Thursday, October 19, 2006

Mantra Pushpam Meaning

Mantra Pushpam..

1. ఓం ధాత ఫురత్సద్య ముదాజహర

ఓం ఢత = The param purusa (known as OM); పురత్సద్య = At the beginning; ముదాజహార = Created.

At the out set the virat purusa was extolled by Brahma.

శక్వ్రహ్ ఫ్రవిద్వన్ ప్రదిసస్చ సహ్

శక్రహ్ ప్రవిద్వన్ = All living beings; ప్రదిసస్చ శహ్ = protecting from all sides.The one who protects every one spread an all sides known by Indra as Bhagavan (paramatma)

టమెవం విద్యన్న ంరుత ఈహ భవతి |

టమెవం = He alone; విద్యన్నమ్రుతం = By praying divine nectar;
ఈహ భవతి = gets due to it.

The person, having the knowledge of the Lord in his form assumes immortal from in this world.

నాన్యహ్ ఫంథ ఆయనయ విద్యతె |

ణన్యహ్ = Without this; ఫంథ = Way; ఆయనయ = for getting Moksa (liberation); విద్యతె = Not known.

Knowing that there is no path other than this

యగ్నేన యగ్న మయ జంతు దేవ

Yఅజ్ఞెన = Through yajnas; యజ్ఞ మయ = invite yajnas;
ఝంతు డెవహ్ = Worship devas

ఠ్రౌఘ్ Yఅజ్ఞస్ ఇన్వితె డెవస్ అంద్ వొర్షిప్ థెం.

2. ఓం శహస్ర శీర్సం డెవం విస్వక్షం విస్వసం భువం |

శహస్ర శ్రీసం=with thousand heads; డెవం=For the lord; విస్వక్షం=possessing the universe as his eye; విస్వ శంభుం = The bestower of peace in the celestial world.

The one having thousands of heads, the paramatma, possessing the universe as his eyes, grants happiness to the world.

విస్వం ణరయనం డెవం ఆక్షరం ఫరమం పదం

విస్వం = One who descended as Cosmos; ణరయనం = One who expresses himself through water; డెవం = The supreme; ఆక్షరం = The indestructible; ఫరమం పదం = The most cherished place.

He is Visva, Narayana, God, Immortal, The Eminent and the basis of every thing.

విస్వతహ్ ఫరమన్ ణిత్యం విస్వం ణరయన గుం హరిం

విస్వతహ్ = of the world; ఫరమన్ = behind; ణిత్యం = Always; విస్వం ణరయనగుం = Appears as Narayana in the universe; హరిం = As conmsumer

He is par excellent in the world; థె ఎవెర్ ప్రెసెంత్ విస్ను, ణరయన ఇన్ థె ఉనివెర్సె.

Visvame Vedam Purusah tadvisva mupajeepati

Visvam Eva = డెఫినితెల్య్ థె ఉనివెర్సె; Tat = ఠత్ (హె); Visvam = ఊనివెర్సె; upajivati = సిముల్తనెఔస్ల్య్ ప్రెసెంత్స్.

ఠె పురుసొథమ విథ్ హిస్ క్నౌలెద్గె ఒఫ్ థె వొర్ల్ద్ ఇస్ అల్లౌఇంగ్ ఉస్ తొ లివె

Patim Visvasyatme Svaragum Sasvatagum Siva mucyate |

Patim = ఠె ప్రొతెచ్తొర్; Viswasya = తొ థె వొర్ల్ద్; Atmeswaram = ఠె రులెర్ ఒఫ్ థె సౌల్స్; Sivam = ఆఉస్పిచిఔస్; Acyutam = డేథ్లెస్స్

హె ఇస్ థె ళొర్ద్ ఒఫ్ థె వొర్ల్ద్; the governing authority of Atma, the permanent, the auspicious and never befallen.

ణరయన ంఅహజ్ఞెయం, విస్వత్మనం పరయనం |

ణరయన=Having Nara as a prop; మహజ్ఞెయం = which is fit to be known; విస్వత్మనం=The cause of the universe, the soul of Cosmos; పరయనం=The ultimate supreme

He is Narayana, the one fit to be known, Atma of the world, the inquisitive one.

ణరయన ఫరొజ్యొతిహ్ ఆత్మనరయనహ్ ఫరహ్ |

ణరయన = Narayana; పరం = The most exalted; పరం జ్యొతి = The supreme light; ఆత్మ ణర్యాన = The behind the self; పరహ్ = The supreme

Narayana alone is the brilliant light, Narayana is the glorious Atma.

ణరయన పరహ్ భ్రహ్మ తత్త్వం ణరయనహ్ ఫరహ్ |

ణరయన = Narayana; పరహ్ = Supreme; భ్రహ్మ = of Brahma; తత్త్వని = The truth; ణరయనహ్ పరహ్ = Narayana alone

Naryaana alone is real and excellent illumination. Narayana is only the least tattva.

ణరయన పరొధ్యత ధ్యనం ణరయనహ్ పరహ్ |

ణరయన = Narayana; పరొధ్యత = The only meditator of Super consciousness; ఢ్యనం = Meditation; ణరయనహ్ పరహ్ = The source of meditation.

Narayana is living worshipped as the greatest duty. Narayana is the best meditator.

3.Yఅచ్చకించిత్ ఝగర్సర్వం, ద్రుస్యతె స్రూయ తెపివ |

Yఅత్కుంచిత్ = Whatsoever, ఝగత్ శర్వం = Every thing in this world; డ్రుస్యతె=to be seen; స్రూయ =being heard; తెపి వ = also

The one that is being visible from the minutest thing to the mightiest in the entire world and being heart.

ఆంతర్వహిస్చ తత్సర్వం, వ్యప్య ణరయన శ్థితహ్ |

ఆంతర్బహిస్చ = Inside, outside; టత్ = That; శర్వం = Every thing, Vyapya = శ్ప్రేద్స్; Narayana = ణరయన, ణరయన శ్థితహ్ = Existed

Both inside and outside and everywhere Narayana is pervading.

ఆనంత మవ్యయం ఖవిగుం, శముద్రెంతం విస్వసంభువం|

ఆనంతం = Limitless; ఆవ్యయం = No beginning and end; ఖవిం = The poet; శముద్రెంతం = Amdist the sea; విస్వ శంభువం = The origin of happiness in the world

He will not present at the end or he will disappear or reduces himself, the all knowing, the end of the ocean, the one who does good to the universe.

ఫద్మొ కొస ప్రతీకసం హ్రుదయం ఛప్య ధొముఖం |

ఫద్మ ఖొస = The bud of the lotus flower; ప్రతికసం = Just like that; హ్రుదయం = Heart; ఆపిచ = Also; ఆధొముఖం = downwords (inverted)

Like the emerging bud of the lotus flower, having the face of the heart inverted.

ఆథొ ణిస్త్య వితత్స్యంతె ణభ్య ముపరితిస్తతి |

ఆథొ నిస్త్య = Below the throat; వితస్యంతె = the size of the fore finger; ణభయం = naval; ఉపరి = Above; టిస్తతి = Located (situated)

This is present, twenty two inches below the end of the oesophagus and above the umbilical cord (Navel region)

ఝ్వలమలకులం భతి విస్వస్య యత్నం మహత్ |

ఝ్వలమలకులం = Just as the garland of flames of fire; భతె = Shining Vigorously; విస్వస్య = of the universe; ఆయతనం = Above; ంఅహత్ = Glorious (great)

This illumines like the garland of fire sparks and becomes the great centre of the world.

శంతతగుం శిలభిస్తు, లంబత్య కొస సన్నిభం |

శంతతగుం = Always, Silabhistu = రేల్ విఎవ్స్; Lambatya = హంగింగ్; Akosasannibham = ఋఅసెంబ్లింగ్ థె లొతుస్ బుద్స్.

ఠిస్ ఇస్ అల్వయ్స్ సుస్పెందెద్ విథ్ థె స్త్రొంగ్ వైన్స్ రెసెంబ్లింగ్ థె ఇన్వెర్తెద్ లొతుస్ బుద్.

Tasyamte Susiragum Sookshmam tasmim sarvam pratstitam |

Tasyante = ఈన్సిదె, శుసిరగుం = Fine head, Sookshmam = ంఇనుతెస్త్, టస్మిన్ = In it, Sarvam = ఏవెర్య్ థింగ్, ఫ్రతిస్తితం = Existed

At the end of the hole the nerves of susumna in a subtle way is well established.

టస్య ంఅధ్యె ంఅహ నగ్నిర్, విస్వర్చిర్, విస్వతొ ంఉఖహ్ |

టస్య ంఅధ్యె = Inside of it; ంఅహ నగ్నిర్ = Great fire; విస్వర్చిర్ = The Cosmic fire; విస్వతొ ంఉఖహ్ = possessing cosmos as his very face.

The fire spark exists in the middle directing on all sides as its faces. This is known as Vysvaranagni or Jattharagni.

శొగ్రభు గ్విభజం తిస్త న్నహర మజరహ్ కవిహ్ |

శొగ్రభు = Himself being projected as consumption; విభజం = Making into parts; టిస్తం = The remaining; ఆహర = Food; ఆజరహ్ = Not aged, Kavih = థె చ్రేతొర్ (ఒరిగినతొర్)

Fఇర్స్త్ ఇత్ మించెస్ థె ఫూద్, మకెస్ ఇత్స్ ఇంతొ పర్త్స్ అంద్ దిఫ్ఫెరెంతీతెస్, దిస్త్రిబుతెస్ పెర్ఫెచ్త్ల్య్ విథౌత్ అన్య్ ఫతిగుఎ.

Tirya Goordhva madhassayi rassyasthasya satata |

Tirya gurdva madha ssayee = శ్ప్రేదింగ్ హొరిజొంతల్ల్య్, వెర్తిచల్ల్య్ అంద్ దౌన్ వొర్ద్స్ ల్యింగ్; Tasya = హిస్, ఋఅసమయ = his rays; సతత = Always regularly.

There it spreads continuously horizontally, vertically, below lying inversely the fire sparks.

శంతపయతి స్వందెహ మపద తలమస్తకహ్ |

శంతపయతి = It warms up; శ్వందెహం = His body; ఆపద = From foot to; టలమస్తకహ్ = To the head region to the top of the pitutary crown.

By its body it transmit heat from the middle of the foot to the tip of the head.

టస్య మధ్యె వహ్ని సిఖహ్ ఆనియొర్ధ్వ వ్యవస్థితహ్ |

టస్య ంఅధ్యె = In the middle; వహ్నిసిఖ = The sparks (flames) of fire; ఆనియొర్ధ్వ = Above atoms; వ్యస్థితహ్ = Established.

In its midst the fire sparks are very minute like atoms having their heads above.

ణీల తొయద మధ్య స్యత్, విధ్యుల్లెఖెవ భస్కరహ్ |

ణీలతొయదం = Blue clouds; ంఅధ్యస్థత్ = In the middle of it; విధ్యుల్ల్ఖెవ = like lightening also; భస్కరహ్ = That which illumines.

It illumines like dazzling light in side of the blue clouds.

ణీవర సూక వత్తన్వీ పీత భస్వత్యనుపమ |

ణివర సుక = Like the core of the seed; వత్తన్వీ = the body; పిత = yellow; భస్వత్ = shining; ఆనుపమ = Like the minutest atom.

It will shine like the pointed end (of seed) or of dried grass. That piercing edge is small possessing yellow colour.

టస్య సిఖయ మధ్యె పరమత్మ వ్యవ స్థితహ్ |

టస్య = These; శిఖయ = flames; ంఅధ్యె = in the middle; ఫరమత్మ = the supreme consciousness; వ్యవస్థితహ్ = Established.

In the centre of the flames of the fire paramatma (God) is established.

శ భ్రహ్మ శ సివ స్స హరి స్యెన్ ద్రస్సొ క్షరహ్ పరమ స్వరతి

శ = Verily, Brahma = భ్రహ్మ; Sa sivah = ఆల్సొ శివ, శ హరిహ్ = Also hari; శ ఇంద్ర = Also Indra; శహ ఆక్షరహ్ = Not be destroyed; ఫరమ శ్వరత్ = Supreme governor.

