Gayatri Mantra - Meaning and Translation - Page 4
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    The greatness of the sUrya-savitRu: RV 5.81.1

    Although the deity of the gAyatrI mantra in RV 3.62.10 is sUrya-savitri, this manDala does not gives more details on this deity.

    However, Rg veda has 8 complete sUkatas dedicated to SavitRu:
    1.35, 4.53, 4.54, 5,81, 5.82, 6.71, 7.45, 10.139 and 10.149. One can use the epithets in these sUktas for meditating on the deity SavitRu.

    SUrya--Sun, is closely reltated to SavitRu. Whereas SUrya represents the static elements of creation, SavitRu represents the dynamical elements. About 65 mantras in RV are dedicated to SUrya. Among them are complete sUktas, namely, 1.50, 1.115, 10.37, 10.139, 10.158 and 10.170. Other manDalas have some mantras. In the 3rd manDala (where the gAyatri mantra occurs) there are no mantras to SUrya.

    Seer VashiShTha maharShi in RV 7.45.1 says:

    आ देवो यातु सविता सुरत्नोऽन्तरिक्षप्रा वहमानो अश्वैः ।
    हस्ते दधानो नर्या पुरूणि निवेशयञ्च प्रसुवञ्च भूम ॥ ७.०४५.०१ ॥

    A devo yAtu savitA suratno&ntarikShaprA vahamAno ashvaiH |
    haste dadhAno naryA purUNi niveshaya~jcha prasuva~jcha bhUma || 7.045.01 ||

    7.045.01: SavitRu comes holding in his hand many human fulfilments, brings forth and establishes here the fullness of being.

    In RV 7.45.4 he says:

    इमा गिरः सवितारं सुजिह्वं पूर्णगभस्तिमीळते सुपाणिम् ।
    चित्रं वयो बृहदस्मे दधातु यूयं पात स्वस्तिभिः सदा नः ॥ ७.०४५.०४ ॥

    imA giraH savitAraM sujihvaM pUrNagabhastimILate supANim |
    chitraM vayo bRuhadasme dadhAtu yUyaM pAta svastibhiH sadA naH || 7.045.04 ||

    7.045.04: May he establish for us a vast manifestation of being rich in content. May he always protect us with happy states of being.

    In RV 7.038.02 he says:

    उदु तिष्ठ सवितः श्रुध्यस्य हिरण्यपाणे प्रभृतावृतस्य ।
    व्युर्वीं पृथ्वीममतिं सृजान आ नृभ्यो मर्तभोजनं सुवानः ॥ ७.०३८.०२ ॥

    udu tiShTha savitaH shrudhyasya hiraNyapANe prabhRutAvRutasya |
    vyurvIM pRuthvImamatiM sRujAna A nRubhyo martabhojanaM suvAnaH || 7.038.02 ||

    7.038.02: Rise up, O SavitRu, you are releasing the splendour over the wide earth. May you grant mortal enjoyments in men.

    The seer of RV 5.081.01 is RShi ShyAvAkShva Atraya, a son of the well known RShi Atri. This mantra is in jagati metre with 4 lines of 12 letters each. This mantra is quoted by shvetAshvatara upaniShad 2.2.

    युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः ।
    वि होत्रा दधे वयुनाविदेक इन्मही देवस्य सवितुः परिष्टुतिः ॥ ५.०८१.०१ ॥

    yu~jjate mana uta yu~jjate dhiyo viprA (1) viprasya bRuhato vipashchitaH | (2)
    vi hotrA dadhe vayunAvideka (3) inmahI devasya savituH pariShTutiH || 5.081.01 || (4)

    [b]The illumined yoke their mind and they yoke their thoughts (1), to the the illumined godhead, to the vast, to the luminous consciousness (2).

    SUrya, with illuminations of Truth, enlightens the human mind, since he is vipra--the illumined.

    He delivers human mind from its limited consciousness of self and world, and enlarges the limited movement imposed thereby. So he is bRhat--the Large.

