restraints to free the self from all impurities so that the Divine self of the person can then manifest itself, leading to spiritual liberation”.

Suffering, both mental and physical, is thought to be part of the unfolding of karma and is the consequence of past inappropriate action (mental, verbal, or physical) that occurred in either one’s current life or in a past life.

It is not seen as punishment but as a natural consequence of the moral laws of the universe in response to past negative behavior. Hindu traditions promote coping with suffering by accepting it as a just consequence and understanding that suffering is not random. If a Hindu were to ask “why me?” or feel his/ her circumstances were “not fair,” a response would be that his/her current situation is the exactly correct situation for him/her to be in, given her soul’s previous action. 

Experiencing current suffering also satisfies the debt incurred for past negative behavior. Suffering is seen as a part of living until finally reaching moksha. Until reaching this state, suffering is always present on life’s path. Hindu tradition holds that as we are in human form on earth, we are bound by the laws of our world and will experience physical pain. Pain is truly felt in our current physical bodies; it is not illusory in the sense of not really being felt .But while the body may be in pain, the Self or soul is not affected or harmed. Arjuna, a seeker of wisdom in The Bhagavad-Gita, is told: 

“The self embodied in the body of every being is indestructible”, and “Weapons do not cut it, fire does not burn it, waters do not wet it, wind does not wither it. It cannot be cut or burned; it cannot be wet or withered; it is enduring, all-pervasive, fixed, immovable, and timeless”.

As the Self is not affected, there need be no concern over temporary suffering. Patients may gain comfort by viewing the pain as only a temporary condition and one that does not affect their inner Self. Pain and suffering are not seen as solely bad but as experiences that need to be viewed from multiple perspectives.

Hindu traditions hold that all things are manifestations of God/The Ultimate, so nothing is only good or bad; God/The Ultimate encompasses everything. Everything, including pain and suffering, is given by God/ The Ultimate. To view suffering as bad is to see only one side of it. Suffering can be positive if it leads to progress on a spiritual path. 

Some even embrace suffering as a way to progress on his spiritual path, to be tested and learn from a difficult experience. Attachment and detachment are concepts that in Hindu traditions relate to one’s level of involvement in this world and to the power this world holds over one’s state of mind. Attachment signifies overinvolvement in this world, having desires for things that one does not have and clinging to things one has.

Detachment is a positive state of objectivity toward this world, where relationships, objects, and circumstances hold no power over one’s state of mind. Attachment is a primary stumbling block to achieving moksha, complete release. Attachment perpetuates the “terrible bondage” that keeps a person in the cycles of samsara, rebirth. Only through recognition that the Self is not bound to this world of suffering can release be achieved. Perfect detachment creates an “. . . even disposition in the face of either happiness or sorrow . . .”.

When one achieves perfect detachment, no problem or circumstance, including pain, can cause one to suffer. 

“Contacts with matter make us feel heat and cold, pleasure and pain. Arjuna, you must learn to endure fleeting things—they come and go! When these cannot torment a man, When suffering and joy are equal for him and he has courage, he is fit for immortality”.

What suggestions are made for achieving this detachment? It cannot be simply an intellectual understanding that the Self is part of God/The Ultimate. It is not escapist, pretending that suffering does not exist. One part of achieving detachment is to follow dharma, appropriate action, but to be unconcerned with the outcomes of these actions.
Arjuna is told:

 “Be intent on action, not on the fruits of action; avoid attraction to the fruits and attachment to inaction! Perform actions, firm in discipline, relinquishing attachment; be impartial to failure and successthis equanimity is called discipline”.

Patients in pain are not to be passive and give up and can continue to attempt to lessen suffering. The ultimate goal would be to become neutral in the face of whatever outcome occurs, to not desperately strive for pain relief. Most important, however, would be to refocus away from pain to dharma. The guidance to seek detachment from outcomes would likewise apply to pain medicine practitioners, though this may challenge the outcome orientation of Western medicine. Lack of immediate success in treating patients can be frustrating; however, an approach based in Hindu traditions would suggest continuing to try one’s utmost to heal patients but not becoming upset by failure. The dharma for a pain practitioner would be to be the best practitioner possible, while accepting all outcomes.
 To be clear, this is not to suggest becoming indifferent to our patients’ suffering. Hindu traditions would support still caring deeply for our patients but needing to recognize that we are not in control of outcomes, nor do we know what is the appropriate outcome from the perspective of karma.

