INVOCATION AND CONCLUSION WORSHIP MANTRAS FROM
UPANISHADS AND VEDAS
(Discourse by N. R. Srinivasan, TN.,
USA, September 2013)
Upanishads contain philosophical discussions
that had taken place at various periods of time between different teachers and their
students, regarding Eternal purpose of Creation and the Great Goal of Existence.
We have an incomparable literature on philosophy
in the volumes of Upanishads, which are as true today as they were heard
several millions of years ago, the authors of which are unknown to us. The
rishis in their godly inspiration and intoxicating bliss forgot to subscribe
their names or give references to their masterpieces.
Upanishads have given supreme importance to the
acquisition and realization of the knowledge of Brahman and have sidelined the
process of sacrificial tradition. The Upanishads teach that one should attain
Brahman alone to attain immortality. The Upanishads are expounding many an
imperceptible Truth regarding the ultimate objects of life. Truths that we
cannot arrive at otherwise are expounded here. The following are some of the
unique teachings of the Upanishads:
1.
Brahman
is the ultimate cause of this Universe and everything else is dependent upon
that one Supreme Cause.
2. The Universe was created
in a systematic manner according to the will of the Supreme Cause.
3.
The
entity of Jeevaatman is an eternal principle without any origination or
destruction but is going through the cycle of births and deaths on account of the
world from beginning less time.
4.
The
Jeevaatman should become aware of its true nature and destiny and has to shape
itself in such a way that it gets rid of the association with matter.
5.
Everyone
in this world is entitled to become liberated but it waits only for his
aspiration and effort.
6.
All
these entities viz. man, matter, time and the celestial abode are dependent
upon the Supreme will of Paramaatman and one has to realize his subservience to
Paramaatman.
7.
The
way of getting liberated from the bondage of Samsaara (worldly pleasures and sorrows,
terrestrial entanglements) is also taught by the Upanishads. One should seek
the grace of Paramaatman through submission to His will and due participation
in his duties that pleases the Lord. The Upanishads teach that loving
meditation upon the Lord and complete surrender unto His will are the means of
liberation.
The Upanishads are the
ultimate authorities for all the different systems of Vedaanta philosophy. It
is not an exaggeration if we say that Upanishads have influenced all spiritual
speculations in the world and have been the foundation of Indian Philosophical
Thought and Culture. All systems of philosophy have drawn from Upanishads
valuable thoughts whether they acknowledge or not.
Upanishads like Taittireeya
include a “convocation address” delivered to the departing students from
‘Gurukula’ the university. The teacher by way of commandments and advice
focuses on: 1) advice relating to the individual himself, 2) his relationship
with others, 3) his right actions in the world, 4) his attitude towards the
eminent men of culture, 5) the laws of charity, and 6) his duty to follow the
eminent living men of his own times. Over the shoulders of students the seers of
Upanishads addressed the entire Sanatana Dharma Community to follow these
commandments and advice.
The departing student
was neither thrown out into the world of tension and chaos from which he was so
long and so efficiently kept away in the Gurukula till then, as it happens more
often today nor advised to follow the life of a recluse. Spiritual education of
the Upanishads was so organized as to work perfectly in unison with the demands
of the society and the needs of living at that time, so that the student, from
the day he had walked out of his teacher’s protection, proved himself to be a
fully trained soldier to fight the battle of life in the society guided by the teachings of the
Upanishads.
No study of Upanishads
ever started without the guru and the disciple chanting together the peace
invocation. Everyday the teacher and the taught sat together and started their
discourses only after a common prayer. The term upa-nishad means ‘sit very
near’ and comes from the practice of the teacher and the taught sitting
together. This indicates the intimate relationship between the preceptor and
the disciple. They sit close to each other to hold an intimate dialogue on the
most exalted and solemn subject namely, the Supreme Brahman. Because of its
content Upanishad is often translated to mean annihilating the ignorance
completely. Prayer is a technique by which we tune ourselves to the highest perfection
and thereby come to invoke in ourselves a greater perfection of both mind and
the intellect. To pray is to be seated with the Lord at his feet. To pray is to
aim at the target of God-head with the arrow of intense longing, which has the
sharp end of full faith. To pray is again, to receive consolation and
inspiration as a disciple at the hands of the teacher. Prayer includes praise,
love, adoration and glorification. In our religious prayers we ask our beloved
some favor. In Upanishad prayers we leave the choice to him for he knows what
is best for us!
