Formally, the rituals of our tradition are something similar to the worship and offering practices (Puja) of the Kriya and Charya Tantra. However, there also is a completely different, special meaning, relatable to the Anuttara Tantra only, which is reflected in the following:

– Instead of worshiping (the way they do it in Puja), our ritual practices involve contemplation – that is, being in the state of non-duality. It’s not a worship ritual, but a sadhana, where we do not participate passively but rather take a direct, subtle part.

– The deities and the altar are seen as aspects of pure mind that are inseparable from contemplation, rather than as individual beings who are called upon.

In fact, compared to the state of presence, it doesn't even matter what images of deities or saints are on the altar – they are all integrated into the non-duality state. This is how contemplation in the tradition of practical Advaita of the siddhas occurs.

This is the inner aspect of the contemplation practice.

On the other, external side, the ritual practices are a cultural part of the Sanatana Dharma tradition.

Rituals are certain actions aimed to achieve certain results.

If a ritual is performed regularly, systematically, with faith and reverence, it changes one's consciousness, taking it from the ordinary human dimension to the subtle, sacred, divine dimension.

The following ritual practices are performed regularly in our ashrams:

1. Food sanctification practice

2. Sutra (morning practice)

3. Bhajan Mandala (evening group practice)

4. Nitya Sadhana (Sandhya)

There are also a number of ritual practices which are performed on certain days:

• Abhishek

• Arati to Dattatreya, Lakshmi, Vishnu, Saraswati, Shiva, Ganesha

• Havan

• Yagya

NAMASTE / NAMASKAR - a greeting with two hands pressed together, the fingers pointing upwards, thumbs close to the chest.

In Sanatana Dharma, we perform the Namaskar when greeting the statues of God in the temples – as a symbol of faith, respect, and worship.

"Namaste" translates from Sanskrit as "I bow to you".

"Namaskar" means "to bow respectfully".

There is an opinion that the word "Namaskar" includes the root word "Askar”, which means "the Creator of all things". Thus, we salute and bow respectfully before the Divine which is present in every being.

If the person before us is equal or inferior in status, then the palms are placed at the chest level. If the person in front of us is higher in status, or an elderly, respected person, then the palms are placed at the level of the interbrow. When expressing reverence to Gods and the Guru, we place our palms above the top of the head.

PANCHANGA PRANAM is touching of the ground with five parts of the body (knees, palms, forehead).

“A pranam that is done with the following five limbs is called the Panchanga Pranam".

Vishvasara Tantra

Both of these types of prostrations are prescribed during Puja (two hands, two knees, head, speech, and mind).

In such prostrations, we offer all of our senses along with our mind to God.

So, these pranams signify a complete, total surrender to God.

SASHTANGA PRANAM / NAMASKAR is touching of the ground with eight parts of the body.

Sashtanga Pranam, or Sashtang Namaskar, has another name – Dandavat.

What is Sashtang Namaskar?

A pranam with eight parts of the body touching the floor:

1. Forehead

2. Nose

3. Right hand

4. Left hand

5. Right knee

6. Left knee

7. Right leg

8. Left leg

In another, more subtle interpretation, Sashtang Namaskar or Dandvat is a symbol of total surrender to God, a self-giving act that reminds the devotee of being always respectful of God.

Devotees perform Sashtang or Dandvat Pranam lying completely on the floor, with their arms outstretched toward the Murti or Guru.

Eight parts of the body should touch the floor:

the hips, legs, arms, chest, mind, head, speech, eyes.

What does this symbolize?

All of our karmas are effected through the mind, body, or speech, and every karma in life must be offered to God.

This type of Namaskar is performed in temples for the spiritual gurus and senior holy men.

It is specifically described as "like a log falling without any support".

By performing this Namaskar, we show the Lord that "You are my only support. I am nothing without you.”

Ashtanga means "eight limbs".

Sashtanga means "with eight limbs".

Thus, a prostration where eight separate parts of the body are involved, is called Sashtanga Namaskara.

The Vishvasara Tantra defines this pranam as follows:

“Prostration that is performed with the following eight limbs is called Sashtanga Pranam: two legs, two arms, two knees, chest, head, two eyes, speech (vakya), and mind".