  Specific tools for achieving detachment also include meditation and yoga. These tools teach the understanding and control of one’s mind, and seeing beyond one’s mind to God/The Ultimate. As the focus of one’s life should be on God/The Ultimate, priority is given to this inner journey, with less focus on the world. By becoming less attached to one’s circumstances, including being in pain, a person can focus his life on God/The Ultimate, not pain. Hindu traditions hold that all have a capacity to achieve this.

“Let me not beg for the stilling of my pain but for the heart to conquer it.” 

-Rabindranath Tagore (1861-1941) Indian Hindu mystic philosopher.

Religion and spiritual practices are among the resources used by patients to cope with chronic pain.. By becoming more familiar with Hindu views of pain and suffering, pain medicine practitioners can offer potentially helpful concepts to all patients and support Hindus’ spirituality as it relates to pain and suffering. Religion or spirituality is often important to patients. 

Clinicians who treat patients with significant pain know all too well that the field of medicine provides incomplete pain relief to many of our patients. A significant percentage of patients remain in moderate to severe pain, and their lives are drastically changed in areas including relationships, work, and leisure. Both the pain itself and the psychosocial sequelae challenge our patients’ spirits. Because living with pain is often an enormous challenge, optimizing any and all resources that a patient has to cope with the experience is worthwhile. These resources may be biological, psychological, social, and religious or spiritual. Indeed, multiple studies have confirmed that a biopsychosocial approach to pain management is optimal.

Patients with chronic pain may turn or return to religion and spiritual practices to help them cope, as do patients with other significant medical illnesses. Although a full review of the research on the relation between religion/spirituality and coping with pain is beyond the scope of a brief note, it can be stated that results have been mixed. Studies have found religion/spirituality to be related to higher pain levels, lower pain levels, or unrelated to pain severity, pain distress, and the disruption of activities by pain. Multiple reasons can account for the variable results, including differences in:

1) Patient populations with respect to ethnicity, and type and severity of pain; 2) Study measurements for religiosity/spirituality; and 3) classification of religious coping as either active or passive. As well, many of the studies used a cross-sectional design, which is unable to measure changes in pain levels and religious involvement over time.
Rather than viewing “religious coping” as a single variable, it is helpful to recognize that there are a variety of religious coping mechanisms and to identify which are potentially helpful or harmful. Pain and suffering are understood in Hinduism. 

There are few studies that scientifically examine the beliefs and traditions of most religions as they relate to pain management. For the majority of religions, we are at the initial stages of our scientific understanding of how their tenets and practices affect health. As such, suggestions for possible future investigations will be offered. 

Although religion can be a positive resource for some, there are times when religious coping can be ineffective. For Hindus, a first potential challenge may be the feeling of passivity or fatalism that may arise because of karma. A patient can feel hopeless or unable to change things because he feels that things are fixed by karma. Hindu traditions counter this by saying that a person can start in the present moment and go forward, living his life in a positive way by following dharma. If a patient currently experiences pain, change can occur by attending to present appropriate action. “If one’s present state is a consequence of what has gone before, the urgency of responsible and appropriate action becomes greater, not less”.

Acceptance can be misunderstood as passivity. Hindu traditions do advise a focus on appropriate action, rather than outcome, but this does not mean inaction, “avoid . . . attachment to inaction!”. Patients can be encouraged to actively manage their pain and continue to seek improvement but become detached from the outcome of these efforts. Last, there can be a risk of feeling that one is failing the test of pain and suffering, that one is not succeeding in achieving an even disposition.

However, the religious practices of Hindus teach trying one’s best. Detachment can even be sought from the degree one achieves detachment; that is, a person can attempt to be less concerned about his success or failure to be detached. 

The process o believing that their suffering will be relieved and support will be provided. It would be important to note that a particular patient may be at any stage of spiritual growth with respect to viewing their physical pain and suffering as Hindu traditions teach. A patient may or may not even be using his religious resources for support to cope with pain. The level of religious coping may change across time, for example, as aspects of a patient’s illness change, including severity of pain, and as the availability of other resources changes. As in any religion, there would probably be only a small minority of Hindus who would not struggle with some aspect of their experience of pain or for whom acceptance is easy and unchanging; however, many strive to be faithful to their own religious tradition.

