mantrapushpam sanskrit eng

7/25/2019 Mantrapushpam Sanskrit Eng

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Sri Saraswathi Vidyalaya

Sri Krishna Temple, Morganville, NJ 07751, USA

www.krishnatemple.org March 2006

These verses are Vedic chants that need to pronounced properly based on the

Swara system described above. Therefore, it is important to sincerely learnand pronounce these verses with the formal method of chanting, learnt through a teacher (Guru).

Translation by: K. Raghunandan

1

ql mwmq

r

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m mwmuS|

| mwm

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ul meu

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l mvql p

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ui |

clSq u m mwmq

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| mwm

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ul meu

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l mvql p

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ui |

Om, Yo|pam Pushpam Veda| Pushpa|van Prajava||n Pashumaan Bha|vati.

Chandraama vaa apaam pushpam||Pushpa|van, Prajavaa||n Pashumaan Bha|vati

Yah = who; Apam = belonging to waters; Pushpam = Flowers, Veda = Understands;possess flowers; Prajavan = progeny; Bhavati = begets. Chandramava = Chandra,Apam = belonging to waters; Pushpam = Taking the form of flower; pushpavan =possessing flowers; Prajavan = Progeny; pasuman = possessing wealth; Bhavati =becomes.

In all the four Vedas both water and the divinity within are greatly praised. Chandra(moon) was born out of Kshira Samudra (the ocean of milk). Since it is the work of water,moon is described as a water flower (Apam Pushpam). In this water moon holds theplace of a flower. He represents beauty, coolness, appreciation. Those who perceive themoon as a flower floating on water, will attain happiness, peace, enhancement andbeauty. Those who realize the ability of water, the way it resides and its boundlessbeauty, will themselves become popular, good citizens, will be blessed with wealth andwell supported in society.

r Lu uS

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| r

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mqri

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l uS

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| ri

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lul pui|

Ya evam Veda| Yo|paamaayata|nam Veda|Ayata|navan Bhavati

Ya = One who, Evam = In this way; Veda = Understands yah = that person, Apam =About the water (yah + apam = yopam); Ayatanam = the origin; Veda = understands;Ayatanavan = Having a place; Bhavati = becomes.One who understands that water is the origin of the world (at the end of Pralaya and thenext cycle of Vitpatti) will realize how this place has evolved.

alu mqri

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lq | ri|

lul pui ||

r

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alUri

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lq uS

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| ri

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lul pui ||

m u alUri

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lq | ri

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lul pui ||

r Lu uS

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| r

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mqri

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l uS

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| ri

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lul pui |

Agnirvaa apamaayata|nam Ayata|navan bhavati


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Yo||gneraayatha|nam Veda| Ayata|navan bhavati

Apova Agnerayata|nam Ayata|navan bhavati

Ya Evam Veda| Yo|paamaayata|nam Veda|Ayata|navan Bhavati

Agnirva = In addition, Agni or fire; For Apam = Waters; Ayatanam = house (place); Iti =In this way; Yah = Who; Veda = understands; Ayatanavan = Having place; Bhavati =becomes; Yah = who; Agneh = Belonging to Agni; Ayatanam = place; Veda =understands; Ayatanavan = Having a place; Bhavati = Indeed he / she; Apova = Waters,agneh = For fire; Ayatanam = Place; Evam = In this way; Yah = Who; Veda =understands; Ayatanavan = Possessing a place; Bhavati = becomes.

Agni (fire) supports water. Agni (fire) in Avantara Srishti (recreation at the end ofPraLaya) "Apova Idam Agre Salilam Aseet" according to this Srishti, before creation, thewaters were responsible for the universe. Those who know the mutually supportingrelation between water and fire pervading this world, understand this world. While earthis covered by water (most of it is even now covered by water) and the fire (energy)

remains in earth's core. The fire is prevalent in surfaces that are not covered by water.Fire also prevails in regions below water (ocean bed) erupting from time to time.