    It is not a vague light--his illumination. Nor does his largeness is realized by any confused and dissolved view of self and object. His illumination holds in itself a clear discernment of things, parts and relations in totality. So he is viprashchit--clear in the perception.

    Soon after they begin to receive something of this solar illlumination, men strive to yoke their mentality and thoughts to the conscious existence of the divine SUrya in them. In other words, they apply their obscure mind and erring thoughts to the light of their inner Sun, which clears the obscurity and puts truths in perspective. This yoking (yunjate) becomes their Yoga.

    Knowing all phenomena (vayunAvit) he orders, sole, the Energies of the sacrifice (3). Great is the praise of Savitri, the creating Godhead (4).

    The Lord of the Truth then orders all human energies offered to him and becomes in man a sole and sovereign Power that governs all knowledge and action.

    With no conflicting agencies to interfere, he governs perfectly, for he knows all manifestations, comprehends their Causes, contains their law and process and compels their right result.

    Seven are the sacrificial energies (hotras) in the human being, with one to one correspondence to the seven constituents of his psychological existence: body, life, mind, supermind, bliss, will and essential being.

    Their erring actions and wrong relations caused by a Mind with obscured knowledge, is the source of all stumbling and unhappiness. SUrya puts each of them in its right place in the Sacrifice. 'Knower of the phenomena, sole, he arranges the sacrificial energies.'

    Man thus arrives at a vast and all-embracing affirmation in himself of this divine Creator, which in turn, brings about a right and happy creation.

    [For more information on SavitRu, check Essentials of Rig Veda (SAKSi).]


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    Last edited by saidevo; 14-08-2011 at 10:41 PM.
  2. #32
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    Meditation using the gAyatrI mantra: Hints of Brh.U.5.14

    The gAyatrI mantra as given in RV 3.62.10 is the most popular in Vedic literature, which people often want to use in dhyAna--meditation.

    dhyAna is the investment of thought or intelligence (dhI). The anuvAka in bRhadAraNyaka upaniShad (5.14) gives some hints:

    Recalling the three pAdas--feet, of the gAyatrI, the first pAda is: tat savitur vareNyaM--That-one-SavitRu-adorable. Brh.U.5.14.1 states (Translations from the book published by Sri Ramakrishna Math]:

    भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराणि;
    अष्टाक्शरं ह वा एकं गायत्र्यै पदम्,
    एतदु हैवास्या एतत्;
    स यावदेषु त्रिषु लोकेषु
    तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥ ५.१४.१ ॥

    bhUmirantarikShaM dyaurityaShTAvakSharANi;
    aShTAksharaM ha vA ekaM gAyatryai padam,
    etadu haivAsyA etat;
    sa yAvadeShu triShu lokeShu
    tAvaddha jayati yo&syA etadevaM padaM veda || 5.14.1 ||


    5.14.1: bhUmi--earth, antarikSha--sky/mid-world, and dhyaus--heaven together make eight syllables. The first foot of the gAyatrI (also) has verily eight syllables. Hence the first foot of the gAyatrI consists of these three worlds. He who knows the first foot of the gAyatrI as above wins whatever there is in these three worlds.

    As to why the triplet bhUH--earth, antarikSha--mid-world and dyauH--heaven, together have 8 syllables like the first pAda:

    A part of the reason is in Brh.U.5.5.3. Imagine tat--That-one as the being in the solar orb, the spiritual Sun as we call it. Imagine bhUH as his head, bhuvar as the two arms, and svar as his feet.

    Note that in the Brh.U. bhuvaH is the same as mid-world, and dyauH is the same as svar. Such an image can be sustained in mind for a very long time.

    Brh.U.5.14.1 declares that this meditation wins all the three worlds because you are invoking simultaneously the spiritual Sun.

