"Behold the wonderful organization of the physical body!
How the learned are wonder-struck with it? First there is the osseous frame-work girt with a net-work of
vessels - veins, arteries and nerves, etc., - invested with flesh and the whole covered by skin with its
appendages - nails and hairs. Then how beautifully are the different organs, such as the heart, the liver,
the spleen and the lungs - ventilating apparatus - laid out. The formation of the brain, of the optic nerve
with the most reticulate formation of the retina, the demarking of the paths of indryas - the principles of
sensation and action - , the linking of the soul with the body, the assigning of definite places to it for
wakeful state, slumber and deep sleep, the formation of different kinds of dhaatus - tissues and secretions,
such as muscle, bone-marrow, blood, reproductive elements - and the construction of various other wonderful
structures and mechanisms in the body who but God could have caused." The Light of Truth
"The earth studded with various kinds of precious stones and metals,
the seeds of trees of a thousand different kinds with their wonderful exquisite structures, leaves with
myriads of different colours and shades, flowers, fruits, roots, rhizomes and cereals with various scents
and flavours none but God could create. Nor could any one except God create myriads of earths, suns, moon and
other cosmic bodies, and sustain, revolve and regulate them." Light of Truth
"By One Supreme Ruler is this universe
pervaded, even every world in the whole circle of nature, He is the true
God, Fear Him, O man! and covet not justly and wealth of any creature
existing. Renounce all that is unjust and enjoy pure delight, true
spiritual happiness, by the practice of justice and righteousness which is
another name for true religion." Yajur Veda
1. Omnipotent (All-powerful). God does not need the assistance of son,
holy ghost, angels and prophets to do His work, during humankind's earthly existence.
2. Omniscient (All-pervading or knower of all). There is no need for God to test our faith, in pleasure or pain, He already knows all periods
(past, present and future) of time.
3. Omnipresent (everywhere). God does not come or go, up or down, as He is always present,
here, there and everywhere.
All whose faiths
oppose these three characteristics are a clear exibition of ignorance in under estimating His Omnipotent, Omniscient and
"The wearing of
jewelry (gold, silver, pearls, rubies, diamonds. etc.) adds no beauty to
the soul. It only arouses vanity and other lower passions, gives rise to
fear of robbery, and may even be the cause of death. Many have been known
to lose their lives at the hands of cut-throats because of wearing
OM SHANNO DEVEER ABISHTHTAYA AAPO BHAVANTU PEETAYE SHANYOR ABHI-SRAVANTU NAH
देवी-स्वरूप ईश्वर पूरण अभीष्ट कीजे।
यह नीर हो सुधामय कल्याण दान-दीजे॥
नित ऋद्धि-सिद्धि बरसे हित हो सदा हमारा।
बहती रहे हृदयमें सद्धर्म
Devee swaroop eeshwar pooran abheesht keeje yah neer ho sudhaa-mai kalyaan daan deeje. Nit riddhi siddhi barse it ho sadaa hamaraa behtee rahe hridai me sad-dharm prem dhaara
अर्थ - (देवीः आपः) सबका प्रकाशक, सबको आनन्द देनेवाला
और सर्वव्यापक ईश्वर (अभिष्टये) मोवाच्छित आनन्द के
पूर्णानन्द की प्राप्-ति के लिए (नः) हमको (शम्) कल्याणकारी (भवन्तु) हो
अर्थात् हमारा कल्याण करे। वही परमेश्वर (नः) हमपर
(भवन्तु) सुख की
(अभिस्त्रवन्तु) सर्वथा वृष्ट करे।
O All-pervading Mother, Sweet and Divine Be pleased to bless the cravings of my soul To reach thy bosom may this world of mine Be filled with peace and bliss from pole to pole.
May the All-Pervading Divine Mother
the Bestower of light and happiness,
be helpful to us in satisfying the cravings
of our body and soul and may She shower on us
Her blessings and happiness from all around.
May the Divine Waters be for our drink and fulfillment.
May they continually flow from the fountain of peace all around us.
O Supreme One! May you inspire virtue and grace in all the limbs of my body, that they may earn me fame and strength. May my speech be sweet and fulfilling. May my breathing provide my body with enough vital air. May I absorb the best influences from the outside world through my eyes and ears. May I exercise control in my sensual passions, and my heart possess harmonizing emotions. May I consume righteous and healthy food (vegetarian), and sustain pious thoughts. And may I use my hands only to worship You and perform good actions.
