VEDA MANTRAS THAT PROMPTED HINDU
UPANAYANA & UPAKARMA
(Compilation for Discourse by N.R. SRINIVASAN, Nashville, TN,
USA, April 2019)
USA, April 2019)
Sraddhāṃ prātai havāmahe śraddhāṃ madhyandinaṃ pari | śraddhāṃ
sūryasya nimruchi śraddhe śraddhāpayeha naḥ ||(Rigveda 10-121-4)
Faith in the early morning, Faith at noonday will we invocate,
Faith at the setting of the Sun. O Faith, endow us with beliefs.
Sandhyaavandanam is a Nityakarma (daily ritual) prescribed by
Hindu Sastras to all who have undergone Upanayana Samskaram and who are called
Dwijas. It is Karmayoga, Bhaktiyoga and Jnaanayoga combined says Jagadguru
Chndrasekharananda. It unites the three paths of Karma, Devotion and
Knowledge.
Sandhyaavandanam
is the most important Nitya karma ordained by the scriptures for dvijas.
Literally put, the karma refers to vandanam or salutations at the sandhyaa
(meeting) time. Sandhyaa kaala occurs thrice a day - just before day break,
noon and dusk.
Contrary
to what many people think, "nitya
karma" does not refer to daily karma, but to mandated karma. Again,
contrary to common opinion, a "dvija"
isn't just a Brahmana, but a person of any
Varna that has undergone specific samskaras (sacraments).
All
the important mantras of Sandhyaavandana are found in various Upanishads and
particularly in Mahanarayana Upanishad which is otherwise known as Yajniki
Upanishad as it contains almost all ritual mantras used in Hindu worship. Also
Kesavaadi Tarapana, Japa and Achamana are based on Paancharaatra Doctrine of
Bhaagavata Tradition which has found favor with all later sectarian traditions.
Some of these Veda and Puranic sources are given below:
There
are references in the Veda in Second Prasna, Second Anuvaka of
Taittareeya Aranyaka (Yajur Veda) explaining procedures of worship
by offering "Arghya" (water in the palms of both hands
being thrown up), at the time of sunrise and sunset, meditating on Aditya
(Sun).
Eesaavasya
upanishad of Shukla Yajurveda also refers to Sun worship as above at sun rise
and sunset in mantras 15 and 16.
Chandogya
Upanishad says Aditya is Brahmapurusha and one may meditate upon Sun alone as
Brahman. It also explains the importance of meditation
of Sun or Aditya at sunrise and sunset. Chapter 3, Section 12 of
this Upanishad explains meditation of Aditya through Gayatri Sadrisyaanuroopa Vidya. It also explains
that the sun in the horizon outside and the sun element inside us are one and
the same and there is no difference and the identity should be kept in mind
while meditating with the help of Gayatri Mantra. This is the meaning of "Asavadityoe Brahma" recited during
Sandyavandanam there by meaning Brahman is within all of us.
Several
mantras contained in Mahaanaaraayana Upanishad (MNU) formed the basis for
Sandhyaavanadana Prayer Mantras without prescribing
Upanayana Samskara, compiled by Smritis
later where these mantras along with Gayatree mantra are inducted during
Upanayana—Aaachamana mantra (purifying lips with achyutaya namah); Invocation
of Gayatree (Aayaatu varadaa devee);
Three types of Pranaayaama (Gayatree)
Mantras and Upasthaana Mantra of Gayatree (Uttame
sikhare devee) and expiation mantras for
the daily atonement without
prescribing Upakarma ritual. MNU also says the Supreme Power of Vishnu is
signified by the names Rik, Yajus and Saaman; this trinity burns all sins and
that resides resplendent in the Sun who should be meditated upon as Brahman.
Taittariya
samhitha says: agnih poorvaroopam adityah
uttara roopam--Agni is Suryadeva’s first part; Aditya is his later part.
For morning Surya is the presiding deity; for night, Agni is the presiding
deity (as prescribed in Sandhyavandana ritual)
Agnirjyotiragniswaahaa iti saayam juhoti
sooryojyotisoorya swaahaa iti pratariti
Saayankaala
is moksharoopa. When a man gets moksha, he gets into Saayam sandhya
philosophy and gets the real knowledge (Jnaana). Therefore,
Saayam Sandhya (evening prayer) is equally very important and has profound
basis.
Sage
Agasthya explains to Sri Rama, the merits of worshipping Aditya in Valmiki
Ramayana Yuddhakanda. Aditya protects everyone, helps them in their duties,
gives luster, removes ignorance and provides happiness. He is friend of water
and resides in every living being.
In
several places in our Vedas, Soorya is mentioned as the Atman and as the
Paramatman. Mantras pregnant with the concept of this oneness have carefully
been compiled by the rishi of
Mahanarayana Upanishad that our ancestors have handed down to us as
Trikala Sandhya-vandana mantras. Whatever was left-over to be mentioned in
respect of karma, upaasana (meditation) and Jnana (knowledge) after the recital
of the Samhitas and Brahmanas is brought together in this Upanishad of which
Sandhyopasana is considered most important.
Sandhyavandana
is meant to be the quiet experience of this oneness of our Atma with the
paramAtma in the form of the perceivable Surya. The mantra says it all - "asavAdityo brahma brahmaivahamasmi" -
this Aditya is the Parabrahma and the Parabrahma is none other than me.
A popular story from Garuda Purana refers to Raakshasas named Mandheharunas who are driven away by way of Arghya oblation (throwing of water with both palms) during sandhyavandana as the weapons dvijas launch to suppress them until the next sandhyakala. While the literal meaning of the word mandeharuna is "the ones that dull aruna", the learned have also taught us to interpret this as "mama deha aruNa" or the aspects of our existence rife with ignorance - primarily Kama (desire) and Krodha (anger) that are focused in Upakarma ritual in Kamokarsheet yajna and Japa.
A popular story from Garuda Purana refers to Raakshasas named Mandheharunas who are driven away by way of Arghya oblation (throwing of water with both palms) during sandhyavandana as the weapons dvijas launch to suppress them until the next sandhyakala. While the literal meaning of the word mandeharuna is "the ones that dull aruna", the learned have also taught us to interpret this as "mama deha aruNa" or the aspects of our existence rife with ignorance - primarily Kama (desire) and Krodha (anger) that are focused in Upakarma ritual in Kamokarsheet yajna and Japa.
In
sandhyavandana Surya and consequently the - Antaryami Paramatma - the
indwelling lord, is praised with the Gayatri mantra. Hindu scriptures say - "na gAyatryAh parO mantraha na mAtuh daivatam
param" - there exists neither a mantra superior to the GAyatri, nor a
deity superior to the mother. The most essential components of the
sandhyaavandana are the arghya and
the japa. The arghya is the offering
of water, or of sand when water is unavailable. Japa is the meditation on the
Gayatri itself. Pranayama practiced prior to the Gayatri japa is the regulation
of the Prana, aimed at reigning the mind in to focus on the Gayatri japa.
We
have to appreciate the intent of the
rishi of this Upanishad to
have compiled all the essential mantras
of sandhyaavandana from Vedas
self-sufficient in terms of a daily upasana, by including into it other
elements like prayers to other deities, nama japa etc. Sandhyavandana usually
ends with the customary concluding mantra in Hindu prayers and rituals “kayena
vachaa”
Ritualistic
elements of sandhyaavandana are mostly preparatory rites. The pranayaama that
precedes the japa, done properly and over time, should help with some noise
cancellation. There aren't a whole lot of things internal to our body that we
can continuously feel, experience or indulge in - Prana is unique and special.