He is Brahma; he is Siva, He is Hari, He is Indra, He is Akshara (indestructable) He is the most excelled divine illuminator.

ఓం టద్బ్రహ్మ, ఓం టద్వయుహ్, ఓం తదత్మ |

ఓం = OM; టత్ భ్రహ్మ = That Brahma; ఓం = OM, Tatvayuh = ఠత్ ఐర్; OM = ఓం; Tat Atma = ఠత్ ఆత్మ

ఓం అలొనె ఇస్ థత్ ఫరబ్రహ్మ; OM is alone is that Vayu (air) and OM alone is Atma.

ఓం తత్సత్యం, ఓం తత్సర్వం, ఓం తత్పురొన్నమహ్ |

ఓం = OM; తత్ సత్యం = That satyam; ఓం = OM; టత్సర్వం = That every thing, OM = ఓం; Tatpuronnamah = ఖ్నౌన్ బ్య్ థొసె వొర్ద్స్ ఫిత్ ఫొర్ సలుతతిఒన్స్

ఓం అలొనె ఇస్ థత్ శత్యం. ఓం ఇస్ వెరిల్య్ ఎవెర్య్ థింగ్; OM only the existence to such person known by the word Tat and to “OM” I salute.

ఆంతస్చరతి భుతెసు గుహయం విస్వముర్తిసు |

ఆంతస్చరతి = moves in all; భుతెసు = Living things; ఘుహయం = In the cave of hearts; విస్వముర్తిసు = Present in the entire universe.

He pervades in all beings. Even he is present in the cave of hearts. He is present in the entire universe and the entire world is his form.

ట్వం Yఅజ్ఞత్స్వం వసత్కరస్త్వం, ఈంద్రస్త్వం, రుద్రస్త్వం,
భ్రహ్మత్స్వం, విస్నుస్త్వం ప్రజపతిహ్ |

ట్వం = Yourself; Yఅజ్ఞ = Yajna; ట్వం = your are; వసత్కర = Every thing under control; ట్వం = Yourself; ఈంద్ర = Indra (the lord of seven worlds); ట్వం = yourself; భ్రహ్మ = Brahma; ట్వం విస్ను = yourself Visnu; ట్వం ఫ్రజపతిహ్ = Yourself Prajapati.

You are yajna. You keep everything under your control. You are Indra, Brahma, Visnu and Prajapati (Lord of the people).

ట్వం దప ఆపొ ఝ్యొతి రసొ మ్ర్తం భ్రహ్మ భుర్భు వస్సువరొం |

ట్వం = yourself; ఆపహ్ = water; ఆపొ జ్యొతిహ్ = from water & light; ఆపహ్ ఆమ్రుతం = the divine Elixir from it; భుహ్ = Earth; భువహ్ = astral; శువహ్ = celestial form; ఓం = The very form of OM.

You are water itself. You are the same light born from it. You are the very taste of the Divine Elixir. You are Brahma. You are Earth, Astral, heavenly (the logos and cosmos) form. Verily you are the very form of ‘OM’.


ఓం ఋఅజధి రజయ ప్రసహ్య శహినె |

ఓం = The form of OM; ఋఅజధి రజయ = The lord of all lords; ప్రసహ్య సహినె = One who is above the endurers.

The supreme of the kings, one who possess great patience (endurance) or his chariot.

ణమొ వయం వై స్రవనయ ఖుర్మహె |

ణమహ్ = Salutation; వయం = We; వైస్రవనయ = For Vaisravana; ఖుర్మహె = Are bowing

We salute him who blesses us with wealth.

శమె ఖమన్ ఖమ ఖమయ ంఅహ్యం |

శమె ఖమన్ = All desires; ఖమ ఖమయ = Possessing desires;ంఅహ్యం = Our.

He is one of our desires and for possessing our desire.

ఖమెస్వరొ వై శ్రవనొ డదతు |

ఖమెస్వరొ = The lord of all desires; వైస్రవనహ్ = To that vaisravana; డదతు = Let him grant.

The Lord of desire Kubera. To him we salute.

ఖుబెరయ వ స్రవనయ ! ంఅహరజయ ణమహ్ |

To such Kubera, the great emperor who fulfills our desire we salute.

7.

ఓం శ్వస్థి

Let OM grant us auspiciousness

శమ్రజ్యం భొజ్యం |

Let us enjoy big empires with subkingdoms and Sub rulers.

శ్వ రజ్యం వై రజ్యం |

Let my own empire flourish

ఫరమె స్త్యం రజ్యం |

Let my Empire continue as per my dictates.

ంఅహరజ్య మధి పత్యమయం |

Let a glorious government enjoy full power.

శమంత పర్యయై శ్యైహ్ శర్వ భౌమ స్సర్వయుసహ్ |

Let the great Empire flourish till the end of oceans with full powers and complete longevity.

ఓం ధత పరథ, ప్రుధివై శముద్ర పర్యంత య ఏక ర దితి |

Let that parabrahma (the omniscient effulgence) continue as one kingdom with authority from the beginning of earth to the edge of ocean.

టద్ ప్యెస స్లొక, భగీతొ, మరుతహ్, పరమె స్త్యరొ, మరుత్త
శ్యవసన్ గ్రుహె |

That alone is the State fit for deriving bliss for prayer and extolling. In that house the five pranic airs, the parabrahmas and mareeci air which will sustain the life for ever. This will protect both Atma and paramatma. This is the minutest than Pranavayu (oxygen) If this air is not circulated the Atma and paramatma will leave the body.

ఆవి ఖ్షితస్య ఖమ ప్రియె, విస్వె డెవ శ్సభ స్సద ఇతి |

They are visible to those who are desirous of seeing them. All the devas are available in rows in their chambers in the universe.

ఆదైతం విస్న వైస్చరం ణిర్వపతి |

For that purpose only Annam will be offered to Visnu in havan.

Yఅజ్ఞొవై విస్నుహ్ Yఅజ్ఞ Yఎ వస్యం తతహ్ ప్రతి తిస్తతి |

Yajna (Havan) is Visnu. By Yajna only he is well established.

శొత్ర ఝుహొతి విస్నవె శ్వహ Yఅజ్ఞయ శ్వహ ప్రతిస్త యై శ్వహెతి |

He accepts the Ahutis, the materials offered in fire (havan). These are given to Visnu only. The paramatma who pervades every where accepts the offerings in Yajna.

8.

ఓం ణరయనయ విద్మహె
వసుదెవయ ధీమహి
టన్నొ విస్నుహ్ ఫ్రచొదయత్ |

I worship Srimannarayana who is known by the word ‘OM’. |
Meditate vasudeva. Let that Visnu invoke me.

ఓం ంఅహ దెవ్యైచ విద్మహె
విస్ను పత్నైచ ధీమహి
టన్నొ ళక్ష్మీహ్ ప్రచొదయత్ |

I am serving the OM Kara Devi the wife of Lord visnu. Let that Lakshmi devi invoke me towards her.

Here with enclosed Slokas which are also recited depending upon their interest towards their dieties.

1. ఓం టత్పురుసయ విద్మహె
ంఅహదెవయ ధీమహి
టన్నొ ౠద్రహ్ ఫ్రచొదయత్ |

Oh! Mahadeva, the paramatma, Rudra known by the word ‘Tat’, May he impel us to worship him.

2. ఓం ఖత్యయనయ విద్మహె
ఖన్య ఖుమరి ధీమహి
టన్నొ డుర్గిహ్ ఫ్రచొదయత్ |

Oh! The ever brilliant Kanya Kumari. You are known as the diety being worshipped as Brahma, Visnu, Maheswara. The Rakshasas are dreaded by you. May you invoke us towards your prayers.

3. ఓం శర్స్వత్యైచ ధీమహి
శర్వ విద్యత్మ ధీమహి
టన్నొ వనిహ్ ఫ్రచొదయత్ |

Oh! Vani the bestower of all knowledge, Saraswati, May you invoke us towards you.

4. ఓం వెదత్మనయ విద్మహె
హిరన్య గర్భయ ధీమహి
టన్నొ భ్రహ్మహ్ ఫ్రచొదయత్ |

Let our intellect be invoked to pray the repository of Brahma, the Veda Swaroopa, the Hiranya garbha.

5. ఓం ణదత్మ ణయ విద్మహె
ంఅహ ప్రనవయ ధీమహి
టన్నొంకరహ్ ఫ్రచొదయత్ |

Oh! Nada Brahma, Pranava Swaroopa, May you impel us towards you.

6. ఓం టత్పురుసయ విద్మహె
శ్రి భూనిసయ ధీమహి
టన్నొ రంగహ్ ఫ్రచొదయత్ |

Oh! Almighty purusa, the bestower of strength, grant us your grace and invoke us towards you.

7. ఓం డసరథయ విద్మహె
శీత వల్లభయ ధీమహి
టన్నొ ఋఅమహ్ ఫ్రచొదయత్ |

Oh! Son of Dasaradha, the beloved of Sita, Lord Rama invoke us to meditate on you.

8. ఓం వజ్రనఖయ విద్మహె
టీస్న దంస్త్రయ ధీమహి
టన్నొ ణ్ర్సిమ్హహ్ ఫ్రచొదయత్!

Oh! Nrsimha, the possessor of long nails and prolonged teeth, we implore you to bless us to instigate us towards you.

9. ఓం వసుదెవయ విద్మహె
ఘితమ్ర్తయ ధీమహి
టన్నొ ఖ్ర్స్నహ్ ఫ్రచొదయత్ |

Let us pray Gitacarya Lord Vasudeva, Krsna who has given the eternal message of Gita.

10. ఓం ఢనుర్ధరయ విద్మహె
శర్వ శిద్ధీచ ధీమహి
టన్నొ ధర ఫ్రచొదయత్ |

Oh! Lord, Adorned with bow and arrows, granter of boons, upholder of earth, May he invoke us towards him.

11. ఓం ణీత్వ డెవ్యైచ విద్మహె
విస్ను పత్నీచ ధీమహి
టన్నొ ణిలహ్ ఫ్రచొదయత్ |

Oh! Neela, the wife of Lord Visnu May she invoke us in her prayers.

12. ఓం టత్ పురుసయ విద్మహె
శ్రినివసయ ధీమహి
టన్వెంకతహ్ ఫ్రచొదయత్ |

Let God who is known by the word ‘Tat’ Lord Srinivasa, Venkata Ramana, invoke us to offer prayers to you.

13. ఓం ఆంజనెయయ విద్మహె
వయుపుత్రయె ధీమహి
టన్నొ హన్మహ్ ఫ్రచొదయత్ |

I salute to Anjaneya, the son of Vayu, Hanuman to invoke us to pray him.

14. ఓం పక్షిరజయ విద్మహె
శువర్నపక్షయ ధీమహి
టన్నొ గరుదహ్ ఫ్రచొదయత్ |

Let the king of birds, the golden bird Garuds invoke us towards him.

15. ఓం పురుసయ విద్మహె
వక్రతుందయ ధీమహి
టన్నొ దంతిహ్ ఫ్రచొదయత్ |

Let the infinite one possessing huge curved long trunk, fit to be worshipped, invoke us towards him and bless us.

16. ఓం టత్పురుసయ విద్మహె
వెత్రహస్థయ ధీమహి
టబ్వజ్సెబ ఫ్రచొదయత్ |

Let the all pervading supreme, fit to be worshipped, the most successful and strengthy impel us to worship him.

17. ఓం ళొకరక్షయ విద్మహె
శెసతల్పయ ధీమహి
టన్నొ హరిహ్ ఫ్రచొదయత్ |

The protector of the world, seated firmly on the grand snake sesa, Oh! Hari the annihilator of sins protect us and invoke us towards you.

18. ఓం విస్గతీతయ విద్మహె
విస్వరూపయ ధీమహి
టన్నొ విస్వహ్ ఫ్రచొదయత్ |

The Omkara Swaroopa! The Lord of the three worlds, possessing the entire universe as your form, being its nature only invoke us to worship you.