    The second pAda is: bhargo devasya dhImahi--we meditate on the splendour of the deity of SavitRu. Brh.U.5.14.2 states:

    ऋचो यजूंषि सामानीत्यष्टावक्षराणि;
    अष्टाक्षरं ह वा एकं गायत्र्यै पदम् ।
    एतदु हैवास्या एतत्
    स यावतीयं त्रयी विद्या
    तावद्ध जयति
    योऽस्या एतदेवं पदं वेद ॥ ५.१४.२ ॥

    Rucho yajUMShi sAmAnItyaShTAvakSharANi;
    aShTAkSharaM ha vA ekaM gAyatryai padam |
    etadu haivAsyA etat
    sa yAvatIyaM trayI vidyA
    tAvaddha jayati
    yo&syA etadevaM padaM veda || 5.14.2 ||

    5.14.2: RuchaH, yajUMShi and sAmAni*--these together make eight syllables. The second foot of the gAyatrI (also) has verily eight syllables. Hence this foot of the gAyatrI consists of those three Vedas. He who knows this foot of the [i]gAyatrI as above wins as far as the knowledge represented by the three Vedas extends.
    [*plural forms of the names of the three Vedas.]

    This mantra effectively states: 'meditate on the sound and meanings of the epithets of SavitRu given in the Rik mantras, Yajus mantras and SAma mantras'. We can pick up any epithet or a combination that we like.

    The third pAda states: dhiyo yo naH prachodayAt--May the deity SavitRu impel our thoughts towards the Supreme. We can imagine the thoughts coming out of the spiritual Sun having all light and power. Brh.U.5.14.2 states:

    प्राणोऽपानो व्यान इत्यष्टावक्षराणि;
    अष्टाक्शरं ह वा एकं गायत्र्यै पदम्;
    एतदु हैवास्या एतत्;
    स यावदिदं प्राणि
    तावद्ध जयति
    योऽस्या एतदेवं पदं वेद;
    अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति;
    यद्वै चतुर्थं तत्तुरीयम्;
    दर्शतं पदमिति
    ददृश इव ह्येषः;
    परोरजा इति
    सर्वमु ह्येवैष रज उपर्युपरि तपति
    एवं हैव श्रिया यशसा तपति
    योऽस्या एतदेवं पदं वेद ॥ ५.१४.३ ॥

    prANo&pAno vyAna ityaShTAvakSharANi;
    aShTAksharaM ha vA ekaM gAyatryai padam;
    etadu haivAsyA etat;
    sa yAvadidaM prANi
    tAvaddha jayati
    yo&syA etadevaM padaM veda;
    athAsyA etadeva turIyaM darshataM padaM parorajA ya eSha tapati;
    yadvai chaturthaM tatturIyam;
    darshataM padamiti
    dadRusha iva hyeShaH;
    parorajA iti
    sarvamu hyevaiSha raja uparyupari tapati
    evaM haiva shriyA yashasA tapati
    yo&syA etadevaM padaM veda || 5.14.3 ||

    5.14.3: prANa, apAna and vyAna*1--these together make eight syllables. The third foot of the gAyatrI (also) has verily eight syllables. Hence the third foot of the gAyatrI consists of these three forms of the vital force. He who knows the third foot of the gAyatrI as above wins all creatures that exist in the universe. Now its quaternary, (seemingly) visible, supermundane foot is indeed this--this (sun) that shines. That which is fourth is called turIya--quaternary. (Seemingly) 'visible foot' because the solar being is visualized, as it were, (by Yogins). 'Supermundane' because he alone verily shines on the entire universe*2 from on high*3. He who knows this foot of the gAyatrI as above shines just like that with magnificence and fame.

    [Notes: 1. The word vyAna should be read three syllables to make up the number.
    2. Called 'rajas' in the text, because it is the product of activity.
    3. That is, as its lord.]

    This mantra effectively states, 'relate the third pAda to the three aspects of the life energy, prANa, apAna and vyAna'.

    Thoughts are intimately connected with the life energy. prANa refers to all positive qualities which takes us to higher and higher states, the all-round perfection. apAna is that which takes us down, i.e., apAna takes away all negative forces and ideas from us. vyAna means that which pervades around our body and all bodies. The UpaniShad declares that by this meditation with the third pAda, the person wins all creatures that exist in the universe.

