In this blog I have tried to post some of the Sanskrit stuff that of course RELIGIOUS. Here you will find Mantras, Bhajans, along with Mp3 and Vidoes.
ॐ नम: शिवाय Aum Namah Shivya
Jai Bole Sankar, Jai Maa Adi Shakti
जय भोले शंकर, जय आदी शक्ती
जय पशुपतिनाथ !!!
दशश्लोकी (Dasashloki) by आदि शंकराचार्य (Adi Shankaracharya)
न भूमिर्न तोयं न तेजो न वायुः न खं नेन्द्रियं वा न तेषां समूहः अनेकान्तिकत्वात् सुषुप्त्येकसिद्दः तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥१॥
"I am not the Earth nor Water, neither Fire nor Air, I am not space. Neither am I any of the Faculties nor am I their aggregrate. [I am not any of these] as they are all uncertain. I am proved however in the sole experience of deep sleep. That One, the Residue, the Auspicious, the Only One, am I." [1]
न वर्णा न वर्णाश्रमाचारधर्मा न मे धारणाध्यानयोगादयोपि अनात्माश्रयाहंममाध्यासहानात् तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥२॥
The castes are not for me, nor the observances and duties attached to the castes and the stages of life. Even the steadying of the mind, concentration, self-communion and other courses are not for me. For the mistaken senses of I and MINE which rested on the Non-Self have been abondoned. That One, the Residue, the Auspicious, the Alone, am I. [2]
न माता पिता वा न देवा न लोका न वेदा न यज्ञा न तीर्थ ब्रुवन्ति सुषप्तौ निरस्तातिशून्यात्मकत्वात् तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥३॥
There is no mother nor father; no gods nor regions of experience; no scriptures nor sacrifical sites; and no sacred place-so say the Sages. For, in the state of deep sleep, all these are negatived and that state is completely devoid (of any object of perception) That One, the Residue, the Auspicious, the Alone, am I. [3]
न साख्यं न शैवं न तत्पाञ्चरात्रं न जैनं न मीमांसकादेर्मतं वा विशिष्टानुभूत्या विशुद्धात्मकत्वात् तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥४॥
There is no Sankhya nor Saiva, nor that Pancharatra nor Jaina. The conception of the Mimamsaka and others does not exist. For, through the direct realisation of what is qualified, the Self is known as of the nature of the Absolutely Pure. That One, the Residue, the Auspicious, the Alone, am I. [4]
न चोर्ध्व न चाधो न चान्तर्न बाह्यं न मध्यं न तिर्यँ न पूर्वाऽपरा दिक् वियद्व्यापकत्वादखण्डैकरूपः तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥५॥
There is neither above nor below, neither inside nor outside, no middle nor crosswise, no direction, east or west. For it is all-pervasive like space. It is partless and homogeneous in its nature. That One, the Residue, the Auspicious, the Alone, am I. [5]
न शुक्लं न कृष्णं न रक्तं न पीतं न कुब्जं न पीनं न ह्रस्वं न दीर्घम् अरूपं तथा ज्योतिराकारकत्वात् तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥६॥
It is neither white nor black, neither red nor yellow, neither dwarfish nor stout, neither short nor long. As it is of the nature of light, it is shapeless also. That One, the Residue, the Auspicious, the Alone, am I. [6]
न शास्ता न शास्त्रं न शिष्यो न शिक्षा न च त्वं न चाहं न चायं प्रपञ्चः स्वरूपावबोधो विकल्पासहिष्णुः तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥७॥
There is no ruler nor rule, no pupil nor training. There is no YOU nor I. This universe is not. For the realistion of the true nature of the Self does not tolerate any distincion. That One, the Residue, the Auspicious, the Alone, am I. [7]
न जाग्रन् न मे स्वप्नको वा सुषुप्तिः न विश्वौ न वा तैजसः प्राज्ञको वा अविद्यात्मकत्वात् त्रयाणं तुरीयः तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥८॥
There is no waking state for me nor dream or deep sleep. I am not Visva[the Self identified with the experience of the waking state], nor Taijasa[identified with dream state], nor Prajna[identified with deep sleep]. I am really the Fourth(Turiya). That One, the Residue, the Auspicious, the Alone, am I. [8]
All this universe which is other than the Self is worthless(having no existence of its own) for it is well known that the Self is all pervasive, recognised as the reality and that its existence is self-proven and does not depend upon anything else. That One, the Residue, the Auspicious, the Alone, am I. [9]
न चैकं तदन्यद् द्वितीयं कुतः स्यात् न केवलत्वं न चाऽकेवलत्वम् न शुन्यं न चाशून्यमद्वैतकत्वात् कथं सर्ववेदान्तसिद्धं ब्रवीमि ॥१०॥
It is not one, for how can there be a second distinct from it? Aloneness cannot be attributed to it nor even not-aloneness. It is neither a void nor a non-void. When it does not admit of a second entity, in what manner can I speak about it though it is established by all the Upanishads. ? [10]
इति श्रीमद् शंकराचार्यविरचितं दशश्लोकी समाप्तं
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Nirvana Shatkam (निर्वाणाष्टकम्) by आदि शंकराचार्य (Adi Shankaracharya)
मनो-बुध्दयहंकार-चित्तानिनाहं, न च श्रोत्रजिह्वे न च घ्राणनेत्रे। न वै व्योम भूमिर्न तेजो न वायुः चिदानन्दरूपः शिवोहं शिवोहम्॥
Mano budhyahankara chithaa ninaham, Na cha srothra jihwe na cha graana nethrer ! Na cha vyoma bhoomir na thejo na vayu, Chidananada Roopa Shivoham, Shivoham!!