19. ఓం ఫురుసస్య విద్మహె
శహస్రక్షస్య ంఅహదెవస్య ధీమహి
టన్నొ ౠద్రహ్ ఫ్రచొదయత్ |

Mahadeva, the supreme with thousand eyes Lord Rudra invoke us towards you.

20. ఓం టత్పురుసయ విద్మహె
ంఅహసెనయ ధీమహి
టన్న శన్ముఖహ్ ఫ్రచొదయత్ |

The Almighty, the all pervading head of the divine ganas, the sanmukha, let him invoke us towards him.

21. ఓం భస్కరయ విద్మహె
ంఅహద్యుతికరయ ధీమహి
టన్నొ ఆదిత్యహ్ ఫ్రచొదయత్ |

Oh! Lord the shower of illuminator and intellect, the great giver of light Aditya, invoke us to worship you.

22. ఓం విస్వనరయ విద్మహె
ళలీలయ ధీమహి
టన్నొ ఆగ్నిహ్ ఫ్రచొదయత్ |

Lord in the form of vaisvanarayais hidden in every living being. Let that divine Agnideva impel us to worship him.

ఓం ఏఎసన స్సర్వ విద్యనం ఏస్వరహ్
శర్వ భుతనం భ్రహ్మది పతిర్,
భ్రహ్మనధి పతిర్ భ్రహ్మ సివొ మె
ఆస్తు సద సివొం

The Lord Sri Narayana who is Siva, also Brahma who is the head of nine Brahmas that parameswara representing all the Brahma Vidyas, the authority of every knowledge OH! Such, OM Kara Swarupa, May he help us at all times.

10. ఓం ఋతగుం శత్యం ఫరం భ్రహ్మ, ఫురుసం ఖ్ర్స్న
ఫింగలం, ఉర్ధ్వరెతం, విరుపక్షం విస్వ
ఋఊపయవై ణమొ ణమహ్

I salute repeatedly to parabrahma who is Veda Swaroopa the very realm of truth literally, having black reddish hue in colour, the unconquerable, possessing excellent eyes and the all embracing universal from.

11. శ్రి ఘయత్రి ంఅంత్ర డెవత వచకం
Yఒపం పుస్పం
టైత్తిరీయ యరన్యకె ఆథ ద్వ వింసొనువకహ్.

This is Sri Gayatri Mantra devata yopam puspam included in Taittireeya Aranyaka twenty eight Anuvaka.

1. Yఒపం ఫుస్పం వెద
ఫుస్పవన్ ఫ్రజవన్ ఫసువన్ భవతి
ఛంద్ర మవ ఆపం పుస్పం
ఫుస్పవన్, ఫ్రజవన్, ఫసువన్ భవతి.

Yఅహ్ = who; ఆపం = belonging to waters; ఫుస్పం = Flowers, వెద = Having known; శహ్ = he, possess flowers; ఫ్రజవన్ = begets progeny; భవతి = Indeed be; ఛంద్రమవ = Candra, Apam = బెలొంగింగ్ తొ వతెర్స్; Puspam = టకింగ్ థె ఫొర్మ్ ఒఫ్ ఫ్లౌఎర్; Abhavat = ఫొర్మెద్; yah = వ్హొ; Evam = ఈన్ థిస్ వయ్ హవింగ్ క్నౌన్; sah = హె, పుస్పవన్ = possessing flowers; ఫ్రజవన్ = Progeny; పసువన్ = possessing cattle; భవతి = In deed be.

Who ever knows God (the paramatma) as the Flower floating on the water, he will be deemed as one fulfilled his desires, being blessed with sons and grand children, getting all his cherished wants satisfied and he gets lot of Cow wealth. He who knows that Bhagavan is like moon in the waters, gets fulfilment, progeny, Cow wealth.

2. Yఅ ఏవం వెద
Yఒపమయతనం వెద ఆయతవన్
భవతి ఆగ్నిర్వ అపమయతనం,
ఆయతనవన్ భవతి Yఒగ్నెరయతనం వెద || ||
ఆయతనవన్ భవతి అపొవ
ఆగ్నెరయతనం ఆయతనవం భవతి య ఏవం వెద

Yఅహ్ = Whoever, Apam = ఆబౌత్ థె వతెర్స్; Ayatanam = థె ఒరిగిన్ ఒఫ్ ప్లచె; Veda = హవింగ్ ఖ్నౌన్; Sah = హె; Ayatavan = హవింగ్ అ ప్లచె; Bhavati = ఈందీద్ బె; Agnirva = ఫొర్ ఆగ్ని హొత్ర; For Apam = వతెర్స్; Ayatanam = హౌసె (ప్లచె); Iti = ఈన్ థిస్ వయ్; Yah = వ్హొ; Veda = హవింగ్ క్నౌన్; Sah = హె; Ayatavan = హవింగ్ ప్లచె; Bhavati = ఈందీద్ హె; Yah = వ్హొ; Agnoh = భెలొంగింగ్ తొ ఆగ్ని; Ayatanam = ప్లచె; Veda = హవింగ్ క్నౌన్; Sah = హె; Ayatavan = హవింగ్ అ ప్లచె; Bhavati = ఈన్ దీద్ హె; Apova = వతెర్స్, అగ్నెహ్ = For fire; ఆయతనం = Place; ఏవం = In this way; Yఅహ్ = Who; వెద = Having known; శహ్ = He; ఆయతవన్ = Possessing a place; భవతి = In deed be.

He whoever enquires about the origin of waters will get a place from where there will be no return. After due enquiring “Agnerapah” as per the sruti who ever knows the cause of water as Agni he will get into the place of no return. Again on further rethinking about the origin of Agni in Avantara Srusti (recreation at the end of pralaya) “Apova Ida magre salilama seet” as per this Sruti before creation the waters are responsible for the universe and the person who knows that waters are the cause for the fire pervading the world will attain a place of no return. Here by stating waters are originated from fire has become Avantara Srusti and telling that for fire, waters are the basis is to be known as Avantara Srusti only.

3. Yఒ పమ Yఅత్నం వెద ఆయతనవన్ భవతి
వయుర్వ అపమయతనం ఆయతనవన్
భవతి యొ వ యొరయతనం వెద ఆయత
నవన్ భవతి ఆపొవై వయొ రయతనం
ఆయతనవన్ భవతి Yఒ ఏవం వెద

Yఅహ్ = Who; ఆపం = Belonging to waters; ఆయతనం = State; వెద = Having known; శహ్ = He; ఆయతవన్ = possessing the place; భవతి = indeed be; వయుర్వ = On air; ఆపం = for waters, ayatanam = హవింగ్ అస్ థె ప్లచె; Sah = హె; Ayatavan = ఫొస్సెస్సింగ్ థె స్తతె; Bhavati = ఈన్ దీద్ హె; Yah = వ్హొ; Vayor = భెలొంగింగ్ తొ ఐర్; ayatanam = థె ప్లచె; veda = హవింగ్ క్నౌన్; Sah = హె; Aporvai = వతెర్స్; Vahyoh = ఐర్; ayatanam = అస్ థె ప్లచె తొ రెసిదె; Yah = వ్హొ ఎవెర్; Veda = హవింగ్ క్నౌన్; Sah = హె; ayatavan = ఫొస్సెస్సింగ్ థె ప్లచె (శ్తతె); Bhavati = ఈందీద్ బె.

“వయొర్గ్నిహ్” ఆస్ పెర్ థిస్ ఇల్లుస్త్రతిఒన్ ఒఫ్ శ్రుతి ఇత్ ఇస్ స్తతెద్ థత్ ఆగ్ని ఇస్ బొర్న్ ఔర్ ఒఫ్ వయు అంద్ ఫ్రొం ఆగ్ని వతెర్ ఇస్ బొర్న్. ఈన్ ంఅహ శ్రుస్తి ఫొర్ వతెర్ థ్రౌఘ్ ఆగ్ని ఐర్ ఇస్ థె చౌసె అంద్ ఇన్ ఆవంతర శ్రుస్తి వతెర్ ఇస్ మైన్ల్య్ థె చౌసె ఫొర్ అల్ల్. వ్హొ ఎవెర్ క్నౌస్ థిస్ హె ఇస్ దీమెద్ తొ బె అబ్సొల్వెద్ ఒఫ్ రెబిర్థ్ అంద్ అత్తైన్స్ థె డివినె హూద్.

4. Yo pamayatnam Veda Ayatanavan bhavati
Asouvaitapanna pamayatanam Ayatavan
Bhavati Yomusyatapata Ayatanan Veda
Ayatanavan bhavati Asova Amusyata
pata Ayatanam Ayatanavan bhavati
Ya Evam veda ||

Yah = వ్హొ ఎవెర్; Apam = భెలొంగింగ్ తొ వతెర్స్; Ayatanam = ప్లచె; Veda = హవింగ్ క్నౌన్; Sah = హె; Ayatavan = గెత్తింగ్ థె సమె ప్లచె; Bhavati = ఈన్ దీద్ బె; Asou = థెసె; Tapan = ఠె బ్రిల్లీంత్; Surya = ఠె శున్; Apam = Fఒర్ వతెర్స్; Ayatanam vai = ఈస్ నొత్ ఇత్స్ ప్లచె, వ్హొ ఎవెర్ క్నౌస్ ఇన్ థిస్ వయ్; ayatavan = హవింగ్ థె ప్లచె; Bhavati = ఈన్ దీద్ బె; Yah = వ్హొ; Amasya = ఠిస్; Tapatah = థె లిఘ్తెనింగ్ సున్; Ayatanam = థె ప్లచె; Veda = గెత్తింగ్ తొ క్నౌ; Sah = హె; Ayatavan = హవింగ్ థె ప్లచె; Bhavati = ఈన్ దీద్ బె; Apa = వతెర్స్; Amusya = ఠెసె; Tapatah = ఠె బ్రిల్లీంత్ శున్; Ayatanam = ఠిస్ ప్లచె; yah = వ్హొ ఎవెర్; Veda = హవింగ్ క్నౌన్; Ayatavan = థత్ స్తతుస్; Bhavati = ఈన్ దీద్ బె.

ఆస్ పెర్ థె దిచ్తుం “ఆదిత్య జ్జయతె వ్రుస్తిహ్” థె రైన్స్ సైద్ తొ ఫొర్మ్ దుఎ తొ శున్ ఒన్ల్య్. హెంచె థె శున్ ఇస్ థె సౌర్చె ఒఫ్ వతెర్స్. వ్హొ ఎవెర్ క్నౌస్ ఇన్ థిస్ వయ్ హె విల్ల్ ఒబ్తైన్ థె స్తతె వ్హెరె హె విల్ల్ బె అబ్సొల్వెద్ ఒఫ్ రెబిర్థ్.

5. Yo pamayatanam Veda Ayatanavan bhavati
Candramava Apamayatanam Ayatanavan
bhavati Apovaicandra masa Ayatanam
Ayatanavan bhavati ya Evam Veda

Yah = వ్హొ; Apam = భెలొంగింగ్ తొ వతెర్స్; Ayatanam = ఓరిగిన్; Veda = హవింగ్ క్నౌన్; Sah = హె; Ayatavan = హవింగ్ పొస్సెస్సెద్ థె ప్లచె; Bhavati = ఈన్ దీద్ హె, ఛంద్రమహ్ = Candra; ఆపం = For waters; ఆయతనమితి = Who ever knows its origing of place; అయతవన్ = possessing the same place; భవతి = In deed he; Yఅహ్ = who; ఛంద్రమస = belonging to Candra; ఆయతనం = Place; వెద = having known; శహ్ = he; ఆయతవన్ = getting the place; భవతి = In deep he; ఆపహ్ = Waters; ఛంద్రమహ్ = for Moon; ఆయతనం = the place; Yఅహ్ = who; వెద = knows; శహ్ = he; ఆయతవన్ = Possessing the status; భవతి = Having it.

He who ever knows that the cool rays responsible for the snow fall is related to the Moon, and Moon is the cause of waters will get into the state from where there will be no rebirth.