    *****
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    gAyatrI mantra and rejuvenation: Brh.U.6.3.6

    bRhadAraNyaka upaniShad 6.3.6 suggests a chant interspersing the three pAdas--feet, of the gAyatrI mantra in RV 3.62.10 with the three madhu mantrAs (1.90.6-8) and the three vyAhRtis bhUH, bhuvaH, svaH.

    तत् सवितुर् वरेण्यं (१),
    मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः ।
    माध्वीर्नः सन्त्वोषधीः ॥ (२)
    भुवः स्वाहा (३), भर्गो देवस्य धीमहि (४),
    मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः ।
    मधु द्यौरस्तु नः पिता ॥ (५)
    धियो यो नः प्रचोदयात् (७)
    मधुमान्नो वनस्पतिर् मधुमान् अस्तु सूर्यः ।,
    माध्वीः गावो भवन्तु नः ॥ (८)
    स्वः स्वाहा (९)

    tat savitur vareNyaM (1),
    madhu vAtA RutAyate madhu kSharanti sindhavaH |
    mAdhvIrnaH santvoShadhIH || (2)
    bhuvaH svAhA (3), bhargo devasya dhImahi (4),
    madhu naktamutoShaso madhumatpArthivaM rajaH |
    madhu dyaurastu naH pitA || (5)
    dhiyo yo naH prachodayAt (7)
    madhumAnno vanaspatir madhumAn astu sUryaH |,
    mAdhvIH gAvo bhavantu naH || (8)
    svaH svAhA (9)


    Rg Veda 1.90.6 states:

    मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः ।
    माध्वीर्नः सन्त्वोषधीः ॥ १.०९०.०६ ॥

    madhu vAtA RutAyate madhu kSharanti sindhavaH |
    mAdhvIrnaH santvoShadhIH || 1.090.06 ||


    RV 1.90.6: Sweetness in the winds of life to the truth-seeker,
    Sweet flow for him the rivers of being,
    Sweet for us be its growths (or plants).

    [Winds of life: actual actions of prANa in us, which controls our emotions, sentiments, loves and hates, our interpersonal interactions, and many other things. All of them are designed by the creator to be harmonious. The truth-seeker recognises this bliss and harmony in all aspects of prANa.

    Rivers of being: currents of energies flowing in us, maintaining our health and providing us with energy for our actions. We should also recognise the bliss inherent in all Nature--the trees, bushes, flowers, ferns, hills, anthills, sandhills, etc.]

    Rg Veda 1.90.7 states:

    मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः ।
    मधु द्यौरस्तु नः पिता ॥ १.०९०.०७ ॥

    madhu naktamutoShaso madhumatpArthivaM rajaH |
    madhu dyaurastu naH pitA || 1.090.07 ||


    RV 1.90.7: May the nights be sweet for us and also the dawns;
    may the Earth and its associated regions be sweet;
    May the Father-Heaven be sweet.

    [Dawn: all uplifting experiences. Nights: periods in our life when we digest the experiences. Earth: all activities connected with matter, and most of our daily activities. Heaven: all our mental activities. The prayer is that we recognise the bliss while performing all actions, physical or mental and also during the periods of rest and repose.
    uShaH--dawn, the beginning of spiritual life; rajaH--a synonym of loka--world. pArthivaM rajaH--the collectivity of the physical world, vital world, mental world, etc.]

    Rg Veda 1.90.8 states:

    मधुमान्नो वनस्पतिर् मधुमान् अस्तु सूर्यः ।
    माध्वीः गावो भवन्तु नः ॥ १.०९०.०८ ॥

    madhumAnno vanaspatir madhumAn astu sUryaH |
    mAdhvIH gAvo bhavantu naH ||


    RV 1.90.8: Full of sweetness to us be the lord of bliss;
    full of sweetness be SUrya, the luminous;
    Sweet become to us the herds of his rays.

