WORSHIP OF SUPREME THROUGH GODS OF SANDHYAVANDANA ON UPAKARMA EXPIATION DAY

WORSHIP OF  SUPREME THROUGH GODS OF SANDHYAVANDANA
ON UPAKARMA  EXPIATION DAY

(Compiled and enlarged from Discourses on Trikala Sandhyavandana Rituals by N. R. Srinivasan, August 2019)

The Gāyatrī Mantra, also known as the Sāvitar Mantra, is a highly revered mantra from the Rig Veda (Mandala 3.62.10), dedicated to Savitr, the sun deity. Gāyatrī is the name of the Vedic meter in which the verse is composed.  Its recitation is traditionally preceded by oṃ and the formula bhūr bhuvaḥ svaḥ, known as the Mahāvyāhṛti, or "great (mystical) utterance". Vishvamitra is said to have created the Gayatri mantra. The Gayatri mantra is cited widely in Vedic and post-Vedic texts, such as the mantra listings of the Śrauta liturgy, and classical Hindu texts such as the Bhagavad Gita, Harivamsa  and Manusmṛti  It is also praised by the Buddha in the Pāli Canon. The mantra is an important part of the upanayana ceremony for young males in Hinduism, and has long been recited by dvija males as part of their daily rituals. Modern Hindu reform movements spread the practice of the mantra to include women and all castes and its use is now very widespread.

This compilation is prepared with detailed explanation of three versions of Gayatri Mantra found in Mahanarayana Upanishad with Invocation and Concluding Mantras for the benefit of all for special worship on Upakarma Day that could also be a Special Worship Day for all as Atonement Day. It also includes Mantras for worship and Homa directed to Kama and Manyu deities as well as annual Atonement or Expiation Day though mandatory for all Dvija males in Hinduism today. In Vedic days these were meant for all Vedic students with no race, sex, religious bias.

OPENING INVOCATION PRAYER

Ojo'si saho'si balamasi bhrājo'si devānāṁ dhāmanāmāsi viśvamasi viśvāyuaḥ sarvamasi sarvāyurabhibhūroṁ gāyatrīmāvāhayāmi sāvitrīmāvāhayāmi sarasvatīmāvāhayāmi chandarhīnāvāhayāmi yoniḥ prāṇāpānavyānodāna samānā 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 splendour! 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 metres, the Ṛṣis (and the gods)! I invoke the splendor (of all the gods)!

Of Gāyatrī the metre 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.

The above mantra is employed in some traditions to invoke Gāyatrī in the heart of the worshipper. 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  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 eulogized as the various excellences and attributes listed above

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.

Gāyatrī is also known as Sāvitrī and Sarasvatī.  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. White 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 student-ship and Gāyatrī is instructed

Vedas prescribe 3 versions of Gayatri mantra.

auṁ bhūḥ | auṁ bhuvaḥ | oɱsuvaḥ | auṁ mahaḥ |auṁ janaḥ | auṁ tapaḥ | oɱ satyam | auṁ tatsaviturvareṇyaṁ bhargo devasya dhīmahi | dhiyo yo naḥ pracodayāt | omāpo jyotī raso'mṛtaṁ brahma bhūrbhuvaḥ suvarom || 1 ||

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, flavour, ambrosia and also the three worlds! He who is denoted by Prāṇava is all these!

auṁ bhur bhuvaḥ suvarmaharjanastapaḥ  satyam tat  savitar tadaapa āpo jyotī raso'mṛtaṁ brahma bhūrbhuvaḥ  suvarom || 2 ||

auṁ tadbrahma | auṁ tadvāyuaḥ | auṁ tadātmā | auṁ tatsatyam | auṁ tat -sarvam | auṁ tatpurornamaḥ || 3 ||

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!

The second one differs from the Gayatrisiras (1) by prefixing of Pranava and Vyahritis and by substituting Savitri  for tat Brahma

[Three alternative measures of breath are used in the act of prāṇāyāma according to the breathing capacity of individual aspirants]

Version 1 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 metres 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 the Rishi,

Gāyatrīśiras consisting of sixteen syllables is called so because it forms as if it were the head of the formula.

Prajāpati is its  Rishi, Anuṣṭubh is the meter 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 their contribution.

The word tat qualifying Savitrar 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 Savitar because He is the cause of the universe and He animates and impels ll 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.

The significance of the third line of the Gāyatrī is this:

According to the Vedas, thought and activity make up human destiny. 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.

Version 3 and the immediately succeeding one are given for japa (repeated chanting) 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.