The japa is advised to be performed entirely in the mind without whispers or
even lip movements. This detaches all muscular and physical participation of the
body from the experience.
Another
important aspect of the sandhyaavandana is that it should be a nishkaamya karma
- one should not expect to benefit or gain from it. It must be executed as a
duty and not weighed down by expectation of fruits - not even the fruit of
calmness of the mind. This approach will lend a certain sense of freedom to the
karma.
Sandhyaavandanam is a complete and
comprehensive form of entire Vedic wisdom condensed into a capsule form of
ritual that can be finished in a short time. It has achamana, pranaayaama,
marjana, tarpana, dhyana, mudra, mantra japa and namaskara. Sandhyavandanam
when performed regularly, has the power to immensely aid any form of spiritual
saadhana one takes. The three paadas of Gayatri represents the three Vedas.
Since, Vedic study is not possible for everybody at all times, it is made mandatory that one
must chant the Gayatri mantra (if eligible) as it encapsulates the entire Vedic
wisdom. Sandhyaavandanam is a Vedic ritual and performing it everyday aligns
and underscores all our spiritual practices with the true spirit of Vedic
wisdom.
There are 4 main
components of Sandhyaavandana:
- Gayathri Japa - this is the core of the ritual. It comprises of 5-10 min of meditating on a manthra (hymn) that Hindus consider very sacred. The manthra has a deep calming effect and sharpens the concentration for the following couple of hours.
- Praanaayaaama - this is the breath control part of the exercise. Pranayama is said to have great health benefits and can greatly reduce stress. Each Sandhyavandana ritual has 13 pranayamas - 39 in total per day.
- Achamaneyam & Tharpanam - this is the cleaning part of the ritual where we wash our hands and feet and take the water "ritually cleansed". Given a hot, humid tropical climate, our ancestors believed in periodic cleaning of the body. The constant handwashing involved in these rituals was probably related to ancient hygiene.
- Upasthana Manthra - This is the part of the ritual where we "placate" the Vedic gods. In the morning, we address to "Mitra" - the god of oath & friendship, in the afternoon we address to "Surya" - Sun god and in the evening we address to "Varuna" - the god of water. The hymns are quite deep and pray for family and social peace. The afternoon upasthana mantras are especially deep and brings the essence of the Vedas (stressing on the happiness).
Apart
from these 4, there are various small parts that address various gods that
builds a "spiritual" bond in our inter-net.
The benefits of Sandhyavandana:
- It brings down the stress levels - especially important in a chaotic India. The Pranayama & Gayathri Manthra to be performed in 6 hour intervals can indeed calm tempers.
- Early morning and early evening times are most conducive for learning and children do their meditation before their studies to improve their concentration.
- It stresses a lot on hygiene. The rituals have to be performed after bathing and has a lot of cleaning exercises. In a crowded, dirty nation, you cannot stress enough the importance of hygiene.
- The hymns address various gods of nature and brings a certain appreciation for nature's beauty. Ardent practitioners face the early morning sun standing in a river and enjoy the divine joy of nature's bounty.
- It brings a discipline in us. Having to do it 3 times day on specific periods builds a sort of rhythm.
- It builds a bond between the elders and young guys in the home. In traditional households, the grandfathers, fathers, sons, uncles, cousins and brothers all perform the ritual at the same time and given the meanings of many mantras praying for family peace, it brings a sort of calmness to home.
- It connects us to our ancient culture. It teaches about our great men of the past and how our ancestors performed the rituals. They always came together spoke together and prayed together --sanghacchadvam samvadadvam; sahanavavatu sahanaubhunaktu
Sriman
Madhvacharya informs us that “there are many things mandated in shastras but it
is impossible for us to perform all those because of many reason like one don’t
have time / money eligibility etc. GOD forgives all those but will not forgive
if one does not perform Sandhyaa-vandana.
Shastra inform us that not doing Sandhyaavandana one loses his Dwija
status.
Safeguarding Dwija status is achieved by performing Sandhyaavandana
with lot of shraddha and bhakti. One has
to perform Sandhyaavandana first and then learn shastrokta pooja paddhati from father or guru and then perform the
same as prescribed in shastra. Doing
this we please the LORD and then he will accept the same from us. Few people think that we will do all this in
our next birth and postpone it indefinitely.
Whatever important work we may
have, whatever problems we may have we
should not forget in rendering our thankfulness to LORD and it can only be
achieved by doing Sandhyaavandana. You do or do not do other rituals but don’t
forget to perform Sadhyavandna. Lord will ignore everything if we perform this
and excuse us from other things.
Sandhyaavandana has many parts and within that
Arghyapradana and Gyatri japa are most important. To
perform this one has to perform many anga
and upa-anga like pranayama / marjana / papa purusha visarjana / upasthana / dig namaskara etc.
Doing only the important thing is not enough but we need to perform all anga and upanga to complete the ritual. The main agenda of performing
Sandhyaavandna is rendering Kritagnata (gratitude) to LORD. Kritagna means One
who remembers even smallest of good deeds. Kritagnata also means which is
beholden grateful / indebted / thankful. Not performing this we will render our
kaRataghnata [unthankful/thanklessness]. In simple words rendering krutagnata
towards lord will gain us punya and rendering kaRataghnata will gain us papa.
Lord has done ananta upakara on us and it is our bounded duty to render our
thankfulness to lord by performing Sandhyavandana.
Especially for the improvement of Buddhi /
Prajna performing Gayatri japa is very mandatory. Doing this will bring peace
in house. One gets rid of many ailments. Ailments like heart disease can also
be cured by this and it has been scientifically proved and accepted by many
scientists around the world. If one does Gayatri japa according to shastriya
paddhati then he will get good benefits out of it. By doing this we get jnana /
bhakti vairagya and it improves by many folds by continuously doing it daily.
Not one or two there are many advantages and benefits which we will get by
performing Gayatri Japa daily. Japa means nothing but directly talking with
GOD. Listening to our problems HE will provide quicker solution for them. So
bottom line is whatever you do or don’t do perform Sandhyavandana without fail”.
Madhvacharya’s above advice is directed to
Dwijas based on the caste system then
and of today and are also based on Grihyasutra and Agama
mandates for those who have undergone Upanayana Samskara and wearing holy
threads. But all the essential Veda mantras of Sandhyaavandana are found in
Mahanarayana Upanishad and therefore
not confined to only male Dwijas. In Early Vedic culture none got Dwija status automatically by birth
but had to earn by one’s own effort and that included women also. Who does not
need Repentance, self-purification (achamana), Expiation (prayaschitta), Prayer
(dhyana), Japa (meditation) and Nyasa (Renunciation) and Submission (Saranagati).
These are what the Agama based Upanayana and Upakarma Mantras direct
Dwijas that are again borrowed only from Upanishads. Upanishads are open to all and benefit all
who study and follow their teaching. It
calls for clean heart and clear mind to seek a Guru and get inducted to
Svadhyaaya (self-study) and derive the benefit by spiritual enlightenment. Even
in modern times we have come across many Azhwars, Nayanmars and Gurus like
David Frawley, Velansamy Karunamayi, Saibaba and many others who are Vedantins
who are not Brahmins by birth and have not gone through the showmanship of
Upanayana and boast as dvijas. In this I
do not include all Brahmins and at the same time realize the vanishing caste
system in migrant countries like USA,
Canada etc. They should know how to be guided by the wisdom of Vedas and
Upanishads. Are we not aware of Vedic scholars like Max Mueller, Hans Heinrich,
Schopenhauer, Phil Goldberg and others to whose writings we approach for
understanding Vedas with our limited knowledge of Sanskrit or its absence?