Neither am I mind, nor intelligence ,Nor ego, nor thought, Nor am I ears or the tongue or the nose or the eyes, Nor am I earth or sky or air or the light, I am Shiva, I am Shiva, of nature knowledge and bliss.
न वै प्राणसंज्ञा न वै पंचवायुः, न वा सप्तधातुर्न वा पंचकोषः। न वाक्पाणि पादौ न चोपस्थ-पायुः चिदानन्दरूपःशिवोहं शिवोहम्॥
Na cha praana sangno na vai pancha vaayuh, Na vaa saptha dhathur na va pancha kosa ! Na vak pani padam na chopastha payu,Chidananada Roopa Shivoham, Shivoham !!
Neither am I the movement due to life,Nor am I the five airs, nor am I the seven elements,Nor am I the five internal organs,Nor am I voice or hands or feet or other organs,I am Shiva, I am Shiva, of nature knowledge and bliss.
न मे रागद्वेषौ, न मे लोभमोहौ, मदो नैव मे नैव मात्सर्यभावः। न धर्मों, न चार्थो न कामो न मोक्षः चिदानन्दरूपः शिवोहं शिवोहम्॥
Na me dwesha raghou na me lobha mohou, Madho naiva me naiva matsarya bhava ! Na dharmo na cha artha na kamo na moksha,Chidananada Roopa Shivoham, Shivoham !!
I never do have enmity or friendship,Neither do I have vigour nor feeling of competition,Neither do I have assets, or money or passion or salvation,I am Shiva, I am Shiva, of nature knowledge and bliss.
न पुण्यं न पापं न सौख्यं न दुःखं, न मंत्रो न तीर्थो न वेदा न यज्ञाः। अहं भोजनम् नैव भोज्यं न भोक्ता, चिदानन्दरूपः शिवोहं शिवोहम्॥
Na punyam na paapam na soukhyam na dukham, Na manthro na theertham na veda na yagna! Aham bhojanam naiva bhojyam na bhoktha,Chidananada Roopa Shivoham, Shivoham !!
Never do I have good deeds or sins or pleasure or sorrow,Neither do I have holy chants or holy water or holy books or fire sacrifice,I am neither food or the consumer who consumes food,I am Shiva, I am Shiva, of nature knowledge and bliss.
न मृत्युर्न शंका न मे जातिभेदः पिता नैव मे नैव माता न जन्म। न बन्धुर्न मित्रं गुरुनैव शिष्यः चिदानन्दरूपः शिवोहं शिवोहम्॥
Na mruthyur na sankha na me jathi bhedha, Pitha naiva me naiva matha na janma ! Na bhandhur na mithram gurur naiva sishyah,Chidananada Roopa Shivoham, Shivoham !!
I do not have death or doubts or distinction of caste,I do not have either father or mother or even birth,And I do not have relations or friends or teacher or students,I am Shiva, I am Shiva, of nature knowledge and bliss.
अहं निर्विकल्पो निराकार-रूपो, विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम्। न चासंगतं नैव मुक्तिर्न बन्धः चिदानन्दरूपः शिवोहं शिवोहम्॥
Aham nirvi kalpo nirakara roopo,Vibhuthwascha sarvathra sarvendriyanaam ! Na chaa sangatham naiva mukthir na meyahChidananada Roopa Shivoham, Shivoham !!
I am one without doubts , I am without form, Due to knowledge I do not have any relation with my organs, And I am always redeemed, I am Shiva, I am Shiva, of nature knowledge and bliss.