  

CONCLUDING FAREWELL MANTRA

Oṁ antaścharati bhūteṣu guhāyāṁ viśvamūrtiṣu | tvaṁ yajñastvaṁ vaṣaṭkāras- tvamindrastvaɱ 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 flavour, Thou art ambrosia, Thou art the body of the Vedas, Thou art the threefold world and Thou art Om.

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, the mantra is employed for the contemplative worship of the Supreme after Gāyatrī-visarjana connected with the twilight-devotion.

KAMADEVATA AND MANYUDEVATA MANTRAS FOR JAPA AND HOMA

  

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!

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!

 “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.  May be this desire was responsible for our struggles in this World of Misery of our own creation though His intentions were noble!

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 or Lust in its devastating role.

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 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. 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 person   repents for his sins and ascribes to desire and anger the sins that are committed by him. 

The traditional codes declare that the five universal elements, the resident deities and one’s own heart witness the thoughts and actions of person  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 (atman) 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 and Deity of Rage   an oblation s are poured into the consecrated fire”--Swami Vimalananda.

Of Course when we turn inwards, we realize the wisdom “Atmavat sarvabhooteshu” (the same Self abides in all beings). Then there is no place for anger or lust. That could itself be a symbolic sacrifice (manoyajna)!

[Usually people chant only short-cut mantra Kamokarsaheet Namonnamah. This is meanigless. So please chant the full mantra stated above. So also Manyurakarsheet Mantra. Even 108 times full mantras are worth chanting than 1008 times short-cut Mantras]

 STAVARAJA ON GODDESS GAYATRI

The following is a rare Stavaraja (King of Prayers) on Goddess Gayatri Devi by Sage Vishwamitra taken from Vishwamitra Kalpam. In the brief Phalashruti at the end Sage Vishwamitra mentions that one who recites this king of prayer in the morning with devotion begets everything he rightfully seeks including the fructification of all mantras.

|| Sankalpam ||

Om asya śrīgāyatrī stavarāja stotra mahāmantrasya | śrīviśvāmitra ṛṣiḥ | sakala-jananī catuṣpadā gāyatrī paramātmā devatā | sarvotkṛṣṭaṁ paraṁdhāma prathama-pādo bījaṁ |   dvitīyaḥ śaktiḥ | tṛtīyaḥ kīlakaṁ | daśa-praṇava-saṁyuktā savyāhṛtikā sūrya-pāda-sahitā vyāpakaṁ | mama dharmārtha-kāma-mokṣārthejape viniyogaḥ ||

|| ṛṣyādi-nyāsaḥ ||

om brahma-viṣṇu-rudra ṛṣibhyo namaḥ - śirasi | ṛg-yajuḥ-sāmā 'tharvac-chandobhyo namaḥ - mukhe | parabrahma-svarūpiṇī śrīgāyatrī devatāyai namaḥ - hṛdi | bhūḥ-bījāya namaḥ | viniyogāya namaḥ - sarvāṅge ||

|| kara-nyāsaḥ ||

om bhūrbhuvaḥ svaḥ tatsavitur ityaṅguṣṭhābhyāṁ namaḥ | om bhūrbhuvaḥ svaḥ vareṇyaṁ iti tarjanībhyāṁ namaḥ | om bhūrbhuvaḥ svaḥ bhargo devasya iti madhyamābhyāṁnamaḥ | om bhūrbhuvaḥ svaḥ dhīmahi iti anāmikābhyāṁ namaḥ | om bhūrbhuvaḥ svaḥ dhiyoyo naḥ iti kaniṣṭhikābhyāṁ namaḥ | om bhūrbhuvaḥ svaḥ pracodayāt iti kara-tala-karapṛṣṭhābhyāṁ namaḥ ||

|| ṣaḍaṅga-nyāsaḥ ||

om bhūrbhuvaḥ svaḥ tatsavitur iti hṛdayāya namaḥ | om bhūrbhuvaḥ svaḥ vareṇyaṁ itiśirase svāhā | om bhūrbhuvaḥ svaḥ bhargo devasya iti śikhāyai vaṣaṭ | om bhūrbhuvaḥ svaḥ dhīmahi iti kavacāya huṁ | om bhūrbhuvaḥ svaḥ dhiyo yo naḥ iti netra-trayāya vauṣaṭ | om bhūrbhuvaḥ svaḥ pracodayāt iti astrāya phaṭ ||

