WORSHIP OF SUPREME THROUGH GODS OF SANDHYAVANDANA
ON UPAKARMA EXPIATION DAY
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
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.
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