Just before the study of
the Upanishads, thus each day, the Master and the disciple pray, and thus
invoke the best in them to come out, through a complete surrender to the mighty
powers of the omniscient God-principle. When the mantras are chanted with
intonations, a divine atmosphere is created with holy vibrations all round. The
resplendent Self is attainable by the practice of spiritual discipline as truth
and continence. The chanting of mantras is a great spiritual discipline.
There are six Shaanti
Mantras for the popular Upanishads—Isaavaasya, Svetaavataara, Mundaka,
Maandukya, Prasna, Kena, Katha, Taittereya, Aitreya, Naaraayana, Mahaanaaraayana,
Brihadaaranyaka, Chandogya, Kaivalya, Kalisantarana, Ganapatyatharvaseersha,
Surya and Amrita Bindu--that are chanted both at the beginning and end of the
teachings of the Upanishad by both the preceptor and the disciple. Some of
these mantras are common to more than one Upanishad, as you see below. There are many other Shaanti Mantras found in
Vedas which are not repeated in Upanishads as Shanti Mantras, like “Asatoe maa sadgamaya” “Tachcham yoeraavrineemahe” etc.
Mantras found in
Principal Upanishads are reproduced below in their original in Sanskrit
language along with English translation.
Om poornamadaha poornamidam poornaat
poornamudachyute |
Poornasya poornamaadaaya poornameva avasishyate
||
|| Om Saantih; saantih; saantih ||
That is whole, this is
whole; from the whole, the whole becomes manifest. From the whole when the
whole is negated, what remains is again the whole. With particular reference to
the Vedic study here this could also mean: That other world is full (with
veda). This world is full (with veda). That which fills is more celebrated than
the world that is filled. Withdrawing the vyahriti that is the agent of filling
from the world (that is pervaded by vyahriti) their remains the Omkaaraatmaka
vastu that is full. Om Peace be; Peace be; Peace be. This mantra is also
translated by some as follows: That which is beyond is Plenum (full and
undiminished). That which appears as this here (that is as the universal) is
also Plenum—equally full and undiminished. Out of the Plenum, Plenum arises.
Plenum having been taken out of Plenum, what remains is still the same
(undiminished) Plenum. Purushasookta implies, what appears as the Universe as
Plenum is but a very limited aspect of Purusha, while what remains as un-manifest
is unlimited, is incomparably great.
Om bhadram karnebhih srunuyaama devaaha; bhadram
pasyemaakshabhir-yajatraaah | sthirair-angais-tushtuvaagam sas-tanoobhih
vyasema devahitam yadaayuh || swasti na indro vriddhasravaah; swasti naha
poosha viswavedaah | swasti nastaarkshyo
arishtanemih; swasti noe brihaspatir-dadhaatu | |
|| Om
saantih, saantih, saantih ||
(Isavasya, Svetaavataara, Brihadaaranyaka)
O ye Gods, may we hear
with our ears (always) what is auspicious; O Worshipful Ones, may we with our
eyes see (always) what is auspicious. May we live the entire length of our
allotted life hale and hearty, offering our praises (unto Thee). May Indra, the
ancient and famous, Sun(Pusan) the all knowing, the Lord of swift motion(Vaayu)
who saves us from all harms and Brihaspati who protects the spiritual wealth in
us—bless us(with intellectual strength to understand the scriptures and the
heroic heart to follow the teachings). Om Peace be; peace be; peace be.
(Prasna, Mundaka,
Maandookya, Kaivalya, Soorya, Ganapatyatharvaseersha, Amrita Bindu upanishads)
Om vaang may manasi pratishthitaa; manoe may
vaachi pratishthitam; aaviraaveerma edhi; vedasya ma aaneesthah | srutam may
maa prahaaseehi | anenaadheetena | aho
raatraan sandadhaami | ritam vadishyaami | satyam vadishyaami | tanmaamavatu | tadvaktaaramavatu
| avatu maam | avatu vaktaaram avatu
vaktaaram | |
|| Om saantih, saantih, saantih||
(Aitreya upanishad)
Om! May my speech be
rooted in my mind; may my mind be rooted in my speech; Brahman, reveal Thy self
to me. Oh! My mind and speech enable me to grasp the Truth that the Vedas
teach. Let not what I have heard forsake me. Let me continuously live my days
and nights in my studies. I think Truth. May that (Truth) protect me! May that
protect the teacher! Protect me; protect the teacher; protect the teacher. Om!