uru mqri

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lq | ri

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lul pui |

r urUri

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l uS

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| ri|

lul pui ||

m u urU|ri

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lq | ri

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lul pui |

r Lu uS

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| r

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mqri

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l uS

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| ri

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lul pui

Vaayurva apamaayata|nam Ayata|navan bhavati

Yo Vayoraayatanam Veda| Ayata|navan bhavati

Apo vy Vaayorayatha|nam Ayata|navan bhavati


Vayurva = Also, the air; Apam = for waters, ayatanam = Having as the place;Ayatanavan = Possessing the state; Bhavati = In deed he; Yah = who; Vayoh =Belonging to air; ayatanam = the place; veda = understands; Aporvai = Waters; Vahyoh= air; ayatanam = as the place to reside; Yah = who ever; Veda = understands;

ayatanavan = Possessing the place (State); Bhavati = Indeed be. Yah = Who; Apam =Belonging to waters; Ayatanam = State; Veda = understands; Ayatanavan = possessingthe place; Bhavati = indeed be;"Vayoragnih, Agnerapah" According to this Sriti about Maha Srishti (great creation), it isstated that Agni is born out of Vayu (air is essential to sustain a fire) and from Agni wateris born. In Maha Sriti for water through Agni, air is the cause and in Avantara Sristi wateris the main cause for all. One who understands this interdependency is deemed to beabsolved of rebirth and attains the Divinity.


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Yah = One who; Apam = pertains to water; Ayatanam = Origin; Veda = understands;Ayatanavan = That place; Bhavati = becomes; Parjanyah = clouds; Apam = to waters;ayatanam = Place; Having known; Ayatanavan = getting the place; Bhavati = becomes;Yah = who; Parjanyasya = pertains to clouds; Ayatanam = origin; Veda = understands;Ayatanavan = Possessing the place; Bhavati = becomes.Rain fall is due to the formation of clouds. Hence Clouds are the cause for water. Waterevaporates due to the burning rays of the Sun and it forms clouds which thereforebecome the cause of water. One who understands this cycle (is due to Paramatman) will

not get rebirth.

xuixU u mqri

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lq | ri

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lul pui |

rxx

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uixUrri

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lq uS

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| ri

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lul pui |

m u x

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uixUxrri

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lq | ri

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lul pui |

Samvatsarova apamaayata|nam,Ayata|navan bhavatiYas|samvatsarayaayatha |nam Veda|Ayata|navan bhavatiApo vy Sam|vatsarasyaayatha |namAyata|navan bhavati

Samvastarah va = Years after all; Apam = to waters; Ayatanam = Having known as itsplace; Ayatanavan = Possessing the place; Bhavati = becomes; yah = Who;Samvastarasya = Regarding the year; Ayatanam = Place; Veda = understands;

Ayatanavan = Possessing it; Bhavati = becomes; Apah = Waters; Samavatarasya = Forthe duration of the year; Ayatanam = As the place; yah = who; Veda = Knows;Ayatanavan = Possessing that place; Bhavati = becomesSamvatsara refers to a period of one year. Sixty of the Samvatsaras or 60 yearscomplete one cycle of the calendar. The Samvatsara is hailed by the Upanishads as"Prajapathi". Having rains during the rainy season each year and rain-water sustainedduring the entire year are the basis of survival. Hence rains are the cause for thecontinuation of each year counted by the people who survive i.e. us (since rain helps allliving beings to continue their very existence). One who knows this truth will obtainimmortality and has no rebirth.

r Lu uS

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r

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mxlu mi

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vPiq

uS

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miru i

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i

Cq u sM mx mi

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vPi| iSwprl|

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mX UxqSr

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X xl | xr

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vXq xqp

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iq |

mX Ux

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xr r Ux

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| iq u

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ahWqrqqi

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Cq u sM mX Ux

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| i

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qwq

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Sir xqp

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i ||


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Ya evam Veda Yo||psunaavam prati|shtitaam Veda| Pratyeva|thishTati

Ime vy loka apsu prathi|sTitaah | Tadeshabhyanu|kta |

Apagum rasamudaya|gm san | Surye|shukragm samabhri|tam |

Apagum rasa|sya yo rasah| | Tam vo|grinhamyuttamamiti| |

Ime vy loka Apagum rasah| | Te|mushmi|nnadiyte samabhritah| |

Yah evam veda = one who understands this, yo apsu navam pratishtitam veda = onewho observes the world as a boat stationed in water, pratyeva tishati = remains aloof(unaffected).