    [Lord of bliss: Soma, symbolised by the creeper of his name. Just us the Soma juice is released by crushing the creeper, the Soma delight is released by the effort involved in all actions. By recognising that the release of bliss--Ananda is not caused by us but is part of the Divine plan, we feel the bliss, although we are too busy to notice it in our daily work. SUrya, the physical Sun, gives the bliss by his rays. The spiritual Sun creates new illuminations in us.]

    The three vyAhRtis, bhUH, bhuva, svaH are already explained above. The UpaniShad mantra 6.3.6 suggests the following ritual with the chant:

    a. Perform Achamanam: sip the water, symbolising the divine dynamical energies.
    b. Perform the interspersed chant of the 9 lines.
    c. Then repeat the gAyatrI mantra and the madhu mantras (1.90.6-8).

    d. Declare:
    अहमेव इदम् सर्वं भूयासम्, भूर्भुवः स्वः स्वाहा ।
    ahameva idam sarvaM bhUyAsam, bhUrbhuvaH svaH svAhA |
    'May I myself be all this; This is the earth, mid-world and heven, svAhA.'

    The symbolic intake of prANa indicated by the mantra is said to rejuvenate the person. This is the prANa vidyA:

    अपि य एनं शुष्के स्थानौ निषिञ्चेत्, जयेरञ् शाखाः;
    प्ररोहेयुः पलाशानि इति ॥

    api ya enaM shuShke sthAnau niShi~jchet, jayera~j shAkhAH;
    praroheyuH palAshAni iti ||
    --Brh.U.3.6.7 (part)

    3.6.7: ...Even if any one sprinkles it on a dry stump, branches would grow and leaves spring forth.

    In this practice, prANa vidyA, prANa does not mean merely the life-energy. It means the force of consciousness--chit-shakti. If one were to come into contact with the chit-shakti, one would indeed get the power of rejuvenation.

    The line of teachers is: UddAlaka, YAjnavalkya, Madhuka, Chuta, JAnaki, SatyakAma.

    [For more on prANa vidyA, see the Lights on the UpaniShads pp.47-66, by T.V.KapAli SAstri (SAKSI).]

    *****
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    gAyatrI mantra for bhaga Savitri (5.82.1)

    "The goal of the journey in the Veda is the illimitable joy of the truth, of the infinity of our being. Bhaga is the godhead who brings this joy and supreme felicity into the human consciousness. He is the divine enjoyer in man."
    --The Secret of the Veda by Sri Aurobindo

    Bhaga is one of the four guardians of light in RV, the other three being Mitra, VaruNa and AryamaN.

    All enjoyment, mortal and divine, comes from Bhaga. The Vedic ideal is the inclusion of all life and joy, divine and human, the wideness and plenty of earth, the vastness and abundance of heaven, the treasures of mental, vital (or prAnic) and physical existence purified and perfected in the divine truth. It is this all-including felicity that is the gift of the Bhaga as stated in RV 5.82.3.

    Note that bhagavantaH, the popular word for the supreme god in purANa, occurs in RV (7.41.4,5) meaning possessor of divine enjoyment: उत इदानीम् भगवन्तः स्याम--uta idAnIm bhagavantaH syAma.

    The RV mantra 5.82.1 is also known as the gAyatrI mantra in the anuShTubh metre. The RV mantra 3.62.10 is known as the gAyatrI mantra in the gAyatrI metre.

    तत्सवितुर्वृणीमहे (१), वयं देवस्य भोजनम् (२)।
    श्रेष्ठं सर्वधातमं (३), तुरं भगस्य धीमहि (४)॥ ५.८२.१ ॥

    tatsaviturvRuNImahe (1), vayaM devasya bhojanam (2)|
    shreShThaM sarvadhAtamaM (3), turaM bhagasya dhImahi (4)|| 5.82.1 ||


    5.82.1: O Savitri divine (1), we embrace that (tat) enjoying (2), that which is the best, rightly disposes all (3), and which reaches the goal, of Bhaga, we hold that by the thought (4).