Please go through the “Veda Mantras
in Mahanarayana Upanishad that Gave Birth to Upanayana Samskara & Sandhyavandana and Upakarma Rituals” with full explanation of all Mantras as
compiled and benefit yourself in appropriate manner.
Excerpts from Mahanarayana Upanishad by Swami
Vimalananda
Mantras
to chant while taking dip in water
atyāśanādatīpānād yacca ugrāt pratigrahāt |tanme varuṇo rājā pāṇinā hyavamarśatu |
so'hamapāpo virajo nirmukto muktakilbiṣaḥ | nākasya pṛṣṭhamāruhya gacched brahma salokatām ||
May the King Varuṇa efface by his hand whatever sin I have
incurred by unlawful eating, unlawful drinking and accepting gifts from an
unlawful person.
Thus being sinless,
stainless and unbound by evil and bondage; may I ascend to the happy heaven and
enjoy equality of status with Brahman!
Commentary:
It is the duty of a religious man to eat and drink only after
having performed his daily devotions which consist in the worship of gods,
ancestors and men duly with oblations. If he attended to his own physical needs
of nourishment before discharging this religious duty it is considered
unlawful.
So also a religious man must be careful about right livelihood. He
should not accept wealth or articles of necessity from any person whose
earnings are not approved by scriptural regulations.
If under straitened circumstances he is exposed to the sin
resulting from the transgression of the rule in these respects, he ought to
expiate it by this penitent prayer to Varuṇa.
The goal of the aspirant is to become god-like in the highest
heaven. For him, life on this earth, therefore, must be an effort for freedom
from sin and attainment of purity. The bondage which is often spoken of in this
context comprises not only in the commission of sins forbidden by the śastras
and omission of enjoined duties, but also the sins of temper and passion as
stressed in the first half of mantra 60.
yaścāpsu
varuṇaḥ sa punātvaghamarṣaṇaḥ |
May the sin-effacing Varuṇa
who dwells in other sources of water like rivers, tanks, and wells also purify us! (This short mantra is
evidently a supplement to the previous one.)
imaṁ me gaṅge
yamune sarasvati śutudri stomaɱ sacatā paruṣṇiyā | asiknia marudvṛdhe
vitastayārjīkīye śṛṇuhyā suṣomayā ||
O Ganga, O Yamuna, O Sarasvatī, O Śutudrī, O Marudvṛidhā, O
Ārjīkīyā, come together and listen to this hymn of mine along with
Paruṣṇī, Asiknī, Vitastā and Suṣomā.
Commentary:
To the Vedic seers the great rivers mentioned here represented
Divinity. They often expressed their devotion and gratitude to these
life-sustaining and purifying rivers by proper invocations. Their descendants
even when they had emigrated from the banks of those rivers prayed to the river
goddesses to be present in any water which they used for their daily needs and
worship. With the simplicity of a guileless child they prayed to these liquid
divinities to be present in their own bodies through the connection of water
which they used. They also entreated them to purify their bodies and minds and
to vouchsafe them safety and welfare.
Students of Indian history find here the names of those rivers on
the banks of which the Rig-Vedic people settled at a very remote period. They
identify Suṣomā with Sohān, Vitastā with Jhelum, Asiknī with Chenab,
Marudvṛidhā with Maruwārdwān, Paruṣṇī with Rabi and Śutudrī with Sutlej. –
These all are rivers in North India, Punjab state and present day Pakistan’s
territories.
Present day pundits use the sloka: Gange cha Yamuna chaiva Godavari Sarsvati | Narmadaa Sindhu Kaveree
jalesmin sannidhim kuru ||
The prayer purports to be a means of self-purification. According
to the dharma śāstras these mantras may also be repeated for the expiation of
sins (Prāyaśchitta), besides their use during bath.
Although Hindu religion has accepted the idea of the creation of
the universe in general, there is a marked difference between the Hindu view of
creation and the Christian view of it.
Hinduism declares that each creationistic cycle is a counterpart of the
previous one similar in order and categories created for the benefit of
individual souls.
āpo hi ṣṭhā
mayobhuvastā na ūrje dadhātana| mahe raṇāya chakṣase | yo vaḥ śivatamo rasas
tasya bhājayate aha naḥ | usateeriva
maatarah tasmaa aram gamaama vo yasya
kshayaaya jinvatha |aapo janyathaa cha nah ||
O waters, verily you are bliss-conferring! Being such, grant us
food, and great and beautiful insight (of the Supreme Truth)! Further, make us
in this very life participators of that joy of yours which is most auspicious,
just like fond mothers (who nurse their darlings with nourishment)! May we
attain to that satisfactory abode of yours which you are pleased to grant us!
Generate for us also the waters of life and pleasures on earth (during our
sojourn here)!
Commentary: These three Rigveda verses, reproduced here from Taittirīya
Saṁhitā IV 1-5, rank among the important prayers addressed to the
Divine Being in connection with the twilight devotions and other acts of
worship.
These are repeated also for the ceremonious regeneration of
oneself by prokṣana
(sanctification by water sprinkle) or holy aspersion.
The deity extolled in these passages is water which is not merely
the essential liquid element that sustains life but the Supreme Reality. No
doubt, the liquid element is supremely important as the giver of food,
happiness and the sustenance, which is necessary for higher insight and
achievement. The qualifying words used here, however, serve also as signs to
infer the Supreme Truth or Brahman.
The word mayaḥ in the Vedic means bliss, and unlimited
bliss is Brahman only. The immediate intuition of Brahman alone deserves to be
called the great and beautiful vision.
The term rasa in the Upaniṣad is expressive of the bliss of
Brahman, and here it is described as most auspicious. The homely analogy of the
fond mother nourishing her children applies to Divine Providence ever
solicitous for the welfare of created beings. Ordinary water required for the
sustenance of life has its home or source in Brahman and so here the cause and
the effect are described as identical.
In substance, therefore, this is a prayer addressed to the
Supreme Being by the needy man who has been awakened to the necessity of
worship, entreating for food and sustenance for body, mind and spirit, and for
imperishable bliss.
To the pious Hindu the universal liquid element is not merely an
essential of life but also the visible and tangible divinity available at hand
for worship and self-purification.
Therefore the tendency to think of water solely as a chemical
substance, to defile it wantonly and to waste it when living beings are in need
of it deserves to be treated as sin against God Himself.
Regarding this the Taittirīya Āraṇyaka I 26-7 states: Let not a
person neither spit, urinate, or defecate in water, nor bathe unclad. Let him
not eat any part of the tortoise or fish. Then no aquatic creature will hurt
him and water will be auspicious:
Naapsu
mootrapureesham kuryaat| na nishtheevet| na vivasanah sraayaat…..na
koormsasyaasneeyaat nodakasya aghaatukaanyenamodakasya bhavanti | aghaatukaah
aapah
I take refuge in Varuṇa, who is of golden luster or who has a
golden diadem! O Varuṇa, being entreated by me, grant me the saving
grace! For I have enjoyed what belongs to bad people and accepted gift from
sinners.
Commentary:
This mantra and the following one are addressed to Varuṇa, the
regent of the waters, during the plunge bath. Varuṇa is prayed for a proper
bathing place and for the saving religious merit that accrues from a holy bath.