One who understands that water supports the world. That person compares the world toa boat that provides stability even though it floats in water. Such a person realizes thatall the affairs of the world are supported by water. Without support from water the worlddoes not move and there is no life. Such a person is established in truth.

Ime vy = these, loka = worlds, apsu = in water, pratishTitaah = are established in, tateshabhi + anukta = that these are said to be, Apagum = in the waters, rasamudayayagum san = evolve from a fluid state. Apagum = in the waters, rasasya yo rasaha= is that state of matter which is the source of liquids, tam vo = that is what, grinhamudyuttam iti = it is as if this is about to grasp, Ime vy = these, loka = worlds, Apagaum =the waters, rasah = liquids, te = they, mushmin = to eclipse, aditye = the suns,samabritah = encircle.

These worlds are established in water (to sustain life). According to the Smruti "Apa evasasarjaadou" the Paramatma dissolved his veerya in water. His veerya became a hill ofwealth. The solidified parts of such hill resulted in Meru Parvata (in the Himalayas). AllIndian religions such as Hindu, Buddhist and Jain traditions hail the Meru as the origin ofmankind. Therefore, the three worlds became "Apam Rasa" or those that evolved fromwater. In such a developed world the "Soma Rasa" became available. Such a "SomaRasa" is used for the protection of the earth, and to satisfy the Devas we use it duringYagna. Thus we obtain "Swarga loka" or the heaven. Water is the source of matter thatevolves to other fluid states of matter. The worlds (planets) thus formed encircle thesuns (of each galaxy) as if they are trying to grasp the essence of water and in this raceto get water, they eclipse the sun.

UekUer

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mx xWl

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lq

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ur u

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uhr

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MqW |

OM Rajadhi rajaya prasahya saahine | Namo|vayam Vaisravanaya|Kurmahe |

OM = The representation of OM; Rajadhi rajaya = The lord of all lords (Emperor);prasahya sahine = One who is the repository of all wealth. Namo vayam kurmahe = we


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offer salutations, Vaishravanaya = to that Vaishravana.Salutations to the supreme Emperor (King of the kings), who is the repository of allwealth. We offer salutations to that Vaishravana (Kubera, god of wealth).

x q Mql Mq Mq

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r qq

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Sa me Kamaan Kama Kamaa|ya Mahyam||

Sa me Kamaan = he, our desires; Kama Kamaya = Possession of desires; Mahyam =Our.May He grant us all desires that are beneficial.

MqU u

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uh S

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Si |

Kameshvaro Vai||Shravano da|daatu |

Kamesvaro = The Lord of all desires; Vaisravanah = Kubera - lord of wealth; Dadatu =Let him grant.Let the Lord of desire is Kubera also known as Vaishravana grant our wishes.

MoUr

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uuhr

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qWUer lq

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Kuberaya|Vaishravanaaya|Maharajaya Namah|

To such Kubera or Vaishravana, the great emperor who fulfills our desires, wesalute, because we would like to get the wisdom to become free of desires.

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iSo

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ir

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iSiq |

OM||Tat Brahma, OM

||Tat vayuh, OM

||tat aatma |

OM = OM; Tat Brahma = is that Brahma; OM = OM, Tat vayuh = is that air; OM = OM;Tat Atma = is that AtmaOM alone is that Brahma; OM is alone is that Vayu (air) and OM alone is Atma (soul).

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iixirq

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iixuq

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iimUlq|

OM||tat satyam, OM||tat sarvam||OM||tat puronnamah |

OM = OM; tat sathyam = is that truth; OM = OM; Tatsarvam = is all of that, OM = OM;


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Tatpuronnamah = Known by the word fit for salutations,OM alone is that Satyam (eternal truth). OM is verily every thing; OM is that divine wordthat is worthy of our salutations.

lixcUi

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piw aWrq u

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qiw |

Antascharati|bhuteshu guhayam Vi|shvamurtishu |

Antascharati = moves inside all; Bhutesu = Living beings; Guhayam = In the cave of thehearts; Vishvamurtishu = Present in the entire universe in all forms.