6. Yఒ పమయత్నం వెద ఆయతనవన్ భవతి
ణక్షత్రని వ ఆపమయత్నం ఆయతవన్ భవతి
Yఒ నక్ష్త్రన మయతనం వెద
ఆయతవన్ భవతి ఆపొవై ణక్ష్త్రనమ
Yఅతనం ఆయతవన్ భవతి Yఅ ఏవం వెద

Yఅహ్ = who; ఆపం = Belonging to waters; ఆయతనం = The place (origin), Veda = హవింగ్ క్నౌన్; Sah = హె; Ayatavan = గొత్తింగ్ థె ప్లచె; Bhavati = ఇన్ దీద్ హె; Nakshatrani Vai = శ్తర్స్; Apam = ఫొర్ వతెర్స్; Ayatanam = హె క్నౌస్ ఇత్ అస్ ఇత్స్ ప్లచె; Ayatavan = పొస్సెస్సింగ్ థె ప్లచె; Bhavati = ఈన్ దీద్ థె; Yah = వ్హొ; Nakshatranam = భెలొంగింగ్ తొ స్తర్స్; Ayatnam = ఒరిగిన్; Veda = హవింగ్ క్నౌన్; Sah = హె; Ayatavan = హవింగ్ థె ప్లచె; Bhavati = ఈన్ దీద్ హె; Apovai = వతెర్స్; Nakshatranam = Fఒర్ స్తర్స్; Ayatanam = థె ఒరిగిన్; Yah = వ్హొ; Veda = హవింగ్ క్నౌన్; Sah = హె; Ayatanavam = పొస్సెస్సింగ్ థె ప్లచె; Bhavati = ఈన్ దీద్ హె;Rains start from the month of Mrugasira having Certain stars in this period and some more stars included in the rains for the period from pushya to visakha as declared earlier. Stars are the origin for waters. Who ever knows this he will be absolved from rebirth.

7. Yఒ పమయత్నం వెద ఆయతనవన్ భవతి
ఫర్జన్యొవ అపమయతనం ఆయతనవన్
భవతి Yఅహ్ పర్జన్య స్య యతనం వెద
ఆయతవన్ భవతి ఆపొవై పర్జన్యత్స్య యతనం
ఆయతనవన్ భవతి Yఅ ఏవం వెద

Yఅహ్ = Whoever; ఆపం = pertains to water; ఆయతనం = Origin; వెద = Having known; శహ్ = He; ఆయతవన్ = That place; భవతి = In deed be; ఫర్జన్యహ్ = clouds; ఆపం = to waters; అయతనం = Place; Having known; ఆయతవన్ = getting the place; భవతి = In deed be; Yఅహ్ = who; ఫర్జన్యస్య = pertains to clouds; ఆయతనం = origin; వెద = Having known; శహ్ = He; ఆయతవన్ = Possessing the place; భవతి = In deed be.


Rain fall is due to the formation of clouds. Hence Clouds are the cause for water. These waters due to evaporate the burning of the rays of Sun and forms clouds and as stated earlier for the cause of water. He who ever knows this will not get rebirth.

8. Yఒపమయతనం వెద ఆయతనవన్ భవతి
శవత్సరొవ ఆఅపమయతనం ఆయతనవన్ భవతి
Yఅస్సవత్సర్ స్యయతన్ వెద ఆయతనవన్
భవతి ఆపొవై శవత్సర స్యయతన్
ఆయతనవన్ భవతి య ఎవ వెద ||
Yఒపమయతనం వెద ఆయతనవన్ భవతి

Yఅహ్ = Who; ఆపం = Regarding waters; ఆయతనం = The formation; వెద = Having known; శహ్ = He; ఆయతనవన్ = possessing the place; భవతి = In deed be; శంవస్తరహ్ = Year; ఆపం = to waters; ఆయతనం = Having known as its place; ఆయతనవన్ = Possessing the palce; భవతి = In deed be; యహ్ = Whoever; శంవస్తరస్య = Regarding the year; ఆయతనం = Place; వెద = Having known; శహ్ = He; ఆయతవన్ = Possessing it; భవతి = In deed be; ఆపహ్ = Waters; శమవతరస్య = For the duration of the year; ఆయతనం = As the place; యహ్ = who; వెద = Knows; శహ్ = He; ఆయతనవన్వ = Possessing that place; భవతి = In deed be

Having the rains during the rainy season and these rain waters sustains during the entire year and thus the rains are the basis for the duration of the year. Hence rains are the cause for the continuation of the year and whoever knows this truth he will obtain immortality and has no rebirth.

12.

ఓం Yఒప్సునవం ప్రతిస్తితం వెద ఫ్రత్యెవతిస్తతి

He who ever knows that the boat in the water is stable is deemed to be well established.

ఖింతొ డుస్నొర్బల మహ్

What is it that gives strength to the Visnu? What is effulgence? Where in that power exists?

What is that light? In which interest it lies?

ఏకొ యధరయ ధెవహ్?

The one and the only Deva which forms he is adorning.

ఋఎ జతీ ఋఒదసీ ఉభె?

Among the eartha nd the Sky which is illumining

వత ద్విస్నొర్బల మహుహ్

Air is the strength to Visnu.

ఆక్షరద్దెప్తి రుచ్యతె

Brilliance is indestructable, it is devoted in this only.

ట్రి పదద్ధరయ ద్ద్వెవహ్

With three feet he becomes Trivikmrama and holding the three worlds.

Yఅద్విస్నొ రెక ముత్తమం

In both worlds the supreme Visnu alone is present.

13.

ఓం తద్విస్నొ ఫరమం పదం ఫదం సద
ఫస్చ్యంతి శురయహ్ డివీవ ఛక్షురతతం

In Vaikunta, The devas who will not shut their eye lids but wide open see him. In the same way the liberated always sees him.

టద్విప్ర శొవపన్య వొ జగ్రు వహుం
శస్య మింధతె, విస్నొర్యత్ పరమం పదం

There the learned pundits Chant Slokas with devout feeling, always aware of themselves, with valour ever exhibit their brilliance. The place where Visnu Stays is the most excellent repository.

14.

ఓం పర్యప్త్య అనంత రజయ, శర్వ శ్తొమొతి
ఋఅత్ర ఉత్తమ మహర్భవతి శర్వ శ్యవ్యై
శర్వ శ్యజిత్యై, శర్వ మెవతె ణ ప్నొతి శర్వం జయతి

He is ever conqueror, Cherished by every body, present in every thing and possessing every thing, pervades till the last end lord of the endless, becomes the darkest light in the night. Grants the all powerful knowledge and present every where and in every thing.

డెవస్యహ్ ఆనంత భొ భొగస్తు
డెవస్యహ్ ఆనంత భొ భొగస్తు

The word Ananta means endless also innumerable.

Let God beget endless and innumerable comforts and happiness.

15.శ్వస్తి ఫ్రజభ్యం, ఫరిపలయంతం
ణ్యయెన ంఅర్గెన మహీం ంఅహీసహ్
ఘొ భ్రహ్మనె భ్యహ్ సుభమస్తు ణిత్యం
ళొకహ్ శంస్తహ్ శుఖినొ భవంతు

Let the people get all the auspicious ones. Let the king rule the land and the people with justice. Let cows and Brahmins at all times be happy and celebrate auspicious austerities. Let all the people in the world be happy.

16.

ఖయెన వచ మన సెంద్రియైర్వ
భుధ్యత్మనవ, ఫ్రక్రుతె శ్వభవత్
ఖరొమి శకలం ఫరస్మై
ణరయన యెతి శమర్పయమి

I Surrender and offer to paratpara Lord Narayana all the acts performed by me bodily, by words, or by mind and by organs, Atma or by natural instincts.

Mantra puspam along with yopam puspam is completed.

Meaning of Mantra Pushpam

Mantra puspam contains the description of Virat purusa. The prajapati exolled him as one who blesses the persons praying him.

Mantra puspam is impregnated with the sum total of Gayatri Hrdayam and Gayatri upanishat. The chanting of Mantra puspam amounts to reciting Gayatri Hrdayam and upanishat.

Mantra puspam is a Vedic extract. It is recited at the end of daily worship in all Hindu temples. It also contains text from Arunam and Maha souram. The Creation of the universe is an utterance of Lord Narayana. Who appeared in the Stages of Creation, sustenance and dissolution. Creation has come up of the Supra Cosmic Lord and it is not his function.

It is said that the Seven Centres, Muladhara cakra at the tip of the Sacral region at the back, the Svadhistana located, opposite to spleen along the Spinal cord and the third Manipura Cakra at the navel region and the fourth Anahata at the heart Centre and the fifth Visuddha at the throat region and the sixth Ajna Cakra between the eyebrows, the seventh Sahasrara at the head centre got their Vibrations from the Seven planets and there is turn from the Saptarsimandala.

These mystic sounds of the mantra when properly meditated unlock the Seven Cosmic Centres (Nodes) and establish direct link with Narayana.

The sound must be the beginning of creation. There must be germsounds like germplasm. These are eternal words out of which the whole universe has been produced.

Nara means water and also man. The cosmic water can dissolve everything in the Creation, the mind, buddhi, intelligence and even soul. Nature is a product of God and Hence Lord is indestructable. The Lord is the back bone of cosmos. The Lord is eternal and exists at all times. He may appear in a form like a wave of the ocean.

The meditation of Soul is a constant process and not fixed to any particular times. The Lord is meditated upon as Supreme as Knowledge. Belongs to mind and wisdom to Soul.

All qualities and Nature belongs to God. The abode of Narayana is in the heart in the form of an inverted lotus bud. The beginning of Creation is the unfoldment of lotus bud.

The Cosmic energy is like the germinating Core of a rice seed. The principle of procreation called Adithi is the mother principle of Cosmos.

The Solar Sun feeds from the Cosmic energy and gives inturn Solar energy. (Suparna Sukta in Veda) This energy is given to mature unto the earth in the form of Cloud. The Sun’s rays evaporates the Waters through radiation and converts them into potential energy. It is otherwise known as magnetic energy. The Clouds are charged with electrical energy for the procreation.

The Sun is a bundle of flames responsible for combustion. The energy is directly drawn from space and Converted into light energy by the Centre of the Sun globe which is the Cosmic Consiousness otherwise known as Supreme Consciousness “Narayana”.

Sun is a body of reflection and he transmits the same again to Moon and other planets.

The earth receives the Solar light and gives the same energy to all the living beings on the earthly hemisphere. Narayana the source of Waters presides over the spiritual water of experience.

Fire is the origin of water which in turn is the source of fire. Watervapour condensed produces heat. The space is filled with actual light called (Samudra) possessing fine electrical energy and from this fire is produced.

Contemplation upon the source of thought and mind bestows eternal happiness.

Air is the source of water which in turn becomes the source of water. Air is nothing but pulsation of Space. The energies of space becomes molecules of air. The breath and consciousness of the individual is to merge into the Universal consciousness which is nothing but eternal happiness.

Water is the source of heat which is responsible for creation. Heat is converted into light which in turn becomes the Sun’s magnetic field i.e. life’s energy. One must meditate on his life’s energy, the source of breath. The two palms contains two magnetic energy centres when come in contact with water gets stimulated and correct the health disorders. (Dr. P.J. Mohan Rao).

The moon light is a reflector of the Sunlight in a pleasant form as does the water.

The Constellations in the sky are the source of creation which inturn are the waters of space. The biological and animal kingdoms owe their existance to the constellations.

Water is produced on earth due to the rotation of earth around the Sun, and rains due to its rotation in the season. Respiration is the product of these waters.

“OM” is the node of cosmic mystic sound, the pulsation of creation and activity. OM is real and all else is unreal. The vibrations of ‘OM’ comes down and covers the body and soul.

Kubera serves Lord Siva who is Kameswara, the fulfiller of all desires. The breadth of Gods the centripetal and contrifugal forces and Aswins in the exhalation and inhalation are Apana and prana. Vibration is the strength of Visnu, which emanates from an eternal source.

Lord Narayana is the pulsator of water, the light, the supreme consciousness outside and inside, the energy the intelligence the source of eternal happiness, creative intelligence and Vaisravana in Visnu.