भूः पुनातु शिरसि -
इस मन्त्र से सिर पर। ओं
भूवः पुनातु नेत्रयोः - इस मन्त्र से दोनों नेत्रों पर। ओं
स्वः पुनातु कण्ठे
- इस मन्त्र से कण्ठ पर। ओं
महः पुनातु हॄदये
- इस मन्त्र से हृदय पर। ओं
जनः पुनातु नाभ्याम्
- इसे नाभि पर। ओं
तपः पुनातु पादयों
- इससे दोनों ;पैरों पर। ओं
सत्यं पुनातु पुनश्शिरसि - इससे पुनः मस्तक पर। ओं
खम्ब्रहम् पुनातु सव्रत्र - इस मन्त्र से सब अङोंग फर छींटे दें।
OM BHOOH PUNAATU SHIRASI…………..(Forehead)
OM BHUWAH PUNAATU NETRAYOH………(Eyes) OM SWAH PUNAATU KANTHE……………(Throat)
OM MAHA PUNAATU HRIDAYE…………..(Heart) OM JANAH PUNAATU NABHYAAM ………(Navel)
OM TAPAH PUNAATU PAADAYOH.....(Feet) OM SATYAM PUNAATU PUNAH SHIRASI…(Head)
OM KHAMBRAHMA PUNAATU SARVATRA..(All over)
जीवन-स्रूप जगपति! मस्तक पवित्र कर दो।
दयार्द्र हो दयामय! नयनोंमें ज्योति भरदो॥
आनन्दमय अधीश्व! हमको सुकण्ठ दीजें।
भगवन्! हॄदय-सदनमें हरदम निवास कीजे॥
जके जनक! हमरी हो नाभि निर्विकारी॥
पद भी पवीत्र होवॆ, हे सर्वज्ञानधारी॥
पुनि-पुनि पुनीत सिर हो, हे सत्यरूप स्वामी।
सर्वाङग् शुद्ध होवे, व्यापक विभो! रमामी॥
Jeewan swaroop jag-pati! mastak pavitra kardo Dayaar-dra ho dayaamai! nai-no me jyoti bhardo Aanand roop adheesh-war! hamko sukanth deejee Bhagawan! hridai sadam me, hardam niwaas keeje Jag ke janak hamaaree ho naabhi nir-vikaaree Pad bhee pavitra howe, he sarv jyaan dhaaree Puni puni puneet sir ho, he satya roop swaamee sarvaang shuddh owe, vyaapak vibho namaamee
अर्थ (भुः पनात शिरसि) सत्यस्वरूप ब्रहम् सिर मे पवित्रता करे। (भुवः पुनातु
नेत्रयो) चित्स्वरूप=ज्ञानस्वरूप ब्रहम् हमारे नत्रों में पवित्रता
करे। (स्वः पनातु कण्ठे)
आनन्दस्वरूप ब्रहम् कण्ठ में पवित्यता करे। (महः पिनातु हदये) सबसे बड़ा और सबका पुज्य ब्रहम् हमारे
करे। (जनः पुनातु नाभ्याम्) सब जगत् का उत्पादक ब्रहम् हमारी नाभि में
पवित्रता करे। (तपः पुनातु पादयोः) दुष्टों को सन्तापकारी और ज्ञानमय
ब्रहम् हमारे पैरों में पवित्रता करे। (सत्यं पुनातु पुनः शिरसि) अविनाशि ब्रहम्
पुः हमारे सर में पवित्रता करे। (खम्ब्रहम् पुनातु सर्वत्र) आाकाश के तुल्य
व्यापक ह्रहम् सर्वत्र हमारे सब अङोंग् में पवित्रता करे।
इस प्रकार ईश्वर के नामों के नामों के अथों का स्मरण करते हुए मार्जन करें।
But Glorious Father! I am weak and fail And hence depend on Thy Loving Grace, My sole efforts will not, O Lord , avail The frightful host of heinous sins to face. So, therefore, Lord, I meekly pray to Thee To make me pure in mind, and too strong To yield to tempting sins. O make me free To sit in peace and sing Thy Glory’s song. O Living, Holy, Happy Father, Great, The Wise and Omnipresent King of all, The Sole Eternal Master of my fate, My mind and soul Thy gracious blessings call To make my head, my eyes and passions pure, To change my vicious heart; and guide my feet, To grace my brain and throat, and make it sure That sin will nowhere find a welcome seat.
He is complete purity in my entire personality, I pray that The Lord, the Basis of all existence, may purify my thinking; He is the Dispeller of pain, may purify my vision;
He is the Bestower of happiness, may purify my speech; He who is Supremely Great, may purify my speech; Him, the Creator, may purify my sensual impulses;
Him, the Impeller of action, may purify my movements; Him the Embodiment of Truth, may purify my understanding; He Who is extensive like space, may purify my entire personality. Psychology of Vedic worship re-mantra 3
I hold my breath in sacred awe and pray O God of Life, O Holy God of Bliss; O Father, Great and Wise, and True, this day My soul arrives Thy Glorious Feet to kiss. The Supreme Lord is: Bhooh - Dearer than breath, and Basis of all existence. Bhuwah- Dispeller of all pains, Origin of all becoming Swah - Bestower of happiness Mahah - Worthy of worship, and the Fount of greatness Janah - Origin of creativity Tapah - Impeller of action Satyam - Personification of Truth
I meditate on these qualities of God and I pray that I may be like Him as far as my capabilities would permit. May I be dear to others (on the path of righteousness) as He is to me. May I relieve people of their pains, and make them happy. May I earn respect from others (the righteous) and be creative in my dealings. In being motivated to act righteously, may I be a channel for God’s Truth. Psychology of Vedic worship re-mantra 4
OM RITANCHA SAT-YANCHAA BHEED DHAAT-TAPASO `DHAYA-JAAYATA. TATO RAATR-YA-JAAYATA TATAH SAMUDRO ARNAVAH
ऋत सत्यके सहारे संसारको सजाया।
तेरा महान कौशल है सिन्धुने दिखाया॥
Rita satya ke sahaare sansaar ko sajaayaa Teraa mahaan kaushal hai sindhu ne dikhaaya
By God’s command His Nature brought to light The principles and the atoms of this earth. Then came chaos and heat and motion bright, And then the waves of ocean got their birth.