Peace be; peace be; peace be.
Harih Om, sanno mitrah sam varunah | sanno bhavatvaryamaa | sanna indro brihaspatih; sanno
Vishnu-rurukramah; namo brahmanay | namaste vaayo; tvameva pratyaksham brahmaaci |
tvameva pratyaksham brahma vadishyaami | ritam vadishyaami |
satyam vadishyaami | tanmaamavatu | tadvaktaaramavatu | avatu maam | avatu
vaktaaram | |
|| Om saantih, saantih, saantih ||
(Taittireeya Upanishad)
May Mitra and Varuna be
blissful to us; May Aryamaa(one of the Aadityas) be blissful to us; May Indra
and Brihaspati be blissful to us; May
Vishnu of vast strides grant us
happiness; O Vaayu’ salutation unto you; Thou art verily Brahman immediate; I
shall call thee alone as immediate Brahman; I shall call you Ritaa or
righteousness. I shall call you Truth. May that Brahman protect the teacher!
May it protect me! May it protect the teacher! Om, Peace be; peace be, peace
be.
Om Aapyaayantu mamaangaani vaak-praanas-chakshuh
srotram atho balamindriyaani cha
sarvaani | sarvam brahmoupanishadam maaham brahma niraa-kuryaam maa maa brahma niraakarot; aniraakaranam-astu
aniraakaranam may astu yadaatmani nirate
ya upanishatsu dharmaah te mayi santu te mayi santu ||
|| Om saantih; saantih; saantih ||
(Chandogya Upanishad)
May my limbs, speech, vital air, eyes, ears as
well as strength and all sense organs become well developed! Everything is
Brahman revealed in the Upanishads. May I not deny Brahman, may not Brahman
deny me. Let there be no discarding of Brahman by me. May there be non-rejection of the Lord for me.
In me who is committed to the pursuit of knowledge of Brahman, let there be all
those qualities which are mentioned as qualifications in the Upanishads. Let
those qualities be in me. Om! Peace be; peace be; peace be.
Om saha naavavatu; saha nau bhunaktu; saha
veeryam karavaavahai; tejasvinaavadheetamastu; maa vidvishaa- vahai || ||Om! Saantih; saantih; saantih ||
(Katha, Naaraayana, Mahaanaaraayana, Kena, Kalisantarana
Upanishads)
May he protect us both
together (by revealing knowledge). May He protect us both! May we attain vigor
together! Let what we study be invigorating. May we not hate each other! Om! May there be peace, peace be, peace be!
This prayer seems to be especially
imperative in the study of scriptures, where the chances for wasteful and
useless arguments are so many that they can lead us into the meshes of ruinous
misunderstanding, understanding and non-understanding of the scripture at every
step. (Use of this mantra during Shoedasoepachaara pooja is not understandable
as in practice in some temples. (Probably its usage is due to its association with Upanishads like
Mahaanaaraayana, Naaraayana and Ganeshaatharvasheersha etc.)
It is more appropriate
to chant the Shanti mantra invariably accompanying Purushasooktam than the one
above during worship rituals, as it is an appeal to Supreme Brahman though this
does not accompany Upanishads normally:
Om tacchamyoraavrineemahay | jnaatum yajnaaya |
jnaatum yajnapatayay | daivee svastirastu na-h | svastir maanushebhya-h |
oordhvam jigaatu bheshajam | sam no astu dvipaday | sam chatushpaday || Om
shaanti-h shaanti-h shaanti-h ||
(Invocation
mantra of Purushasooktam)
We pray to God who dispels our sorrows and gives
us the fruits of our rituals. We pray to Him to get the results of our rites
and rituals as well as for the good of the one who performs the sacrifice.
May we attain the same kind of good that the
gods in heaven get! May all the human beings also attain auspiciousness! In future
also, let all the evils of life dispel us! May the human beings and the
domestic animals under our care (our wealth) remain happy! Peace be1 peace be!
Peace be!