It is stated that there are Seven life giving breath airs in the body. They are Avaham, Pravaham, Nivaham, Varaham, Udvaham, Samvaham, parihavam. Among them parihavam also known as Mareeci is said to safeguard Atma and Paramatma. If this particular Vayu (air) is not circulated, the Atma and Paramatma will disappear from the body. It is acclaimed as more minutest than prana Vayu (oxygen) which we breathe in. Hence if this parivaham vayu (air) is discovered and allow it to circulate in the body prana will not desert us and death is averted.

Thus Mantra puspam has a unique place in the worship of god who is responsible for our birth and death and the fulfiller of all our desires, destinies and liberation.

In Narayana Sukta there are thirteen mantras. The first mantra commencing with “Sahasra Sreesam Devam Visvaksham Viswa smabhu vam” and continues to the thirteenth mantra is Rtagam Satyam param Brahma purusam krsna pingalam, Urdhvaretam Virupaksham Visvaroopaya Vai Namo Namah”. The Santi patha will be started with OM Sahana Vavatu and after the thirteenth mantra with Vasudeva Gayatri OM Narayanaya Vidmahe Vasudevaya Dheemahi| Tanno Vishhnuhu pracodhayat ||

The above thirteen Narayana sutra mantras are contained in the mantra puspam only. In other words Narayana Sukta is Mantra puspam only. There are additions and subtractions also in certain texts of Mantra puspam.

The present Mantra puspam presented here, is now, in regular practice in temples and rituals.

The universe is divinised. The effulgent with many heads and eyes, produced of Joy, master and cause of humanity, the imperishable, the Surpassing ruler and saviour, the endless omniform, the goal of humanity, the destroyer of sin and ignorance, the protector of the universe and the ruler of the protector, and the governor of the human souls, the unchanging, the supremely auspicious, the super light, the infinite, the hightest self, the one pervaded in and out, the limitless, the all knowing the resider in Ether, comparable to the inverted lotus bud located above Naval region resides at the space called susumna. The great fire consuming the food given, permeating the entire body, projecting as a slender, paddy grain appearing as Brahma, Siva, Visnu, and Indra, dwelling amidst the fire, the self luminous pure super consciousness is “Narayana”.

In Gayatri Hrdayam the entire creation is ascribed to water in the Avantara Srusti and at the time of dissolution (pralaya) all life and plankton originates from waters only. Water is the basis from which other elements have originated. He who knows all about water deemed to know every thing.

Aditya Hrdayam speaks about cosmos and Logos. The Sun is responsible for creation, sustenance and dissolution. He is described as Brahma, Visnu, Siva & Indra.

Gayatri upanishat states that Aditya (sun God) is masculine and its female form is Savitri (femine gender). The mind Savita and speech (vak) is Savitri. Mind is speech and speech is mind. They look apparently different (two yonis) but are only one, (Mithuna) 2. Like wise Agni (Fire) is Sun (Savita is Aditya) and earth is Savitri. Fire is pridhvi and pridhvi is Agni (Fire). 3. Vayu (Air) is Savita (Sun)., the cosmos (astral plane) is Savitri. Astral plane and Vayu are one only. 4. Aditya is Savita and dyuloka (celestial world) is Savitri (two yonis). But the Sun and the celestial world, the celestial world and the Sun are one only. 5. Candra (moon) and Savita (Sun) and the other stars (Narkshatras) and Savitri are two yonis but stars and candra and candra and stars are one only. 6. Day is Savita (Surya), Night is Savitri (two yonis) but Night and day, day and night are only one. 7. Heat is Savita (Sun), cold is Savirti. Heat and cold and cold and heat are only one. 8. Cloud is Sun (Savita) Rain is Savitri look as different. Cloud is rain and rains means cloud. Both are one. 9. Electricity (vidyut) is Savita, lightening is Savitri (two yonis). Electricity is light and light is electricity. Both are one. 10. Life (prana) is Savita (sun), food is Savitri (two yonis) but prana – food, food and prana are one and the same. If prana has to sustain one must have food and when food is there prana can be sustained.

Mind in prana, prana in food, food on the earth, Earth in the water, water in the light and the light in Air (Vayu) and Air in the space (Akasa) and in the end Akasa rests in Brahma.

Brahma depends in Brahma Vetta and Brahmavetta in Brahmana (Mantra).

He whoever possess this Brahma Jnana will get punya and Keerti. He will be absolved of all sins and will be blessed with sumptuous and abundant pleasures.

This is very well elaborated in the sacred Mantras of mantra puspam.

పురుషసూక్త

పురుషసూక్త

ఓం తచ్ఛ`ం యొరావృఈణీమహె గా`తుం య`జ్ఞాయా గా`తుం యజ్ఞపాతయె దైవీ"స్స్వ`స్తిరాస్తు నహ్
స్వ`స్తిర్మానూష్హెభ్యహ్ ఊ`ర్ధ్వం జీగాతు భెష్హ`జం షన్నో అస్తు ద్వి`పదె" షం చతూష్హ్పదె
ఓం షాంతి`ష్షాంతి`ష్షాంతీహ్

ఓం స`హస్రాషీర్ష్హా` పురూష్హహ్ స`హ`స్రా`క్షహ్ స`హస్రాపాత్
స భూమీం వి`ష్వతో వృఇ`త్వా అత్యాతిష్హ్టద్దషాంగు`లం
పురూష్హ ఎ`వెద సర్వం" యద్భూ`తం యచ్చ` భవ్యం"
ఉ`తామృఈత`త్వస్యెష్హా'నహ్ య`దన్నేనాతి`రొహాతి
ఎ`తావా'నస్య మహి`మా అతొ` జ్యాయా'ష్చ` పూరూష్హహ్
పాదొ"అస్య` విష్వా' భూ`తానీ త్రి`పాదాస్యా`మృఇతాం ది`వి
త్రి`పాదూ`ర్ధ్వ ఉదై`త్పురూష్హహ్ పాదొ"అస్యె`హాఅభావా`త్పునాహ్
తతొ` విష్వ`న్వ్యాక్రామత్ సా`ష`నా`న`ష`నె అ`భి
తస్మా"ద్వి`రాడాజాయత వి`రాజొ` అధి` పూరూష్హహ్
స జా`తొ అత్యారిచ్యత ప`ష్ చాద్భూమి`మథో పు`రహ్
యత్పురూష్హెణ హ`విష్హా" దె`వా య`జ్ఞమతాన్వత
వ`స`ంతొ ఆస్యాసీ`దాజ్యం" గ్రీ`ష్హ్మ ఇ`ధ్మష్షరద్ధ`విహ్
స`ప్తాస్యా'సంపరి`ధయాహ్ త్రిహ్ స`ప్త స`మిధాహ్ కృఇ`తాహ్
దె`వా యద్య`జ్ఞం తాన్వా`నాహ్ అబాధ్నంపూరుష్హం ప`షుం
తం య`జ్ఞం బ`ర్హిష్హి` ప్రౌక్ష్హణ్ పురూష్హం జా`తమాగ్ర`తహ్
తెనా దె`వా అయాజంత సా`ధ్యా ఋఇష్హాయష్చ` యె
తస్మా"ద్య`జ్ఞాత్సార్వ`హుతాహ్ సంభృఈతం పృఇష్హదా`జ్యం
ప`షూస్తాష్చాక్రె వాయ`వ్యాణ్ ఆ`ర`ణ్యాంగ్రా`మ్యాష్చ` యె
తస్మా"ద్య`జ్ఞాత్సార్వ`హుతాహ్ ఋఇచ`హ్ సామా'ని జజ్ఞిరె
చ్హందా'సి జజ్ఞిరె` తస్మా"త్ యజు`స్తస్మా'దజాయత
తస్మా`దష్వా' అజాయంత యె కె చోభ`యాదాతహ్
గావో హ జజ్ఞిరె` తస్మా"త్ తస్మా"జ్జా`తా ఆజా`వయాహ్
యత్పురూష్హ`ం వ్యాదధుహ్ క`తి`ధా వ్యాకల్పయన్
ముఖ`ం కిమాస్య` కౌ బా`హూ కావూ`రూ పాదా'వుచ్యెతె
బ్రా`హ్మ`ణొ"అస్య` ముఖామాసీత్ బా`హూ రా'జ`న్యాహ్ కృఇ`తహ్
ఊ`రూ తదాస్య` యద్వైష్యాహ్ ప`ద్భ్యా షూ`ద్రొ ఆజాయత
చ`ంద్రమా` మనాసొ జా`తహ్ చక్షొ`హ్ సూర్యో అజాయత
ముఖా`దింద్రాష్చా`గ్నిష్చా ప్రా`ణాద్వా`యురాజాయత
నాభ్యా' ఆసీద`ంతరీక్షం షీ`ర్ష్హ్ణొ ద్యౌహ్ సమావర్తత
ప`ద్భ్యాం భూమి`ర్దిష`హ్ ష్రొత్రా"త్ తథా' లొ`కా ఆకల్పయన్
వెదా`హమె`తం పురూష్హం మ`హాంతం" ఆ`ది`త్యవార్ణం` తమాసస్తు పా`రె
సర్వా'ణి రూ`పాణీ వి`చిత్య` ధీరాహ్ నామా'ని కృఇ`త్వాభి`వద`న్యదాస్తె"
ధా`తా పు`రస్తా`ద్యమూదాజ`హారా ష`క్రహ్ ప్రవి`ద్వాంప్ర`దిష`ష్చతాస్రహ్
తమె`వం వి`ద్వాన`మృఇతా ఇ`హ భావతి నాన్యహ్ పంథా` అయానాయ విద్యతె
య`జ్ఞెనా య`జ్ఞమాయజంత దె`వాహ్ తాని` ధర్మా'ణి ప్రథ`మాన్యా'సన్
తె హ` నాకాం మహి`మానాహ్ సచంతె యత్ర` పూర్వే సా`ధ్యాహ్ సంతీ దె`వాహ్

ఓం నమొ నారా'యణా`య

ఉత్తరనారాయణం

అ`ద్భ్యహ్ సంభూ'తహ్ పృఇతి`వ్యై రసా"చ్చ వి`ష్వకార్మణ`హ్ సమావర్త`తాధీ
తస్య` త్వష్హ్టా' వి`దధాద్రూ`పమేతి తత్పురూష్హస్య` విష్వ`మాజా'న`మగ్రె"
వెదా`హమె`తం పురూష్హం మ`హాంతం" ఆ`ది`త్యవార్ణం` తమాస`హ్ పరాస్తాత్
తమె`వం వి`ద్వాన`మృఇతా ఇ`హ భావతి నాన్యహ్ పంథా' విద్య`తెయాఅనాయ
ప్ర`జాపాతిష్చరతి` గర్భే అ`ంతహ్ అ`జాయామనొ బహు`ధా విజా'యతె
తస్య` ధీరా`హ్ పరీజానంతి` యొనిం" మరీ'చీనాం ప`దమీచ్చ్హంతి వె`దసాహ్
యొ దె`వెభ్య` ఆతాపతి యొ దె`వానా"ం పు`రొహీతహ్
పూర్వొ` యొ దె`వెభ్యో జా`తహ్ నమో రు`చాయ` బ్రాహ్మాయె
రుచాం బ్రా`హ్మం జ`నయాంతహ్ దె`వా అగ్రె` తదాబ్రువన్
యస్త్వై`వం బ్రా"హ్మ`ణొ వి`ద్యాత్ తస్యా దె`వా అస`న్ వషె"
హ్రీష్చా తె ల`క్ష్మీష్చ` పత్న్యౌ" అ`హొ`రా`త్రె పా`ర్ష్వె
నక్షాత్రాణి రూ`పం అ`ష్వినౌ` వ్యాత్తం" ఇ`ష్హ్టం మానిష్హాణ
అ`ముం మానిష్హాణ సర్వాం మనిష్హణ

ఓం తచ్ఛ`ం యొరావృఈణీమహె గా`తుం య`జ్ఞాయా గా`తుం యజ్ఞపాతయె దైవీ"స్స్వ`స్తిరాస్తు నహ్
స్వ`స్తిర్మానూష్హెభ్యహ్ ఊ`ర్ధ్వం జీగాతు భెష్హ`జం షన్నో అస్తు ద్వి`పదె" షం చతూష్హ్పదె
ఓం షాంతి`ష్షాంతి`ష్షాంతీహ్

నాసదీయ సూక్త

naasadiiya suukta


This is the famous నాసదీయ సూక్త the 129-th suukta of the 10-th mandala of the Rigveda It has been translated and discussed by many scholars and there have been volumes dedicated to just this one suukta The current translation is by A L Basham, from his book entitled The Wonder that was India''


నాసాదాసీన్నొసదా'సీత్తదానీం నాసీద్రజొ నొ వ్యోమాపరొ యత్ |
కిమావారీవహ్ కుహకస్యషర్మన్నంభహ్ కిమా'సీద్గహానం గభీరం || 1 ||


Then even nothingness was not, nor existence,
There was no air then, nor the heavens beyond it
What covered it? Where was it? In whose keeping
Was there then cosmic water, in depths unfathomed?




