Professional Documents
Culture Documents
1. $ p Eh h n& p {IVj&*
lRMi]ix& ni n&**
$ xi& xi& xi&*
- |x{xn xixj
m bhadra karbhi yma dv bhadra
paymkabhiryajatr
sthirairagaistuuvsastanbhi vyama dvahita yadyu
m nti nti nti
- pranpaniada ntimantra
p - Auspicious; Eh& - with the ears; h - may we hear;
n& - O Gods; p - Auspicious; { - may we see; +I& - with
the eyes ; Vj& - while doing Yagna; l& - firm, steady; +RM& limbs and organs; i]& - while invoking; ix& - by body;
- may we enjoy; ni - a life in the cause of God; i - this;
+& - life.
You all walk together (have same ultimate goal), you all speak
together. Be of one mind, understand properly. As the exalted
learned persons accept the shares with one thought that are
received in yagna, similarly you too receive whatever comes as
your share with same understanding.
x& - common; xj& - prayers; i - assembly; x& - mind;
Sk - common perception; B - of these; xj +xj common goal with common method; & - your; xx same offerings; V give and receive
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5. |i& n niii
i Si J {Mi i*
i {xVM{ii xi
in xE x S iP& **1**
prtasmarmi hdi sasphuradtmatatva
sat cit sukha paramahasagati turyam
yat svapnajgarasuuptamavaiti nitya
tad brahma nikalamaha na ca bhtasagha 1
|i& - dawn; - remember; n - in heart; i - shines;
+iii - self effulgent paramatman; i Si J - ever present
limitless consciousness and bliss; {Mi - destination of
greatest ascetics; i - transcendent fourth state; i - which;
{xVM{i - state of dream, waking and sleep; +i witnesses; xi - always; ii - that; - brahman; xE indivisible; + - I; x - not; S - and; iP& - aggregate of
material elements
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At dawn I invoke Him who is beyond the reach of mind and speech
but because of whose grace the words become manifest. Him the
scriptures describe by the words not (just) this not (just) this. Him
the sages describe as the unborn, unchangeable (who does not
decay) and the supreme most God of the deities.
|ix i& {Eh
{h xix{n {kJ*
x <n VMn i
VV VRM < |ii **3**
ES
prtarnammi tamasa paramarkavara
pra santanapada puruttamkhyam
yasmin ida jagadaamaa mrtau
rajjv bhujagama iva pratibhsita vai 3
r akarcrya
|i& - At dawn; x - I bow; i& - beyond darkness; {Eh effulgent like Sun; {h - full, limitless; xix{n - absolute (eternal)
support; {kJ - known as supreme being; x - in
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ik {x +{h iv o]**
- <{xn, E 15
hiramayna ptra satyasypihita mukham
tattva pan apvu satyadharmya day
- vsypaniada, lka 15
hx - golden; {jh - vessel; i - of truth; +{i covered; J - face; ii - that cover; i - you; {x - nourisher;
+{h - uncover; iv - for law of truth; o] - for the sight
of.
This earnest prayer is of a seeker who wants to see and know That
which is beyond matter, so that he could also live a spiritual life
based on that law of Oneness of existence.
7. Mx Sk {nx S S tEx*
%{Ek | xx {i\V |\Vxi%**
- Vk
ygna cittasya padna vc mala arrasya ca vaidyakna
ypkartta pravara munn patajali prjalirnatsmi
- bhjavtti
Mx - by yoga; Sk - of mind; {nx - by words (grammer); S
- of speech; - impurity; - of the body; S - and; tEx
- by Ayurveda; & - who; +{Ei - removed; i - him; | great; xx - among the sages; {i\V - Patanjali; |\V with folded hands; +xi& + - I remain saluting.
I remain saluting Patanjali, the greatest among the sages who has
removed the impurities of mind by Yogashastra, the impurities of
the words by grammer (Vyakarana Shastra) and the impurities of
body by Ayurveda Shastra.
This shloka that has come to us by tradition is our obeisance to
Rishi Patanjali who has given us the wonderful Yoga Sutras. But it
is not only the Yoga Sutras, he has also added to the existing
knowledge, the knowledge of Grammar for the purification of
speech and of Ayurveda for the healthy body. Generally if we have
to pursue a higher goal it has to be done by body, speech and
mind (Kaya Vacha Manasa). These are the three instruments
with which we can achieve our goals in this world or also the lifes
ultimate aim of God realization. These instruments should be
faultless, efficient and effective. In Bhagavadgita too, when Sri
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May you be well. May you have health with long life, knowledge
with discrimination, right choice and skill in action, achievements,
wealth with righteousness and always devotion for nation
expressed in strength and action. By these qualities and such
actions of yours may your family be well known and forever get the
sense of fulfillment.