Swami Chinmayananda has
the following to say about these Shanti Paathas: “The great masters of the
Upanishads knew no desire for the sense-world which they had enquired into and
discovered to be hollow and riddled with carping sorrows. They prayed only for
the cultural evolution of the entire kingdom of beings. This national character
of Vedic period is stamped so faithfully in the words of the Shanti stanza in
each of the Upanishads. Both the master and disciple sincerely wished and
prayed that they should, during their spiritual life, see and hear nothing but
auspiciousness. The sense organs—the eyes, and ears are the great-trunk-roads
through which Satan enters the realm of God, within man. The other sense
objects do not so directly pave a way to the mental suicide in man. Both the
outer scenes of viciousness and the inner murmurs of foul intentions directly
sweep us in front of them and then defile the edifice of spiritualism in our
bosom; hence the great prayer of the Vedic seers that they should hear and see nothing
but goodness and purity.
In the peace invocation,
the thing desired or invoked is not something to satisfy the physical comforts
or the mental desires of the student. The student is not begging anything at
the feet of the Lord as we often do while offering prayers. All that he demands
of Cosmic Powers, whom he is invoking, is that no obstacles shall come during
the study of the Saastras from his master.
Their invocation to
Indra, Vaayu, Soorya etc make us remember that Rama, Krishna- Gods are the
products of a much later stage. They were deities that were sanctioned in the
puraanic times. In the vedic period, the Masters knew only the five great
Elements and such other manifestations to be the Divine personalities—the
Devatas. They are invoked here both by the Guru and the disciple.
If each one, in a
society or a community, is to ardently and sincerely pray so as to meet with
only auspiciousness and act for the same, in such a country at such an era of
culture, jails will be redundant, slum areas will be unknown, poverty
unimaginable, disease a mere exception. From the state of affairs available
today, we may despair and fail even to visualize that such perfect spiritual
communism would be ever possible in the world, but this seems to be the pattern
aimed at by the rishis of old and their prayers clearly indicate to what
perfection they brought their vision, in their own times as facts realized”.
No peace invocation
concludes without thrice repeating or invoking Saanti. The three repetitions
are-- it is explained by Aachaaryas like Sankara, Raamaanuja, Madhwa--addressed
to the three groups in which all the probable obstacles in the study of the
scripture can be classified. They are: Aadhidaivikam (cosmic disturbances);
Aadhi-bhoutikam (environmental disturbances); Aadhyaatmikam (inner
disturbances). The first type of disturbance is from the phenomenal powers like
lightning, thunder, rain, earthquake etc. Hence the first saanti is chanted
loudly. The second type is the environmental disturbance like noise around,
animals prowling, insects crawling etc. The second chant is softer than the
first to indicate that it is directed to the environmental disturbances. The
third type is disturbance springing from one’s own body like sickness, worry
etc. The last chant is therefore in whispers directed to the inner
disturbances.
The invocation is thus
rounded up with a thrice repeated ‘call for peace’. This is to avert all
possible obstacles. Obstacles are many and to exhaust all possibilities by name
is impossible. But all obstacles can be classified under the three heads with
reference to the source from which they arise. Thus, the sources can be: a)
unseen b) seen and unknown c) subjective, within us in our own mind. In order
to avert all obstacles arising from the above three types of causes, we have
the thrice repeated peace call. It is believed that which is said thrice comes
true. In the court of Law, one who takes witness stand says, ‘I shall speak the
truth, the whole truth and nothing but truth, repeating the word ‘truth’ three
times.
There is a difference in
the tense of verbs used in the closing peace invocation. While in the opening
passage the invocation expressed a humble submission to the Supreme, here at
the end it is the joy cry of the devotee who feels the recipient of the grace.
There if it was a cry to be blessed, here it is the joy of satisfaction at
having been blessed.
In short, the student
feels that the study all through the chapter has been fruitful and in this
invocation he is expressing his gratitude for the blessings received from the
Cosmic Powers, whom he had invoked in the beginning of the lessons.
It is customary to chant
Shanti mantras from Upanishads at the conclusion of Shoedasoepachara Pooja (16
steps worship to the Lord) conducted in all temples and homes as Mantra
Pushpas. Besides, a number of Vedic Mantras are employed as invocation or
concluding prayers like Shanti Mantras found in individual Upanishads by
learned priests and Vedic scholars. Some of them that are popular are quoted
below.