That Lord pervades all beings. He is present in the cave of inner most of hearts.He is present in the entire universe and the entire world itself is His form.

iu rlxiu uwOMUxiuqlSxiuXSxiu uvhxiu oxiuq

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memi |

Tvam Yajnas-tvam Vashatkaras-tvam, Indras-tvam, Rudras-tvam,

Vishnus-tvam Brahmas-tvam|Prajaapatih

Tvam Yajnah = You are Yajna or sacrifice; Tvam Vashatkarah = you keep everythingunder control; Tvam Indrah = You are Indra (God of rain); Tvam Vishnu = you areVishnu; Tvam Brahmah = you are Brahma; Tvam Prajapatih = You are Prajapathi (rulerof humans or citizens).You are Yajna (the food and energy cycle). You keep everything under control. You areIndra, You are Vishnu. You are Brahma and You are the Prajapathi (Lord of the people).

iuq i

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Sm m eriUxqi oqW ppuxxuUq |

Tvam ta|daapa Apo Jyothirasomritam Bramha bhoorbhu-vassuvarom

Tvam = you are; Tat Apah = that water; Apo Jyoti Raso Amrutam = that divine Elixiremanating from water & light; Bhuh = Earth; Bhuvah = Astral; Suvah = celestial form;OM = The very form of OM.You are water itself. You are the light born from it. You are the very taste of the DivineElixir. You are Brahma. You are Earth, Astral, heavenly stars and cosmic form. You arethe very form of 'OM' that represents everything.

l Mq

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h l mer kl

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l ira

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lM qiiuq

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lv|

Na ka|rmanah na Prajayaa Dhane|na Thyaage|Naike Amritatvamaa|nushuhu

Na KarmaNa = neither by the work done, na Prajaya Dhanena = not by wealthaccumulated by society, Thyagena = by rejection of these, eke = alone, Amritatvam =attainment of freedom from death/birth, maanushu = is possible for humans.

The immortality that Sages (Sanyasins) attain is not obtained by the work done (rites /


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rituals) or the wealth accumulated by the society. It can only be attained by renunciationor self surrender.

mU

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h lMq lW

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iq aW

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rq upe

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Sii

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r uvli

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Pare|Na naakam nihitam Guhaa|yaamVibhraja|de Thadyatha|yo Vishanthi|

Parena naakam nihitam = how can that be stipulated by others, Guhaayam = in the caveof buddhi (or knowledge), Vibhrajade = that is splendid or luminous, Thath Yathayo =those attainments by Yathis (Ascetics), Vishanthi = will come and go.

To obtain Moksha therefore the path is to give up all worldly affairs. Some who areintroverts, may obtain Moksha by such detachment. The Yathis attain immortality that isin Parama Vyoman which is above heaven. It shines all by itself in its own cave ofknowledge. Those introverts can experience it.

uSli ul xl

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ijxxlr

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x rai

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rvvxiu

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Vedanta Vijyaana Suni|shchitaarthahsanya|sa yogaad-yatha|-Yashadhda-satvaaha||

Vedanta = The philosophy of Vedanta, Vijyana = Wisdom, Su Nishchitartha = welldefined meaning, sanyasa yoga adi yatha = Sanyasa (renunciation), yoga (attainment),and others, yah = one who, shudda satvaa = has purified oneself

The philosophies of Vedanta endowed with decisive knowledge derived from the

Upanishads (Vijnana as defined in philosophical sense - tattva, hita and purushartha)define the meaning of renunciation, attainment of the eternal truth by self purification.Intelligent and introspective analysis of the Vedanta (Upanishad Vaakya or sentences)leads to a knowledge that is described as Vendanta Vijnana. Such knowledge providesan understanding of the inseparable nature of Jiva (life) and Brahma (eternal). Truly,those who have obtained this knowledge are described as Vedanta Vijnani.

i o

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sMi mU

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li Ms mU

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qii mU

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qcrli xu

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Te Bra|hma Loketu Paraa||ntha KaaleParaa|mritaath Pari|muchyanthi Sarve||

Te = those persons, Brahma loke tu = after all, in the world of Brahma, Paraantha Kale =for a very long time (like eternity), Para Amritaath = from birth / death, ParimuchyanthiSarve = all of them will become free.