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I remember the only Mahādeva, Who is the enemy of Smara (Kāmadeva), Who is the Lord of the animals for sacrifice, Who destroys the sins, Who is the Lord beyond everyone, Who has a cloth made from elephant-skin, Who is the best, and Who has a shaking stream of Gańgā in the midst of the matted-hair locks.||1||
महेशं सुरेशं सुरारातिनाशं विभुं विश्वनाथं विभूत्यङ्गभूषम् विरूपाक्षमिन्द्वर्कवह्नित्रिनेत्रं सदानन्दमीडे प्रभुं पञ्चवक्त्रम् ॥२॥ I praise Lord Śiva, Who is Maheśa, Who is the Lord of demi-gods, Who destroys the grief of demi-gods, Who is resplendent, Who is the Lord of the world, Who has abundant ornaments, Who has variegated (colorful) eyes, Who has the Sun, the Moon and the Fire as three eyes, Who is always blissful, and Who has five-heads.||2||
गिरीशं गणेशं गले नीलवर्णं गवेन्द्राधिरूढं गुणातीतरूपम् भवं भास्वरं भस्मना भूषिताङ्गं भवानीकलत्रं भजे पञ्चवक्त्रम् ॥३॥ I adore Lord Śiva, Who is the Lord of the Himālaya, Who is the Leader of Gaṇa, Who has a blue-colored throat, Who sits on the best among bulls, Whose true nature is beyond the qualities, Who is the universe, Who is resplendent, Who is adorned with ashes, Who is the consort of Bhavānī, and Who has five-heads.||3||
शिवाकान्त शंभो शशाङ्कार्धमौले महेशान शूलिञ्जटाजूटधारिन् त्वमेको जगद्व्यापको विश्वरूपः प्रसीद प्रसीद प्रभो पूर्णरूप ॥४॥ O Śambhu, Who is the resplendence of Śivā, Who has the half-moon on the forehead, Who is the great Īśāna, Who holds a trident, and Who has matted-hair tress-locks! You are the only One pervading in this universe, manifesting as the world. O Lord, Who is complete! Please be happy. Be happy.||4|| परात्मानमेकं जगद्बीजमाद्यं निरीहं निराकारमोंकारवेद्यम् यतो जायते पाल्यते येन विश्वं तमीशं भजे लीयते यत्र विश्वम् ॥५॥ That Lord — Who is beyond the Ātman, Who is the only One, Who is the fundamental element of the world, Who is the beginning, Who is without passion, Who is without form, and Who is propounded by the ॐ-kāra — Who gives birth, nourishes, and deludes this whole universe, I adore that One.||5||
न भूमिर्नं चापो न वह्निर्न वायु- र्न चाकाशमास्ते न तन्द्रा न निद्रा न गृष्मो न शीतं न देशो न वेषो न यस्यास्ति मूर्तिस्त्रिमूर्तिं तमीडे ॥६॥ That Lord, Who is not the ground, Who is not the water, Who is not the fire, Who is not the wind, Who is not the skies, Who is not the sleep or deep-sleep, Who is not the heat, Who is not the cold, Who is not a country, Who is not a physical form, and Who does not possess a form — I praise that Lord in the trinity-form.||6||
अजं शाश्वतं कारणं कारणानां शिवं केवलं भासकं भासकानाम् तुरीयं तमःपारमाद्यन्तहीनं प्रपद्ये परं पावनं द्वैतहीनम् ॥७॥ I take the refuge in Śiva, Who is without birth, Who is eternal, Who is the reason behind all the reasons, Who is the Only One, Who shines everything that shine others, Who is turīya (pure impersonal state of soul), Who is beyond darkness (tamas), Who is without a beginning and an end, Who is beyond everyone, Who is pure, and Who is without duality.||7||
नमस्ते नमस्ते विभो विश्वमूर्ते नमस्ते नमस्ते चिदानन्दमूर्ते नमस्ते नमस्ते तपोयोगगम्य नमस्ते नमस्ते श्रुतिज्ञानगम्य ॥८॥ I bow to You, I bow to You, O Śiva, Who is resplendent in all the wordly-manifestions! I bow to You, I bow to You, O Śiva, Who is the idol of complete bliss! I bow to You, I bow to You, O Śiva, Who is reachable by penance and Yoga! I bow to You, I bow to you, O Śiva, Who is reachable by Veda and knowledge.||8||
प्रभो शूलपाणे विभो विश्वनाथ महादेव शंभो महेश त्रिनेत्र शिवाकान्त शान्त स्मरारे पुरारे त्वदन्यो वरेण्यो न मान्यो न गण्यः ॥९॥