Asatoe maa sad gamaya |
tamasoe maa jyoetirgamaya | Mrityoer maa amritham gamaya || Om Saantih!
Saantih! Saantih!
Lead me from the Unreal
to the Real! Lead me from Darkness to Light! Lead me from Death to Immortality!
In the name of the Supreme Principle, may there be peace, peace, peace all
around!
Charanam pavitram vitatam
puraanam yena pootastarati dushkritaani | Tena pavitrena suddhaena pootaa ati
paapmaanam-araatim taraema || (MNU)
He who is rendered holy
by the ancient, widespread, sanctifying feet crosses over evil deeds and their
effects. Having been rendered holy by that naturally pure and sanctifying feet
of the Lord may we overcome our sins, our enemies!
Vidhartaaram havaamahae
vasoeh kuvidvaanaati nah | savitaaram
nri-chakshasam || (MNU)
We invoke the creator of
the universe who sustains the creation in many ways and who witnesses the
thoughts and deeds of men. May He grant us plenty of excellent and all round
wealth!
Viswaani deva
savitar-duritaani paraasuva | yad bhadra, tanma Aasuva || (Rigveda V-82-5)
Oh Resplendent Savitar,
the Creator, Please ward off all the sins from me! Please bring to me that
which is beneficial (for I do not know what is beneficial) for me)!
Arjuna prays to Lord
Krishna in Bhagavadgeeta “yaschreyassyaan-nischityam
broohitanme” with the same concept in the following verse:
“Kwaahamatyanta durbuddih kwach-aatmahita-veekshanam |
Yad-hitam
mama daevaesa tad-aajnaapaya Maadhva ||
Madhuvaataa ritaayatae
madhuksharanti sindhavah | maadhveer-nah santvoeshadheeh || Madhu
naktamutoeshasi madhumat-paarthiva(ga)m rajah | Madhudyaurastu nah pitaa ||
Madhumaaannoe vanaspatir-madhumaa(ga)m astu sooryah | maadhveergaavoe bhavantu
nah || (MNU)
May the wind blow sweetly
to me--the devotee of the Supreme Truth! May the rivers flow sweetly! May the
herbs be sweet and beneficial to us! May there be sweetness day and night! May
the constituents of the earth be sweet bearing! May heaven, our father, be
sweet to us! May the sun be beneficial and sweet to us! May the cows give us
sweet milk!
Mayi medhaam mayi prajaam
mayyagnih tejoe dadhaatu |
Mayi medhaam mayi prajaam mayeendra indriyam dadhaatu |
Mayi medhaam mayi
prajaam mayi sooryoe bhraajoe dadhaatu ||
(MNU)
May Agni (Fire) render
me intelligence, continuity of progeny and splendor born of the study of Vedas!
May Indra (Divine King) render me intelligence, continuity of progeny and
virility! May Soorya (Sun) render me intelligence, continuity of progeny and
prowess that strikes fear in the heart of enemies!
Dyauh saantih
antariksha(ga)m saantih prithivee saantih aapah saantih oeshadhayah saantih |
vanaspatayah saantih viswedevaah saantih brahma saantih sarva(ga)m saantih
saantireva saantih saa maa saantiraedhi ||
There is peace in the heavenly region; there is
peace in the atmosphere; peace reigns on the earth;, there is coolness in the
water; the medicinal herbs are healing; the plants are peace-giving; there is
harmony in the celestial objects and perfection in eternal knowledge;
everything in the universe is peaceful; peace pervade everywhere. May that
peace come to me!
Om yaam medhaam deva-ganah pitaraschoepaasatae |
tayaa maamadya medhayaa-agnae medhaavinam kuru || (MNU)
Oh Radiant, All-knowing God! Grant me that
superior wisdom which the enlightened and the protectors possess. O God! Listen
and answer my sincere prayers!