If a person is compelled by the force of circumstances to accept necessaries of
life from wrong and sinful persons (like Daksahina), expiation for such
transgression of the scriptural rule is required through the performance of
purification acts.
The high moral tone evident in the mantra mobilizes common
sentiment against cooperation with sin and wickedness in any form:
yanme manasā vāchā karmaṇā vā duṣkṛtaṁ kṛtam | tanna indro varuṇo
bṛhaspatiḥ savitā cha punantu punaḥ ||
May Indra, Varuṇa, Bṛhaspati and Sāvitrī completely destroy that
sin committed by me and my people in thought, word and act! (This too is a
mantra repeated along with the previous one during bath).
So aham apaapo virajo
nirmukto muktakilbishah | naakasya prishthamaaruhya gacchet brahma salokatam ||
May I, whose sin is wiped out by you, becoming sinless, freed from the quality of Rajas, freed from the defect of Rajas of the mind, being freed from all defects go to the world of Brahman climbing the region of heaven!
Mantrasa for Prokshna (spray sanctifying body)
āpaḥ punantu pṛthivīṁ pṛthivī pūtā punātu mām |punantu brahmaṇaspatirbrahmapūtā punātu mām || yaducchiṣṭamabhojyaṁ yadvā duścaritaṁ mama | sarvaṁ punantu māmāpo'satāṁ ca pratigrahaɱ svāhā ||
May this water cleanse my physical body that is made of earthy
substances! Thus purified, may the earthy body purify me, the Soul within! May
this water purify the guardian of the Vedas, my preceptor! May the purified
Vedas taught by the purified teacher purify me! (Or may the Supreme purify me!
May the water purified by the Supreme purify me) My defilement, repast on
prohibited food and misconduct if any, and the sin accruing from the acceptance
of gifts from persons disapproved by the scripture—from all these may I be
absolved! May the waters purify me! Hail!
Commentary:
These two mantras
supply the formulas employed for
purifying ceremoniously a quantity of water taken through the mouth as a part
of the midday devotion and also for ācamana during bath.
Here again the water stands for both, the element and the Deity.
Intoning this mantra the twice-born drinks little water in the prescribed form
with the following ideas in mind:
May I become fit to enjoy the bliss of liberation here in this
life through the realization of the Supreme.
For that may I receive instruction, and practice reflection and
contemplation upon the final teachings of the Vedas with my mind and body
cleansed of ail impurities and sins.
The prayer in the text is built up by a number of clauses: The
importance of physical purity comes first. Water purifies the human body which
is perpetually rendered unclean by exudations. A clean body is an aid for a
pure mind.
The second stanza is both a prayer and an expiation for
transgressions of the individual and collectivity. Scrupulous avoidance of
offences against the accepted code of religious conduct is possible only for
the thoughtful and the painstaking aspirants. Consciousness of the intrusion of
sin necessitates such a penitent prayer as this.
Food defiled by others by intention or by contact is unfit for
sacramental worship. In peril one may be compelled to take unclean food. The
man behind the gift exerts an influence over the enjoyer of it, often in an
invisible manner. Hence religious people who insist in right living do not welcome
gifts from disapproved people.
Life is beset with these and many other offences against holy
regulations and so daily expiations and resolutions are provided in the routine
of devotion.
Expiation Mantras
agniśca mā manyuśca manyupatayaśca manyukṛtebhyaḥ |
pāpebhyo rakṣantām | yadahnā pāpamakārṣam |
manasā vācā hastābhyām | padbhyāmudareṇa śiśnā |
ahastadavalimpatu | yatkiñca duritaṁ mayi | idamahaṁ
māmamṛtayonī | satye jyotiṣi juhomi svāhā || 1||
May Fire, Anger and Guardians of anger guard me from the sins
resulting from anger! May the Day efface completely whatever sin I have
committed on this day by thought, word, hands, feet, stomach and the
procreative organ! Further, whatever sinful deed has been committed by me, all
that and myself I offer as an oblation into the Self-luminous Truth, the source
of Immortality! Hail!
Commentary:
Similar to the previous Section this one also is employed for
praying over the purificatory water that is taken in as part of daily evening
devotion, which serves for expiation of sins.
Manyu is a Deity found mentioned in the Vedas. The meaning given is
“longing fervor”— as Bhaṭṭabhāskara puts it.
From this meaning, by restriction, we get the sense of anger
towards one’s enemies- including internal foes like craving, rage, covetousness
and passion.
The guardians of Manyu are the senses and energies of man. Man’s
passions are his misfortunes. Just as the home is protected from thieves and
burglars by placing proper guard so a man has to protect himself from sinful
acts perpetrated through his enslavement to the passions and pleasures of the
senses.
Every act of devotion is an act of weeding and sowing. The mind
has to be cleansed of possible sins and planted with thoughts of purity and
holy resolutions.
During the evening twilight-devotion offences of the day are burnt
in the fire of divine contemplation. The list of sins given here, though fairly
comprehensive, may be considered only as illustrative.
A pure mind is at the root of all spiritual progress. Wrong and
sinful emotions and feelings stain the mind. Control of mind implies
controlling and directing of one’s acts in proper and approved way.
All day-dreaming’s based on personal hurts and satisfaction are
therefore to be shunned as sin and repented for.
Sins are committed by words in the shape of lying, swearing,
tattling, disparaging and bantering. Aimless and hurtful activities are
consciously or unconsciously performed by the hand. The feet are responsible
for gadding about and walking over places where one ought not to go. The belly
offends by taking in wrong food. Un-chastity is a sin for which the procreative
organ is held responsible. All the senses are to be carefully guarded.
Without fear of sin no man can tread the right path and human
nature is prone to all these weaknesses.
As a preventive and cure for these foibles the aspirant during his
evening devotions contemplates daily upon the Supreme Truth—The Shining Reality
within himself.
He forgets at least for the time being his lower human nature as it
were. Daily repetition of this process finally burns away all the dross in him
and makes him pure and divine. That is the purpose of this and similar other
mantras recited in this context.
sūryaśca mā manyuśca manyupatayaśca manyukṛtebhyaḥ | pāpebhyo rakṣantām | yadrātriyā pāpamakārṣam | manasā vācā hastābhyām | padbhyāmudareṇa śiśnā | rātristadavalumpatu | yatkiñca duritaṁ mayi | iadamahaṁ māmamṛtayonī | sūrye jyotiṣi svāhā || 1 ||
May the Sun, Anger and the
Guardians of anger guard me from the sins resulting from anger! May the Night
efface completely whatever sin I have committed during the last night by
thought, word, hands, feet, stomach and the procreative organ! Further,
whatever sinful deed has been committed by me, all that and myself I offer as an
oblation into the Supreme Light represented by the sun, the source of
Immortality! Hail!
Commentary:
This mantra serves the same purpose as the one described in the
previous two mantras. The only difference is that this is employed during the
performance of the morning twilight devotion of the twice-born.
Traditionally Sūrya is here interpreted as the Supreme,
represented by the Sun. Even the word rātri is interpreted to denote the Supreme Being— rā
means to give and trai means to protect, that is to say, the
protector of the universe who confers the Puruṣārthas to the devotees.
This Section vanes from the previous one only by the substitution
of 2 words —sūrya and rātri.
Significance of OM
omityekākṣaraṁ
brahma | agnirdevatā brahma ityārṣam | gāyatraṁ chandaṁ paramātmaṁ sarūpam |
sāyujyaṁ viniyogam ||
The one syllable ‘Om’ is Brahman. Agni is its Deity. Its Ṛṣi also
is Brahman. Its meter is Gāyatrī. Its use is for the union with Paramātman who
exists as the manifold universe.