In the beginning, the Cosmic laws were first generated to govern the order in which the universe had to be created; and then, the universe itself became manifest, all through the conscious Creative Will-force of God. After each cycle of creation, there follows a grand dissolution of all created things, resulting in darkness. When this prolonged period of dissolution comes to an end, new cycle of creation begins, with atomic particles become agitated in one big ocean-like mass. Psychology of Vedic worship re-mantra 5
पहलेके कल्प जैसे रवि-चन्द्र फिर बनाये।
दिन-रात-पक्ष-संवतयमें कालक्रम चलाये॥
Pehle ke kalpa jaise ravi chandra phir banaaye Din raat paksh samvat me kaal kram chalaaye
And after these the planets moved aright Along the annual course of heaven blue. The King of all creates the day and night, Without effort and their order due.
The agitated, heated particles, in this ocean, combine in their own way, resulting in the formation of the stars, planets and other luminous bodies, and these begin to rotate in their own orbits. This rotation causes the concept of Time to be born. The Controller of this immense cosmos, as if without effort, causes this Time to be divided into day and night.Psychology of Vedic worship re-mantra 6
सू॒र्याच॒न्द्र॒मसौ॑ धाता य॑तापू॒र्वम॑कल्पयत्।
दिवं॑ च पृथि॒वीं चा॒न्तरि॑क्ष॒मथो॒ स्वः॑॥३॥
SOORYAA CHANDRA-MASAU DHAATAA YATHAA POORVAM AKAL-PAYAT DIVAM CHA PRITHIVEEM CHAANTA-RIK-SHAM ATHO SWAH. (Rig Veda X, 190)
ध्यौ-अन्तरिक्ष-धरणी नित नेम पर टिकाये।
ती रम रहा सभीमें, तुझमें सभी समाये॥
Dyau antariksh dhar-nee nit nem par tikaaye Too ram rahaa sabhee me, tujhme sabhee samaaye
And, as before, the Maker made again The sun, the moon, and bodies dark and bright, The sky above, the place unknown to pain - The home of bliss – the Realm of Holy Light.
In this cycle of creation, God created the sun, moon, earth and sky, and all the natural elements like air, fire, and water, and all life-forms. These He crated exactly as He did in past creations, and as He would do in future ones, too. Psychology of Vedic worship re-mantra 7
OM PRAACHEE DIG-AGNIR ADHI-PATIR ASITO RAKSHITA DITYA ISHAVAH TEBHYO NAMO `DHIPATI-BHYO NAMO RAKSHI-TRIBHYO NAMA ISHU-BHYO NAMA EBHYO ASTU. YO'S MAAN DWESHI YAM VAYAM DWHISHMAS TAM WO JAMBHE DADHMAH.
He jyaan punj ganapat! Bandhan viheen nyaare Poorab me ram rahe ho, rakshak pitaa hamaare Ravi-rashmiyo se jeevan poshan-prakaash paataa Vijyaan mai vidhaayak brahmaand ko chalaataa Ham baar baar bhagavan! Karte tumhe namaste Yadi dwesh bhaa-wa-naa ho, to nyaaya tere haste. Yadi...
Thou art before us, Father Good and Wise! The Mighty King Who saves the world from woes Who made the sun that from the East does rise And on this earth its beams of luster throws- The lustrous beams which shower life on earth And make us living through Thy blessed grace. O Lord, to thank Thee for Thy gift of life We bend our knees before Thy Holy Face. We also thank thee for thy rule benign Thy kind protection and thy blessings sweet And those who are the dreaded foes of mine I lay them humbly at Thy Gracious Feet.
In the eastern direction, we discover the supreme presence of Agni, the Lord of Light, under whose control the morning sun rises. He is free from limitations, and protects by sending us arrow-like rays of inspiration from His sun of Divine Wisdom. We acknowledge, O Radiant One, Your Rulership, Your Protection, and the blessed gift of rays that keep us away from the darkness of ignorance. We also commend into your Justice whatever ill-feeling anyone may have for us. Psychology of Vedic worship re-mantra 8
DAKSHINA DIG INDRO `DHI-PATIS TIRASH-CHI-RAAJEE RAKSHITAA PITARA ISHAVAH
TEBHYO NAMO `DHIPATI-BHYO NAMO RAKSHI-TRIBHYO NAMA ISHU-BHYO NAMA EBHYO ASTU. YO'S MAAN DWESHI YAM VAYAM DWHISHMAS TAM WO JAMBHE DADHMAH.
He Indra roop eeshwar dakshin me bhee dikhaate Jar jeev-jantu-o se satwar sadaa bachaate Vaidik sudhaa pilaate, ho jyaaniyo ke dwaara Tumse lagan lagee hai sarvastwa ho hamaara Ham baar baar bhagavan! karte tumhe namaste Yadi dwesh bhaa-wa-naa ho, to nyaaya tere haste.