 Patience with oneself is encouraged. Patients can also try to learn as much as possible from their current situation, including their apparent failures.

Although acceptance is not unique to Hinduism, it is certainly central to the religion, and includes at least 2 aspects. First, Hindu traditions view acceptance as a logical attitude towards what one’s life presents, including pain and suffering, because all is to be seen as the just working of karma. Second, the practice of acceptance is also a means to a greater end, detachment. The process of accepting one’s life lessens one’s desire for things to be different than they are. As desires fall away, detachment is achieved. Related to pain, both painful and pain-free states would be accepted equally. Detachment from this world, to be focused on God/The Ultimate, is a primary goal in Hinduism. 

The theory supporting acceptance-based strategies can be contrasted to that of control-based strategies. In control-based strategies, the goal is to decrease problematic thoughts, feelings, or experiences, and it is believed that these need to be reduced for improvement to occur. For example, relaxation treatment is a controlbased strategy for anxiety, in which relaxation exercises are used to decrease the thoughts and feelings described as “anxiety.” The treatment goal would be a reduction or elimination of anxiety.

In contrast, acceptance approaches attempt to “teach clients to feel emotions and bodily sensations more fully and without avoidance, and to notice fully the presence of thoughts without following, resisting, believing, or disbelieving them”. However, uncomfortable thoughts and feelings are delinked from behavior. Thus, problematic thoughts, feelings, or experiences do not have to be reduced for improvements in behavioral end points to occur. Patients can focus on making desired behavior choices regardless of their feelings or thoughts. In treating chronic pain, the goal of treatment would not be to decrease pain. As well, patients would be taught to not have their pain level determine their activity level, decoupling uncomfortable feelings from behavior.9,10 Acceptance and Commitment Therapy (ACT) has further refined this theory and can be useful for a wide range of disorders.Specifically in the pain medicine literature. 

MUSIC CURES DISEASES, IMPROVES HEALTH

The Medical Benefits of Ragas

Music can play an effective role in helping us lead better, fruitful lives. Listening to specific kinds of music at specific times of the day has been shown to be helpful in maintaining good health. Indian music, with its many Ragas, is known to be particularly therapeutic value. The curative power of music emanates from the resonance of certain ragas on hormonal and glandular functions which produce secretions that keep the body balanced and infection-free.

 A Raga is a sequence of selected notes (swaras) that lend appropriate ‘mood’ or emotion in a selective combination. It’s a yoga system through the medium of sonorous sounds. Depending on its nature, a raga could induce or intensify joy or sorrow, violence or peace, and it is this quality that forms the basis for the musical application. 

Thus, a whole range of emotions and their nuances could be captured and communicated within certain melodies. Playing, performing and even listening to appropriate ragas can work as a medicine. To be rendered effective, Ragas are used in a combination with Ayurveda, the ancient science of Vedic healing. A Raga must be played or sung to a patient keeping in mind his/her physical nature of Vata, Pitta or Kapha. The time assigned to the Raga during the day or night is also important. Moreover, it is to be seen whether the time of the day or night is naturally suited to Vata, Pitta and Kapha. 

Here are the therapeutic qualities of Ragas: 

1. Raga Pooriya Dhansari (Hamsanandi-Kamavardini) – evokes a sweet, deep, heavy, cloudy and stable state of mind and prevents acidity.

2. Raga Bageshri – arouses a feeling of darkness, stability, depths and calmness. This raga is also used in the treatment of diabetes and hypertension.

3. Raga Darbari (Darbari Kanada) – is considered very effective in easing tension. It is a late-night raga composed by Tansen for Akbar to relieve his tension after a hectic schedule of the daily court life.

4. Raga Todi – give tremendous relief to patients with high blood pressure. Provides relief from cold and headache.

5. Raga Ahir-Bhairav (Chakravakam) – is supposed to sustain chords that automatically brings down blood pressure.

6. Raga Malkauns – helps to cure low blood pressure.

7. Raga Bhairavi – Provides relief T.B, Cancer, Severe Cold, Phlegm, Sinus, toothache.

8. Raga Malhar – Useful in the treatment of asthma and sunstroke.

9. Raga Hindol and Marava – These ragas are useful in blood purification.

Ragas And Their benefits

Let us look at the health benefits of chanting various ragas.