Commentary:
The purpose of the passage is to inform us that the very form of
the syllable ‘Om’ is Brahman, that what is denoted by it is also Brahman, here
named as Agni, that its Ṛṣi is Brahman, that its meter is Gāyatrī, and that its
use is to aid an aspirant to realize his union with the Supreme.
Inviting Gayatri divinity
āyātu varadā devī akṣaraṁ brahma saṁmitam |
gāyatrī chandasāṁ mātedaṁ brahma juṣasva naḥ ||
May the boon-conferring divine Gāyatrī come to us (in order to
instruct us about) the imperishable Brahman who is determined by the Vedanta!
May Gāyatrī, the mother of meters, favor us with the Supreme just mentioned!
Commentary:
This is the Gāyatrī invocation used in the twilight –devotions.
The instruction on the Supreme is mainly conveyed through Prāṇava and Gāyatrī.
Here, therefore, a prayer is addressed to Gāyatrī, the Deity
denoted by the verse, requesting her to visit the devotee and favor him with
the intuition of the Supreme Brahman—the last word of the Vedas and the final
purpose of religious righteousness taught in it.
We note as part of the Vedic faith inspired by the Kena Upaniṣad
that Brahmāvidyā is acquired through the grace of the Divine Mother, there
named as Umā, and here as Gāyatrī.
The alternative interpretation of the verse, which is given by
Bhaṭṭabhāskara, in English would read —
May the boon-giving Deity of Gayatri come to us O Devi, mother of
meters, deign to accept this prayer of ours in Gāyatrī meter, which is similar
to the imperishable Brahman of greatness.
yadahnātkurute
pāpaṁ tadahnātpratimucyate | yadrātriyātkurute pāpaṁ tadrātriyat-pratimuchyate
| sarvavarṇe mahādevi sandhyāvidye sarasvati
O thou who art the source of all letters, O thou the great Deity,
O thou the object of meditation at twilight, O thou Sarasvatī, may thy devotee
be liberated from the sin, which he commits during the day, by the same day and
the sin, which he commits during the night, by the same night.
Prayer
yo vedādau
svaraḥ prokto vedānte ca pratiṣṭhitaḥ | tasya prakṛtilīnasya yaḥ paraḥ sa mahesvarah ||
He is the Supreme Lord who transcends the syllable Om which is uttered
at the commencement of the recital of the Vedas, which is well established in
the Upaniṣads and which is dissolved in the primal cause during contemplation.
Commentary:
This mantra describes the Reality mentioned in the previous stanza
as the sorrow-less ether in the heart.
The Prāṇava is the symbol and the representation of the Supreme
and so the source and substance of the Vedas and the Upaniṣads.
The aspirant is advised to meditate on the three elements of
Prāṇava --a,
u
and m
representing Virāt, Hiraṇyagarbha and Avyakrta (material, mental and causal
aspects of the universe).
By this meditation the grosser principle is refunded to its subtle
cause, so Virāt is dissolved in Hiraṇyagarbha and Hiraṇyagarbha in Prakṛti.
Beyond Prakṛti, the causal principle, is the Supreme, corresponding to the nada
or the intangible reverberation, which continues forever when the three
syllables of the Prāṇava are uttered in succession and their physical sound has
subsided.
Ojo'si saho'si balamasi bhrājo'si devānāṁ dhāmanāmāsi |viśvamasi
viśvāyuaḥ sarvamasi sarvāyurabhibhūroṁ gāyatrīmāvāhayāmi| sāvitrīmāvāhayāmi
sarasvatīmāvāhayāmi chandarhīn- āvāhayāmi | śriyamāvāhayāmi gāyatriyā gāyatrī
chando Viśvāmitra ṛṣiḥ |
savitā devatāgnirmukhaṁ brahmā śiro viṣṇuhṛdayaɱ rudraḥ śikhā | pṛthivī yoniḥ prāṇāpānavyānodānasmānā saprāṇā śvetavarṇā sāṁkhyāyanasagotrā gāyatrī caturviṁśatyakṣarā tripadā ṣṭkukṣiḥ pañcaśīrṣopanayane viniyogaḥ ||
savitā devatāgnirmukhaṁ brahmā śiro viṣṇuhṛdayaɱ rudraḥ śikhā | pṛthivī yoniḥ prāṇāpānavyānodānasmānā saprāṇā śvetavarṇā sāṁkhyāyanasagotrā gāyatrī caturviṁśatyakṣarā tripadā ṣṭkukṣiḥ pañcaśīrṣopanayane viniyogaḥ ||
O Gāyatrī, Thou art the essence of strength! Thou art patience, or
the subduing power! Thou art physical capacity! Thou art splendor! Thou art the
abode of gods and their name! Thou art the insentient universe! Thou art the
full span of life or the Lord of all! Thou art every living thing! Thou art the
life span of all! Thou art the vanquisher of all that is hostile to us! Thou
art the Truth denoted by the Prāṇava!
I invoke Gāyatrī, (into my heart)! I invoke Sāvitrī! I invoke
Sarasvatī! I invoke the meters, the Ṛṣis (and the gods)! I invoke the splendor
(of all the gods)!
Of Gāyatrī the meter is Gāyatrī, the Ṛṣi is Viśvāmitra and the
Deity is Sāvitrī.
Fire represents the mouth; the four-faced Brahma, the head; Viṣṇu,
the heart, Rudra, the crown- hair, Earth, the source; the m-breath, the out- breath, the diffused breath, the up-breath and
the middle breath, the breath. Gāyatrī is fair in hue and is of the same family
as Paramātman attained by the Sānkhyas—the illumined sages.
The deity Gāyatrī (explained further as a formula) has twenty-four
syllables, comprised in three feet, six sheaths or cavities and five heads. It
is employed in Upanayana, or initiation into Vedic studentship.
Commentary:
Along with the previous stanza this section is also employed for
invoking Gāyatrī in the heart of the worshipper.
The Vājasaneyins use this Section for the invocation of Gāyatrī instead of the verses beginning with Āyātu varadā devī of the immediately preceding Section.
Worship implies a relation between the worshipper and the object
of worship, and also a felt need and a suitable attitude in the worshipper
which he naturally and genuinely adopts.
The apparent limitations and imperfections, as well as the
consciousness of sin and impurity incidental to his inherited nature as
described in the preceding Sections, engender in the mind of the worshipper the
need for invoking the grace of the Supreme in the shape of Gāyatrī to retrieve
his own true divine nature which had been temporality eclipsed by the life of
the world.
Gravitational flow of water takes place only to a low ground.
Similarly only a person who is humble, penitent and eager for purity and
freedom can receive the divine glory in its unsullied splendor.
Such an aspiring soul looks to the Divine for all its needs and
exclaims “Thou art my strength, Thou art my power, Thou art my glory, Thou art
my all”.
So here Gāyatrī conceived as non-different from Brahman is
eulogised as the various excellences and attributes listed above.
It has been already noted that Gāyatrī is also known as Sāvitrī
and Sarasvatī. The Supreme Being as the Indweller and impeller of all Creation
is known as Savitri and hence the passage in praise of Him is called Savitri.
The Vedas are represented as a lake which gives the waters of life
and hence Gāyatrī, as the essence of the Vedas, is called Sarasvatī. These two
terms magnify Gāyatrī as the object of worship.