న మృఇత్యురా'సీదమృఇతం న తర్హి న రాత్ర్యాఅహ్నాఆసీత్ప్రకెతహ్ |
ఆనీ'దవాతం స్వధయా తదెకం తస్మా'ద్ధాన్యన్నపరహ్ కిఝ్ణ్చనాసా || 2 ||


Then there was neither death nor immortality
nor was there then the torch of night and day
The One breathed windlessly and self-sustaining
There was that One then, and there was no other


తమాఆసీత్తమాసా గూహ్ళమగ్రే ప్రకెతం సాలిలం సర్వామాఇదం |
తుచ్చ్హ్యెనాభ్వపీహితం యదాసీత్తపాసస్తన్మాహినా జా'యతైకాం || 3 ||


At first there was only darkness wrapped in darkness
All this was only unillumined water
That One which came to be, enclosed in nothing,
arose at last, born of the power of heat




కామస్తదగ్రె సమావర్తతాధి మనాసొ రెతాహ్ ప్రథమం యదాసీ'త్ |
సతొబంధుమసాతి నిరావిందణృఇది ప్రతీష్హ్యా' కవయో మనీష్హా || 4 ||


In the beginning desire descended on it -
that was the primal seed, born of the mind
The sages who have searched their hearts with wisdom
know that which is is kin to that which is not



తిరష్చీనొ వితాతొ రష్మిరేష్హామధహ్ స్వీదాసీ 3 దుపరీస్విదాసీ 3 త్ |
రెతొధాఆ'సన్మహిమానాఆసంత్స్వధాఅవస్తాత్ ప్రయాతిహ్ పరస్తా'త్ || 5 ||


And they have stretched their cord across the void,
and know what was above, and what below
Seminal powers made fertile mighty forces
Below was strength, and over it was impulse



కోఅద్ధా వేద కాఇహ ప్రవోచత్ కుతాఅజా'తా కుతాఐయం విసృఈష్హ్టిహ్ |
అర్వాగ్దెవాఅస్య విసర్జానెనాథాకొ వేద యతాఆబభూవా || 6 ||


But, after all, who knows, and who can say
Whence it all came, and how creation happened?
the gods themselves are later than creation,
so who knows truly whence it has arisen?


ఇయం విసృఈష్హ్టిర్యతాఆబభూవా యదీ వా దధె యదీ వా న |
యోఅస్యాధ్యాక్షహ్ పరమె వ్యోమంత్సోఅంగ వేద యదీ వా న వెదా || 7 ||


Whence all creation had its origin,
he, whether he fashioned it or whether he did not,
he, who surveys it all from highest heaven,
he knows - or maybe even he does not know

అథ దెవీసూక్తం

అథ దెవీసూక్తం

Rigveda 10125

అహం రుద్రెభిరిత్యాదిమంత్రస్య బ్రహ్మాద్యా ఋషయొ గాయత్ర్యాదీని చ్హందాంసి,
ఆద్యా దెవీ దెవతా, దెవీసూక్తజపె వినియొగహ్


ఓం అహం రుద్రెభిర్బసుభిష్చరామ్యహమాదితైరుత విష్వదెవైహ్
అహం మిత్రావరుణొభా విభర్మ్యహమింద్రాగ్నీ అహమష్వినొభా 1


అహం సొమమాహనసం విభర్మ్యహం త్వష్హ్టారముత పూష్హణం భగం
అహం దధామి ద్రవిణం హవిష్హ్మతె సుప్రావ్యె యజమానాయ సున్వతె 2


అహం రాష్హ్ట్రీ సంగమనీ వసూనాం చికితుష్హీ ప్రథమా యఘ్Yఇయానామ్హ్
తాం మా దెవా వ్యదధుహ్ పురుత్రా భూరిస్థాత్రాం భూర్యావెషయంతీం 3


మయా సొ అన్నమత్తి యొ విపష్యతి యహ్ ప్రాణితి య ఈం షృఇణొత్యుక్తం
అమంతవొ మాం త ఉప క్షియంతి ష్రుధి ష్రుత ష్రద్వివం తె వదామి 4


అహమెవ స్వయమిదం వదామి జుష్హ్టం దెవెభిరుత మానుష్హెభిహ్
యం కామయె తం తముగ్రం కృఇణొమి తం బ్రహ్మాణం తమృఇష్హిం తం సుమెధాం 5


అహం రుద్రాయ ధనురాతనొమి బ్రహ్మద్విష్హె షరవె హంతవా ఉ
అహం జనాయ సమదం కృఇణొమ్యహం ద్యావాపృఇథివీ ఆ వివెష 6


అహం సువె పితరమస్య మూర్ధణ్ మమ యొనిరఫ్స్వంతహ్ సముద్రె
తతొ వితిష్హ్ఠె భువనాను విష్వొతామూం ద్యాం వర్ష్హ్మనొపస్పృఇషామి 7


అహమెవ వాత ఇవ ప్రవామ్యారభమాణా భువనాని విష్వా
పరొ దివా పర ఎనా పృఇథివైతావతీ మహిమా సం వభూవ 8


ఇతి ఋఇగ్వెదొక్త దెవీసూక్తం సమాప్తం

Introduction to Suktas

The Satarudriya, Purushasukta, Narayanasukta and Srisukta are generally recited in a series in most of the temples of worship, especially, during the performance of the holy ritual of Abhisheka. These hymns, which are from the original Vedas, represent in a quintessence an invocation of the Almighty manifest as Rudra-Siva, Narayana as the Virat-Purusha, and Lakshmi as the Goddess of Prosperity.

The Satarudriya, which is also known as the Rudra-Adhyaya, occurs in the Yajurveda, and is a magnificent vision of the Creator of the Universe, designated here as Siva or Rudra, in His aspects of an awe-inspiring immanence in everything that can be found or even conceived of in creation. The ordinary notions of religion and even of God are lifted here from the limitations of human thinking and made to cover the vast variety which God has revealed as all this manifestation. In this comprehensive attitude of devotion to God, the Satarudriya resembles the description in the Purushasakta.

The Purushasukta is a hymn dedicated to the Cosmic Person, we may call this Divine Person as Narayana, or Virat-Purusha, as we would like, and here is to be found also the cosmological suggestion that God pervades all things, not merely as a sort of enveloping or entering into everything, but even forming the very stuff and substance of Creation as a whole. All that was, is, and will be, is hallowed and adored as the one Supreme Purusha. The great Indian tradition that all life is Yajna, or sacrifice, has its origin in this sublime hymn of the Veda, where the act of Creation by God is regarded as the First Sacrifice performed by God Himself, as it were, by way of a Self-Alienation of Himself into this objective Universe. Thus, every form of self-alienation which is involved in any sacrifice or service rendered by the human being is indwelt, even in its lowest form, by this Highest Spirit of the original Divine Sacrifice. A sacrifice is the way by which one becomes another, the subject sees himself in the object and looks upon the object as one would look upon one's own self. This is the beginning of Dharma - Tani dharmani prathamanyasan - these original principles of Creation became the primary roots of all Dharma, or virtue, or righteousness, in this world. The Purushasukta, also, for the first time, makes mention of the fourfold classification of human society into the Brahmana, Kshatriya, Vaisya and Sudra types, representing the spiritual, political, economic and working aspects of human society. What a wonderful inclusiveness of contemplation do we find in this small hymn which embodies in itself the mightiest seeds of philosophic, spiritual and social values!

The Narayanasukta, again, is a hymn on the Supreme Being as the Father of Creation, inconceivably transcendent and yet hiddenly present in the heart of everyone, being nearer than even the nearest of things. This is a tiny but incisive form of meditation, by which the human spirit endeavours to commune itself with the Supreme Spirit.

The Srisukta is an invocation to Mahalakshmi as the Divinity presiding over all prosperity in every form - material, social as well as spiritual. Intriguingly, the feminine gender is used in addressing Lakshmi as the Goddess of Fortune, in falling with the tradition in human thought that the Universe is the Glory of God, the Power of God, conceived almost as the Consort of God, for purpose of popular adoration and worship. This would explain the mystery behind the gender. In fact, God and His Powers are beyond the range of human evaluation or values, and thus above the ideas of male and female.

These hymns are here presented in their original, with a translation in the English language, for the benefit of the public, which, we hope, will be of immense utility in people's daily prayers.

Rudram Meaning

THE SIGNIFICANCE OF THE SATARUDRIYA
The Rudra-Adhyaya, known also as the Satarudriya, occurring in the Yajur-Veda, is a soul-stirring hymn offered to the all-pervading Almighty, designated as Rudra-Siva, present in auspicious, benign forms by way of sustenance of all things created, and also as terrible forms which He assumes at the time of the dissolution and the destruction of the cosmos at the end of time. Apart from these two major aspects of the Supreme Reality, viz., the sustaining and the destroying, the constructive and the destructive, we may say the positive and the negative, there is an inscrutable, ununderstandable mystery behind the envisagement of God-Being in our practical lives. The purpose of this magnificent hymn, Satarudriya, is to set aside once and for all, the extra-cosmic notion of God that people sometimes entertain in their religious fervour, and to instil into the minds of people the greater, profounder knowledge of the fact that God is not merely the creative extra-cosmic Parent of the Universe, but He is also immanent in every particle, in every speck of space, in every unit of time, in every nook and corner, in every particle of creation. A very intriguing aspect of God presented in this wondrous hymn is that God is both the good and the bad, the beautiful and the ugly, the right and the wrong, the positive and the negative, the high and the, low, the conceivable and the inconceivable, mortality and immortality, existence and non-existence - every blessed notion of God, and its correlative, or we may say, the counter-correlative, the opposite, which also is included in the existence of God. The counter-correlative of white is black, and God is both the white and the black. If we say that something is good, there has to be something which is bad. But God is both aspects blended in a transcendent Presence, which is neither the good nor the bad; yet both the good and the bad, the subject and the object. Every experience, every perception, every way of human thought is involved in this predicament of juxtaposing, blending or bringing together contraries in God-Being. The whole of life is nothing but a warfield, as we are sometimes told, a Mahabharata - an arena of battle where forces collide with one another, because the Universe does not present itself as a uniform, featureless spread-out continuum of a single form of existence, but a mixture of contrary elements. We may call them the centripetal movements and the centrifugal movements, energies that tend themselves towards the centre and energies that direct themselves away from the centre towards the periphery of the cosmos, towards the objects of sense. The battlefield of life is nothing but the field of the conflict of these two tendencies, everywhere, in the process of evolution, a tendency towards the centre of the universe, and the opposite one that moves away from the centre towards the circumference of the cosmos. Thus, whenever our conceptions, cognitions and perceptions get tuned up to the tendencies in the Universe that move in the direction of the centre of the cosmos, we appear to be seeing good things, beautiful things, happy things, pleasant things; but whenever perceptions, cognitions, outlooks get entangled in the tendencies in the Universe which move out, away from the centre, towards the objects, externalising consciousness, things appear unhappy, ugly, bad and evil. So, the perception of this disparity of characters in things is not due to the existence, objectively, of any disparity in the cosmos, which is not really there, but due to the incapacity of the human individual to conceive the totality of being at one stroke. The weakness of the faculty of human perception is that it can only dichotomise characters that belong to the subject and those belonging to the object. The Rudra-Adhyaya lifts us above all these human ways of looking at things, above mortal thinking and individualistic perception, and admonishes us to recognise the Mighty Being in every little thing in the cosmos, whether they are liked ones or disliked ones, good ones or bad ones, and necessary ones or unnecessary ones, pleasant ones or unpleasant ones. It is only here that we do with consternation read that God is praised as the Lord of thieves, Lord of bandits, Lord of dacoits marauding in the mountains tops, and He who is present in workshops, in market-places, in the streets, in earth, water, fire, air and ether, in all things in creation. The Rudra-Adhyaya, or the Satarudriya, is a great meditation on the cosmos, or the Virat-Svarupa of the Lord, as the original Almighty before creation, and also after creation, in whom the whole of creation is absorbed in a blend of unity with its own existence. The mind of man cannot operate here, because to think all things at once, in every way, and in every form of description, is something practically impossible for the human mind, and meditation supreme is nothing but this effort of the human mind to lift itself above bodily and empirical perceptions and to envisage the Universe as one single being in which the subject and the object are blended together. Usually, the human being is regarded as the subject and the Universe, or the world of objects, as something external. Here, in this meditation of the Almighty, Rudra or Siva is conceived as the Universal Presence in all creation. The distinction usually drawn between the thinker and the thought, consciousness and matter, subject and object, is overcome by an effort of consciousness which unites itself by a deep communion with that Being who is not only the consciousness that meditates, but also that which is meditated upon. In a way, the Purusha-Sukta is similar; the Vishvakarma-Sukta, the Hiranyagarbha-Sukta, and such other great hymns of the Vedas, including the Varuna-Sukta of the Atharva-Veda, present a picture of the Almighty as a blend of contraries not only philosophically or metaphysically, but even socially, ethically and morally, so that no one who has not lifted himself above the limitations of human thought can offer prayers in this manner. No man, except a Superman, can pray to God in this way. I feel, this is not a man's prayer to God; this is a Superman's dedication to the Almighty, a great protective measure, a solacing force and a redeemer from every difficulty and trouble in life. This Rudra-Adhyaya, this Satarudriya, this hymn should be chanted, listened to and made an instrument of daily prayer to God, by which one's mortal sins are destroyed and the spiritual light is lit within, by which one's internal eye beholds that Presence which is outwardly manifest as the Universe and inwardly is the mind and consciousness. Thus, this is a universal meditation which is expressed in the Veda as a hymn of prayer to the Supreme Being, here addressed by the epithet of Rudra, Siva, the One without a second. May His Grace be upon us all.