O Mighty Sovereign! Thou art to our right The Great protector from the dreaded brood Of boneless reptiles. Lord of Vedic Light! Thy sages come to teach us what is good. We also thank thee for thy rule benign Thy kind protection and thy blessings sweet And those who are the dreaded foes of mine I lay them humbly at Thy Gracious Feet.
In southern direction, we discover the supreme presence of Indra, the Lord Who scatters and finally destroys the dark clouds of ignorance that impede the free functioning of our intellect. He possesses heavenly, infinite Glory, and protects by sending us learning through (righteous) parents and teachers on earth. We thank You, O Glorious One, for Your Rulership, Your Protection, and for the blessed gift of teachers (altruistic) who stimulate our intellect. We also commend into Your Justice whatever ill-feeling anyone may have for us. Psychology of Vedic worship re-mantra 9
PRATEECHEE DIG VARUNO `DHI-PATIH PRI-DAA-KOO RAKSHITAAN-NA MISHAVAH. TEBHYO NAMO `DHIPATI-BHYO NAMO RAKSHI-TRIBHYO NAMA ISHU-BHYO NAMA EBHYO ASTU. YO'S MAAN DWESHI YAM VAYAM DWHISHMAS TAM WO JAMBHE DADHMAH.
Pash-chim me bhee prakat ho, tum ho Varun kahaate Vish-dhaari-yo ke baadhaa-vigraha viphal banaate Sab praani-yo kaa poshan karte ho anna dwaaraa Dukh me dayaa dikhaate such me tumhee sahaaraa Ham baar baar bhagavan! karte tumhe namaste Yadi dwesh bhaa-wa-naa ho, to nyaaya tere haste
Thou are behind us, gracious King, adored, As Great Protector from bony beasts Thou savest our humble lives having stored The hungry earth, O Lord, with human feast. We also thank thee for thy rule benign Thy kind protection and thy blessings sweet And those who are the dreaded foes of mine I lay them humbly at Thy Gracious Feet.
In the western direction, we discover the supreme presence of Varuna, the Lord worthy of our final choice and acceptance. He inspires into our thinking principle the inner sounds of intuition that destroy our animal tendencies. Eh protects by providing us natural and pious food. We express our gratefulness, O Choice-worthy One, for Your Rulership, Your Protection, and blessed gift of grains that provide sanctity to our mind. We also commend into Your Justice whatever ill-feeling anyone may have for us. Psychology of Vedic worship re-mantra 10
UDEECHEE DIK SOMO `DHI-PATIH SWAJO RAKSHITAA SHANIR ISHAVAH
TEBHYO NAMO `DHIPATI-BHYO NAMO RAKSHI-TRIBHYO NAMA ISHU-BHYO NAMA EBHYO ASTU. YO'S MAAN DWESHI YAM VAYAM DWHISHMAS TAM WO JAMBHE DADHMAH.
He Soma roop swaamee! uttar upaang teraa Sarvatra sab dishaa me hai aap-kaa baseraa Vidyut-vidhaan dwaara jagtee ko jagma-gaayaa Jeevo me chet-naa kaa sanchaar kar dikhaayaa Ham baar baar bhagavan! karte tumhe namaste Yadi dwesh bhaa-wa-naa ho, to nyaaya tere haste
And Thou art to our left, O Peaceful King To save us from the self-borne insects’ bane By Nature’s heat. Thy praise we humbly sing, O Loving Savior from the pangs of pain! We also thank thee for thy rule benign Thy kind protection and thy blessings sweet And those who are the dreaded foes of mine I lay them humbly at Thy Gracious Feet.
In the northern direction, we discover the supreme presence of Soma, the Essence of devotional peace. Her Light, Peace and Beauty are all self-created in Her. She protects by sending arrow-like sparks of Her Natural Peace into our troubled hearts. We offer our appreciation, O Peaceful one, for Your Rulership, Your Protection, and blessed gift of sparks of Peace that replace tension and discontent. We also commend into Your Justice whatever ill-feeling anyone may have for us.
DHRUVAA DIG VISHNU RADHI-PATHIH KAL-MAASHA-GREEVO RAKSHITAA VEE-RU-DHA ISHAVAH TEBHYO NAMO `DHIPATI-BHYO NAMO RAKSHI-TRIBHYO NAMA ISHU-BHYO NAMA EBHYO ASTU. YO'S MAAN DWESHI YAM VAYAM DWHISHMAS TAM WO JAMBHE DADHMAH.
He Vishnu sarva vyaapin! neeche niwaas karte Phal phool per pallav sab me tumhee vicharte Tum kar rahe ho rakshan santaan-wat hamaara Dukh sukha sabhee samai me saathee sakhaa sahara. Ham baar baar bhagavan! karte tumhe namaste Yadi dwesh bhaa-wa-naa ho, to nyaaya tere haste
Thou art below us, Omnipresent King To nourish life with plants of tuberous roots And verdant trees that leafy shelter bring, And yield to us ten thousand kinds of fruits. We also thank thee for thy rule benign Thy kind protection and thy blessings sweet And those who are the dreaded foes of mine I lay them humbly at Thy Gracious Feet.