Traditionally Gāyatrī is the name given to That Deity in the
forenoon, Sāvitrī in the midday and Sarasvatī in the evening. Gāyatrī is
explained as that which protects the person who chants it from the various
sins. The epithet Sāvitrī is given because it represents Savitri, who illumines
the creation; and Sarasvatī because in that aspect it expresses the world in
the shape of speech.
These three are also represented as Brahma, Rudra and Viṣṇu as
well as red, white and black.
Whatever may be the details of worship, the Supreme is worshipped
through the Gāyatrī.
The principal part of this devotion consists in the meditation of
Gāyatrī in the orb of the sun, visualized in one's own heart as non-different
from Paramātman. The ritualistic details are secondary.
The Mahābhārata states that during the Kurukṣettra war,
Yudhisṭhīra and other leaders did the twilight meditation at the appropriate
time without retiring from the battle field for the performance of detailed
rituals.
Being the essence of all mantras, Gāyatrī embodies in it
mystically all the meters, all the Ṛṣis, all the gods as well as their
splendor. So by the invocation of Gāyatrī all these are invoked within oneself.
No mantra is fit for employment in religious acts unless the meter, the deity
and the seer are also remembered. So Gāyatrī, Viśvāmitra and Savitri are next
mentioned.
Then the formula of Gāyatrī is personified for meditation —Agṇi,
the first of Gods, is the mouth, Brahma the first-born is the head, Viṣṇu is
the heart and Rudra is the śikhā or flame causing the final dissolution (or
what is placed at the top of all).
The earth is the Yoni, i.e. the source, and the winds, the breath.
Fairness in hue is indicative of the highest purity. The knowledge of family is
necessary to assess the greatness of an individual and it is explained that
Gāyatrī is of the same Gotra as Brahman.
The form of Gāyatrī mantra is then described:
It has 3 feet of 8 syllables each, 6 sheaths or auxiliaries to the
Vedas which protect the Vedas represented by Gāyatrī like a sheath, 5 heads
consisting of 4 Vedas and Itihāsa and Purāṇa known as fifth Veda.
These details about Gāyatrī are recited before a boy is initiated
into studentship and Gāyatrī is instructed.
Gaytri Mantra for Meditation
auṁ bhūḥ |
auṁ bhuvaḥ | auɱ suvaḥ | auṁ mahaḥ |auṁ janaḥ | auṁ tapaḥ | auɱ satyam |
auṁ tatsaviturvareṇyaṁ bhargo devasya dhīmahi | dhiyo yo naḥ pracodayāt | omāpo jyotī raso'mṛtaṁ brahma bhūrbhuvaḥ suvarom ||
auṁ tatsaviturvareṇyaṁ bhargo devasya dhīmahi | dhiyo yo naḥ pracodayāt | omāpo jyotī raso'mṛtaṁ brahma bhūrbhuvaḥ suvarom ||
Om Earth! Om Sky! Om Heaven! Om Middle Region!! Om Place of Birth!
Om Mansion of the Blessed! Om Abode of Truth. Om may we meditate on the
Adorable Light of that Divine Generator who quickens our understandings! Om He
is water, light, flavor, ambrosia and also the three worlds! He who is denoted
by Prāṇava is all these!
Commentary:
This is the longest Mantra
This passage gives the mantras employed for mental repetition and
concentration during the performance of Prāṇāyāma. Four elements namely,
Prāṇava, Vyāhṛtis, Gāyatrī and Gāyatri-Śiras make up the whole unit.
According to Manu this composite formula is to be mentally
repeated clearly and attentively thrice while the breath is retained within.
During the retention of the breath the nostrils are closed with the thumb and
the little and the ring fingers.
The seven Vyāhṛtis denote the seven worlds created by Brahma, by
uttering them in the beginning, and the first three of them are called Maha-
Vyāhṛtis.
Prāṇava is added to each of them to point out that each Vyāhṛti
independently also stands for the Supreme. After the seven Vyāhṛtis the Gāyatrī
mantra follows them, headed by another Prāṇava, which again implies that the
Supreme alone is denoted by the Gāyatrī mantra.
This is succeeded by Gāyatrī-Śiras bracketed by the Prāṇavas in
the beginning and the end. Gāyatrī coming in the middle is the fundamental
element and the rest are auxiliaries thereof.
When a person performs the prāṇāyāma and concentrates his thought
on this mantra, the latent spiritual tendencies in the depth of his being are
awakened and he becomes fit for communion with the Supreme Reality and
eventually he realizes the spiritual goal.
The meters associated with the seven Vyāhṛtis are Gāyatrī, Uṣṇik,
Anuṣṭubh, Brihati, paṅkti, triṣṭub, and jagatī and their deities are Agṇi,
Vāyu, Surya, Bṛhaspati, Varuṇa, Indra and Viśvadevas respectively. Prajāpati is
then Ṛṣi.
Gāyatrīśiras consisting of sixteen syllables is called so because
it forms as if it were the head of the formula.
Prajāpati is its Ṛṣi, Anuṣṭubh is the metre and Brahma, Agṇi and
Vāyu are the deities.
It has been mentioned that the Gāyatrī is employed during the
performance of japa, homa and dhyāna. Until one is purified by the practice of
prāṇāyāma he is not ready for japa. Hence the importance of the formula given
here for the practice of prāṇāyāma.
The prāṇāyāma which is performed during the twilight devotions
differs from the one advocated by Patañjali for the practice of yoga:
In the former the retention period alone is measured by the
formula given here. In the latter case breathing in, holding the breath within
and breathing out are appropriately measured.
There is a considerable literature explaining the meaning of
Gāyatrī towards which all the great ācāryas have made then contribution.
The word tat qualifying Savitri makes it clear that the
visible prime luminary of the heavens is only a representation of the Godhead
who is referred to here as immanent in all creatures and also transcendent.
He is Savitri because He is the cause of the universe and He
animates and impels all that exists. He is deva because He is self-luminous,
and all other light, whether intellectual or physical, is a loan from Him. The
devotee meditates upon His Bhargā, light, for the attainment of all the
fourfold values of life.
The term Bhargā is derived from the root meaning to roast or
to burn. It, therefore, implies not only the radiant light but also the heat
which destroys the root of ignorance and misery which bars one from the
attainment of the Supreme.
Hence this Divine Light is eagerly sought after by all who seek
release from the round of birth and death.
A man’s mental activities elevate him if and when they are under the
influence of divine operation. Hence in this line the devotee’s longing is expressed
that the Supreme should guide his mind towards the performance of religious
duty, selfless devotion to God and the highest illumination.The shorter version gives two alternatives.
Om
bhurbhuvah suvarmaharjanastapah satyam
tadbrahma tadaapa aapojyotee raso-amritam brahma bhoorbhuvah suvarom ||
Comments:
The first one differs from the Gaayatrisiras only by the prefixing
of the pranava and vyahritis and by substituting Savitar for tat brahma
Here is the shortest:
Auṁ tadbrahma | auṁ tadvāyuaḥ | auṁ tadātmā | auṁ tatsatyam | auṁ tatsarvam | auṁ tat purornamaḥ ||
Om that is Brahman. Om that is Vāyu. Om that is the finite self.
Om that is the Supreme Truth. Om that is all. Om that is the multitude of
citadels (the bodies of creatures). Salutations to Him!
Commentary:
Here this formula and the immediately succeeding one are given for japa to be performed in order to remove all one’s sins.
In the other place this formula is given as a substitute for Gāyatrī together with its subsidiaries given for mental repetition when a person performs prāṇāyāma.