Tryambakam yajaamahay sugandhim pushtivardhanam
|
Urvaarukamiva bandhanaan-mrityor-muksheeya
maamritaat ||
(Rigveda VII-59-120)
We sing Thy (Supreme Principle) praise as
responsible for Creation, Preservation and Destruction (Brahmaa, Vishnu and
Siva) and as primordial Energies in the form of knowledge, Wealth and Happiness
(Sarasvati, Lakshmi and Gowri). We are praying for the life rejuvenating
Nectar(Elixer), to get out of death inflicting
deadly diseases as well as the cycle of birth and death. [This is a mantra from
Rigveda. The above is the universal meaning as sectarian Siva worship was not
yet known during the Rigvedic period, which directs the prayer to three eyed
Siva, as explained in my detailed discourse on the subject.]
Aaa noe bhadraah kratavoe yantu visvatoe
adabdhaasoe apareetaasa udbhidah | devaanoe yathaa sadmidvridhe asana praayavoe
rakshitaaroe divay divay || (Rigveda 1-89-1)
All the divine gods arebent on our all-round
progress; Everyday they protect us and nourish us sparing no time. In the same
manner may pleasant tidings come near us from all corners, with no hindrance
from others, with no disturbance and always with success!
Daevaanaam bhadraa sumatir-yajooyataam devaanaam
raatir-abhinoe nivartataam | Daevaanaam sakhyam-upasaedimaa vayam
Daevaa na aayuh pratirantu jeevasay || (Rigveda I-89-2)
May the blessed mind of the Devas shower on the
Righteous! May the charitable disposition of the Devas turn especially towards
us! May we gain the friendship of the divines! May that Devas bless us with
long life for such a noble living!
Bhadram Karnaebhih srinuyaam daevaah bhadram
pasyaema-akshabhir-yajatraah ||
sthirair-angais-tushtuvaamsas-tanoobhir-vyasaema daevahitam yadaayuh ||
(Rigveda 1-8-98)
Oh Gods endowed with charitable
disposition! May we be able to hear
through
our ears, your gospels! Oh Gods, You are
the very embodiment of Sacrifices (yajna); may we see those auspicious things
with our eyes!
May we live our full life singing your glory
with strong limbs and body!
Aapoe hishthaa mayoebhuvahstaa na oorjae
dadhaatana | mahaeranaaya chakshasey | yoe vah sivatamoe rasas-tasya
bhaajayatae-ahanah | usateeriva maatarah | tasmaa aram gamaama voe yasya
kshayaaya jinvatha |aapoe janayathaa cha nah (MNU)
Oh waters! Verily, you are bliss-conferring.
Being such, grant us food, and great and beautiful insight of the Supreme
Truth. Further make us in these very life participators of that joy of yours
which is most auspicious, just like beloved mothers. May we reach that
satisfactory abode of yours which you are pleased to grant us ! Please generate
us also the waters of life and pleasure on earth during our life time!
Pasyema saradassatam | jeevema saradassatam |
nandaama saradassatam | moedaama saradassatam | bhavaama saradassatam
srinavaama saradssatam | prabravaama sarads-satam | ajeetaasyaama saradssatam |
jyoekcha-sooryam drise || ya udagaan-mahatoe-arnavaat-vibhraajamaanah
sarirasya-madhyaat samaa vrishabhoe loehitaakshah sooryoe vipaschin
manasaa punaatu || (MNU)
Let us live looking at Soorya for hundred years,
let us live for hundred years, let us rejoice for hundred years let us enjoy
for hundred years let us hear for hundred years! May Lord Soorya glowing like a fireball
purify our mind!
Agnim manyae pitaram-agnim bhraataram padamit-sakhaayam
|
Agnaeraneekam brihatah saparyam divi sukram
yajatam sooryasya || (Rigveda X-7-3)
Lord Agni is my father. I also take him to my brother. I take him as an intimate friend too. Just as
I worship the glowing radiance of the Sun in the divine world I worship the
manifestation of Agni in his form of
Aahavaneeya (form of sacrificial fire).
The above Mantra of Rigveda has inspired the devotees
to chant the following popular devotional hymn at the conclusion of daily
worship:
Tvamaeva
maataa cha pitaa tmamaeva tvamaeva bhanduscha gurustvamaeva | Tvamaeva vidyaa
dravinam tvamaeva tvamaeva sarvam mama daevadaeva ||
It is also customary to invoke peace three times
with the above mantras from Vedas as in Shanti Paathas of Upanishads.