O Lord, Who holds a trident in hands, Who is the resplendent Lord of the world, Who is Mahādeva, Who is Śambhu, Who is the great Lord, Who has three eyes, Who is the resplendence of Śivā, Who is serene, Who slayed Smara (Kāma), and Who slayed Pura! There is nothing better or different from You which is countable or respectable.||9||
O Śambhu, Who is Maheśa, Who is full of compassion, Who holds a trident, Who is the Lord of Gaurī, Who is the Lord of sacrificed animals, Who destroys the shackles of animals, Who is the Lord of Kāśī! Only You are with compassion in this world. You are the great Lord, Who destroys, protects, and holds the world.||10||
त्वत्तो जगद्भवति देव भव स्मरारे त्वय्येव तिष्ठति जगन्मृड विश्वनाथ त्वय्येव गच्छति लयं जगदेतदीश लिङ्गात्मके हर चराचरविश्वरूपिन् ॥११॥
O Deva, Who is the universe, Who slays Smara! This world emanates from You. O Mṛḍa, Who is the Lord of the world! The world sits inside You. O Īśa, O Hara, Who pervades the entire universe as moving and unmoving forms! This world finally contracts into Your egg-shaped form (lińga) during deluge.||11||
वसुदेवसुतं देवं कंसचाणूरमर्दनम् देवकीपरमानन्दं कृष्णं वंदे जगद्गुरुम् ॥ १ ॥
I sing praise of Krishna, the Preceptor of the universe, Who is the son of Vasudev, Who is the Lord, Who slayed Kans and Chanur, and Who is the bliss of Devaki.||1||
आतसीपुष्पसंकाशम् हारनूपुरशोभितम् रत्नकण्कणकेयूरं कृष्णं वंदे जगद्गुरुम् ॥ २ ॥
I sing praise of Krishna, the Preceptor of the universe, Who is surrounded by flowers, Who is adorned with a garland and anklets, and Who has gem-studded necklace and arm-bracelet.||2||
कुटिलालकसंयुक्तं पूर्णचंद्रनिभाननम् विलसत्कुण्डलधरं कृष्णं वंदे जगद्गुरुम् ॥ ३ ॥
I sing praise of Krishna, the Preceptor of the universe, Who is adorned with curly tresses, Who has a face resplendent like full-moon, and Who has shining earrings.||3||
मंदारगन्धसंयुक्तं चारुहासं चतुर्भुजम् बर्हिपिञ्छावचूडाङ्गं कृष्णं वंदे जगद्गुरुम् ॥ ४ ॥
I sing praise of Krishna, the Preceptor of the universe, Who is with the perfume of Mandara (a coral tree flower), Who has beautiful smile, Who has four hands (as Vishnu), and Who has peacock feather at the forehead.||4||
उत्फुल्लपद्मपत्राक्षं नीलजीमूतसन्निभम् यादवानां शिरोरत्नं कृष्णं वंदे जगद्गुरुम् ॥ ५ ॥
I sing praise of Krishna, the Preceptor of the universe, Who has eyes like blooming lotus flower, Who resembles a new blue cloud, and Who is the best in the dynasty of Yadu.||5||
रुक्मिणीकेळिसंयुक्तं पीतांबरसुशोभितम् अवाप्ततुलसीगन्धं कृष्णं वंदे जगद्गुरुम् ॥ ६ ॥
I sing praise of Krishna, the Preceptor of the universe, Who plays with Rukmini (Lakshmi), Who is adorned with yellow-robes, and Who has attained the perfume of Tulsi.||6||
गोपिकानां कुचद्वन्द्व कुंकुमाङ्कितवक्षसम् श्री निकेतं महेष्वासं कृष्णं वंदे जगद्गुरुम् ॥ ७ ॥
I sing praise of Krishna, the Preceptor of the universe, Who has the marks of saffron from the dual-breasts of the cowgirls, Who is the abode of Lakshmi (Sri), and Who has mighty arrows.||7||
I sing praise of Krishna, the Preceptor of the universe, Who has the sign of ‘‘Srivatsa’’ at His broad-chest, Who has a flower-garland, and Who holds the conch-shell and discus (shankha and chakra).||8||
भवद्भव्यभूतेश्वरं भूतनाथं शिवं शङ्करं शम्भुमीशानमीडे ॥ १ ॥
I pray You, Śiva, Śańkara, Śambhu, Who is the Lord, Who is the Lord of our lives, Who is Vibhu, Who is the Lord of the world, Who is the Lord of Viṣṇu (Jagannātha), Who is always dwelling in happiness, Who imparts light or shine to everything, Who is the Lord of living beings, Who is the Lord of ghosts, and Who is the Lord of everyone.||1||