Both Bhaṭṭabhāskara and Sāyana explain the mantra adopting two
philosophical view-points:
The syllable Om commencing each phrase announces that the passage is meant for magnifying Paramātman, and also for emphasizing His all-pervasive and all-inclusive nature.
According to Bhaṭṭabhāskara, Brahma here stands for expanding
Prakṛti, which is but a mode of Brahman, Vāyu stands for the power of the
Supreme perceptible as universal movement, Ātman for the individual self, and
the word Sarva stresses the all-creating nature of the Supreme.
He takes the term puru in the sense of great or strong and explains namaḥ as namana or transformation, and so the phrase purornamaḥ is explained as the transformation of the universe into the shape which is powerful—or as the transformation of the Supreme Reality as Parāśaktī into the form of the universe.
Sāyana interprets Vāyu as Hiraṇyagarbha or Sūtrātman embodying the
power of knowledge and activity inherent in the universe, and Ātman as the
individual soul—both being derived from the Supreme.
He accepts the reading puro namaḥ and explains puraḥ
as the nominative plural of pūḥ meaning a walled city, to which the gross and
subtle body of creatures are often compared in the scriptures.
In the view of Sāyana, three alternative measures of breath are
used in the act of prāṇāyāma according to the breathing capacity of individual
aspirants.
Gayatri Visarjaa (biddig farewell) Mantra
uttame
śikhare devi jāte bhūmyāṁ parvatamūrdhani | brāhmaṇebhyo
'bhyanujñātā gaccha devi yathāsukham ||
'bhyanujñātā gaccha devi yathāsukham ||
O Goddess, Thou may go and remain at Thy pleasure on the highest and holiest peak on the earth, or in any high place until the brāhmaṇas remember Thee again.
Commentary:
This stanza and the succeeding one are repeated at the close of
twilight devotions for the dismissal of Gāyatrī.
According to Sāyana the abode of Gāyatrī from where she is
summoned is on the highest peak of the mountain called Meru on the earth.
Whereas Bhaṭṭabhāskara appears to understand the various epithets
in the first line as places where Gāyatrī is at liberty to be until She is
summoned further.
stuto mayā varadā vedamātā prachodayantī pavane dvijātā |āyuḥ pṛthivyāṁ draviṇaṁ brahma varcasaṁ mahyaṁ datvā prajātuṁ brahmalokam ||
May the boon-conferring
Mother of the Vedas, who has been magnified by me, who impels the created
beings like wind and who has two places of birth, depart to the excellently
produced world of Brahman, having conferred on me, here on the earth, long
life, wealth and power of Vedic learning.
Commentary:
It is believed that the residence of Gāyatrī is both Brahmaloka
and the orb of the sun as suggested by the word dvijātā. The passage, however,
directly indicates Brahmaloka as the place to which Gāyatrī devī returns.
The Atharvaveda XIX 71 1 gives a similar form of the mantra as
follows:
This is blemishless. Pāvamāna is the Indwelling Divine Spirit.
Gāyatrī extols His glory, further Gāyatrī is the Mother of the Vedas or the
Vedas are represented by Her.
The seer here prays for the fruits of the devotion properly
performed for everyone including himself:
“May Gāyatrī, the Vedamātā, who glorifies the Supreme Reality,
having been invoked by me during the worship grant me and all the twice-born,
longevity, life, progeny, cattle, renown, wealth and splendor of spirituality.
After giving these, may Gāyatrī go back to the Supreme Brahman
from whom She arose.”
Concluding Prayers
oṁ
antaścharati bhūteṣu guhāyāṁ viśvamūrtiṣu | tvaṁ yajñastvaṁ vaṣaṭkārastvam
indrastvaɱ rudrastvaṁ viṣṇustvaṁ brahma tvaṁ prajāpatiḥ | tvaṁ tadāpa āpo jyotī
raso'mṛtaṁ brahma bhūrbhuvaḥ suvarom ||
That Supreme Being moves inside the heart of created beings
possessing manifold forms. O Supreme, Thou art the sacrifice, Thou art the
expression Vaṣaṭ, Thou art Indra, Thou art Rudra, Thou art Brahma, Thou art
Prajāpati, Thou art That, Thou art the water in the rivers and the ocean, Thou
art the sun, Thou art flavor, Thou art ambrosia, Thou art the body of the
Vedas, Thou art the threefold world and Thou art Om.
Commentary:
The first line here announces that the Supreme described above is
hidden in the hearts of all created beings, in the various shapes and the fauna
and flora of the world.
In the next, the worshipper directly addresses the Supreme and exclaims:
Thou art the sacrifice etc.
Words like Vaṣat, Svāhā, Svadhā, and Hanta are employed, as
specified before, while making offerings to gods, manes and men.
Great gods like Brahmā, Viṣṇu and Śiva, the progenitor of mankind, sacrifices and formulas, of offering, water and light, and other facts of the world are indiscriminately collected here and asserted to be one with the Supreme. The worshipper thereby thinks that there is nothing other than the Supreme and that everything has its value derived from the Supreme.
According to
Sāyana, this mantra is employed for the contemplative worship of the Supreme
after Gāyatrī-visarjana connected with the twilight-devotion.
Tripadaa--three steps (paadas) of
Gayatri
I. Om (01) tat (02) sa (03) vi (04) tur (05) va
(06) re (07) nyam ( 08)
II. Bhar (09) go (10) de (11) va (12) sya (13)
dhee (14) ma (15) hi (16)
III. dhi (17) yo (18) yo ( 19)
nah (20) pra (21) cho(22) da (23) yaat (24)
KAMOKARSHEET MANYURAKARSHEET DAILY EXPIATION
MANTRAS NOW USED FOR ANNUAL ATONMEMENT IN UPAKARMA MANTRAS
kāmo'kārṣīnnamo namaḥ
|kāmo'kārśītkāmaḥ karoti nāhaṁ karomi kāmaḥ kartā nāhaṁ kartā kāmaḥ
kārayitā nāhaṁ kārayitā eṣa te kāma kāmāya svāhā
Salutations to the gods! Desire performed the
act. Desire did the act. Desire is doing the act, not I. Desire is the agent,
not I. Desire causes the doer to act, not I. O Desire, fascinating in form, let
this oblation be offered to thee Hail!
Commentary:
Desire is personified as a deity in the Vedas. The Nāsadīya Sūkta announces that Kāma or God's Will in the form of desire to create the world existed at a time when this universe did not come into being.
The Manu smriti II 4 points out that whatever
activity is found in a creature, all that is the movement of desire.
In the Bhagavad Gītā chapter XIII it is
pointed out that icchā (desire), pleasure, pain and the rest are the attributes
of the kṣetra (psycho-physical being) and that the Kṣetrajña (Spirit or Self)
is eternally pure, simple and divine.
The traditional codes declare that the five
universal elements, the resident deities and one’s own heart witness the
thoughts and actions of a man even though they are concealed from his neighbor.
A worshipper is represented here as offering
repeated salutations to the gods who witness the inside of all men and arraign
them to the bar of divine justice.
He pleads not guilty and deposes that he, the
Self in man, did not do any act, is not doing anything, is not an agent, or an
abettor, desire, charming to all in appearance, is the agent that did acts and
is doing them.
Finally in order to propitiate the deity of
Desire, so that the worshipper may be left in his pure nature, as a resent of
the withdrawal of all harmful desires, an oblation is offered into the
consecrated fire.
The efficiency of a religion depends upon the
total and undistracted service which a Society constituted for its ministry is
capable of rendering.
