Aditya Hrudayam - Homam/Japam

[venkateswaranrn]

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Is there any practice of performing Aditya Hrudayam" in homam form? Or japam in long format. I'm looking at doing with 3-4 brahmins.

 

[crbsram]

Namaste

Can you please tell us the purpose for which you need to do homam on aditya hrudaya stotra?

Thanks
C.R.Bala

Om Namah Shivayah

Om Sri Sacchidananda Shivaabhinava Sri Nrsimha Bharati Thirtha Charanaaravindhabhyaam Namah

Om Sri Chandrasekharendra Saraswathi Mahaswami Charanaaravindhabhyaam Namah

Om Sri Chandrasekhara Bharati Thirtha Charanaaravindhabhyaam Namah

 

[saisravan]

Dear Sir,


Do you have the meaning in English for the following. I appreciate any help- Thanks, Sai

[FONT=&quot]dyAnaM | [/FONT]
[FONT=&quot] [/FONT]
A-pA-tAla nabaH stalANta bhuvana, brahmAnda mAvi spurat |
jyOtis spAtika liNga mowli vilasat, pUr-NENdu vAn-tA mrutaiH |
AstO kA-pluta mEka mISa maniSam, rudrAnu vAkAN japaN |
dhyAyEt deep-sita SiDhayE druva-padam, viprO (a)biSin-che chivaM |
brahmAnda-vyApta-dEhA bhasita-hima-rucA, bAsa-mAnA bhujaN-gaiH |
kaNtE kAlAH kapardA-kalita-sasi-kalAS, chanda kO-daNda hastAH |
tR-yakSA rudrAkSa-mAlAf praka-tita-vibha-vAH, sAmbhavA mUrti-bEdA |
rudrAH SrI rudra-sUkta praka-tita-vibhavA, naf praya-chaNtu sowk-yaM |

 

[sangom]

Dear Sir,


Do you have the meaning in English for the following. I appreciate any help- Thanks, Sai

dyAnaM |

A-pA-tAla nabaH stalANta bhuvana, brahmAnda mAvi spurat |
jyOtis spAtika liNga mowli vilasat, pUr-NENdu vAn-tA mrutaiH |
AstO kA-pluta mEka mISa maniSam, rudrAnu vAkAN japaN |
dhyAyEt deep-sita SiDhayE druva-padam, viprO (a)biSin-che chivaM |
brahmAnda-vyApta-dEhA bhasita-hima-rucA, bAsa-mAnA bhujaN-gaiH |
kaNtE kAlAH kapardA-kalita-sasi-kalAS, chanda kO-daNda hastAH |
tR-yakSA rudrAkSa-mAlAf praka-tita-vibha-vAH, sAmbhavA mUrti-bEdA |
rudrAH SrI rudra-sUkta praka-tita-vibhavA, naf praya-chaNtu sowk-yaM |

These are the Dhyaana Slokas of the Laghunyaasa, a contrived method of chanting the rudra anuvaaka. The whole exercise of chanting Mahaanyaasam and/or Laghunyaasam is simply a method to impress the gullible audience in a more effective way regarding how the veda-chanting brahmanas are effective in bringing the highest gods like rudra also before them, and into the idols which are worshipped. That said, I concede that if a group which has learned the chanting of Mahaanyaasa or Laghunyaasa, chants these with perfect synchronization, it is really a very nice experience hearing it; but synchronization is a rarity among the chanters and even the chanting in Shankara Mathams become simple fish-market kind of noises!

The meaning of the first four lines given above is as follows:

āpātāḷa-nabhaḥsthalānta- From the pātāḷa regions to the heavens (nabhaḥ = sky, heaven)

bhuvana-brahmāṇḍa-m = [including the earth (bhuvana) and the entire universe (brahmāṇḍa)
āvisphurat- = becoming visible brightly
jyotiḥ = light, flame, glow
sphāṭika-liṃga- = [in the form of a] sphatika linga
mauḷi-vilasat = in the crest of which is situated
pūrṇendu-vāntāmṛtaiḥ = the full moon which is the ultimate immortality
astoka = not little
aplutam = not more, not overflowing
eka-mīśa-m = one God
aniśaṃ = always
rudrānu-vākāṃ japan = chanting the rudra anuvāka
dhyāyet = [let - brahmanas= vipro ] contemplate
īpsita-siddhaye = achieve desires
dhruvapadaṃ = the feet which stand firm
abhiṣiṃcet = may [the brahmanas] perform abhisheka to
śivam = śiva

The subsequent four lines also express similar hagiology to Siva and concludes with the prayer, naḥ prayacchantu sowkhyaM = May Siva send to us sowkhyam of all kinds.

 

[saisravan]

Thanks a lot Sir. No words to express my joy for getting the meaning for the two stanzas. I've got the meaning for the entire Laghunysam with exception to the following Stanza. I really appreciate if you could share the meaning in english with me.
OM agni hotrAt-manE aNguStA-bhyAM namaH |

darSa pUrna mAsAt-manE tarjanI-bhyAM namaH |

chAtuR mAsyAt-manE madhyamA-bhyAM namaH |

niRUda paSu baNdhAt-manE anAmikA-bhyAM namaH |

jyO-tiStO-mAt-manE kaniS-tikA-bhyAM namaH |

sarva-krat-vAt-manE kara-tala-kara pruStA-bhyAM namaH |

agni hOtrAt-manE hRuda-yAya namaH |

darSa-pUrna-mAsAt-manE SiraSE swAhA |

chAtuR-mA-syAt-manE SikAyai vaSaT |

nirUda-paSu-bandAt-manE kava-chAya huM |

jyOtiStO-mAt-manE nEtra tra-yAya vow-SaD |

sarva-krat-vAt-manE astrAya faD |

bhUr-bhuvas-suvarOM-iti digbandaH |
[FONT=&quot] [/FONT]