In the lower direction, we discover the supreme presence of Vishnu, the Lord Who pervades every particle of the earth on which we live. He creates and sustains the diversity of colors and shapes that make life interesting. He protects by providing trees and plants. We graciously accept, O All-Pervading One, Your Rulership, Your Protection, and the blessed gift of vegetation that neutralizes the poison of gases in the atmosphere. We also commend into Your Justice whatever ill-feeling anyone may have for us. Psychology of Vedic worship re-mantra 12
OOR-DHWAA DIG BRIHAS-PATIR ADHI-PATIH SHWI-TRO RAKSHITAA VARSHA
TEBHYO NAMO `DHIPATI-BHYO NAMO RAKSHI-TRIBHYO NAMA ISHU-BHYO NAMA EBHYO ASTU. YO'S MAAN DWESHI YAM VAYAM DWHISHMAS TAM WO JAMBHE DADHMAH. Atharva Veda 3:27:1-6
Antar digo se dig-pati! oopar bhee drishti aate Ritu siddh vrishti hotee sab srishti ko chalaate Bhautik vibhoo-tiyaa hai sab aap-kee nishaanee Kaise kahegee vaanee ad-bhut a-kath kahaanee Ham baar baar bhagavan! karte tumhe namaste Yadi dwesh bhaa-wa-naa ho, to nyaaya tere haste
Thou art above us, Great and Holy King To develop and protect us on this earth. Thy grace the vital drops of rain doth bring To fill with corn the seat of mortal birth. We also thank thee for thy rule benign Thy kind protection and thy blessings sweet And those who are the dreaded foes of mine I lay them humbly at Thy Gracious Feet.
In the upper direction, we discover the supreme presence of Brihaspati, the Lord of great powers, Who has produced the sun, moon and countless stars found in the skies above. She is Pure and Wondrous, and of golden color like the sun. She protects by sending rainfall. We offer our devotion, O Mighty One, for Your Rulership, Your Protection, and the blessed gift of rain that increases fertility in the earth, quenches our thirst, washes our impurity, and cools the fire of vice that burns our divine energy. We also commend into Your Justice whatever ill-feeling anyone may have for us. Psychology of Vedic worship re-mantra 13
OM UD-VAYAM TAMA-SAS PARI SWAH PASHYANTA UT-TARAM. DEVAM DEVATRAA SOORYAM AGANMA JYOTIR UT-TAMAM - Yajur Veda 32:12
Ravi rasmi ke ramaiyyaa! paawan prabhaa dikhaa do Ajyaan kee tamisraa bhoo-lok se mitaa do Devo ke dev anudin ho divya drishti pyaare Shruti gaan ko na bhoole ras-naa kabhee hamaaree
May I obtain the glorious God of Light The wisest God of Bliss and Lord Supreme The Sun that keeps the souls of mortals bright And forms my humble prayer’s sacred theme.
Transcending the dazzling wonders of the world, and realizing the even more wondrous potentials of my own soul, may I come face to face with the most wondrous resplendence of God. He is the Sun that gives light to the sun, moon and stars. Psychology of Vedic worship re-mantra 14
UDUT-YAM JAATAVEDASAM DEVAM VAHANTI KETAVAH. DRISHE VISH-WAAYA SOORYA - Yajur Veda 33:31
Sundar supath dikhaayaa mad moha lobha taaraa Ajyaan tam mitaayaa var deva jyaan dwaaraa Jeevan me jyoti praano me prera-naa tumhee ho Man me mannan badan me bal-saadhanaa tumhee ho
The various objects of this wondrous earth Are beacon flags to guide us on to know The Glorious Sun of Life Who gave us birth And sent his Veda the righteous path to show.
All words of wisdom and all objects in the world point out God’s existence, so that we can see Him as we see the sun everyday. It is He who is the Origin of all Wisdom and is present in all created things. Psychology of Vedic worship mantra 15
Aash-chrya-mai alaukik ad-but apoorva karnee Hai aap-me awas-thit adhi anta-riksh awa-nee Maayaa mrishaa mitaakar mantavya mag dikhaa-o Bhav bandhano se bhagawan! is bhakta ko chhuraa-wo
How wondrous is this Lord of Holy Light The sun’s support, the God of moon, the Source Of shining bodies, the Lord of fire bright The heaven’s Lord, the King of earth, the Force That made the sky and countless kinds of things That move and do not move. O Lord of might, My humble heart thy sacred prayer sings To let me think, speak and act aright.
In Samaadhi, in Divine Realization, I come face to face with God’s wondrous Light which has suddenly become manifest in my harmonized self. This Light is a Path-finder for any man who has given up infatuation and hate, who has chosen the path of good works, and who is knowledgeable. It is the same Light that pervades heaven, earth and sky. This Divine Sun is the In-dweller in all that moves and does not move. Swaahaa! Yes, indeed, this is the truth!! Psychology of Vedic worship re-mantra 16
Vidh-naa vinai yahee hai, mai veer-var kahaa-oo Hokar shataayu swaamin, tumse lagan lagaa-oo Sau saal tak hamaaree aakhe ho jyoti-dhaare Ho shrot shravya-shaalee sak-sahma sadaa sukhaaree Vaanee viraat vibhu kee vir-daa-walee suanaawe Par-tantra-taa hai paatak swaa-tan-tra mantra mantra gaawe Sau varsh se adhik bhee jeevit rahe karaa-ree Sarvang kee kriyaa-ye ye sthir rahe hamaaree
That Ever-wakeful Eye, Eternal, Pure That watches close the deeds of right and wrong Whose Holy Grace the learned souls secure May bless in life my prayer’s sacred song. And may we live and see a hundred years, A hundred autumns hear His Holy Name, And sing His Glory free from human fears That close attend the heels of earthly fame. And if we live for more than a hundred years, The same delight attend us all the days We live, and bring us all the sacred cheers For which the heart to gracious heaven prays.
