Traditionally textual study or chanting practice was preceded and ended with a Śānti Pataḥ or invocatory passage to help forge a link between the chanters, what is chanted and its purport, as well as setting a context for textual study.
This chant is where the teacher and the pupil chant together asking for harmonious co-operation within a context of keen and vigorous exploration of what is and especially what isn’t the self and the non-self. A topic fraught with potential resistances and self-illusion.
saha nāvavatu |
Together may we be protected
saha nau bhunaktu |
Together may we enjoy our studies
saha vīryaṃ karavāvahai |
Together may we work vigorously
tejasvi nāvadhītamastu mā vidviṣāvahai ||
Let our study together be fiery (to illuminate) and
(because of this) may we not hate (each other).
om śāntiḥ śāntiḥ śāntiḥ ||
From my personal library of recordings from my studies with my teacher TKV Desikachar recorded by one of his senior chant students Sujaya Sridhar.
To Download or Listen
To Download the Chant Sheet with Romanised Saṃskṛta, translation and Chant Notation
Learning Support for Chanting the Durgā Suktam
– From the Taittirīya Upaniṣad Chapter 4 verse 11-13
From my personal library of recordings from my studies with my teacher TKV Desikachar.
To Download or Listen
To Download the Chant Sheet with Romanised Saṃskṛta, English Translation and Chant Notations
“Śraddhā can’t be taught,
but can be kindled.”
– From my notes studying Taittirīyra Upaniṣad Chapter Three verse 5 with TKV Desikachar
What does reflecting on our relationship with Manomaya reveal?
In other words what relationship do we have with our Saṃskāra or habitual patterns?
– Taittirīya Upaniṣad Chapter Three Bhṛguvallī verse 3
What does reflecting on our relationship with Prāṇamaya reveal?
– Taittirīya Upaniṣad Chapter Three Bhṛguvallī verse 2
What does reflecting on our relationship with Annamaya reveal?
– Taittirīya Upaniṣad Chapter Three Bhṛguvallī verse 1
“In Mīmāṃsā (a philosophical system to interpret the Veda, especially the Brāhmaṇa and Mantra, with the object of correctly performing the Veda rituals) there is a word called Prayoga (connection).
The same Mantra has to be recited differently for different rituals.
Or different Mantra in the same ritual.
So even here different applications are needed, the ancients recognised this.
There is a verse which says that if the Mantra is not used correctly it has the opposite effect and destroys or boomerangs.
Instead of doing good it will harm.
This is Mithyā Prayoga (wrong connection) with an opposite effect.
Having spoken of viniyoga (appropriate application), now looking at important points the old teachers used to convey these ideas.”
– TKV Desikachar France 1983
T Krishnamacharya at 91
“Although Krishnamacharya came from a strict Indian tradition,
he liberated the restrictions.
He segregated his personal beliefs from his teaching
and his interest in the different texts on Yoga and Vedānta.
It isn’t necessary to be a Hindu to practice Yoga,
the Hindu text, the Brahma Sūtra refute Yoga.
In the Yoga Sūtra of Patañjali God is not emphasised.
Hindus have taken advantage of Yoga,
Brahmin rituals use Yoga breathing,
even if it is only symbolic and they use Mantra.
Krishnamacharya didn’t mix the different teachings,
he didn’t start a class with prayers when he worked with foreigners.”
– From study notes with TKV Desikachar England 1992
“Yoga – To Link to myself.
Hinduism – To Link to God.”
– TKV Desikachar introducing the Taittirīya Upaniṣad 2001
Rāmānuja, was a disciple of Śrī Yāmunācarya. Śrī Yāmunācarya, composer of texts such as the Gītārtha Saṃgraha, Siddhi Traya and Stotra Ratna, was the grandson of the 9th century sage Śrī Nāthamuni and a forebear of T Krishnamacharya.
Krishnamacharya’s personal devotional philosophy and practices were grounded in the teachings that arose from these great sages and evolved into what became known as Viśiṣṭādvaita or qualified non-dualism (One of the three primary schools of Vedānta).
“Rāmānuja agrees with the Advaitin that the scripture teaches the non-twoness (Advaita) of reality.
But, he denies the Advaitan’s conclusion that this oneness is attributeless, pure being or consciousness and that plurality with regard to soul and material world is falsely imposed on this one Being due to ignorance.”
Rāmānuja on the Yoga – Dr. Robert C Lester 1976.
This prayer is used most often as an opening verse or Prārthanā Ślokam – Request Verse.