CARNATIC RAGAS	BENEFITS
Ahir Bhairav	Gives a free relaxed feeling and mitigates dust allergies and skin disease. Good for arthritic conditions
Amrutavarshini	Ushana vyathi nasini (alleviates diseases related to heat)
Ananda Bhairavi	Suppresses stomach pain in both men and women. Reduces kidney type problems. Controls blood pressure
Baghesri	Helps in attaining Guru’s grace
Bhairavi	Reduces anxiety, pressures, skin, disease, allergies
Bhupala	To awaken someone out of deep sleep
Charukesi Bhajan: Shantirastu Pushtirastu	26th raga in the melakarta scale (parent) of the south Indian classical music. Rejuvenates the mind helping one to age gracefully. It enlivens the singer and listener.
Desh	The suppression of the senses releases a negative force. The process of sublimation needs a spiritual path. Rag Desh can provide that. Its energy gives the listener serenity, peace, inner joy, right valour, universal love and patriotism
Dwijavanti	Quells paralysis and disorders of the mind
Ganamurte	Helpful in diabetes
Hansadhwani	Energy giving. Provides good thinking, a panacea for diseases
Hemavati Bhajan: Sambho Samba	Good for joint and back pain
Kindolam	Improves digestive power. Cures stomach related diseases.
Kalyani Bhajan: Jai Jai Ganapathi	Gives energy, removes tension and acts as a general tonic. Dispels the darkness of fear; Gives motherly comfort and increases confidence. Kalyani means mangalam. Recited with faith and devotion, it is believed to clinch marriage alliances. Many authentic reports exist about the raga’s power to destroy fear in many forms: fear of poverty, of love, of power, of ill-health, of death, and so on.
Kapi	Sick patients get over their depression, anxiety. Reduces absent-mindedness
Karaharapriya	Curative for heart disease and nervous irritability, neurosis, worry and distress.
Kedaram	Gives energy and removes tension
Keervani	Promotes dhyana (meditation) at mental and physical levels
Kokilam	Helps to prevent stone formation, burning sensations, sleeplessness and anxiety.
Madhuvarshini	Good for nerves. Cures diseases like slight headache, sleeplessness, and sinus problems.
Madhyamavati	Clears paralysis, giddiness, pain in legs/hands, etc. and nervous complaints
Malaya Maruta	To awaken someone out of deep sleep
Maya Malava Gowla	Counters pollution. It can be called the Gateway to Carnatic music. The history of Carnatic music says that the blessed musician, Purandaradasar, introduced the system of
Bhajan: Inner Self	Mayamalava gowla. This raga has the power to neutralize toxins in the body. Practising it in the early hours of the morning, in the midst of nature will enhance the strength of the vocal chords.
Mohana Bhajan: Ishapathisha	Mohana is present where beauty and love coexist. It filters out the ill-effects of kama (desire for sex), krodha (anger) and moha (lust), bestowing immense benefits on the listener. Also said to cure chronic headaches, indigestion, and depression.
Neelambari	To get rid of insomnia
Ranjani	Cures kidney disease
Rathipathipriya	Adds strength and vigour to a happy wedded life. This 5-Swara raga has the power to eliminate poverty. The application of the swaras can wipe off the vibrations of bitter feelings emitted by ill will
Rohini	Cures back pain, joint pain, etc.
Sama	Makes the mind sober, tranquil, induces good sleep. Good for world peace.
Saramati Bhajan: Concert in Berlin	Elevates from the depressed state. Cures balagraha dosham in children ( undiagnosed crying and imitability). For sleeplessness, itching, eye and ear problems, skin problems, and the problems of hearing irregular sounds
Sindu Bhairavi	Removes sins and sorrows and saves from unforeseen events
Sivaranjani	Powerful raga for meditation; bestows benevolence of God. Removes sadness, ushana roga santi (diseases related to excess heat). Good for general health
Sandhya Kalyani	Cures ear, nose and eye diseases. Relieves chronic clods. Gives good sleep and freshness
Shankarabharanam	The power of this raga is incredible. It cures mental illness, soothes the turbulent mind and restores peace and harmony. If rendered with total devotion for a stipulated period, it can cure mental disorders said to be beyond the scope of medical treatment. It also is said to have the power to shower wealth.
Shanmugapriya	Sharpens the intellect of the singer as well as the listener. Instils courage in one’s mind and replenishes the energy in the body.
Subhapantuvarali	Alleviates mental dilemmas and indecisiveness
Suddha dhanyasi	Remover of sorrows. Gives a happy feeling. Tonic for nerves. Cures rhinitis and migraine.
Suruti	Mitigates stomach burn, insomnia, fear, disgust
Vakulabharanam	Alleviates asthma, bronchitis, heart disease, depression, skin disease and skin allergy
Varali Bhajan: Nakam Vinayakam	Varali is good for vayu tattva, heart, skin ailments and gastric problems.
Vasanta / Vasanti	Controls high and low blood pressure cures heart as well as nervous diseases. Can dear the fog of confusion when a series of medical tests has to be analysed. It heals nervous breakdowns.
Vasantham	Cures paralysis
Viswambari	General tonic acts quickly
Yamuna Kalyani	Gives freshness and dynamism