THE SATARUDRIYA
Prostration to Thee, Rudra; prostration to Thy Wrath and Thy Arrow (which destroy evil); prostration be to Thy bow; prostration to Thy mighty Arms.

Note: - According to the celebrated Sayana Acharya, the Rudra chapter of the Yajurveda consists of the Mantras by which oblations are offered in the Sacrifice of Knowledge, wherein the manifold universe is visualised as the extensive manifestation of the Supreme being.
This, Thy arrow that has become exceedingly peaceful (to the devout); Thy bow become a source of auspiciousness, and Thy quiver of blessedness; with these, O Valiant One (Rudra), make us happy.
Note:- While the first Mantra invokes the Terrible Power for destruction of evil, the second envisages the fulfillment of the arms on the establishment of peace, and the now benignant phase of what was once formidable.
Rudra! That blessed and benign form of Thine, which obliterates the trace of all sins - with that most hallowed and calm phase of Thy being, reveal Thyself to us, O radiator of peace from the Mount of Kailasa!
Note:- Rudra-Siva is said to have two forms, the terrific and the beatific, which are manifested at different times.
O Benefactor from the Mount of Kailasa! That arrow which Thou wieldest for aiming at enemies, make that benign (in respect of us); harm not human beings or others in creation, O Protector in the sacred Mount!
Resident of the Mountains! We pray to Thee with auspicious eulogies, for the sake of attaining Thee; do so deign that this whole world of ours is rid of all ailment and affliction, and blooms with a joyous mind.

May that Divine Physician, First among gods, exalt me in His all-redeeming Transcendent Being; having cut off all evil, whether in the form of poisonous creatures and wild beasts, or the demoniacal natures in creation.

This (Rudra in the form of the Sun), ruddy, pink, brownish and yellow and of variegated hue (in different stages of rising from the horizon), most auspicious (being dispeller of darkness), manifested in the bright rays enveloping (the earth) from all directions, ranging in tens and thousands - of these the penetrating ferocity we mitigate with our prostrations.

This Blue-necked (due to drinking poison), Red-complexioned One, who traverses through the sky (in the form of the Sun) - Him do see (with their eyes) the unlettered cowherds as well as the maids carrying water, Him do also see all beings (both high and low). May He (Rudra) make us happy.

Note:- The import of this Mantra is that while the Lord as seated in such regions as Mount Kailasa is accessible only to those who have spiritual realisation, as the Sun He is visible to everyone. In His great compassion He makes Himself felt even by our outer senses.
Salutation be to Nilagriva (with blue neck), who has a thousand eyes (as Indra), and who pours down (as rain or Parjanya); salutation be from me to others, too, who attend upon Him (as His servants).
Lord! Unfurl the string at both the ends of Thy bow; Those arrows that are in Thy hand - set them aside (now, after the enemy has been destroyed).

Note:- The term 'Lord' is the equivalent of the Sanskrit original 'Bhagavan', which means one who is possessed of all wealth (Aisvarya), valour (Virya), fame (Yasas), prosperity (Sri), wisdom (Jnana), non-attachment to things (Vairagya); - an epithet of the Almighty.
O Thousand-eyed Divinity! Thou that hast hundreds of quivers (in war)! Setting down Thy bow, and dismantling the ends of Thy piercing arrows (after Thy purpose has been fulfilled), become Thou auspiciousness unto us, with a charming mood of blessing.
May the Bow of Kapardin (Siva) be freed from its string; and may His quiver be without the piercing ends of the arrows held above. May his arrows become incapable of piercing through, and may His Bow become merely a support for the arrows (and not to shoot them).

Note:- This Mantra and the others which pray for the putting down of the weapons of Rudra-Siva are invocations of His peaceful aspect which manifests itself when He is not engaged in the work of destruction with His fierce arms.
O Abundant Source of all fulfilments! Protect us Thou, from all sides, with the Weapons (like the sword) and the Bow in Thy hands, that have ceased from purposes of destruction.
Salutation be to Thy weapon arrow that has not been extended on the bow, but is capable of striking the enemy! Salutation to Thy bow. And salutation to Thy two arms.

Lord! May the pointed arrows of thy bow exclude us, in every way, from their destructive operations). And that quiver of Thine - may Thou keep it far away from us (and protect us).

Note:- According to another interpretation, the second line can be rendered thus: 'And that quiver of Thine - may Thou direct it on our enemies.'
Prostration be to Thee, O Lord, Ruler of the universe, Great God Three-Eyed One, Destroyer of the Tripuras, Death to the destructive Fire of the three worlds at the end of Time, Terror to even to the terrible Fire of Time, blue-necked one, Overcomer of mortality, Overlord over everyone, Bestower of Blessedness, Ever-Auspicious, the Blessed Great God - to Thee prostration.
Prostration to the golden-armed One, the Supreme Commander of all forces, the lord of all quarters. Prostration to the vital essence and source of the green-leafed trees, the Master of all created beings. Prostration to the self-effulgent One, the lord of the different routes (which souls take on departure from this world).

Note:- In the first section, the Rudra-Adhyaya delineated the Power of Rudra-Siva in His form as the Wielder of the Bow and Arrows. In the subsequent sections, His glories as revealed in all creation, as manifest in every quarter and cranny, are described. These hymns abound in a varied adoration of the supreme Being in all things, and every word of 'prostration' is repeated twice, as prostration on both sides, and prostration in the beginning and in the end (which is avoided in the translation).
Prostration to the Rider over the Bull, the Chastiser of the opposing force, the Lord of food or Ruler over matter). Prostration to the One with blue hairs on the head (not turned gray), the Wearer of the sacred thread (indicating auspiciousness), the Master of those who are full with the qualities of perfection. Prostration to the Severer of Samsara, the Sovereign over all creation.
Prostration to Rudra, who protects with His outstretched bow, the Ruler of all fields (temples, bodies and all creation). Prostration to the Charioteer (Director of all things), the Invincible One, the Lord of all forests, (vegetation life). Prostration to the Crimsonhued One, who, existing (even) in trees, is the Supreme Protector of all.

Prostration to the One who manifests Himself as the minister in a royal court, as the merchant in business and as the ruler over all the plant kingdom. Prostration to the Creator of the world, the Master of all wealth, the Lord over medicines. Prostration to Him who thunders in battle and makes the enemy shriek in fear, and is the Commander of all forces. Prostration to the All-enveloping One, the Fast in action, the Refuge of the self-surrendering devotees.

Prostration to the Valiant Confronter of foes; the Terrific Uprooter of the opposing forces, the Protector of the powers (of Dharma) pressing from all sides; prostration to the Lord seated on the hunch of the bull, armed with the sword, the chief of (even) thieves (or stealer of everyone's heart).

Note:-The appellation 'Chief of Thieves' is to indicate the supreme immanence and the non-exclusiveness of the Divine Being.
Prostration to the Chief of robbers, to Him who is armed with quiver and arrows; prostration, to the deceiving, the tricky and elusive lord of marauders; prostration to the ever-cunning leader of the thieves lurking at home and those wandering in the streets and the forests.
Note:- The Lord is adored as the chief of thieves, etc:, in two senses. Firstly, He is the indwelling presence of even the thieves, and their lives are impossible without His existence in them as their essence. Secondly, He is also the Jiva, which is the thief; apart from his being Isvara ranging beyond the realm of the former. Also, the Lord it is that sports as the high and low, the good and the bad, the virtuous and the debased, when looked at from the standpoint of the universe taken as a whole, a view which is hard for the Jiva sunk in personalistic cognitions and perceptions, but the right vision of those who are absorbed into Reality. Ethical concepts stand transfigured in the Absolute. These Mantras of the Veda are to help a seeker in recognising God through the medium of all creation.
Prostration to the Chief of the self-protecting animals and of the retaliating thieves ever ready to strike people to death, prostration to the Chief of dacoits, armed with swords and prowling in the nights for booty, prostration to the roving Chief with helmet and turban, wandering through the mountains, who steals away people's belongings in houses and fields.

Prostration to Him who is in the forms of those that move about holding bows and using arrows, prostration to Him who is in those that string their bows and discharge the arrows, prostration to Him who is in those that stretch the bows and send arrows again, prostration to Him who is in those that shoot the arrows and make them hit the targets.

Note:- The great commentator Sayana, makes a suggestive hint that the forms are all 'Rudras' which implies the startling truth that the contents of the world are all 'God' Himself - not that He is merely present in them.
Prostration to Thee who art the sitting and the reclining, prostration to Thee who art the sleeping and the waking; prostration to Thee who art the standing (static) and the running (dynamic), prostration to Thee who art the assemblies and the assembly-chiefs; prostration to Thee who art the horses and the horse-riders.
Prostration to Thee who art (in the form of) the Saktis competent to strike all round in various ways; prostration to Thee who art the gentle higher Saktis as well as the violent lower Saktis; prostration to Thee who art those that run after sense-pleasures as also their leaders; prostration to Thee who art the hosts of (living and non-living) beings as well as their chiefs.

Note:- The word 'Sakti' does not occur in the original, but is used in the translation to bring out the significance of the feminine gender of the words in the Mantra, which indicate the various Saktis or Powers of the Lord. Sayana states that the gentle ones are the seven Matrikas, etc, while the violent ones are Durga, etc.
Prostration to Thee who are (in the form of) the hosts of celestial attendants and their chiefs; prostration to Thee who are the formless and the universal-formed; prostration to Thee who art the great as well as the small; prostration to Thee who are those that ride on chariots and those that do not; prostration to Thee who art the chariots as well as the chariot-owners.
Prostration to Thee who are (in the form of) armies and army-chiefs; prostration to Thee who are the trained charioteers and apprentices in chariot-driving; prostration to Thee who art the carpenters and the chariot-makers; prostration to Thee who art the potters and blacksmiths; prostration to Thee who are the fowlers and the fishermen.