In our culture it is expected that our life should add to harmony
around. Wherever we are, we should not bring darkness ie,
unhappiness there but we should strive to bring light ie happiness.
To indicate that symbolically and impress that on mind of the
child/person on his/her birthday he/she is asked to light the lamp
in front of Ishwara. At many places the Aarati is also done for
him/her. The significance of that is to remind him/her that he/she in
Ishwarswaroop. Blowing off candles and cutting of the cake
actually is against the ethos of our culture. Such action like
blowing off candles and cutting also create negative vibrations
around which is not at all conducive to the proper growth of a
person. Therefore we light a lamp, offer flowers to God, and put a
tilak on forehead. After the lighting of the lamp etc this prayer is
chanted to remind him/her about what is the purpose of his/her life
and for that what qualities he/she should develop.
14. xnvE Skx x
x S jV x S Qhxj*
x S x iV x &
Snxxn{& % %**1**
manbuddhyahakra cittni nha
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na ca rtrajihv na ca ghrantr
na ca vymabhmirna tj na vyu
cidnandarpa ivha ivham 1
xnvE Skx x - I am not mind, intellect, thought or ego; x
S jV x S Qhxj - neither I am ears, tongue, nose or eyes; x
S x iV x & - I am not the elements like sky, earth, fire
and wind; Snxxn{& - I am pure consciousness and
bliss, I am auspiciousness, I am auspiciousness.
x S |hY x {\S&
x {ivix {\SE&*
x C{h{n x S{l{
Snxxn{& % % **2**
na ca prasaj na vai pacavyu
na v saptadhturna v pacak
na vkpipda na cpasthapy
cidnandarpa ivha ivham 2
x S |hY x {\S& - I am not vital breath nor physiological
functions of five breaths; x {ivix {\SE& - I am not the
seven fold material that makes up the body (seven fold material chyle, blood, flesh, fat, bone, marrow, semen) nor I am encaged
in five sheaths (five sheaths - physical sheath, vital sheath, mental
sheath, intellectual sheath, blissful sheath); x C{h{n x S{l{
- I have nothing to do with five organs of action - speech, hands,
legs, anus and procreatory organs; Snxxn{& - I am
pure consciousness and bliss, I am auspiciousness, I am
auspiciousness.
x uM x
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x n x i &*
x v x Sl x E x I&
Snxxn{& % % **3**
na m dvargau na m lbhamhau
na m vai mad naiva mtsarya bhva
na dharm na crth na km na mka
cidnandarpa ivha ivham 3
x uM x - I have neither likes and dislikes nor I have
covetousness or greed; x n x i & - I have no
arrogant vanity or any jealousy with any one; x v x Sl x E x
I& - I do not have the four fold aspirations of life -dharma ,
wealth, desires of enjoyment and liberation- to be achieved -;
Snxxn{& - I am pure consciousness and bliss, I am
auspiciousness, I am auspiciousness.
x {h x {{ x J x n&J
x xj x il x n x Y&*
+ Vx x V x H
Snxxn{& % % **4**
na puya na ppa na saukhya na dukha
na mantr na trtha na vd na yaj
aha bhjana naiva bhjya na bhkt
cidnandarpa ivha ivham 4
x {h x {{ x J x n&J - I am not for merits or sins nor for joy
and sorrow; x xj x il x n x Y& - nor I am for any mantra or
sacred pilgrimage nor study of scriptures or for offering; + Vx
x V x H - I am neither experiencing nor the experienced
nor the experience; Snxxn{& - I am pure
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+i - falsehood; - do not; i - truth; M - go; i darkness; Vi& - light; i& - death; +i - immortality.
Do not go towards falsehood. Follow the truth. Do not go in
darkness go towards light. Do not go on the path of death, go for
that what brings immortality.
Man is born in Karmayoni. It means he can choose action. The
animals are programmed. Therefore a donkey kicks irrespective of
who is standing near it, a dog barks at the unknown or the
duckling swims in the water without any lessons in swimming. But
man is not programmed. He has a choice at every stage to do an
action which elevates him or that which brings him down. For
every unfortunate situation the man can choose to wallow in selfpity or he can detach himself from the bodily sufferings. In every
favorable or unfavorable situation he has freedom to stick to truth
or he could also resort to falsehood. By our actions alone we can
make or break our life, we can make it divine or beastly. Spiritual
life is alertness in exercising our choice in every thought, word and
deed. This beautiful Vedic Mantra is to make us alert about
exercising this choice for the spiritual life in our each thought, word
and deed. It needs lot of self-efforts, manliness. Swami
Vivekananda that is why had told that Religion is manliness. We
shape our destiny by exercising our choice for truth, light and
immortality.