His is the Divine Eye that shows the way to all righteous people. Everywhere we turn, we find His Eye present in front of us, shedding Light, and ever watchful of our movements. May we live for a hundred years and, in our daily life perceive His living Presence in all our actions. May we listen to His Glory and Majesty as described in the Knowledge He revealed, and even proclaim such Glory for all to hear. With God as our Guide, may we never be subjected for a hundred years, and even for more than a hundred years. Psychology of worship re-mantra 17
Chanting the Gaayatree Mantra, which is the sacred-most of all Vedic Mantras, and which ahs been taught in a disciple succession, so that we can discover a source of inspiration.
OM BHOOR BHUWAH SWAH TAT SAVITUR VARENYAM BHARGO DEVASYA DHEEMAHI DHIYO NAH PRACHO-DAYAAT. - Yajur Veda 36:3
Omkaar aadya akshai, adwait aj anoopam Ad-bhut ajar ajanmaa, av-yai a-nagh aroopam Ho satya roop swamee, chit chaaru chet dhaaree Aanand oj-mai ho, aadarsh aart-haaree Praanesh praar-tha-naa hai, path punya-mai dikhaa-o Mith-yaa ma-matwa mat-sar mal moha mad mitaa-o Sewaa suman pirokar maalaa mahat banaa-oo Anu-raag bhaa-wa-naa se bhagawan par char-haa-oo Mud maangalik man se mai moksha dhaam jaa-oo Sarvochch shaanti sukh-kar saatt-wik samriddhi paa-oo Vishwaat-maa vinai hai, var deejiye vichaaree Dhee dharma-mai dhawal ho, dhruv dhairya dhyaan-dhaaree
O Soul of Life, the Holy King of kings! O God of all the regions, high and low, O Lord of Joy, Whose Glory Nature sings, Who shapes the earth and lets the mortals grow.
We seek Thy blessed Feet to meditate Upon Thy Glorious Form of Holy Light Which drives away the gloom of sins we hate And makes the souls of righteous people bright.
My heart, O Father, meekly prays to Thee To win Thy Grace, to make me good and wise, And bless my mind with knowledge, full and free From dark and vicious thoughts of sins and lies.
God is Dear to me like my own breath. He is the Dispeller of my pains, and the Giver of happiness. I meditate on the supremely adorable Light of the Divine Creator, that it may inspire my thought and understanding. Psychology of Vedic worship re-mantra 18
O Lord! O Infinite Treasure of Mercy! By Your Grace, may we very soon realize Dharma (righteous living), Arthaa (righteous wealth), Kaama (righteous enjoyment), and Moksha (emancipation from the world) through our Japa (recitation of God’s Name) and Upaasanaa (communion with God.
OM NAMAH SHAM-BHAWAAYA CHA MAYO BHAWAAYA CHA NAMAH SHANKA-RAAYA CHA MAYAS-KARAAYA CHA NAMAH SHIVAAYA CHA SHIVA TARAAYA CHA. - Yajur Veda 26:42
He mangalesh shankar!mangal karo hamaaraa Paawan prakash paa-e, para-maarth punya dwaaraa Parijyaan paya pilaado, awa-dhar a-gaadh daanee Teree sharan me aayaa, hai bhakta yah ‘Bhawaanee’
And now I bow to Thee, O God of calm, O God of Peace, and Lord of Bliss Divine! Thy Grace supplies to burning hearts a balm, Thy blessings in my right desires shine!
Salutations unto You, Lord, the Embodiment and Bestower of Peace and Bliss! Salutations unto you, Benevolent and Auspicious One! Yes, indeed, I offer my salutation unto You, since You are more benevolent than anyone else in this immense creation. Psychology of Vedic worship re-mantra 20
The Vedic Sandhyaa is a meditation by the embodied soul. One meditates on God and the Universe. One desires to know one's own soul, Lord and the world in which one lives, and thereby discover the relationship one enjoys with both.
Sandhyaa is made up of the prefix sam and the verbal root dhyai. Dhyai means to think, and sam means in an ordered manner. The mere fact that one errs is proof enough that one does not think in an ordered manner, at all times. There are times that one thinks properly and does not err, and so, reaps the fruits of good actions. In an effort to teach one how to think in a focussed way, the Rishis of Ancient India devised a system of meditation based on the revealed wisdom of God. This system is called Sandhyaa.
Sandhyaa is as old as the Veda itself - as old as the first Rishis to whom the Vedas were revealed in the beginning of human creation. They used the verses (mantras) of the Veda to focus their minds and represent thinking that would be standard for later generations.The later Rishis meditated on these mantras and, realiziing their meanings, purified their own thought-process. Hence, the MANTRA has always been the means to achieve this much-needed focused thinking. Man means the mind, and tra means that which protects. MANTRA is that which protects the mind from being confused, and creates the scope for logical, focussed thinking.