Those persons (Yathi / Sanyasi) will be in the world of Brahma for a very long time


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(looks like eternity) since they all of them will be free from birth / death. Those whoobtained the knowledge of the Brahman, have no distinctions such as superior orinferior. All will be relieved from the attachment of Samsara, at the end. leaving the bodywhile there is still lack of knowledge is called "Aparanta kaala" whereas leaving the bodywith the full knowledge of the Brahman is called "Paraantha Kaala".

That which is un-manifest and is the essence of the world can only be cleared by theknowledge of Tatva Jnana (knowledge of That which is essential). Those who lack thisknowledge will not become free during a PraLaya. Those who have become Jnani(knowledgeable) will obtain Mukti (freedom) at the end of their bodily cycle - when thecurrent body dies.

Sq ummq mUq

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piq rim

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lQUMq mUq

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kr xXxjq |

im Sq aalq

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uvMxixq

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l rSlixiSm

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xiurq

Dahram vipaapam Parame||svabutam

Yat-Pu|ndareekam Purama|dhya San-sthamTatraapi-Daharam gaganam|vishokas-tasmi|nYadanthas-thdupaa|si-tavyam

Daharam = Internal sky, vipaapam = free from sins, Parame svabhutam = whereParamatma manifests, yat = which, Pundareekam = white lotus flower, paramadhya = inthe center, samstham = established. Tatra api = even there, dahram = internal sky,gaganam vishokah = pervade the skies, tasmin = among those, yat anthah = who findan end, tat upaasitavyam = must be cherished or meditated upon.

This body is like a Pura or Town. In the middle of this town is the lotus in the form ofheart. In the middle of the heart is a small sky - this is "Daharaakasha". That sky is free

from Paapa (bad deeds) where the Paramatma can be obtained. Therefore, that sky isthe very best town. We must visualize sky as Paramatma and do Upasana (or meditateon it). Since the sky is everywhere, but we still differentiate the types of skies in ourphysical lives, we must perceive this internal sky as Parabrahma and must pray andmeditate to this internal sky within us.

r uSS xu

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U m uSli

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c mi

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i |

ixr

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mMi

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slxr r mU

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xx qW

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U |

Yo vedaadou swa|rah prokto vedante|cha prathishTi|tahaThasya|Prakriti|Leenasya yah para|swa maheshwa|raha

Yah = the one who, vedaadou = in Veda and others, swarah prokto = has beendescribed musically, Vedante cha = also in the Vedanta, PratishTitah = has been wellestablished, tasya = His, Prakriti leenasya = who has become one with nature, para swamaheshwaraha = is none other than the Maheshwara Himself.


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At the beginning of the Vedas the OM that we recite, in Upanishads the OM that hasbeen substantiated, that OM becomes one with the un-manifest during dhyaana(meditation). There are five matras (time references) in OM. "A" kara, "U" kara, "Ma"kara, "Nada" and "Bindu". In meditation, we must visualize that during "A" kara it is inVirata swarupa, in "U" kara it is in hiranya garbha swarupa, in "Ma" kara it is in un-manifest form. These three forms must gradually merge into one and during the fourth

and fifth matra (time period) of the Pranava (OM) we must meditate upon Parameshwarawho is known as the highest form of Nada merging into Bindu. That form is the one thatthe universe brings in the form of sound or silence and is the Parameshwara.The one whose praise the Vedas sing, the one who has also been well established inVedanta philosophy, the one who is completely one with nature, I bow to thatMaheshwara.

m

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wxr u xWxrxr

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qWSuxr

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kqW | i

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S mcSr

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i |

Puru|shasya vidya sahasraakshayasya|mahadevasya|dheemahiTanno|Rudrah pracho-dayaa|th

Pusushasya Vidya = the knowledge of humans, Sahasrakshyasya = the one withthousands of eyes (all seeing), Mahadevasya dheemahi = intellect of Mahadeva, Tat +no (Tanno) Rudrah = let that Rudrah, Pracho-dayaath = inspire us.

We meditate upon the Purusha. For that purpose we meditate upon Mahadeva theomniscient. He who is the first among the Gods before and above all, Rudra, the greatseer, behold him of the Golden embryo being born before all. May He, the God who linksus with the auspicious knowledge, prompt us into that mediation upon the purusha.Mahadeva, who is the source of knowledge and intellect to all humans, let that Rudrainspire us.

iim

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wr uW

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qWSur

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kqW | i

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S mcSr

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i

Thath purusha|ya vidmahe|mahadevasya|dheemahiThanno|Rudrah pracho-dayaa||th

Thath Purushaya Vidmahe = That Pundita who is conversant with, Mahadevasyadheemahi = Mahadeva and his intellect, Thanno Rudrah prochadayaath = let that Rudrainspire us.