|| dhyānam ||

gāyatrīṁ veda-dhātrīṁ śata-makha-phaladāṁ veda-śāstraika-vedyām |

cicchaktīṁ brahmavidyāṁ parama-śiva-padāṁ śrīpadaṁ vai karoti |

sarvotkṛṣṭaṁ padaṁ tatsavitur anupadānte vareṇyaṁ śaraṇyam | bhargo devasya dhīmahyabhidadhati dhiyo yo naḥ pracodayāt ityaurvatejaḥ || 1 ||

|| pañca-pūjā ||o

Om aṁ pṛthivyātmikāyai gandhaṁ samarpayāmi | om haṁ ākāśātmikāyai puṣpaiḥ pūjayāmi | om yaṁ vāyvātmikāyai dhūpaṁ āghrāpayāmi | om vaṁ amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi | om saṁ sarvātmikāyai sarvopacārān samarpayāmi ||

|| śrīgāyatrī laghu-stavarājaḥ ||

sāmrājya-bījaṁ praṇavaṁ tripādaṁ savyā'pasavyaṁ prajapet sahasram |

sampūrṇa-kāmaṁ praṇavaṁ vibhūtiṁ tadā bhaved vākya-vicitra-vāṇī || 2 ||

śubhaṁ śivaṁ śobhanaṁ astu mahyaṁ saubhāgya-bhogotsavaṁ astu nityam

prakāśa-vidyā traya-śāstra sarvaṁ bhajen mahā-mantra-phalaṁ priye vai  || 3 ||

brahmāstraṁ brahma-daṇḍaṁ śirasi śikhi mahad brahma-śīrṣaṁ namo 'ntam

sūktaṁ pārāyaṇoktaṁ praṇavamatha mahāvākya-siddhānta-mūlam |

turyaṁ trīṇi dvitīyaṁ prathamamanu mahāveda-vedānta-sūktam |

nityaṁ smṛtyānusāraṁ niyamita caritaṁ mūlamantraṁ namo'ntam || 4 ||

astraṁ-śastra-hataṁ tvaghora-sahitaṁ daṇḍena vājī-hatam |

ādityādi-hataṁ śironta-sahitaṁ pāpa-kṣayārthaṁ param |

turyāntyādi viloma-mantra-paṭhanaṁ bījaṁ śikhāntordhvakam |

nityaṁ kāla-niyamya vipra viduṣāṁ kiṁ duṣkṛtaṁ bhūsurān || 5 ||

nityaṁ mukti-pradaṁ niyamya pavanaṁ nirghoṣa-śakti-trayam |

saṁyag jñāna gurūpadeśa vidhivad devīṁ śikhāntāṁ api |

ṣaṣṭyaikottara saṅkhyayānugata sauṣumṇādi-mārga-trayīm |

dhyāyen nityaṁ samasta-veda-jananīṁ devīṁ trisandhyā-mayīm || 6 ||

gāyatrīṁ sakalāgamā'tha viduṣāṁ saurasya-bījeśvarīm |

sarvāmnāya samasta-mantra-jananīṁ sarvajña-dhāmeśvarīm |

brahmādi-traya-saṁpuṭārtha-karaṇīṁ saṁsāra-pārāyaṇīm |

sandhyāṁ sarva-samāna-tantra-paramāṁ brahmānusandhāyinīm || 7 ||

eka-dvi-tri-catuḥ samāna-gaṇanāvarṇāṣṭakaṁ pādayoḥ |

pādādau praṇavādi-mantra-paṭhane mantra-trayī-saṁpuṭām |

sandhyāyāṁ-dvipadaṁ-paṭhet parataraṁ sāyaṁ-turīyaṁ-yutam |

nityā'nityaṁ ananta-koṭi-phaladaṁ prāptaṁ namaskurmahe || 8 ||

ojosīti sahosyaho balamasi bhrājosi tejasvinī |

varcasvī savitā 'gni somaṁ amṛtaṁ rūpaṁ paraṁ dhīmahi |

devānāṁ dvijavaryatāṁ muni-gaṇe muktyarthināṁ śāntinām |

omityekamṛcaṁ paṭhanti yamino yaṁ-yaṁ-smaret-prāpnuyāt || 9 ||

omityekaṁ aja-svarūpaṁ amalaṁ tat saptadhā bhājitam |

tāraṁ tantra-samanvitaṁ paratare pāda-trayaṁ garbhitam |

āpo-jyoti-raso'mṛtaṁ jana mahaḥ satyaṁ tapaḥ svar bhuvar |

bhūyobhūya namāmi bhūrbhuvasvaroṁ etair mahā-mantrakam || 10 ||

ādau binduṁ anusmaran paratare bālā trivarṇoccaran |

vyāhṛtyādi-sabindu-yukta-tripadā-tāra-trayaṁ turyakam |