The Ramayana of Rishi Valmiki records Shri Raam as doing Sandhyaa:
PRABHAATA-KAALE CHOTTHAAYA POORVAAM SANDHYAAM UPAASAYA CHA PRASSHUCHEE PARAMAM JAAPYAM SAMAAPYA NIYAMENA CHA - (Baalkaand 26 Sarga)
Goswami Tulsidas, in his Ramcharitmaanas, echoes Rishi Valmiki:
Books like the Manu Smriti (3:101) talk of the value of performing Sandhyaa. However, the Sandhyaa procedure mentioned in these books is not fully known. In the present Age, members of the International Arya Samaj Movement practise a form of Sandhyaa that is made up of nineteen mantras taken principally from the four Vedas. It would appear as if some of these mantras have come down as traditionally belonging to an ancient Sandhyaa procedure, and that the Sandhyaa procedure found in Maharishi Dayananda's Pancha Mahaa Yajna Vidhi is an extension of what was in vogue among the Aryans of Ancient and Middle Age India.
The first act ordained in the Procedure of the Sandhyaa is that of Aachmana - sipping of the sacremental water, accompanied by the chanting of a Mantra. We chant the mantra once, and sip water thrice.
Why sip thrice? This body is called pinda (microcism) in Vedic Literature, whereas the big Universe is called Brahmaanda (Macrocosm). This body reproduces the plan of the cosmos. Laws that govern the universe also govern the body. The universe has three worlds - earth, sky and heaven. the body has these same three worlds. The human earth extends from the feet to the navel, the sky from the navel to the neck, and heaven from the neck to the thousand-petalled Lotus in the head. That which the sun of knowledge, the intellect, shines is called heaven (dyau- dyau, to shine). In the word Achamana, ana means the act of, cham means to sip, and aa means from all sides. Man's constant effort is to drink, as it were, the purifying waters that flow continually from all possible sources, to purify these three worlds.
Water occupies a position of exalted importance in Vedic ritualistic and meditational exercises. In sipping water, one is reminded of its wondrous qualities. Water has the qualities of cleansing, cooling and being humble. These qualities, if inculcated (by study and practice) will makes us rise above the animal in our personality, transcend the human, and attain to the divine.
May the All-Pervading Mother, Bestower of Light and Happiness, be helpful to us in satisfying the cravings of our body and soul, and may She shower us her blessings and happiness from all around.
We can identify the following ideas in Mantra 1:
We experience two types of cravings -those of body and soul. We need a happy material life, and spiritual satisfaction.
We need to satisfy bodily cravings, before satisfying those of the soul. (Abhi+ishti: We must certify that our bodily cravings reconcile with those of the soul, i.e. whatever we desire daily must not take us away from achieving Liberation.)
We need Divine Grace to satisfy both sets of cravings. This Divine Grace can be bequeathed only by a Being Who is Himself an All-Pervading Source of Happiness (Deveeh Aapah).
The body craves for health in sense-organs, mind, and intellect. Without sensual, mental and intellectual health, the body cannot function. Without proper bodily function (abhishti), there can be no spiritual fulfillment (peeti). In every minute of our life, the five fires of lust, anger, greed, infatuation and vanity constantly consume our personality, and interfere with bodily health. We need to cool these fires (sham to cool) with the continual flow of cool waters, the water of right knowledge. These cool waters can only flow forth from a source that is itself cool. This source is called shanyu
Peeti, spiritual fulfillment, is a realm of existence unknown to the embodied soul bound to ignorance. Still, in the opening mantra, one aims at achieving this realm. To travel in the direction of this unknown destination, one has to start from some known point. There is nothing more known to the soul than one's own body. The bound soul knows his body more than anything else. So, in starting life's journey towards achieving the realm of peeti, the embodied soul starts from one's own body. This is the car one is using in this travel.
The saadhaka (aspirant who meditates) touches various parts of the body with sacremental water. Symbolically one edits the body-limbs, the sense-organs, just as a car driver, before begining a long journey, has the car checked and serviced. "Do I use my organs to acquire fame and strength (yashobalam), or have I brought disgrace and ruin to my soul?" one asks oneself. One begins the first with one's speech. Why? Because speech is the principal sense that projects one's true nature - animal, human or divine. If one grumbles in fury, one is still animal. If one expresses discontent, unhappiness, fear, anxiety, and such like emotions, then one is still human. But, if one projects tranquility, harmony and peace, if the speech inspires joy into rational minds , then one has risen to the divine state, and becomes truly famous.
And, continues, by examining what divinity,if any, one has in the rest of the bodily organs. One surveys and thinks of:
one's sensual umpulses
one's food (vegetarian)
one's actions, and how well society (noble) thinks of one and, one's private and public life, whether they reconcile with each other, or not.
One cannot speak untruth and gain tremendous strength, but if one speaks the truth, even if it offends, one can gain righteous fame. One can think of God in one's breaths, and thereby enhance one's inner conviction, but if one saves the life-breath of creatures, human and animal, nee can gain extensive fame (among the noble). One can read (eyes) and hear (ears) words of wisdom and become strong, but if one sees God in living beings and hear and respond to their cry for help, one becomes famous. He can practise sexual discipline and become bodily strong, and if he gives birth to noble offspring, one makes himself famous.
