Our body is just like a stick which is discarded and the energy or power to use it is given by God. So we must accept that God is the power behind our gross body and not feel proud that it is our own capacity. So the ego must be set aside and the body offered in prostration to God. Getting rid of the ego is the main objective. It is not easy for us to do it. So atleast when we prostrate before God, we must offer ourselves to Him completely. God helps us by taking responsibility for us.
When a man lowers his body and prostrates before another person whom he considers a saint, he also "pushes" a load off his mind as it were, in the belief that the other person will take care of that. Hence we do namaskarams to saints or Mahatmas. Namaha is sometimes itself interpreted as the meaning of "Na Mama" (not mine") – that is pushing away something as "not mine". A true namaskaram will always be in this attitude only. The greetings or namaskarams are more elaborate when one shows respect to older siblings, parents, elders, mahatmas and monks.
There are different kinds of “Namaskarams” or “Vanakkams”
| Types of Namaskaram | Parts of body used | Way to do the Namaskaram |
| Ekaangam | Head | Bowing only by the Head |
| Dvidangam | Head and Right Hand | Rising the Right hand alone over the Head |
| Thrividangam | Head and Hands | Rising two hands over the Head |
| Panchangam | Knees, Hands, Legs and Head | Kneels down with palms joined together, one feet over other feet and bows with Head |
| Asthangam | Legs, Hands, Ears, Chest, and Head | One lies down flat on the with eight limbs touching the ground. |
| Sasthangam | Whole Body | Falling abruptly on the feet of God |
“Abhivadana” is generally used to introduce oneself to elders, Guru and monks. In this form, one with the head bowed and the hand crossed, touch the feet and then takes the hands back to touch the left ear lobes with left hand and the right ear lobe with right hand. During this greeting, one introduces himself by saying the name, family lineage, tradition, gotram and the branch of veda he belongs and follows with a sashtanga namaskaram.
The “Sashatanga” namaskaram is generally done by men. Traditionally, women do only “panchanga” namaskaram and not the other two. There is an injunction in the scriptures that the womb and the breasts of women should not touch the ground. They ruled that the part of the body which sustains the growth of the fetus during pregnancy and the part that creates within itself the nourishment for the new born and feeds it, should not be allowed to come in contact with the ground.
In order that this kriya is done with single pointed attention, and one does not look to this side and the other, the namaskaram is always done with face to the ground. The indriyas (sense organs) face towards the outer world when we lie flat. But when we prostrate on the ground with face to the ground, they are also turned away from the outer world.
Great heights are not necessary. Humility is what is warranted. If our minds are in this mode, the Grace of the Almighty (kripa varsha) will flow freely and fill us. It is, just like, water does not remain at altitudes, but flows to level ground and fills it. As a symbol of this mental move, the body is lowered and one prostrates to the ground, head to foot.
Thus the act of namaskaram symbolises the humility and respect and melting of ego. Any action done with the right thought and feeling behind it, in turn, enhances and enriches that experience. Thus, the sashtanga and panchanga namaskarams are a great aid for nurturing and heightening the "tallest" inner quality of utter humility – that is, the "vinaya sampath". The great legacy of namaskara – kriya to which our tradition has bequeathed to us should not be allowed to decline and disappear.
With humility, and for the sake of humility, this kriya must be performed. This is very important. If the inner feeling basic to it is absent, namaskaram is nothing more than a mere exercise for the body.
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