17. $ {hn& {hn {hi{hnSi*
{h {hn {hi**
$ xi& xi& xi&*
m pramada pramida prtpramudacyat
prasya pramdya pramvvaiyat
m nti nti nti
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beyond. And thus doing our best here but not getting attached to
the world as its fullness is in Paramatman.
18. E E i S {RM Pi M*
iE{ i xn {xxn M**
E - dumb; E i S - becomes eloquent; {RM - cripple;
Pi - crosses; M - mountain; iE{ - whose compassion;
i - to that; + - I; xn - bow down; {xxn - all blissful; M
Paramatman
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We perform Yagna for the fragrant; three eyed Bhagavan Siva who
enhances prosperity. May he liberate us from the bondage of
death like the ripened cucumber; (which effortlessly separates from
the vine) and not from immortality. That is at the time of death
staying firmly established in immortal Atman may we effortlessly
give up our body.
This Mantra is taken from Rudram, a hymn to Bhagavan Siva. It is
also called as Mrityunjaya Mantra meaning conquering of death by
performing Yagna for Bhagavan Siva. How to perform Yagna for
Siva? It is said, Sivo Bhutva Sivam Yajet - Perform Yagna for
Siva by being Siva. Being Siva means one should be spreading
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Prrthan
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- vaya - we, xx - nna - verily/really, +i {j: amtasya suputr - (are) children of immortality, < - iha - here
={Vi& - upajt - (we) born here, i B El - tava eva
kryrtha - for Your work only, ! -(he) vibho!- Oh vara!,
xEr: - nikmabuddhy - with wisdom and understanding
untainted by desire, +i {z - rta vipannasev - service of
the suffering and fallen, +i - asmat - our, < iya - this
ivx - tavrdhana - worship to You
Whatever we receive in life let us give far more than that. This is all
our prayer O Bhagavan! Please fulfill it. Let there be peace at all
the three worlds.
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Dhyan Shloka
:
: " :
&:
yam brahma varunendrarudramarutah stunvanti divyaih stavair
vedaih sangapadakramopanishadairgayanti yam samagah
dhyanavasthittadgaten manasa pasyanti yam yogino
yasyantam na viduh surasuragana devaya tasmai namah
To the Lord about whom Brahma, Varun, Indra, Rudra, and the Marut-devatas
praise with divine hymns, the one whom the singers of the Samveda praise by
singing with a full complement of the limbs (of singing) in the order of pada,
krama and the Upanishads, the one whom contemplative people see with minds
resolved in him in a state of meditation, whose nature the celestials and demons
do not know, unto him, the Lord, my salutations.
Jh Hkxoku~ mokp&
1- Ykksds fLefU}fo/kk fu"Bk iqjk ksDrk e;ku?kA
Kku;ksxsu lka[;kuka deZ;ksxsu ;ksfxuke~AA3-3AA
Sribhagavanuvacha lokesmin dvividha nistha pura prokta mayanagha
jnanayogena sankhyanam Karmyogena yoginam (3.3)
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Sri Bhagavan said Oh! Sinless One, the two-fold committed life-style in this world, was told by Me in
the beginning pursuit of knowledge for the renunciates and the pursuit of action
for those who pursue activity.
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Whereas, oh! Arjuna, the one who, controlling the sense organs with the mind, is
unattached and takes to the yoga of action (i.e., action performed with yogabuddhi) with the organs of action, is far superior.
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muktasangonahamvadi dhrtyutshasamanvitah
siddhyasiddhyornirvikarah karta sattvika ucyate (18.26)
The one who is free from attachment, who has no egotism, who is endowed with
resolve and enthusiasm and is unperturbed in success and failure is called a
sattvika doer.
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The karma of one who is free from attachment, who is liberated, whose
mind is rooted in self-knowledge, who performs for the sake of daily yajna,
resolves totally.
The wise, endowed with the attitude of Karma-yoga, having given up the
results of action, free from the bondage of birth, indeed accomplish the end
that is free from all afflictions.
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Having given up all binding desires, the person who moves around, devoid
of longing, without the sense of limited I and mine, gains peace.
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