WHEN THE DEAD IS BROUGHT BACK BY MUSIC

The Therapeutic Value of Music

In India legend has it that Thyagaraja, the famous musician of South India, brought a dead person back to life by singing the composition Naa Jeeva Dhara in raga Bihari. 
Dr. Burnell has mentioned a manuscript named Raga Chikistsa in the collections of the Saraswati Mahal Library in Tanjore which deals with the various ragas that can be used for curing various ailments.

Music is basically a sound or nada generating particular vibrations which moves through the medium of the ether present in the atmosphere and affects the human body . Sarangdev mentions in his Sangeet Ratnakar that ahata nada or music is always produced by striking or aghata by a living being on an instrument of any kind, so music is a power or universal energy in the form of ragas. Matanga (9-10th centurey AD) was the earliest writer to define raga. According to him “raga is that kind of sound composition consisting of melodic movements which has the effect of clearing the hearts of men.” There are four sources of raga: folk songs, poetry, devotional songs of mystics and compositions of classical musicians. While harmony is the characteristic of Western music, Indian music is pure melody. 

The general term for melody in India is raga or ragini. Symphonies of raga have a definite soothing effect on the mind as well as on the body Repeated listening to the particular raga being chosen for a particular disease produces a network of sound vibration. The muscles, nerves and the chakras of the affected part are contracted when one impulse is given and relaxed during the interval between two impulses. Thus, during contraction of the tissue, musical notes make the blood flow out of that particular area and in the interval there is relaxation and a state of reduced pressure is produced in these areas. Thus the blood from the adjacent area will flow there. 

This process is repeated again and again and the blood flow and energy flow in that part is enhanced. This makes quick, fast healing. Energy from URF (universal energy field) to HEF (human energy field) transmitted by the strokes of the different tones of raga affects the CNS (Central nervous system) because the roots of the auditory nerves are more widely distributed and have more connections than any other nerves in the body. 
Music beats have a very close relationship with heart beats. Music having 70-75 beats per minute equivalent to the normal heart beat of 72 has a very soothing effect. Likewise rhythms which are slower than 72 beats per minute create a positive suspense on the mind and body since
the mind, body complex anticipates that the music will speed up and this restored vital energy gives a deep relaxation to the body. Rhythms which are faster than the heart rate excite and rejuvenate the body. Hindustani/classical musical considers ragas as depicting specific moods . An appropriate mood is to be evoked in the listener’s mind before initiating the musical treatment.

Kafi Raga evokes a humid, cool, soothing and deep mood while Raga Pooriya Dhansari evokes sweet, deep, heavy, cloudy and stable state of mind. Raga Mishra Mand has a very pleasing, refreshing light and sweet touch while bagashwri arouses a feeling of darkness, stability, depths and calmness. Music is considered the best tranquilizer in modern days of anxiety, tension and high blood pressure. Raga Darbari is considered very effective in easing tension. It is a late night raga composed by Tansen for Akbar to relieve his tension after the hectic schedule of the daily court life.

This raga belongs to Asavari that and is a complete raga containing all the seven notes. The seven notes are taken from various natural sounds of birds and animals. Raga Bhupali and Todi give tremendous relief to patients of high blood pressure. Raga Ahir-Bhairav is supposed to sustain chords which automatically brings down blood pressure. Raga Malkauns and Raga Asawari help to cure low blood pressure, for heart ailments Raga Chandrakauns is considered very helpful. Raga Tilak-Kamod, Hansdhwani, Kalvati, Durga evoke a very pleasing effect on the nerves. For patients suffering from insomnia and need a peaceful sonorous sleep, Raga Bihag and Bahar have wonderful effects.