ārohād avarohataḥ krama-gatā śrīkuṇḍalītthaṁ saṁsthitā |

devī mānasa-paṅkaje trinayanā pañcānanā pātu mām || 11 ||

sarve sarva-vaśe samasta-samaye satyātmike sāttvike |

sāvitrī-sahitātmake śaśi-yute sāṅkhyāyanī-gotraje |

sandhyā-trīṇyupakalpya saṅgraha-vidhiḥ sandhyābhidhānātmake |

gāyatrī praṇavādi-mantra guruṇā saṁprāpya tasmai namaḥ || 12 ||

kṣemaṁ divya-manorathaḥ parataraḥ cetaḥ samādhīyatām |

jñānaṁ nitya vareṇyaṁ etad amalaṁ devasya bhargo dhiyam |

mokṣa-śrīr-vijayārthino'tha savituḥ śreṣṭhaṁ vidhis tatpadam |

prajñā medha pracodayāt prati-dinaṁ yo naḥ padaṁ pātu mām || 13 ||

 satyaṁ tatsavitur vareṇya viralaṁ viśvādi-māyātmikam |

sarvādyaṁ pratipāda pāda-ramayā tāraṁ tathā manmatham |

turyānyat tritayaṁ dvitīyaṁ aparaṁ saṁyoga savyāhṛtim |

sarvāmnāya manonmaṇīṁ manasijāṁ dhyāyāmi devīṁ parām || 14 ||

ādau gāyatrī-mantraṁ guru-kṛta-niyamaṁ dharma-karmā'nukūlam |

sarvādyaṁ sārabhūtaṁ sakala-manu-mayaṁ devatānāṁ-agamyam |

devānāṁ-pūrva-devaṁ dvija-kula-munibhiḥ siddha-vidyādharādyaiḥ |

ko-vā-vaktuṁ-samarthas tava manu-mahimā bījarājādimūlam || 15 ||

gāyatrīṁ tripadāṁ tribīja-sahitāṁ trivyāhṛtīṁ traipadām |

tribrahma triguṇāṁ trikāla-niyamāṁ veda-trayīṁ tāṁ parām |

sāṅkhyādi-traya-rūpiṇīṁ trinayanāṁ mātṛ-trayīṁ tatparām |

trailokya tridaśa trikoṭi sahitāṁ sandhyāṁ trayīṁ tāṁ numaḥ || 16 ||

omityetat trimātrā tribhuvana-karaṇaṁ trisvaraṁ vahni-rūpam |

trīṇī trīṇī tripādaṁ triguṇa guṇamayaṁ traipurāntaṁ trisūktam |

tattvānāṁ-pūrva-śaktiṁ dvitaya gurupadaṁ pīṭha-yantrātmakaṁ tam |

tasmād etat tripādaṁ tripadaṁ anusaraṁ trāhi māṁ bho namaste || 17 ||

svasti śraddhā 'timedhā madhumati madhuraḥ saṁśayaḥ prajña-kāntir |

vidyā buddhir balaṁ śrīratanu dhanapatiḥ saumya-vākyānuvṛttiḥ |

medhā prajñā pratiṣṭhā mṛdu-pati madhurā pūrṇa-vidyā prapūrṇam |

prāptaṁ pratyūṣa-cintyaṁ praṇava paravaśāt prāṇināṁ nityakarma || 18 ||

pañcāśad-varṇa-madhye praṇava-parayute mantramādyaṁ namo'ntam |

sarvaṁ savyā'pasavyaṁ śata-guṇamabhito varmaṁ aṣṭottaraṁ te |

evaṁ nityaṁ prajaptaṁ tribhuvana-sahitaṁ turya-mantraṁ tripādam |

jñānaṁ vijñāna-gamyaṁ gagana-susadṛśaṁ dhyāyate yaḥ sa muktaḥ || 19 ||

ādi-kṣānta sabindu-yukta-sahitaṁ meruṁ kṣakārātmakam |

vyastā'vyasta samasta-varga-sahitaṁ pūrṇaṁ śatāṣṭottaram |

gāyatrīṁ japatāṁ trikāla-sahitāṁ nityaṁ sanaimittikam |

caivaṁ jāpya-phalaṁ śivena-kathitaṁ sadbhoga-mokṣa-pradam || 20 ||

sapta-vyāhṛti sapta-tāra-vikṛtiḥ satyaṁ vareṇyaṁ dhṛtiḥ |

sarvaṁ tatsavituśca dhīmahi mahābhargasya devaṁ bhaje |

dhāmno dhāma dhamādhi dhāraṇa mahān dhīmatpadaṁ dhyāyate |

om tatsarvarṁ anuprapūrṇa-daśakaṁ pāda-trayaṁ kevalam || 21 ||

vijñānaṁ vilasad viveka-vacasaḥ prajñā 'nusandhāriṇīm |