    [bhojanam--enjoying, dhImahi--hold by thought, meditate; vRuNImahe--embrace.]

    This human capacity for the divine and the right enjoyment belongs to Bhaga whose name and form represent the divine creator. When he is embraced by the human mind, heart and vital forces and physical being, when this divine form is received into himself by man, then the Ananda of the world manifests itself.

    By this Ananda we can arrive at the right and truth of all things. Thus this Ananda carries man to his goal. See also RV 5.82.6, which mentions, 'holding all the things of delight (vAmAni) by thought': सर्वे विश्वा वामानि धीमहि--sarve vishvA vAmAni dhImahi

    According to the anukramaNi, there are no sUkta completely dedicated to Bhaga. However, the sUkta RV 5.82.1 due to SavitRu also deals with Bhaga.

    For more information on Bhaga, see the entire sUkta with the translation and commentary given in the SAKSI book, Divinizing Life: The Path of Atri RiShi; translation of all 727 mantras of RV maNDala 5.

    The mantra in RV 5.82.is is mentioned in the ChAndogya upaniShad 5.2.7. It is next to the famous prayer in prose (5.2.6), giving support to it. Both of these mantras are given as a part of the famous upAsana called prANa vidyA.

    The prayer (5.2.6) mentions the Supreme One who is most senior and excellent. The devotee prays for the share and enjoyment in His supremacy and overlordship. All existence is for the enjoyment of the Supreme One. The devotee prays for a share in this enjoyment. This verse should put to rest the false notion that 'enjoyment' has no place in the UpaniShad thought.

    *****
    (to continue)
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    gAyatrI mahimA: greatness of the gAyatrI mantra
    by shrI Abhinava VidyAtIrtha mahAsvAmigaL,
    35th jagadguru of the dakShiNAmnaya shringagiri shri shAradA pITham


    Here is a paraphrase about the greatness of the gAyatrI mantra from the teachings of shrI Abhinava VidyAtIrtha mahAsvAmigaL, in the Tamizh book on sandhyAvandanam, published shrI VidyAtIrtha Foundation, Chennai.

    • Everyone born in this world lives with a certain desire. Even the one who has no desire on objects loves the Atman very much. Therefore, NIlakaNTha dIkShitar says:

    भुक्ता बहवो दारा लब्धाः पुत्राश्च पौत्राश्च ।
    नीतं शतम् अपि आयुः सत्यम् वद मर्तुम् अस्ति मनः ॥

    bhuktA bahavo dArA labdhAH putrAScha pautrAScha |
    nItaM shatam api AyuH satyam vada martum asti manaH ||

    "After enjoying many wives, having lots of children and grand children,
    having lived over hundred years-–tell me the truth: are you now ready to die?"

    • The desires that arises in people can be classified into those for the shreyas--supreme benefit, and those for the preyas--worldly pleasures. Everyone is bound to one of these in some way or other. The kaThopaniShad explains:

    अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषँ सिनीतः ।
    तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वॄणीते ॥ १.२.१ ॥

    anyachChreyo&nyadutaiva preyaste ubhe nAnArthe puruSha~M sinItaH |
    tayoH shreya aadadaanasya saadhu bhavati hIyate&rthAdya u preyo vRUNIte || 1.2.1 ||

    "There are two things in this world, and people pursue either this or that. These two may be regarded as the path of the pleasant, and the path of the good. Most people choose the former, and not the good. The pleasant is pleasing, but passing, and ends in pain. It is different from the good. But while the good need not necessarily be pleasant, the pleasant is not good."--tr. svAmi KRShNAnanda

    • The pAmara--ignorant populace, since they are attached to laukika vastus--worldly objects, live bound by them. Those who obtained shAstra jnAnam--scriptural knowledge, by sampradAyika AchAra--traditional regulations, and guru upadesha--teachings of a guru, although they have laukika AshAs--worldly desires, since they also desire the paraloka sukha--pleasures of the other world, remain bound by both types of desires.

    • Since these two types of people desire preyas, they must be called saMsAris--worldly people.

