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1. NAMO TASSA BHAGAVATO ARAHATO SAMMA SAMBUDDHASSA HOW TO
2. NAMO TASSA BHAGAVATO ARAHATO SAMMA SAMBUDDHASSA FULL

This comes after many years of repeated contemplation, practice and experience. This is normal, as Bhante Gunaratana explains, its like kids playing doctors and nurses – firts you play the part, then one day you wake up put your uniform on (robes) and look down and see ‘hey, now i really am a doctor’ĭhamma practice is the same, until we awaken the causes and begin to wipe some dust from our eyes, we dont feel the Dhamma intuitively. Before this point, we just ‘say it’ kind of mindlessly.

NAMO TASSA BHAGAVATO ARAHATO SAMMA SAMBUDDHASSA HOW TO

The problem is, we only ever understand how to tryly practice and transfrom, once we have done it at least onece truly.

NAMO TASSA BHAGAVATO ARAHATO SAMMA SAMBUDDHASSA FULL

He who has experienced the true transformation and power of prayer and devotion, will know that ‘really meaning it’ when one says the Vandana, and with full previously contemplated understanding of what one is devoting ones words and respect to, then transformation will really happen, and even miraculous things such as the 5 Piti (raptures) can occur. I hope to develop this practice until it becomes a regular part of my own practice but we shall see how things work out. I have been experimented a lot of late with the practice of the five-limbed prostration and Buddhanussati, Dhammanussati and Sanghanussati and the preliminary homage offers both a succinct and meaningful way to do so. By reflecting on the fact that the Lord Buddha really was the Blessed, Exalted and Fully Enlightened One I gain courage and confidence in my own practice and in the Dhamma-Vinaya as a whole. This prostration is made three times, the first time to the Buddha, the second to the Dhamma, and the third to the Noble Sangha.įor myself, the vandana or preliminary homage has become more than a formula to be chanted mindlessly but has become a type of abridged Buddhanussati. this is called the prostration with the five limbs, that is the forehead, the forearms, and the knees. Feet are still as for the kneeling position and the knees are about a foot apart. The hands, palm down, are four to six inches apart with just enough room for the forehead to be brought to the ground between them. In the kneeling position, one’s hand in anjali are raised to the forehead and then lowered to the floor so that the whole forearm to the elbow is on the ground, the elbow touching the knee.

So now one bends oneself, one’s mind and body, down and acknowledges that the Buddha was indeed the Perfectly Enlightened One that one’s own understanding of Dhamma is insignificant. When afterwards one says “Namo tassa….” that word “namo” (homage) comes from the root nam meaning “to bend”.

It is time to pay one’s respects with the whole body to the Teacher. What initially began a self-conscious act with little meaning (I really didn’t have a firm grasp of what the Pali meant when I started) has become a meaningful way of paying respect to the teacher and consecrating the deeds and acts which follow the vandana. For many years now I have chanted the vandana three times before every meditation session or puja.