Regards,
Sai

 

[sangom]

Thanks a lot Sir. No words to express my joy for getting the meaning for the two stanzas. I've got the meaning for the entire Laghunysam with exception to the following Stanza. I really appreciate if you could share the meaning in english with me.
OM agni hotrAt-manE aNguStA-bhyAM namaH |

darSa pUrna mAsAt-manE tarjanI-bhyAM namaH |

chAtuR mAsyAt-manE madhyamA-bhyAM namaH |

niRUda paSu baNdhAt-manE anAmikA-bhyAM namaH |

jyO-tiStO-mAt-manE kaniS-tikA-bhyAM namaH |

sarva-krat-vAt-manE kara-tala-kara pruStA-bhyAM namaH |

agni hOtrAt-manE hRuda-yAya namaH |

darSa-pUrna-mAsAt-manE SiraSE swAhA |

chAtuR-mA-syAt-manE SikAyai vaSaT |

nirUda-paSu-bandAt-manE kava-chAya huM |

jyOtiStO-mAt-manE nEtra tra-yAya vow-SaD |

sarva-krat-vAt-manE astrAya faD |

bhUr-bhuvas-suvarOM-iti digbandaH |

Regards,
Sai

My dear Sai,

What is written by you above (for which you say you have not got the meaning) is actually something for which there is no commonsense meaning possible. These lines form part of the nyāsa, which is the operative main word in "laghunyāsa"; and 'nyāsa' means :—

putting down, placing, settling, planting or putting down (the feet), stepping, a step; depositing; a deposit, pledge; delivering, intrusting, committing, delivery ; putting on colour &c., painting ; writing down, writing, impress, stamp, mark ; giving up, putting off or away, laying aside ; deserting, abandoning; lowering the tone of the voice ; bringing forward, adducing ; striking or digging
in (the claws &c.), seizing (with the claws); consigning or intrusting anything to the mind ; mental appropriation or assignment of various parts of the body to tutelary divinities (accompanied with certain prayers and gesticulations) ;

The highlighted item will apply to the matter here. That is to say, the chanter makes some gesticulations or bodily motions and tries to impress himself as also the gullible onlookers, as though he (the chanter) has very successfully placed the worshipped deity in question in one or the other of its probable many forms, in various parts of his anatomy. Thus by derived logic, the chanter now is verily that deity himself! In this case Rudra or Siva is thus placed and so to say glued (by Japanese adhesive glue!) to different parts of the chanter's body and lo! the chanter, therefore, has become Rudra or Siva himself!!

Among our older generations of tabras, once any such nyāsa was done, the concerned person was not supposed to move even a little, from that seat; he was not supposed to utter or do anything other than the mantra for which the nyāsa had been done (I have known elders chanting Vishnu Sahasranamam daily in the evening after doing the nyāsa and obeying all these rules. Today, I don't know what the vadhyar does if he gets a call in his mobile!

Now, coming to the 'nyāsa' proper, let me take the first line, viz., ॐ अग्निहोत्रात्मने अङ्गुष्ठाभ्याम् नमः (om̐ agnihotrātmane aṅguṣṭhābhyām namaḥ |). We all know what om̐ or the praṇava is, so I am skipping it. "agnihotra" is also probably known to you; it is one of the daily fire-sacrifices" mandatory for all braahmanas and to be performed twice a day in the mornings and evenings exactly at sunrise and sunset.

"agnihotrātman" is a compound word which can be interpreted either as "one whose ātma is agnihotra" or as "the spirit or real inner substance of agnihotra". The word agnihotrātmane means அக்னிஹோத்ராத்மனுக்காகவேண்டி, அக்னிஹோத்ராத்மனுக்காக.

अङ्गुष्ठ (aṅguṣṭha) means the thumb or the great toe. अङ्गुष्ठाभ्याम् means, once again, இரு கை (கால்) கட்டைவிரல்களுக்காக

Usually the great toes are forgotten and the prescribed practice (which has nothing to do at all with the Vedic religion, but has come from Tantrik side) is to rub the forefinger on the two thumbs. And the last word is namaḥ which means நமஸ்காரம்.

So, the first line means, அக்னிஹோத்ராத்மனுக்காகவேண்டி, அக்னிஹோத்ராத்மனுக்காக, இரு கை (கால்) கட்டைவிரல்களுக்காக நமஸ்காரம். And the gullible believers are supposed to take it that by uttering this line and doing the Tantrik "mudra" of running ones forefingers on the respective thumbs, some aspect of Rudra - Siva has come and occupied the two thumbs of the chanter.

The rest of the words like darśapūrṇamāsa, cāturmāsya, nirūḍhapaśubandha, jyotiṣṭoma, etc. are also names of different vedic sacrifices which were either compulsory or recommended to be performed by all brahmanas. nirūḍhapaśubandha was a sacrifice which involved killing oxen and cows of a certain set of specifications.

"kratu" means any vedic sacrifice whether involving or not involving the killing of animals. "sarva kratu" therefore means all the possible vedic sacrifices put together and this is "glued" on to astra (arrow - again an imaginary action of having sent an arrow, towards all the forces which may be inimical to the chanter and so trying to create obstacles for his chanting, by clapping the palms in a peculiar fashion.)


tarjanī - forefinger
madhyamā - middle finger
anāmikā - ring finger
kaniṣṭikā - small finger
karatala - inside of the palm
karapṛṣṭha - the outside of the palm