Ragas are closely related to different parts of the day, according to changes in the nature and development of a particular emotion, mood or sentiment in the human mind . Music therapy treatment is conducted either early morning, evening or night. One should avoid long music sessions on an empty stomach [15]. Music sassions should be of one hour duration with two or three short sessions with breaks. 

One of the unique characteristics of Indian music is  music is the assignment of definite times of the day and night for performing .

It is believed that only in this period that Raga appears to be at the height of its melodic beauty and majestic splendour. There are some Ragas which are very attractive in the early hours of the mornings, others which appeal in the evenings, yet others which spread their fragrance only near the midnight hour. This connections of time of the day or night, with the Raga or Raginis is based on a daily cycle of changes that occur in our own body and mind  which are constantly undergoing subtle changes in that different moments of the day arouse and stimulate different moods and emotions. Each Raga or Ragini is associated with a definite mood or sentiment that nature arouses in human beings.
The ancient musicologists were particularly interested in the effects of musical notes, how it affected and enhanced human behavior. Music had the power to cure, to make you feel happy, sad, disgusted and so on. Extensive research was carried out to find out these effects. This formed the basis of time theory as we know it today.

It is believed that the human body  is dominated by the three Doshas-Kaph, Pitta and Vata. These elements work in a cyclic order of rise and fall during the 24 hour period. Also, the reaction of these three elements differs with the seasons. Hence it is said that   performing or listening to a raga at the proper allotted time can affect the health of human beings.
The following schedule will summarize the specific time periods:

The 24 hour period is divided into 8 beats (Prahar) each three hours long, as follows: 1. 7 a.m.-10 a.m. 1st beat of the day. Daybreak, Early Morning. Morning. 2. 10 a.m. – 1 p.m., 2nd beat of the day. Late Morning, Noon, Early afternoon. 3. 1 p.m. – 4 p.m. 3rd beat of the day. Afternoon, Late Afternoon. 4. 4 p.m. – 7 p.m. 4th beat of the day. Evening Twilight, Dusk (sunset) 5. 7 p.m. – 10 a.m. first beat of the night. Evening, Late Evening. 6. 10 p.m. – 1 p.m., 2nd beat of the night. Night, Midnight. 7. 1 a.m. – 4 a.m. 3rd beat of the night. Late Night 8. 4 a.m. – 7 a.m. 4th beat of the night. Early Dawn, Dawn (before sunrise) Similarly Everyday two cycles of change pass through our body, each bringing a Vata, Pitta, or Kapha predominance. The approximate times of these cycles are as follows: First cycle • 6 a.m. to 10 a.m. – Kapha • 10 a.m. to 2 p.m. – Pitta • 2 p.m. to 6 p.m. – Vata Second cycle • 6 p.m. to 10 p.m. – Kapha • 10 p.m. to 2 p.m. – Pitta • 2 a.m. to 6 p.m. 

There are Ragas associated with the rainy season, Varsha (Raga Megha and Raga Malhar), the autumn season, Basant (Raga Basant) and the spring season (Raga Bahar). Seasonal Ragas can be sung and played any time of the day and night during the season allotted to them. The obligation of time in case of such melodies is relaxed. Vasanta Ritu (Spring Season). In this season, increased kapha is liquified by the heat of sun which causes diminished agni (digestive activity) causing diseases Grishma Ritu (Summer Season) In this season, Sunrays become powerful. Kapha decreases vata increases day by day Sharat Ritu (Autumn Season) Sudden exposed to sunlight after cold season aggravates pita. 

FEAR NOT DEATH,TRUE ESSENCE IS ETERNAL

The Katha Upanishad tells you the story behind life and death. 

Once upon a time in ancient India there lived a pious man named Vajasrawas who had a young and intellectual son named Nachiketa, there comes a day where Vajasrawa decides to do Viswajit sacrifice [one who could give up all transitory things including wealth and all his possessions in order gain knowledge of Brahman / knowledge of reality]. 
 Hence Vajasrawa meets saints to takes advise on him performing Viswajit sacrifice and decides the ceremony date.