जटाजूटभङ्गोत्तरङ्गैर्विशालं शिवं शङ्करं शम्भुमीशानमीडे ॥ २ ॥
I pray You, Śiva, Śańkara, Śambhu, Who has a garland of skull around the neck, Who has a net of snakes around His body, Who is the destroyer of the immense-destroyer Kāla, Who is the lord of Gaṇeśa, Whose matted-hair are spread-out by the presence of the waves of Gańgā falling on His head, and Who is the Lord of everyone.||2||
अनादिह्यपारं महामोहहारं शिवं शङ्करं शम्भुमीशानमीडे ॥ ३ ॥
I pray You, Śiva, Śańkara, Śambhu, Who scatters happiness [in the world], Who is ornating the universe, Who is the immense universe Himself, Who is possessing the adornment of ashes, Who is without a beginning, Who is without a measure, Who removes the greatest attachments, and Who is the Lord of everyone.||3||
गिरीशं गणेशं महेशं सुरेशं शिवं शङ्करं शम्भुमीशानमीडे ॥ ४ ॥
I pray You, Śiva, Śańkara, Śambhu, Who resides below a Vaṭa (Banyan) tree, Who possesses an immense laughter, Who destroys the greatest sins, Who is always resplendent, Who is the Lord of Himālaya, various tormentor-groups (Gaṇa) and the demi-gods, Who is the great Lord, and Who is the Lord of everyone.||4||
परब्रह्मब्रह्मादिभिर्वन्ध्यमानं शिवं शङ्करं शम्भुमीशानमीडे ॥ ५ ॥
I pray You, Śiva, Śańkara, Śambhu, Who shares half of His body with the daughter of Himālaya¹, Who is situated in a mountain (Kailāsa), Who is always a resort for the depressed, Who is the Ātman, Who is reverred by (or Who is worthy of reverence by) Brahma and others, and Who is the Lord of everyone.||5||
बलीवर्दयानं सुराणां प्रधानं शिवं शङ्करं शम्भुमीशानमीडे ॥ ६ ॥
I pray You, Śiva, Śańkara, Śambhu, Who holds a skull and a trident in the hands, Who endows the desires of those who are humble to His lotus-feet, Who uses an Ox as a vehicle², Who is supreme and above various demi-gods, and Who is the Lord of everyone.||6||
अपर्णाकलत्रं चरित्रं विचित्रं शिवं शङ्करं शम्भुमीशानमीडे ॥ ७ ॥
I pray You, Śiva, Śańkara, Śambhu, Who has a face like the Winter-moon, Who is the subject of happiness of Gaṇa (tormentor groups), Who has three eyes, Who is pure, Who is the friend of Kubera (controller of wealth), Who is the consort of Aparṇā (Pārvatī), Who has eternal characteristics, and Who is the Lord of everyone.||7||
हरं सर्पहारं चिता भूविहारं भवं वेदसारं सदा निर्विकारम् ।
श्मशाने वदन्तं मनोजं दहन्तं शिवं शङ्करं शम्भुमीशानमीडे ॥ ८ ॥
I pray You, Śiva, Śańkara, Śambhu, Who is known as Hara, Who has a garland of snakes, Who roams around the cremation grounds, Who is the universe, Who is the summary of the Veda (or the One discussed by Veda), Who is always dispassionate, Who is living in the cremation grounds, Who is burning desires born in the mind, and Who is the Lord of everyone.||8||
स पुत्रं धनं धान्यमित्रं कलत्रं विचित्रं समासाद्य मोक्षं प्रयाति ॥ ९ ॥
Those who study this prayer every morning with effulgence and emotions for Trident-holding Śiva, achieve Mokṣa, after having attained a dutiful son, wealth, friends, wife, and a colorful life.||9||
-Hinduism is like an all-encompassing ocean. Here, in the West only rational thought is considered essential for science and faith for religion. Hinduism stresses the whole consciousness, which also includes rational thought and faith, and is more universal. It is a living philosophy of life.
-Hinduism is the oldest living religion of the world. Great thinkers all over the world agree with this. Any one individual or a prophet does not formally enunciate Hinduism. It is the collection of revelations to several saints during their period of rigorous and disciplined meditation (Tapasyaa). This collection of revelations is known as the Vedaas.