We mediate upon that Purusha - Sriman Narayana. Him beyond whom there is nothing,

higher than whom there is none smaller, none greater, alone who stands immutable likea tree established in heaven, by Him, that Purusha, all this is pervaded. Theknowledgeable Purusha who has understood the intellect and all pervasive nature ofMahadeva, let him be an inspiration to us, oh Rudra inspire us.

iim

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wr uW

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uilQr

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kqW | i

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Sli mcSr

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i |


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Thath purusha|ya vidmahe|vakratundaya|dheemahiThanno|Dantih pracho-dayaa||th

Thath Pusushaya Vidmahe = That Pundita who is conversant with, Vakratundayadheemahi = the one with broken tusk and an intellect, Thanno Dantih prochadayaath =

let that Ganesha inspire us.

We mediate upon that Purusha. For that purpose, we meditate upon Vakratunda orGanesha. The knowledgeable Purusha who has understood the intellect and allpervasive of Vakratunda or Ganapathi, let him be an inspiration to us, let that Ganeshainspire us.

iim

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wr uW

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cilQr

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kqW | i

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llS mcSr

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i |

Thath purusha|ya vidmahe|chakratundaya|dheemahi

Thanno

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Nandih pracho-dayaa

||

th

Thath Pusushaya Vidmahe = That Pundita who is conversant with, Chakrathudayadheemahi = the bull of Shiva and his intellect, Thanno Nandih prochadayaath = let thatNandi inspire us.

We mediate upon that Purusha. For that purpose, we meditate upon Chakratunda orNandi. The knowledgeable Purusha who has understood the intellect and all pervasivebull of Shiva , let him be an inspiration to us, let that Nandi inspire us.

iim

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wr uW

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qWxlr

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kqW | i

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wwhqZ mcSr

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i |

Thath purusha|ya vidmahe|mahaasenaaya|dheemahiThannah|Shanmukhah pracho-dayaa||th

Thath Pusushaya Vidmahe = That Pundita who is conversant with, Mahasenayadheemahi = Shanmukha (the leader of army) and his intellect, Thannah Shanmukhahprochadayaath = let that Shanmukha inspire us.

We mediate upon that Purusha. For that purpose, we meditate upon Mahasena orShanmukha. The knowledgeable Purusha who has understood the intellect and allpervasive of Shanmukha, let him be an inspiration to us, let that Shanmukha inspire us.

iim

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wr uW

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xuhmr

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kqW | i

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aQ mcSr

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i |

Thath purusha|ya vidmahe|SurvarNa pakshaaya|dheemahiThanno|Garudah pracho-dayaa||th

Tat Pusushaya Vidmahe = That Pundita who is conversant with, SuvarNa Pakshaaya


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dheemahi = the one with golden wings and his intellect, Thanno Garudah prochadayaath= let that Garuda inspire us.

We mediate upon that Purusha. For that purpose, we meditate upon Suvarnapaksha orGaruda. The knowledgeable Purusha who has understood the intellect and all pervasiveEagle with golden wings, let that Garuda (Golden Eagle -vehicle of Shanmukha) inspire

us. This is known as "Garuda Gayatri"

uSiqlr

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uW

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WUhrapr

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kqW | i

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oqWmcSr||

i |

Vedaathmanaya vidmahe hiraNyagarbhaaya|DheemahiThanno|Bramhah pracho-dayaa||th

Vedathmanaya Vidmahe = One who is conversant with the Vedas, Hiranya Garbhayadheemahi = One who creates the world from his golden womb using his intellect,Thanno Brahmah prochadayaath = let that Bramha inspire us.

The one who is conversant with the Vedas and creates this entire world from his goldenwomb, let him be an inspiration to us, let that Brahma inspire us.

lUrhr

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uW

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uxSur

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kqW | i

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uwh mcSr

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i |

NarayaNaya|Vidmahe|Vasudevaya|dheemahiThanno|Vishnuh pracho-dayaa||th

Narayanaya Vidmahe = One who is embodiment of Narayana, Vasudevaya dheemahi =One who

inspired this world as the son of Vasudeva (Krishna), Thanno Vishnuh prochadayaath =let that Vishnu inspire us.