    अन्नं धान्यं वसु वसुमतीत्युत्तरेणोत्तरेण
    व्याकृष्यन्ते परमकृपणाः पामरा यद्वदित्थम् ।
    भूमिः स्वं द्यौर्द्रुहिणगृहमित्युत्तरेणोत्तरेण
    व्यामुह्यन्ते विमलमतयोऽप्यस्थिरेणैव धाम्ना ॥

    annaM dhAnyaM vasu vasumatItyuttareNottareNa
    vyAkRuShyante paramakRupaNAH pAmarA yadvadittham |
    bhUmiH svaM dyaurdruhiNagRuhamityuttareNottareNa
    vyAmuhyante vimalamatayo&pyasthireNaiva dhAmnA ||

    "In the same way the lowly people who deserve utter compassion, have much attachment towards AhAram--food, dhAnyam--grains, danam--wealth, and bhUmi--land, the people with shuddha manas--pure mind, attain mokSha--liberation, in kramam--stages, through the finite world, AkAsha--space, svargam--heaven and brahmalokam--BrahmA's world."

    • We also come across those who are desireless and call them saMnyAsis--ascetics. Since we see them in this way, it should occur to us that the abhiprAyam--opinion, "everyone has some desire or other" should be wrong. The bRuhadAranyaka upaniShad calls saMnyAsis, 'those who have renounced desires.'

    एतद्ध स्म वै तत्पूर्वे विद्वांसः प्रजां न कामयन्ते
    किं प्रजया करिष्यामो येषां नोऽयमात्माऽयं लोक इति ।
    ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च
    व्युत्थायाऽथ भिक्षाचर्यं चरन्ति ।

    etaddha sma vai tatpUrve vidvAMsaH prajAM na kAmayante
    kiM prajayA kariShyAmo yeShAM no&yamAtmA&yaM loka iti |
    te ha sma putraiShaNAyAshcha vittaiShaNAyAshcha lokaiShaNAyAshcha
    vyutthAyA&tha bhikShAcharyaM charanti | (4.4.22)

    "Our ancestors who knew the Atman and have attained the Atmalokam--world of Brahman, considering that they don't need to attain anything through the prajA--family, did not aspire for prajA; renouncing the desires of having putrA--children, wealth and heaven, they go about their lives of saMnAysam--asceticism."

    • It would seem thus, if looked at in-sAmAynam--ordinarily. Let us consider it with a little sUkShma--subtle, look. Why did they observe vratas--vows, that were kaShTa--severe/difficult? There must have been some prayojanam--use, for the vratas. What does the shAstram referred to earlier say? It says, "our balam--strength, is the Atmalokam". From this it is known clearly that they had desire for Atma darshanam--realization of the Self.

    • This same shruti--upaniShad, earlier said:

    एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति

    etameva pravrAjino lokamichChantaH pravrajanti (4.4.22)

    "Only desiring this Atman do the saMnyAsis renounce their home."

    Therfore, we do-nirNayam--come to a decision, that every man lives with a certain desire.

    (to continue...)
    Last edited by saidevo; 25-08-2011 at 10:43 AM.
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  10. #36
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    Can anyone help me out with this meaning of this Gayatri

    Om Tanma Heshaaya Vidmahe
    Vaagnishuddhaya Dheemahi
    Tanna Shiva Pracodayat

    (from Shri Ganapathi Navakunda Pancakunda Poojakrama)


    I am not sure of the meaning of Tanma Heshaaya.
    Can anyone tell me please?

    The word Hesha I had seen before in the Hayagriva Stotram where its means Neighing of a Horse.
    But does this carry the same meaning cos this is a Shiva Gayatri and how does a horse fit in here?
    Need some expert opinion here.
    Last edited by renuka; 25-08-2011 at 12:00 PM.
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  12. #37
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    Quote Originally Posted by renukakarthikayan View Post
    Can anyone help me out with this meaning of this Gayatri

    Om Tanma Heshaaya Vidmahe
    Vaagnishuddhaya Dheemahi
    Tanna Shiva Pracodayat

    (from Shri Ganapathi Navakunda Pancakunda Poojakrama)


    I am not sure of the meaning of Tanma Heshaaya.
    Can anyone tell me please?