-Hinduism is a natural way of life. It is not a constructed main road but a self-formed footpath trodden by the continuous walking of masses by their own will and choice. Hinduism is never imposed on any body at any time and is only religion in the world that does not believe in conversion. It wants everyone to realise the Almighty through their own will.
-Hinduism is a symbol of unity. It is not a single religion, but a composite one where people of various religions were put together under a single shade. The diversity of rituals, belief, castes, food, dress, social behaviour, languages and politics have not been able to destroy the deeper spirituality of Hinduism.
-Hinduism is the religion of experience. It is not based on dogmas and creeds to be accepted with blind faith, but is based on self-realisation. -Hinduism allows absolute freedom in the faith and mode of worship, not insisting that God could be reached through only a particular name, place or path.
-Hinduism has sacred scriptures written by women saints, no other religion matching this feature.
-Hinduism states that God is everything and everywhere.
-Hinduism is a religion of love and gratitude, and of tolerance and patience giving due respect to all religions.
OM ॐ
Om is the Akshara, or the imperishable - i.e. God. Om is the Universe, and this is the exposition of Om. The past, the present and the future, all that was, all is, all that will be, is Om. Likewise all else that may exist beyond the bounds of time, that too is Om.
Another word for Om is Pranava ('Nu' meaning praise and `Pra' meaning superior) Thus Om means the best prayer or praise.
The letters AUM also stand for the mantra `Tat Twam Asi' which means That which you are., Man's realisation of divinity within himself. This relieves man from the fragmentation of body, mind, psyche and spirit.
Om is composed of three sounds 'AH', `00', `MM'. It is the first word uttered and from it come all the alphabets and all the phonetics.
The letter `AH' begins the sound of OM and this sound is the first letter of the alphabet in all languages.
The letter `00' sustains the sound of OM. And finally `MM' ends the sound of OM.
Hence Om stands for the Trinity - Brahmaa (The Creator), Vishnu (The Sustainer) & Mahesh (The Destroyer).
The Sanskrit `Om' and the Latin 'Omne' come from the same root.'Omkar'
for the Sikhs and `Amen' for the Christians may also come from the same
root.
The Mantra Om precedes all Hindu prayers. It is the original sound of Brahmaa. It may be practiced silently or vocally. The vibration of it should permeate the whole of our beings. It helps purify the physical, mental, emotional and spiritual aspects of our being.
"On the bow of the mystic syllable Om, place the arrow of the Self, point at the target of Brahman, with an undistracted mind stretch the bow and penetrate the mark,"
-Mundak Upanishad.
Havan Yagya
The Sacrificial Fire
Hindus believe that the purification of the mind and spirit is even more important than the purification of the body. It is through meditation, acts of worship and goodwill to all humanity that this is achieved.
Yagya is one of the most significant forms of Hindu act of worship. The sacred fire has a very special place in all Hindu religious ceremonies. During Yagya, Ghee, food and 'Havan Samagree' (consisting of vegetable matter, roots, food stuffs and sandal wood) are offered to the sacred fire. The act of praying while offering these items to the fire is called 'Aahootee'. The timing of the individual offerings made during the Yagya, should coincide with the utterance of the word 'Swaahaa'. The offerings should be dropped into the fire with the palm facing up: the offerings should not be thrown in!
During Havan we are not praying to the actual fire in front of us. The fire, 'Agni' (in Sanskrit) denotes warmth and light and thus signifies God, Who is radiant and bright, and leads us from darkness to light, untruth to truth, and death to immortality.
During the Yagya, besides the physical acts of worship, we are concentrating on the highest qualities of God that we, mere mortals, are capable of imagining; at the same time we are exalting ourselves to rise above the mental, emotional and spiritual level we are at the time. This is where mere repeating and chanting of the Mantras in a rote manner is not as useful, as when we recited the same with some understanding of the beautiful and rich meaning that they carry.
0 Lord, I pray for the strength and splendour of my powers of speech, respiratory system, sight, hearing, centres of love, feeling and heart, my throat and brain, my hands and arms; my whole body for my personal ends and for the service of all.
THE PANCHA MAHAYAGYAS
There are five great daily sacrifices that are to be performed by every householder.
They are:
1.Brahma Yajna, called also Veda Yajna, sacrifice to Brahman or the Vedas or the sages;
2.Deva Yajna, sacrifice to the celestials;
3.Pitri Yajna, sacrifice to the manes;
4.Bhuta Yajna, sacrifice to all the creatures; and
5.Manushya Yajna, sacrifice to men.