We meditate upon Narayana. The one who is the embodiment of Narayana and taughtthis entire world as the son of Vasudeva (Krishna), let him be an inspiration to us, let thatVishnu inspire us. This verse is known as "Vishnu Gayatri".

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Vajra Nakhaaya Vidmahe|Teekshna damshtraaya|dheemahiThanno|Naarasimhah pracho-dayaa||th

Vajra Nakhaaya Vidmahe = One who has diamond-like hard nails, TeekshnaDamshtraya dheemahi = One who has tooth like a lion and displayed sharpness (inattacking the demon Hiranyakashipu), Thanno Naarasimhah prochadayaath = let thatNarasimha inspire us.

The one who took the form of Man-lion with sharp nails and teeth to quell demons (like


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Hiranyakashipu), let him be an inspiration to us, oh Narasimha inspire us.

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Bhaskaraya

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Vidmahe

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Mahadyuthi-karaaya

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dheemahiThanno|Adityah pracho-dayaa||th

Bhaskaraya Vidmahe = One who creates brightness, Maha dhyuthi-karaya dheemahi =One who inspires this world with the brightness of a great day, Thanno Adityahprochadayaath = let that Sun (son of Aditi) inspire us.

The one who creates brightness and inspires this world by making a great day, let himbe an inspiration to us, oh Sun inspire us.

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Vaishwanaraaya|Vidmahe|Laaleelaaya|dheemahiThanno|Agnih pracho-dayaa||th

Vaishwanaraya Vidmahe = One who in the form of fire within living souls,Laleelaya dheemahi = helps us digest food and provide energy making it seemlike a child's play, Thanno Agnih prochadayaath = let that Agni (fire) inspire us.

The one who in the form of fire within all living souls, helps digest our food as if itis a child's play, let him be an inspiration to us, oh Agni (fire) inspire us.

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Kaatyaayanaya|Vidmahe|Kanya kumaari|dheemahiThanno|Durgih pracho-dayaa||th

Kathyayanaya Vidmahe = One who is the mother of Karthikeya (Parvathi), KanyaKumari dheemahi = One who inspires this world as the beautiful Kanya Kumari, ThannoDurgih prochadayaath = let that Durga inspire us.

We meditate upon Durga who belongs to Katyanana Gotra, and who is the resplendentmaiden. May that Durga inspire us. In the word Kanya Kumari, Kanya signifies the she is

"Deepthimathi". Kanya also means Kumari or a young girl. This is known as "DurgaGayatri".

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Om Shatih Shantih Shantih|Harih Om Thath-Sath

OM = Om, Shantih = let there be peace in our immediate environment (Adi-Bhoutika),Shantih = let there be peace in our natural environment (Adi-Daivika), Shantih = let therebe peace for ever internally in ourselves (Adhyatmika), Harihi Om = that Lord is OM, tat

sat = That is the eternal truth.

OM, let there be peace, let there be peace, let there be peace. The "An" part of Shantihrepresents Shiva and visarga part "ih" in Shantih represents goddess Shakthi. ThereforeShantih is a combination of Shiva and Shakthi. That unified Lord is represented as OMand That is the eternal truth.

Acknowledgement:

I would like to gratefully acknowledge the guidance and support provided to me by Prof.M.G.Prasad in this translation effort. The references listed below were of immense valuein portraying the different aspects of knowledge conveyed through these verses, over

the ages.

Reference:

1. Mantrapushpam - Editor C. Lakshminarayanan, Mysore2. Aruna Prashnah - Vidya Ganapathi Publications, Translation by Vidwan RamaShastri, 20023. The Vedaparayana - Ramana Ashram 1999, pp 364. Maha Narayanam - Translation by Vidwan Dr. N. S. Anatharangacharya5. Maha Narayanopanishad - Swami Vimalananda6. Taittariyopanishat Saswara Mantrapushpah cha - Sri Vani Vilasa Mudralayah, SriRangam, 1998.

mantrapushpam sanskrit eng

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