MANTRA FOR OFFERING PROSTRATIONS. PROSTRATING (PRANAMA MANTRA AND PRANAM)

Seeker: Om! Guru, you were telling us about the complete prostration (Sashtang Pranam) and partial prostrations (Panchanga Pranam). Do we have to recite any mantra during a pranam?

Answer: Of course. Pranams should always be done with a certain mantra. That mantra is called the Pranama Mantra – the mantra recited during prostrations. Generally, there are six types of mantras used in Upasana, and the Pranama Mantra is one of them. Pranams are usually done at the beginning and end of an Upasana ritual. During a pranam, the Pranama Mantra can be recited once or multiple times.

Seeker: How can I be initiated into this Pranama Mantra?

Answer: Through a transmission from me personally or from my monk disciple, immediately after the Creed acceptance ritual. If you have passed the Creed and Refuge acceptance ceremony (not just an online one, and also not the general Sanatana Dharma Creed acceptance ceremony, where the Pranama Mantra is not recited, because one does not have a guru yet), then you will receive a natural blessing to recite the Pranama Mantra when performing your pranams to your guru. From now on, this mantra should be recited whenever you prostrate, or when in temples, during all bhajans, rituals, etc., and while meditating on the image and bhava of your guru. When offering pranams in our tradition, one should recite the Pranama Mantra to the root guru, then to Paramguru Brahmananda, and then to his or her Deity. After a while (in six months to several years), when the Pranama Mantra has strengthened your connection with the guru, you may ask for the Diksha.

(From a satsang of Sri Guru Swami Vishnudevananda Giri)

THE SIX TYPES OF UPASANA MANTRAS

There are six basic types of mantras used in deity worship:

1. Dhyana mantras are used in meditation to invoke in the mind the Deity’s transcendental form, His loka, abode, His manifestations, lilas.

2. Bija (seed) mantras. Used for particular meditations and for purification of objects used in Puja.

3. Mula (root) mantras (“mula” means “root”).

These mantras are the essence of the Deity. They are recited when addressing the Deity and offering Him an object of worship.

4. Stuti, Stavas, and Stotras. These are prayers recited before, during, or after a worship. They glorify the name, form, qualities, and lilas of God or Deity.

5. Pranama mantras - prayers recited during the offering of pranams to God, Deity, the Tree of Refuge, and the Guru, at the beginning and end of a worship.

6. Gayatri mantras - vedic mantras used in the worship of God or Ishtadevata. These mantras awake the three principles - Sambandha (initial basic connection), Abhideya (the path), Prayojana (the fruit).

GURU PRANAMA MANTRA

"One should bow with exceptional devotion for increased longevity and health. Then the mantra, with the Pranava at its beginning and end, should be recited. Owing to the power of the Guru Mantra (Pranava Mantra), one will attain Vak Siddhi by reciting it continuously 108 or 1008 times. Having brought forward the offerings, one should gladly prostrate with Vag Bhava Bija”.

(Rudrayamala Tantra)

The Pranama Mantra helps establish relationships and a bond between the guru and the disciple.

While repeating the Pranama Mantra, the disciple is meant to increasingly feel the protection of his guru and the Tree of Refuge.

The Pranama Mantra is a description of the guru, a sound image of him.

Any Seva that a disciple performs, he does it on behalf of his spiritual master. He begins with a bow to the Guru, mentally placing himself on the head the Guru’s lotus feet.

The mantra is said to be the Guru himself in his sonic form, and the guru is believed to be a form of Shiva in the Guru Tattva aspect.

When the spiritual master is not near, the Pranama Mantra allows us to bow to his image in our minds.

Sound vibrations generate images in our mind – thus, the Pranama Mantra aims to make the image of the spiritual teacher visible in a sadhu's mind.

We must be initiated into this mantra by the guru or his experienced authorized disciple. We also need to have a good understanding of the Pranama Mantra's meaning, its translation into our language, its visualizing practice. Otherwise, the image will not manifest.

If everything is done correctly, without violations, then, when reciting the Pranam Mantra, the spiritual teacher should become closer.

All pranams should always be recited with understanding of their meaning and with commitment of feelings.