The performance of these five Yajnas is conducive to the spiritual evolution or growth of a man. He gradually learns that he is not a separate entity or isolated creature or isolated unit, but is a part of a great whole. He obtains knowledge by studying the sacred scriptures written by great Rishis. He gets help from his friends, relatives and fellow-beings. His parents gave his physical body. The milk of cows, grains, vegetables and fruits nourishes his body. The five elements help him. He cannot live without oxygen and water. The Devas and the Pitris bless him. Therefore, he owes a fivefold debt to Nature. He must pay back his debt by performing these five sacrifices daily. Further, numerous insects are killed by him unconsciously during walking, sweeping, grinding, cooking, etc. This sin is removed by the performance of these sacrifices.
THE FIVE YAJNAS (or yagyas)
The Rishis, the Devas, the Pitris, the Bhutas and the guests expect help from the householders. Hence, they should perform these five sacrifices daily. Teaching and studying of scriptures is Brahma Yajna; Tarpana or offering of water to the ancestors, and Sraaddha, form Pitri Yajna; Homa or oblations into the fire is Deva Yajna; Bali or offering of food to all creatures is Bhuta Yajna; and hospitality to guests is Manushya Yajna or Atithi Yajna.
Brahma Yajna or Rishi Yajna
Every man should study daily the sacred scriptures. He should share the knowledge with others. This is Brahma Yajna or Rishi Yajna. By so doing, he
pays the debt to Rishis.
Deva Yajna
Lord Krishna says in the Bhagavad Gita: "Having, in ancient times, emanated mankind together with sacrifice, the Lord of Creation said, 'By this shall ye propagate; be this to you the fulfiller of desires. With this, nourish ye the shining ones, and may the shining ones nourish ye. Thus nourishing one another, ye shall reap the highest good. For, nourished by sacrifice, the shining ones shall bestow on you the enjoyments you desire. A thief verily is he who enjoyeth what they give without returning them anything. The righteous, who eat the remains of the sacrifice, are freed from all sins; but the unpious who cook for their own sake, they verily eat sin" (Ch. III-10, 11, 12, 13). Manu says: " Let a man ever engage in the study of the Vedas and in the rites of the Devas; engaging in the rites of the Vedas, he supports the movable and the immovable kingdoms." These sacrifices turn the wheel of life in accordance with the divine will and thus help the evolution of man and the worlds.
Pitri Yajna
Offering libations, etc., to the forefathers, regularly, is Pitri Yajna.
Bhuta Yajna
Distribution of food to cows, dogs, birds, fish, etc., is Bhuta Yajna.
Manushya Yajna
Feeding the poor is Manushya Yajna. Feeding the hungry, clothing the naked, giving shelter to the homeless, comforting the distressed, etc., are all forms of Manushya Yajna. Any kind of service to the suffering humanity is Manushya Yajna. Feeding a guest is Manushya Yajna.
BENEFITS OF THE PANCHA MAHAYAJNAS
By daily doing such acts of kindness and sympathy, man develops mercy. Hatred vanishes. His hard egoistic heart is gradually softened. He cultivates cosmic love. His heart expands. He has a wider outlook on life. He tries to feel his oneness with all beings. His old feeling of separateness on account of selfishness and egoism is gradually thinned and eventually eradicated. He learns that he can be happy only by making others happy, by serving others, by helping others, by removing the sufferings of others and by sharing what he has with others. The five great daily sacrifices teach man his relations with his superiors, his equals and his inferiors.
Man has no separate individual existence. He is connected with the world. He is like a bead in the rosary. His whole life must be a life of sacrifice and duties. Then only he will have rapid evolution. Then only he will realize the supreme bliss of the Eternal. Then only he will free himself from the round of births and deaths and attain immortality.
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I prostrate myself before that Guru, the Bliss of Brahman, the bestower of Supreme Happiness, who is Knowledge absolute, transcending the pairs of opposites, expansive like the sky, the goal indicated by the great sayings like “Thou art That”, the one eternal, pure, unchanging, the witness of functions of the intellect, who is above all Bhavas (mental conditions) and the three Gunas (Sattva, Rajas and Tamas).
अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru,, who has made it possible to realise the state which pervades the entire cosmos, everything animate and inanimate.
अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, who has opened the eyes blinded by darkness of ignorance with the collyrium-stick of knowledge.
गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।
गुरुरेव परंब्रह्म तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, who is Brahma, Vishnu and Maheswara, the direct Parabrahma, the Supreme Reality.