Prostration to Thee who art (in the form of) the artisans who make arrows and bows; prostration to Thee who art the hunters and the huntsmen; prostration to Thee who art the hounds and the keepers of hounds.

Prostration to the Creator and Destroyer of the Universe. Prostration to the Remover of sins and the Protector of all beings. Prostration to the blue-necked One and the fair-necked One. Prostration to the matted-locked One and the clean-shaven One. Prostration to the Thousand-eyed One and Him who wields multiple bows.

Note:- "In the form of an austere mendicant, Siva is matted-locked; as a Sannyasin, He is clean-shaven; as Indra, He is thousand-eyed; in His multiformed manifestation, He holds numberless bows," says Sayana.
Prostration to the Resident of the mountains (as Siva) and the Immanent One in all beings (as Visnu). Prostration to the One who wields arrows and rains heavily through the clouds; prostration to the one who is dwarf in size and small in limbs; prostration to the One who is huge in size and multiformed in limbs; prostration to the Ancient One who is glorified through eternity.
Prostration to the Primeval One and the Chief of beings; prostration to the Omnipresent One and the agile among things; prostration to the One in the quick and the flowing; prostration to the One in the roaring waves and the still water, prostration to the One in the swift rivers and the islands.

Prostration to Him who is the Eldest as well as the youngest; prostration to Him who is the Ancient Being as well as all that emanates from It; prostration to Him who is the middling creation (such as the celestials, etc.) as well as the infant; prostration to Him who is the last in creation (e.g. the animals, birds, etc.) as well as the trees and plants with their branches and foliage; prostration to Him who is mixed in character (e.g. virtue and vice, representing the human beings), as well as all that is moving.

Prostration to Him who dispenses justice as Yama (lord of death) and bestows the beatitude of salvation to beings; prostration to Him who reigns over the green earth rich with harvest and is in the farm yards; prostration to Him who is in the (Mantras of the) Vedas and the (meditations of the) Upanishads; prostration to Him who is in the form of trees in forests and in creepers and plants; prostration to Him who is in sound and its echo.

Prostration to Him who is in armies moving fast and in chariots rattling forth; prostration to Him who is valiant and destroys enemies; prostration to Him who wields a shield and leads the hosts (to success); prostration to Him who is helmeted and armoured; prostration to Him who is the renowned (Ancient One) and whose forces are reputed (in all creation.)

Prostration to Him who is immanent in the sound of the drum, and in the sound of the tabour; prostration to Him who is in those that never retreat in war and in the ablest reconnoitrers; prostration to Him who is in the spies and in military messengers; prostration to Him who is in the wielders of swords and in operators of the quiver.

Prostration to Him who uses sharp arrows and countless weapons; prostration to Him who wields the auspicious missile (trident) and the blessed bow (called Pinaka); prostration to Him who is in narrow lanes and in broad highways; prostration to Him who is in dribbling streams and in mountain torrents of water.

Prostration to Him who is in marshes and lakes; prostration to Him who is in rivers and reservoirs; prostration to Him who is in wells and pits; prostration to Him who is in rains and in oceans; prostration to Him who is in the clouds and in lightning.

Prostration to Him who is in the autumnal clouds and in the heating sun; prostration to Him who is in the winds and in the stormy downpours of the deluge; prostration to Him who is in the wealth of cattle and land.

Prostration to Him who has Uma as His consort and who causes to flee all sorrows (of Samsara); prostration to Him who is crimson-coloured (as the rising sun) and is reddish (as the sun risen above the horizon; prostration to Him who brings about the peace (and happiness) of beings and protects all creatures; prostration to Him who is terrible (to foes) and fearful (to those who oppose Him).

Prostration to Him who destroys enemies in front and who destroys them from behind; prostration to Him who is the Destroyer of things here and the Destroyer of everything in the end; prostration to Him who is in the form of trees filled with green leaves; prostration to Him who is embodied in Om (Pranava).

Prostration to Him who is the source of bliss, spiritual as well as temporal; prostration to Him who dispenses all happiness, heavenly as well as earthly; prostration to Him who is the Auspicious One, and is more auspicious than anything else.

Prostration to Him who is in the holy waters of shrines, and in emblems erected on their banks; prostration to Him who is in this shore (as the bestower of prosperity) and on the other shore (as the blessedness beyond mortality); prostration to Him who is the means to cross over sin by ritual as well as by knowledge; prostration to Him who is the cause of rebirths and the fact behind the experiences of the fruits of Karma; prostration to Him who is in the tender grass and in the fleeting foam; prostration to Him who is in the sands and the flowing waters (of river )

Prostration to Him who is in fertile lands and in broad highroads; prostration to Him who is in rocky grounds and in habitable places; prostration to Him who has matted locks and who reveals Himself to devotees; prostration to Him who is in cowsheds and in homes of people; prostration to Him who is in bedsteads and in palaces; prostration to Him who is in thorny jungles and in mountain caves; prostration to Him who is in whirlpools and in dew-drops.

Prostration to Him who is in the atoms and in dust; prostration to Him who is in what is dry and what is green; prostration to Him who is in difficult terrains and in the green grass; prostration to Him who is in the earth and in the gallant-waved rivers.

Prostration to Him who is in fresh leaves and in heaps of dry leaves; prostration to Him who is with uplifted weapons and who strikes (the sinful); prostration to Him who afflicts (enemies) mildly as well as severely.

Prostration to You all who are the hearts of the gods, bestowing on devotees wealth (material as well as spiritual); prostration to You who are undecaying; prostration to You who grant the wishes of everyone; prostration to You who destroy evil from all sides; prostration to You who manifest yourselves aoundantly.

O Wielder of the rod of justice (Punisher)! O Lord of food! O Unattached Independent One (possessing nothing)! O Blue and Red One in hue! May there not be fear in these people and these cattle (of ours)! May not anyone of them stray away (or perish)! May not anyone of them be diseased!

Rudra! That which is your auspicious form, auspicious as the universal panacea for all ills; auspicious as the bestower of (knowledge and realisation of) Your Rudra-form - with that make us live in happiness.

We dedicate this mind of ours to Rudra, the powerful, with matted hair, causing the waning (and destruction) of enemies, so that in this our locality (village, land or country) happiness may prevail on humankind and cattle, and all living beings remain robust and free from troubles of any kind.

Rudra! Render us happy (both) here (with material prosperity) and here after (with spiritual blessedness); with our obeisance we propitiate You, the Destroyer of our enemies (internal and external); May we attain, Rudra, with Your loving Grace, all that happiness and freedom from sorrow which our Father, Manu, acquired.

Rudra! Destroy not our aged ones or our young ones, our infants or our babes in the womb; kill not our father or our mother, and our dear bodies.

Rudra! Do not, in Your anger, bring trouble on our children, our sons, our life-span, our cattle, our horses; destroy not our brave (useful) servants; we propitiate You with (our) prostrations, offering oblations (to You).

God! Let Thy gentle form, meant for our good, which spells destruction on cattle and human beings in the enemy's fighting forces, be near us; protect us, exalt us (among all things) and confer grace on us - Thou the glory of here and hereafter.

Praise the celebrated One; the Dweller in the cave (of the heart); ever young (new and fresh); terrible at the time of destruction (of enemies and of the universe in the end), like a ferocious lion, O Rudra! Make us, praying through this mortal frame, happy. Let Thy forces (armies) wipe out what is different from us (our foes). (This is a prayer for the success of oneself over one's enemies, external as well as internal. What is different from us is what is other than the true Self or Atman.)

May the destructive weapon of Rudra, as also his burning angry will risen against sinners; keep away from us (not harm us). O Granter of boons to those who surrender themselves with offerings! Turn away Your wrath from us, who are prostrate before You. Bestow happiness on our children and grandchildren.

O Supreme Bestower of blessings (on devotees)! O Supremely Auspicious One! Be propitious and graceful to us. Leaving Thy destructive weapons behind on the top of a high tree, descend and appear before us wearing the tiger skin and wielding Thy Pinaka bow (merely as Thy insignia).

O Profuse Granter of boons! O White-hued One! Prostration be to You, O Lord! May Your countless weapons, all of them, destroy what is different from us.

Note:- The above is a Mantra to ward off anything that is contrary to self - disease, poverty, ignorance, enemy, and finally the sense of separateness in pure being.
Lord ! In Your hands are myriad weapons of diverse types; master over them all, condescend to turn their faces away from us:
We keep unstringed, a thousand leagues away, the bows of those myriad forms of the countless manifestations of Rudra, who range over this earth.

(We keep unstringed, a thousand leagues away, the bows of those) forms of Rudra who are spread over this vast ocean of space.

Note:- The part of the Mantra given (within brackets) does not actually occur here in the original, it being recited only once after nine half-verses beginning with the present one. We shall, however, insert the same with every half-verse to make the sentence complete and the sense clear.
(We keep unstringed, a thousand leagues away, the bows of those) forms characterised by blue necks and also fair necks, the Sarvas (manifestations of Rudra) who wander in the nether regions (as their lords).
(We keep unstringed, a thousand leagues away, the bows of those) forms characterised by blue necks and also fair necks, the Rudras who reign over the heavenly regions (as their lords).

(We keep unstringed, a thousand leagues away, the bows of those) forms who, with yellow hues, like tender grass, and with blue necks, also sometimes with reddish colour, reside in trees (as their lords).

(We keep unstringed, a thousand leagues away, the bows of those) lords of ghostly spirits, some of whom are shaven-headed and some among whom wear matted hair.

(We keep unstringed, a thousand leagues away, the bows of those) forms of Rudra who afflict (people) through food (by way of disbalance of the humours, etc.) and (afflict) those who drink in vessels (by sips and excesses, etc.)

(We keep unstringed, a thousand leagues away, the bows of those) who are the protectors of all the paths (of the soul, both here and hereafter), who control the supply of foodstuffs (to all beings), who fight with and drive away enemies (who stand on our way).

(We keep unstringed, a thousand leagues away, the bows of those) who stalk about in (holy places to protect them) with sharp swords and fierce instruments (in their hands).

We keep unstringed, a thousand leagues away, the bows of all these forms of Rudra, and many more (than already mentioned), who exist filling the quarters.

Prostration to the Rudras (in myriad forms) who exist in earth atmosphere and heaven, and whose arrows (weapons) are food, wind and rain (respectively); prostration to these with folded hands, all the ten fingers joined forward in submission in the east, ten fingers thus in the south; ten (fingers in the west, ten fingers in the north, ten fingers upwards; prostration to them. May they render us happy. Whomsoever we hate and whoever hates us, him we, having thus resorted, consign (O Rudras !) into your wide open mouths.

We worship the Three-Eyed One, fragrant (with energy), increasing strength and prosperity (of those who adore Him); may I(we) be freed from death for (the sake of) immortality, as a cucumber is freed from its hold (of bondage to the creeper).

That Rudra who is in fire, who is in water, who is in (medical) herbs, that Rudra who has entered all the worlds - to that Rudra be prostration.

Resort to Him, who is armed with excellent arrows and good bow, who is the source of all remedies for worldly ills; we worship (that) God, Rudra, the Destroyer of pains, with (our) salutations, for (attaining) peace of mind.

This hand of mine is blessed; this, mine, is twice blessed; this, mine, is the remedy for the ills of all the world; - this, which has touched Siva (in the shrine of worship).

O Destroyer (Death of death)! What thousands and tons of thousands of binding forces wielded by You there are, (which are) meant for the ruin of the mortal individual - those all we set aside with the power of sacrifice.

May this offering be to the Death Supreme (Death of death, or Destroyer of all evil, sin and sorrow)! May this offering be to the Death Supreme! Om, Prostration to the All-Pervading, Blessed Lord, Rudra! Save me from death (mortal existence)!

Thou, Rudra, art the centre of the vital forces; enter not (therefore) as the destroyer. With this sustaining element (of Thy Grace), make us grow into abundance and fullness! Om, May there be Peace, Peace, Peace.

We commune ourselves with that great Purusha, and meditate on Mahadeva (Great God); May that Rudra (Siva) direct us (to the Great Goal).



Om; May there be Peace, Peace, Peace.