śraddhā medhyaśaḥ śiraḥ sumanasaḥ svasti śriyaḥ svāṁ sadā |

āyuṣyaṁ dhana-dhānya-lakṣmīṁ atulāṁ devīṁ kaṭākṣaṁ param |

tatkāle sakalārtha-sādhana mahāmuktir mahattvaṁ padam || 22 ||

pṛthvī gandho 'rcanāyāṁ nabhasi kusumatā vāyu-dhūpa-prakarṣo |

vahnir-dīpa-prakāśo jalaṁ-amṛta-mayaṁ nitya-saṅkalpa-pūjā |

etat sarvaṁ nivedyaṁ sukhavatī hṛdaye sarvadā dampadīnām |

tvaṁ sarvajñā śivaṁ-kuru tava mamatā bhakta-vṛnde prasiddhā || 23 ||

saumyaṁ saubhāgya-hetuṁ sakala-sukha-karaṁ sarva-saukhyaṁ samastam|

satyaṁ sadbhoga-nityaṁ sukha-jana-suhṛdaṁ sundaraṁ śrī-samastam |

saumaṅgalyaṁ samagraṁ sakala-śubha-karaṁ svasti-vācaṁ-samastam |

sarvādyaṁ sadvivekaṁ tripada-padayugaṁ prāptumadhyā-samastam || 24 ||

gāyatrī pada-pañca pañca-praṇava-dvandvaṁ tridhā-sampuṭam |

sṛṣṭyādi-krama mantra-jāpya daśakaṁ devīpadaṁ kṣuttrayam |

mantrādi-sthitikeṣu saṁpuṭaṁ idaṁ śrīmātṛkā-veṣṭitam |

varṇāntyādi-viloma-mantra-japanaṁ saṁhāra-sammohanam || 25 ||

bhūrādyaṁ bhūrbhuvassvas tripada padayutaṁ tryakṣaṁ ādyantayojyam |

sṛṣṭi-sthityanta-kāryaṁ krama śikhi-sakalaṁ sarva-mantraṁ praśastam |

sarvāṅgaṁ mātṛkāṇāṁ manu-maya-vapuṣaṁ mantra-yogaṁ prayuktam |

saṁhāraṁ kṣādivarṇaṁ vasu-śata-gaṇanaṁ mantrarājaṁ namāmi || 26 ||

|| phalaśrutiḥ ||

vaiśvāmitraṁ udāhṛtaṁ hitakaraṁ sarvārtha-siddhi-pradam |

stotrāṇāṁ-paramaṁ prabhāta-samaye-pārāyaṇaṁ-nityaśaḥ |

vedānāṁ vidhi-vāda mantra-sakalaṁ siddhi-pradaṁ saṁpadām |

saṁprāpnotyaparatra sarva-sukhadaṁ hyāyuṣyaṁ ārogyatām || 27 ||

Iti śrīviśvāmitra-kalpe śrīviśvāmitra-kṛto śrīgāyatrī-laghu-stavarājaḥ samāptaḥ ||

UPAKARMA RITUAL comes once year only. So empty yourself of all ego and seek the Guru to fill you with Divine Light.  Vedas say Gayatri Mantra is for the study of Vedas (Vedaadhyana) -- Gayatri chaturvimsatyakshraa tripadaa  shatkukshih panchaseershe Upanayane viniyogah. If you can’t find a Guru  fill yourself with Mantras and Sacred Slokas given to us by Vedas and Puranas explained by Gurus.  Hope our Temples help us too to empty our cups of Ego and take us to Divine Heights to fill the purified cup with Divine Nectar on this Memorable Day of Annual Expiation Event. I have been guided by the Unknown to deliver you all these Mantras and Slokas for you as well as Temple Services to rise to the occasion,  above.

Uttishthata, Jagrata, Charaiveti Charaivet,i Atmana  vindate   veeryam, Om ityaatmanam Suddhsatvah Sanyasai Yogaat yunjeeta--Arise! Awake! Move Forward Move Forward!   Merge your Self with the Supreme practicing Sanyasayoga with Pure heart leading a life with Sattva Guna!  These  mantras should still ring in your ears if not reverberate in your hearts.