स्थावरं जंगमं व्याप्तं यत्किंचित्सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, who has made it possible to realise Him, by whom all that is - sentient and insentient, movable and immovable is pervaded.
चिन्मयं व्यापियत्सर्वं त्रैलोक्यं सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, who has made it possible to realise Him pervades everything, sentient and insentient, in all three worlds.
सर्वश्रुतिशिरोरत्नविराजित पदाम्बुजः ।
वेदान्ताम्बुजसूर्योयः तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, whose lotus feet are radient with (the luster of) the crest jewel of all Srutis and who is the sun that causes the Vendanta Lotus (knowledge) to bloosom.
चैतन्यः शाश्वतःशान्तो व्योमातीतो निरंजनः ।
बिन्दुनाद कलातीतः तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru,who is the ever effulgent, eternal, peaceful, beyond space, immaculate, and beyond the manifest and unmanifest.
ज्ञानशक्तिसमारूढः तत्त्वमालाविभूषितः ।
भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः ॥
Salutation to that noble Guru, who is established in the power of knowledge, adorned with the garland of various principles and is the bestower of prospority and liberation.
अनेकजन्मसंप्राप्त कर्मबन्धविदाहिने ।
आत्मज्ञानप्रदानेन तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, who by bestowing the knowledge of the Self burns up the bondage created by accumulated actions of innumerable births.
शोषणं भवसिन्धोश्च ज्ञापणं सारसंपदः ।
गुरोः पादोदकं सम्यक् तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, by washing whose feet, the ocean of transmigration, endless sorrows is completely dried up and the Supreme wealth is revealed.
न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।
तत्त्वज्ञानात्परं नास्ति तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, beyond whom there is no higher truth, there is no higher penance and there is nothing higher attainable than the true knowledge.
मन्नाथः श्रीजगन्नाथः मद्गुरुः श्रीजगद्गुरुः ।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, who is my Lord and the Lord of the Universe, my Teacher and the Teacher of the Universe, who is the Self in me and the Self in all beings.
गुरुरादिरनादिश्च गुरुः परमदैवतम् ।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः ॥
Salutation to the noble Guru, who is both the beginning and beginningless, who is the Supreme Deity than whom there is none superior.
त्वमेव माता च पिता त्वमेव, त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणं त्वमेव, त्वमेव सर्वं मम देव देव ॥
(Oh Guru!) You are my mother and father; you are my brother and companion; you alone are knowledge and wealth. O Lord, you are everything to me.
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[आचार्य शिष्यको उपदेश करते हैं कि – हे वत्स! ] अपने मनको एकाग्र करके इस मृतसञ्जीवन कवचको सुनो । यह परम कल्याणकारी दिव्य कवच है । इसकी गोपनीयता सदा बनाये रखना ॥३॥
मेरे भौंहोंके मध्यमें सर्वलोकेश और दोनों नेत्रोंकी त्रिनेत्र भगवान् शंकर रक्षा करें, दोनों भौंहोंकी रक्षा गिरिश एवं दोनों कानोंको रक्षा भगवान् महेश्वर करें ॥१३॥
नासिकां मे महादेव ओष्ठौ पातु वृषध्वजः । जिह्वां मे दक्षिणामूर्तिर्दन्तान्मे गिरिशोऽवतु ॥१४॥
nasikan me mahadev oshthau patu vrishadhvajah । jihvan me dakshinamoortirdantanme girisho-a-vatu ॥
महादेव मेरी नासीकाकी तथा वृषभध्वज मेरे दोनों ओठोंकी सदा रक्षा करें । दक्षिणामूर्ति मेरी जिह्वाकी तथा गिरिश मेरे दाँतोंकी रक्षा करें ॥१४॥
जो अपने मनको एकाग्र करके नित्य इसका पाठ करता है, सुनता अथावा दूसरोंको सुनाता है, वह अकाल मृत्युको जीतकर पूर्ण आयुका उपयोग करता है ॥ २२॥
हस्तेन वा यदा स्पृष्ट्वा मृतं सञ्जीवयत्यसौ । आधयोव्याध्यस्तस्य न भवन्ति कदाचन ॥२३॥
hasten va yada sprishtva mritan sangjivayatyasau । aadhayovyadhyastasy n bhavanti kadachan ॥
जो व्यक्ति अपने हाथसे मरणासन्न व्यक्तिके शरीसका स्पर्श करते हुए इस मृतसञ्जीवन कवचका पाठ करता है, उस आसन्नमृत्यु प्राणीके भीतर चेतनता आ जाती है । फिर उसे कभी आधि-व्याधि नहीं होतीं ॥२३॥
