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This great mantra is taken from the Taithreeya Aranyakam 1. It is one of the most famous of all veda mantras and remains quite popular till date. It is normally sung in a chorus by all the priests together after performing any Pooja worship or Yajna. However, one can experience much deeper spiritual meaning.
Serious readers would surely ponder deeply at the hint in the mentioning of a "raft" in the paragraph "Samvastaro Va Apamayatanam The number of Panchasats Individual Mantras in this Prasnam adds up to The eighth Anuvaka is a prelude to the Mantra Pushpam that is housed in the 22nd Anuvakam.
There are 32 anuvaakaas sections in Surya Namaskara Prasnam. The eighth anuvaakam is a prelude to the concepts enshrined in the text of Mantra Pushpam that we find as the twenty second anuvaakam of Surya Namaskara Prasnam. The eight forms of Agni merging as one with Surya Murthy is also covered in this anuvaakam. The Mantra Pushpa Rks are linked with the most sacred aruNa kethukam rites.
There are 12 panchasats individual mantrAs in this anuvAkam. The above anuvaakam summarizes the thoughts that are elaborated in the Mantra Pushpam. Hence we will study this anuvaakam first.
The text of the AnuvAkam is as follows:. Swami Vimalanandha's excellent translation following that of SayanA and BhattabhAskara is provided below:.
All the created beings are water. The vital breaths in the body are water. Quadrupeds are water. Edible crops are water. Ambrosia is water. Samraat is water. Viraat is water. Svaraat is water. The metres are water. The luminaries are water. Vedic formulas are water. Truth is water. All deities are water. The three worlds denoted by bhuh: bhuvaha: and suvaha: are water. The source of all these is the supreme denoted by the syllable OM.
HE is resplendent and multifaceted effulgence is referred to in this rk as Samraat perpetually shining , Viraat manifoldly shining and Svaraat self-luminous according to Bhattabhaskara. The source of all these described in this rk such as vital breaths, the three worlds et al.
Another passage of MahAnArayaNOpanishad explains further how the Parama Purusha created the Water and for what purpose and how water serves as the central principle. That portion of the Upanishad is as follows:. Ardha maasaa maasaam ruthava: samvatsarasccha kalpanthaam i sa aapa: pradhudeh ubeh imeh antharksham atho suv a: ii. Here the ancient Vedic teaching pertaining to the Parama Purusha being the source and support of all the principles and objects of the Universe is revealed.
None of the units of time are thus permanent or independent. Then the Upanishad goes on to state that He milked water Aapa: and the other two -viz. With the introduction provided by the above mantram of the Upanishad, we can now focus on the 8th anuvaakam of the Surya Namaskara Prasnam serving as a sequel to the Mantra Pushpam passages housed in the 22nd Anuvaakam of the Surya Namaskara Prasnam.
The relevant passage of the 8th anuvaakam starts off asking the following questions:. O Lord! Now the Upanishad answers the above questions and states that time and its units enter the water principle. Latter in turn enter and merge with the Lord known as Surya NaaraayaNan. That powerful and universal controller absorbs the water and the time that is embedded in it and in the next cycle generates them again. This revelation provides the sequel to the relationships described in detail by the different mantras of the Mantra Pushpam.
The recitation of the Mantra Pushpam has a majestic and sonorous effect that is almost mesmerizing. We shall attempt to understand the meanings of the three sections. These Rks declare that the person who meditates on Jalam or Aapa: as Sarva Devathaa Svarupam is bound to gain all auspicious fruits. Such a declaration finds its echo in the Sandhyaa Vandana Mantram starting with:.
Further make us in this very life participants of that joy of Yours, which is most auspicious, just like fond mothers who nurse their darlings with nourishment. May we attain to that satisfactory abode of Yours, which You are pleased to grant us. Generate for us also the waters of life and pleasures on earth during our sojourn here.
For the Jnanis, water is not the thirst quenching and body cleansing element, but has divinity implicit in it. He who understands the flowers of water,He becomes the possessor of flowers, progeny and cattle. Moon is the flower of the water,He who knows it to be so,He becomes the possessor of flowers, progeny and cattle. He who knows the source of water,Becomes established in his Self. Fire is the source of water,He who knows the source of Fire,Becomes established in his Self,Water is the source of fire,He who knows it to be so,Becomes established in his Self.
Air is the source of water,He who knows the source of Air,Becomes established in his Self,Water is the source of air,He who knows this,Becomes established in his Self. Scorching sun is the source of water,He who knows the source of the Scorching Sun,Becomes established in his Self,Water is the source of scorching sun,He who knows this,Becomes established in his Self. Moon is the source of water,He who knows the source of Moon,Becomes established in his Self,Water is the source of moon,He who knows this,Becomes established in his Self.