    The word Hesha I had seen before in the Hayagriva Stotram where its means Neighing of a Horse.
    But does this carry the same meaning cos this is a Shiva Gayatri and how does a horse fit in here?
    Need some expert opinion here.
    It looks to me to be तन्महॆशाय विद्महे वह्निशुद्धाय धीमहि

    tanmaheśāya vidmahe vahniśuddhāya dhīmahi || But it (as given in the post) falls short of the gaayatree chhandas and is therefore defective imho. It should be tannah Siva pracodayaat, I think.
    एकं सद्विप्रा नैव जानन्ति ।
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  14. #38
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    Quote Originally Posted by sangom View Post
    It looks to me to be तन्महॆशाय विद्महे वह्निशुद्धाय धीमहि

    tanmaheśāya vidmahe vahniśuddhāya dhīmahi || But it (as given in the post) falls short of the gaayatree chhandas and is therefore defective imho. It should be tannah Siva pracodayaat, I think.
    dear Sangom Ji,

    i dont have devanagari font to type but its not वह्नि( i am copying your post) but its Vaagni, this whole book is full of mantras with the word Vaagni.

    Its tannah only, i missed out the Visarga when i typed just now.

    Ok I get it now its a error may be in the way its written here in the book..cos there is some distance in the way its written.

    it was written as तन्म हॆशाय विद्महे...so i guess its the error of the printing in the book..the way you wrote it makes perfect sense.

    cos Tat becomes Tan when followed by M kara hence तन्महॆशाय

    But the other word is Vaagni only now I wonder is this book having errors cos
    वह्नि is usually used when denoting agni(fire).

    Thanks a lot Sangom Ji.
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  16. #39
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    Quote Originally Posted by renukakarthikayan View Post
    dear Sangom Ji,

    i dont have devanagari font to type but its not वह्नि( i am copying your post) but its Vaagni, this whole book is full of mantras with the word Vaagni.

    Its tannah only, i missed out the Visarga when i typed just now.

    Ok I get it now its a error may be in the way its written here in the book..cos there is some distance in the way its written.

    it was written as तन्म हॆशाय विद्महे...so i guess its the error of the printing in the book..the way you wrote it makes perfect sense.

    cos Tat becomes Tan when followed by M kara hence तन्महॆशाय

    But the other word is Vaagni only now I wonder is this book having errors cos
    वह्नि is usually used when denoting agni(fire).

    Thanks a lot Sangom Ji.
    Sow Renuka,

    There was one mistake in what I have written before; it should be "tannah sivah pracodayaat" and I forgot the visarga after siva.

    If the book is in Tamil or Malay (which I don't know), is there a possibility that the word "vahni" has been uniformly read and presented as "vaagni"? I say so because in some very old Tamil books I have seen similar misrepresentations throughout. Vaagni does not sound relevant to Siva to me.
    एकं सद्विप्रा नैव जानन्ति ।
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    Quote Originally Posted by sangom View Post
    Sow Renuka,

    There was one mistake in what I have written before; it should be "tannah sivah pracodayaat" and I forgot the visarga after siva.

    If the book is in Tamil or Malay (which I don't know), is there a possibility that the word "vahni" has been uniformly read and presented as "vaagni"? I say so because in some very old Tamil books I have seen similar misrepresentations throughout. Vaagni does not sound relevant to Siva to me.
    The whole book is Devanagari only not even 1 word is in English here.
    Its printed by Shri Venkatesha Veda Vishvavidyalaayah Tirupati.

    I wish I had Devanagari font to type it here.It says Vaagni only.

    The book editors are:
    Chief Editor:Prof S.Sudarsana Sarma
    Editor: Dr M Sitarama Sastry
    Last edited by renuka; 25-08-2011 at 03:25 PM.
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