“Tadvishnoeh
paramam padam sadaa pasyanti soorayaha; diveeva chakshuraatatam tad vipraasoe,
vipanyavoe; jagrivaagam sasyamindhatae tad vishnoeryat paramam padam ||
Paryaaptaa anantaraayaaya sarvasstoem-eti
raatra-muttamma ahar-bhavati sarvasyaaptyai sarvasya jityai sarvameva
tenaapnoeti sarvam jayati ||”
The learned are looking at the abode of Vishnu
(paramapadam) just like looking at the Sun that pervades the sky. The learned
sages reach the abode of Vishnu cautiously without much difficulty. May I
be blessed with good things day and night! I pray to the All Pervading to
attain everything, to conquer everything and to possess everything.
It is also customary to chant the first Mantras
of four Vedas as prayer mantras. These can be found with full meaning in my
discourse “The Vedic Hymn that Hypnotized the World Gathering—Inaugural
Recording for HMV” on the Blog Hindu Reflections.
REFERENCES:
1.
Swami
Chinmayananda, Taittireeya Upanishad, Central Chinmaya Mission Trust, Mumbai
2. Swami Devarupananda, Mantra Pushpam, Ramakrishna Mutt, Khar, Mumbai
3.
Parthasarathy
A,The Symbolism of Hindu Gods and Rituals, Vedanta Life Institute, Mumbai.
4.
Dr.
N.S. Anantha Rangacharya, Principal Upanishads, vol. 1 & 2, Bangalore
5.
Swami
Vimalananda, Mahaanaaraayana Upanishad, Ramakrishna Math, Chennai, India.
6.
Girish
C. khosla, Havan Mantra, Arya Samaj, Michigan, USA
7.
Anantarangachar, Rigvedaratna Sampta
(Kannada), DVK Moorti
Publishers, Mysore, India. (Translation by N.R Srinivasan)
APPENDIX
Swami Chidananda on Immortality
ॐ
असतो मा सद् गमय | तमसो मा ज्योतिर् गमय | मृत्योर् मा अमृतं गमय ||
(Brihadāranyaka Upanishad 1.3.28) When do not see the rope in dim light, our mind projects a snake. Be quiet. Do not project imaginary stuff. The snake disappears. There is no snake. That is truth. When we gain total clarity, we realize the supreme bliss is inside us. Be still. Discover the completeness within. Happiness is you. That is God. | asato maa sad-gamaya = Be quiet. Leave the false. Stay with truth. | tamaso maa jyotir-gamaya = Be still. Total attention is jyotih, light. | mrityor maaamritam gamaya = The above two will bring you to God. Om.
SLOKAS INSPIRED BY VEDIC THOUGHTS
Translated by P.R.Ramachndran |
Swasthi prajabhya paripalayantham,
Nyayena margena maheem maheesa,
Gobrahmanebhyo shubhamasthu nithyam,
Loka samastha Sukhino bhavantu.
Let good things occur to the king of the country,
Who looks after his people well, in the path of justice,
Let Cows* and Brahmins** have a pleasant life daily,
Let all people of the world have a very pleasant life.
*wealth was measured by cows in those times
** People in search of God
Kale varshathu parjanya,
Prauthwee sasya shalini,
Deso yam kshobha rahitha,
SAjjana santhu nirbhaya.
Let the monsoon be timely and plentiful,
Let earth be covered with vegetation,
Let the country live without problems,
And let good people never have fear.
Aputhra puthrina santhu,
Puthrina santhu pouthrina,
Adhana sadhana,
Santhu jeevanthu sarada satham.
Let sonless people have son,
Let people with son have grand sons,
And let people who are poor or rich,
Live and see one hundred autumns.
Sarvathra sukhina santhu,
Sarve santhu niramaya,
Sarve bhadrani pasyanthu,
Ma kaschid dukha bhag bhaveth.
Let people live with pleasure everywhere,
Let all people live without diseases,
Let every one feel themselves secure,
And let none have at anytime sorrow,
Om Sarvesham swasthir bhavthu,
Om Sarvesham santhir Bhavathu,
Om Sarvesham poornam Bhavathu,
Om Sarvesham
Mangalam Bhavathu.
Let comfort be every where,
Let peace be everywhere,
Let there be plenty everywhere,
And let good things happen everywhere.
Om Santhi, Om Santhi, Om Santhi
Let there be peace,
Let there be peace,
Let there be peace.
.
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