Stars are the source of water,He who knows the source of the Stars,Becomes established in his Self,Water is the source of stars,He who knows this,Becomes established in his Self.
He who knows the source of water,Becomes established in himself. Clouds are the source of water,He who knows the source of the Clouds,Becomes established in his Self,Water is the source of clouds,He who knows this,Becomes established in his Self. Note: The following paragraph has got a hidden meaning — this is to say that there is a raft available to cross over all the forces of Nature and to see the God beyond all of them — God himself is the raft — we have to seek His help to see Him.
We need to understand that He, indeed is the raft. This paragraph also makes the serious reader wonder on what is the real meaning of the word "water" used throughout this mantra. Rainy season is the source of water,He who knows the source of Rainy Season,Becomes established in his Self,Water is the source of rainy season,He who knows this,Becomes established in his Self. He who knows that there is a raft is available,Becomes established in that raft.
King of kings, we praise thee,Who is the giver of all victories,Who is the fulfiller of all desires,Please bless me with wealth,To fulfill all our desires,Oh, Kubhera, we praise thee,Salutations to the king of kings. This last stanza is normally recited by priests while giving back prasada after performing an Archana in all temples. Here the two-way relationship between the Moon and Waters Aapa: is explored. Moon is indeed the flower of waters Chandramaa vaa apAm pushpam.
The moon rose like a lotus flower from those waters. Hence the Moon's originating place, abode, base is the waters. Therefore Aapa: is the Aayathanam the abode for the Moon. Water has another relationship to the Moon. It arises from the cool rays of the Moon. Hence, the Moon serves as the ayathanam for the waters.
Thus Water is the Aadharam and Aadheyam for the Moon. The relationship between the Moon, Heavens, firmament and waters and their directing force PraNava svarupi, the Supreme Purusha of Purusha Suktham has been alluded to in the earlier section. Many other Vedic passages dwell on this important relationship. Who knoweth the heaven, the earth and the wide space between them?
Who knoweth the creator of the mighty Sun? Who knoweth the Moon, and whence she was generated? In another mantram Yajur Vedam VII-- 16 , the relationship between the Moon and the waters, the subject of the first panchasat of Mantra Pushpam is hinted.
This is the famous mantram:. Chitram devaanaamudhagaadhaneekam chakshurmitrasya vrunasyaagneh -i aapraa dhyaavaa pruthvee antharkshagum surya aatmaa jagathastasthushasccha -ii. He is the manifestor of air, water and fire. He pervades the Sun, Earth and atmosphere. He is the creator and sustainer of all that moveth and moveth not. Yet another Uttaraarchika Saman talks specifically about the relationship between Aapa: and the blessings arising from the true understanding of the Sarva Devatha Svarupam of the waters.
That Saman is the th Saman:. Give us children, who make the right use of water. Agni is thus the receptacle of Jalam.
From Jalam, the fire under the ocean Vadavaagni is produced. Hence as in the case of Chandran, Agni also has a dual relation Aadharam and Aadheyam. An Upaasaka, who understands the world as a ship moving steadily in the gigantic waters is recognized by the 84th panchasat as a Sthitha Prajnan. He understands the cosmic relationship between the Water as a sarva Devathaa svarupi entering into Purusha.
Pushpanjali - In sanskrit with meaning
The word Mantrapushpanjali is made up of three elements, mantra incantation , pushpa flower , and anjali a bowl-shaped cavity formed by hollowing and joining open palms together, as when offering or receiving alms. By means of sacrifice the Gods accomplished their sacrifice: these were the earliest ordinances. Universal sovereignty, enjoyment of pleasures , independence, distinguished distinction as a king, the fulfilment of the highest desires, the position of a king, of a great king, and supreme mastership, that he might cross with his arms the universe, and become the ruler of the whole earth during all his life, which may last for an infinitely long time, that he might be the sole king of the earth up to its shores bordering on the ocean. Context for Hymn 3 is provided by the portion [
Pratyangira Devi Mantra Meaning And Benefits
Pushpanjali is the combination of two words, Pushpam and Anjali. In Sanskrit, Pushpam means flower and Anjali means offering with folded hands. Hence Pushpanjali means offering of flowers with folded hands. The Pushpanjali is offered on all days during Durga Puja. However, the day of Durga Ashtami is considered the most auspicious and significant to offer Anjali to Goddess Durga.
Mantrapushpanjali, Mantrapuṣpāñjali, Mantra-pushpanjali: 2 definitions