Priests and monks are therefore left free to
serve the community without entering the arena of economic competition. They
subsist on voluntary subscriptions and serve God and man by gaining and
disseminating knowledge.
The hereditary priesthood and the monastic
orders were therefore permitted to receive gifts. The Vedas contain
descriptions of Dātā (giver of gifts) and Pratigrahītā (acceptor of gifts).
A person of outstanding moral and spiritual
merits alone can accept free gifts without damage to his spiritual vitality.
Even such, according to Manu IV 186, must not covet, for covetousness destroys
spiritual brilliance.
Pratigraha is, therefore, a sin and its
baneful effect on a person's moral conscience is mitigated only by disclaiming
all self-interest.
In Taittirīya Brāhmaṇa II 2 5 it is stated
that Kāma (God's prompting) is at the base of all cosmic activities. It is
responsible for the giving and acceptance of gifts. The Pure Self is not
affected by that. God it is that gives and God it is who receives. The passage
is significant.
It is concluded that a person who accepts
Dakṣiṇā with this attitude, a true knower, is not hurt by the act of acceptance
of gifts.
Manyurakārṣīnnamo namaḥ
|manyurakārṣīnmanyuḥ karoti nāhaṁ karomi manyuḥ kartā nāhaṁ |kartā manyuḥ
kārayitā nāhaṁ kārayitā eṣa te manyo manyave svāhā
Salutations to the gods! Anger performed
the act. Anger did the act. Anger is doing the act, not I. Anger is the agent;
not I. Anger causes the doer to act, not I. O Anger, let this oblation be
offered to thee. Hail!
Commentary:
In many contexts in the Vedas the term Manyu
is appropriately rendered by modern scholars as the longing fervor.
According to Sāyana, Manyu is rage towards the enemy, internal or
external.
In Taittirīya Brāhmaṇa 41 Manyu is eulogized as Bhaga and Varuṇa and
also supplicated not to damage Tapas by intrusion. Since the term occurs here
in connection with Kāma, it is translated as anger personified, for obstructed
desire is the source of anger.
All those cravings, instincts, propensities,
inclinations, desires and needs that express themselves continually in the
thoughts and behavior of men are referred to by the word Kāma, and so
obstruction of Kāma in any form evokes responses in the shape of rage or anger
which supply the motive force for a wider area of thought and activity covered
by human behavior.
Thus anger or dveṣa is another trait of
the physical and psychological equipment of man from which his true Self stands
aloof. Penitent man weeps for his sins and ascribes to desire and anger the
sins that are committed by him. Bhagavad
Gita also says:
Explanatory
Mantras
Dhyaayato vishayaan pumsah
sangasteshupajaayate | sangaat sanjaayate kaamah kammatkrodho abhijaayate ||
While
contemplating the objects of the senses, a person develops attachment for them,
and from such attachment lust develops, and from that anger arises. (The
slightest thought of sense pleasure will agitate him to gratify his desires)
[See also Bhagavad Gītā II 62-68
and III 37-43 for further elucidation of this matter].
omityātmānaṁ yuñjīta | etadvai mahopaniṣadaṁ devānāṁ guhyam |ya evaṁ veda brahmaṇo mahimānamāpnoti tasmādbrahmaṇo mahimānamityupaniṣat ||
Having meditated upon the Supreme one should concentrate his
thoughts on Him uttering the syllable Om.
This, the syllable Om, verily is the substance of many great
Upaniṣads and a secret guarded by the gods without imparting to the unfit.
The seeker of Brahman or
Brahmana who practices meditation on the Supreme thus, with the aid of Prāṇava,
attains the unlimited greatness of the
Supreme. By that he attains the greatness of Brahman.
Thus the secret knowledge has been imparted.
Commentary:
Here the seeker of
Brahman or Brahmana is first
enjoined to worship GOD (Deva or Vidhartara) as the Antaryāmin and
Creator to remove the obstacles in the spiritual path and then commanded to
focus his inward attention on the Supreme Reality through the symbol and the
sound form of Prāṇava.
Prāṇava is
then praised as the essence of all Upaniṣads and the secret which divines do
not divulge to incompetent aspirants. Of course Prāṇava stands for the Supreme
Truth.
The Brahmana thus attains to the greatness of the Supreme Reality,
the goal of his life.
ACKNOWLEDGEMENT:
1) Swami Vimalanmanda, Mahanmarayana
Upanishad, Sri Ramakrishna Math, Chennai, India.
2) Swami Devarupananda, Mantrtapushpam,
Sri Ramakrisdhna Math, Mumbai, India.
3) Anantha Rangacharya, Principal
Upanishads, Bengaluru, India.
4) Sri Vaishnavism-- Red Zambala and
other Internet sources.
5) Prologue to Sandhyavandana Ritual by N. R. Srinivasan
APPENDIX
kESAVADI
TARPANA
T
arpana—chanting the mantra “Asaavaadityo Brahma”* sprinkle water on your body. Then Make a cup on your right hand, pour water from a vessel from your left hand each time and release water from right hand chanting each mantra after the word “Tarpayaami”—Kesavam tarpayaami (Release water); Narayanam tarpayaami; Maadhavam tarpayaami; Govindam tarpayaami; Vishnum tarpayaami; Madhsoodanam tarpayaami; Trivikramam tarpayaami; Vaamanam tarpayaami; Sreedharam tarpayaami; HrIsheekesam tarpayaami; Padmanaabham tarpayaami; Daamodaram tarpayaami. (These are the same twelve names of Vishnu you chanted for Aachamana).
arpana—chanting the mantra “Asaavaadityo Brahma”* sprinkle water on your body. Then Make a cup on your right hand, pour water from a vessel from your left hand each time and release water from right hand chanting each mantra after the word “Tarpayaami”—Kesavam tarpayaami (Release water); Narayanam tarpayaami; Maadhavam tarpayaami; Govindam tarpayaami; Vishnum tarpayaami; Madhsoodanam tarpayaami; Trivikramam tarpayaami; Vaamanam tarpayaami; Sreedharam tarpayaami; HrIsheekesam tarpayaami; Padmanaabham tarpayaami; Daamodaram tarpayaami. (These are the same twelve names of Vishnu you chanted for Aachamana).
[Tarpana means satisfying. Various deities
mentioned in the Mantra are being satisfied with water oblation called Tarpana.]
[* This Lord Soorya is Brahma alone]
NAVAKAANDARISHI TARPANA
The nine mantras
are:
1) Om
Prajaapatim Kaaandam Rishim tarpayaami
2) Om Somam
Kaandam Rishim tarpayaami
3) Om Agnim
Kaandam Rishim tarpayaami
4) Om
Viswaandevan Kaandam Rishim Tarpayaami
5) Om Saahiteer
devataa Upanishads tarpayaami
6) Om
Yaajnakeerdevataa Upanishads tarpayaami
7) Om Varuneerdevata Upanishads tarpayaami
8) Om
Brahmaangam Swaayambhuvam tarpayaami
9) Om Sadasatpatim tarpayaami
This Navakaandarishi tarpanam is so important that it should
be included as a part of daily routine ritual. Tarpayami is repeted thrice. For
details see Sandhyavandana mantras:
http://nrsrini.blogspot.com/2013/07/sandhyaavandanam-worship-meet.html
http://nrsrini.blogspot.com/2013/07/part-ii-madhyaahneekam-midday-prayer.html
http://nrsrini.blogspot.com/2013/07/part-iii-saayam-sandhyaavandanam.html
No comments:
Post a Comment