On the day of Viswajit sacrifice ceremony Vajasrawa decides to sacrifice few of his least valuable things, observing the ceremony. 

Nachiketa thought, “why is my father sacrificing these old cows which are of no use to anyone and felt that by giving these cows his father would not get the desired result of the sacrifice”.He then obediently asks his father “You are not giving away all your possessions! Dad, Am I not your possession? To whom will you give me Father?”.

At first the Vajasrawa ignored his son but Nachiketa persisted, asking him repeatedly, “To whom will you give me, father? To whom will you give me?”.Vajasrawa angrily replied: “I will give you to YAMA (the God of Death)”.

Those words were unintentional, But Nachiketa decided to obey the words of his father by going to YAMA, Vajasrawa begged his son to stay back, told him his words were unintentional uttered in anger. 

Nachiketa with all his heart had firmly decided to obey his father; head held high with pride told his father, “Our ancestors never slipped on their words and I would love to follow them, my beloved father I want you to follow the same tradition” .

Because Nachiketa knew that one should not fear death, the life on earth is materialistic and unreal the only path which leads to heaven[god] is path made up of truth and peace.

Vajasrawa was deeply moved but with the pride of being father to such a brave son permitted him to follow his decision, with the blessings of his father Nachiketa left to YAMALOKA [Place of Lord YAMA].

On reaching the entrance of Yamaloka, Nachiketa discovered that Lord Yama was not at home, decided to wait at the entrance and waited for three long days on the doorsteps of Yamaloka, The Lord YAMA on his return to Yamaloka saw Nachiketa waiting at the doorsteps and was deeply grieved welcomed Nachiketa to Yamaloka with all due respect. For having kept him waiting for three long days, Lord Yama granted him with three boons.

 First boon: Nachiketa to lord Yama ,“I seek the welfare of my father as my first Boon.” Lord Yama granted him with ease.

Second boon: Nachiketa to lord Yama, “I desire to know how one could reach heaven where there is no sorrow and death” .Yama enlightened him with the details of sacrifices, performances and worships which would lead one to heaven. Yama was delighted with his request, which sounded unselfish and to the betterment of the human race, so thought Nachiketa about all the sacrifices and worship which leads you to Heaven.

As Nachiketa was an intellectual and honest soul spiritually blessed could understand all that was taught hence  Yama named the sacrifice after him.

Third boon: Nachiketa to lord Yama, “When a person dies, there arises this doubt, does he still exists or not. I want you to teach me the truth.” Yama was not expecting this question from a young boy. He tried to divert him but Nachiketa was very firm. He wanted to know the truth.

 Yama was very pleased but he tried to divert the attention with lot of attractive things. Nachiketa declined all these worldly pleasures. Yama was pleased with such a young truth-seeker who had rejected the path of enjoyment and chose the path of goodness. Then Yama taught him the knowledge of the Atman, how humans can attain immortality.

Words of the lord of death: “The Self cannot be known through study of the scriptures, nor through the intellect, nor through hearing learned discourses. The Self can be attained only by those whom the Self chooses. Verily unto them does the Self reveal himself.”  
The Upanishad presents ideas that contrast Hinduism with Buddhism’s assertion that “Soul, Self does not exist”, and Buddhism’s precept that one should seek “Emptiness (Śūnyatā) which is Highest Bliss”  

Know that the Atman is the rider in the chariot,
and the body is the chariot,
Know that the Buddhi (intelligence, ability to reason) is the charioteer,
and Manas (mind) is the reins.

The senses are called the horses,
the objects of the senses are their paths,
Formed out of the union of the Atman, the senses and the mind,
him they call the “enjoyer”.

— Katha Upanishad, 1.3.3-1.3.4

In final verses, the Katha Upanishad asserts that Atman-knowledge, or Self-realization, is not attained by instruction, not arguments nor reasoning from scriptures. It is comprehended by oneself through meditation and introspection. It is not attained by those who do not abstain from misconduct, not those who are restless nor composed, not those whose mind is not calm and tranquil, but only those who live ethically, are composed, tranquil, internally peaceful, search within and examine their own nature.
 Yama,the lord of death, as the spokesman of the Katha Upanishad asserts that man must not fear anyone, anything, not even death, because the true essence of man, his Atman is neither born nor dies, he is eternal, he is Brahman.

Katha in Sanskrit means sorrow.