If one uses his sense-organs in the manner described above, then one qualifies for peeti. However, in the majority of cases we see one using speech to speak falsely and harshly, and one's eyes and ears to perceive and practise evil. This causes so much dirt to accumulate that the voice of his inner soul is stifled, and one needs a complete purificatory process. This one sets out to do in the third mantra.
In this mantra, one's saadhaka invokes purity in one's sense-organs, and looks for this purity from the Divine Source Itself, God. One relates a specific quality of God to a specific part of his body. The Saadhaka (the aspirant who meditates) does not seek a mere purification of a certain part of the body. Such a purification is physical in nature, and one can have it from one's own effort. One rather seeks a purification of the Sanskaaras (habitual-potencies) that influence the functions of the particular sense-organ under review. For example, one invokes God Who is Bhooh, the Origin of all cosmic being, to purify one's thoughts, because thoughts are the basis of all that one is. The Name of God that one invokes is invariably realistic to the sense-organ one mentions, as can be seen from the following table.
Name of God
Meaning of Name
Being - Basis of Cosmic existence
Head- Thoughts - Basis of man's existence
Becoming -Application of Divine Laws
Eyes - Seeing - Applica- tion of man's thoughts
Bestower of Happiness
Throat - Speech - cause of happiness in human society
Heart - Seat of greatness
Navel - Genitals - sexual discipline
Feet - Movements
Head - understanding
The table above posits that thoughts transform into actions. Actions make up our personality, and the first outer indicator of our personality is our speech. Our speech is influenced by the state of our heart. Hate in the heart causes abrasive speech. Compassion engenders sweet speech. The emotions in the heart are directly influenced by our sexual discipline. A person with poor sexual discipline is incapable of sublimated emotions in the heart. Our sexual discipline is fostered by an active life. An active life, called Karma Yoga is a pre-requisite to understand and grasp Truth. And, without grasping Truth, there is not realization of God in His All-Expensiveness.
The saadhaka is now ready for a subtler discipline that of breath-control. Studies have proven that the way a man breathes has a lot to do with his personality. When a person breathes gently, deeply, and slowly, and things of the Super Soul, he prepares his personality to receive the gift of grace, of peace and harmony. Such regulated breathing would not only act against traits of anger, lust, greed, infatuation and vanity consuming his personality, but would also induce a heightened state of consciousness.
One achieves total surrender to God when one thinks of Him, in one's breath-meditations, as:
Basis of all Being Origin of all becoming Bestower of happiness Seat of Greatness - Worthy of Reverence Origin of austere Creativity Impeller of all Cosmic and individual Activity
Embodiment of Truth
To strive to be like Him is the natural result fo thinking, constantly about Him. This prepares the saadhaka for peeti, for spiritual fulfillment, for the Brahma State, the state of total blessedness. The saadhaka chants:
I hold my breath in sacred awe and pray O god of Life! O Holy God of Bliss! O Father Great! And Wise! And True! this day My soul arrives Thy Glorious Feet to kiss.
After such a purificatory process, the human soul proceeds to reconcile his body, the little world, with the universe, the big world, and understand how this immense creation became possible.
Maharishi Swami Dayananda Sarawati, in his Pancha Mahaa Yajna Vidhi, categorizes these three mantras as the Aghamarshana Mantras. Agha means sins, and marshana means rubbing into nothingness, i.e. destroy tendencies to commit sins.
It may interest us to ask: Why did Maharishi Dayananda make it a rule for us to think of the process of creation of the universe? In answering this, we first need to understand that there are two causes that impel us to sin - Abhiman (extreme egotism) and avamaan (low self-esteem). Abhimaan is considering ourselves too superior in life to be subjugated to laws, and avamaan is considering ourselves too inferior, too fallen in life, to share in the bounties of the world, to be catered for in the immense creation, and to qualify for emancipation. Doing away with both of these is indispensably necessary to destroy the tendency to commit sin. Sin is that wall that separates one from God.
A study of the Aghamarshana Mantras yields the following facts:
In the beginning, Knowledge (Rita) and the Cosmos (Satya) were both produces effortlessly through the Conscious/Indomitable/Ignited (Abheeddhaat) Will-force (Tapasah) of God. The plan of the creation was in the Cosmic Mind of the Creator before the actual act of creation took place.
The cosmos is disolved by this same Will-force. After a prolonged state of of dissolution, a new cycle of cosmic creation (arnava samudra) commences. Each cycle of creation is followed by a cycle of dissolution (raatri), and then again, and other cycle of creation. Creation (dynamics, movement) and dissolution (statics, inertia) both make up the order in which Nature functions.
In the process of the creation of the universe, the planets out in space, rotate while revolving around the sun (samvatsara).
Rotation causes the concept of time to be realized. Time is divided basically into day and night, principally because of the influence of the sun and moon.
In creating the universe God separated it in three parts called heaven, sky and moon.
In addition to these three main divisions, He created other regions filled with natural objects that are meant to yield happiness (Swah) for humanity.
The present creation is just like the past one, and the future one will resemble this current creation. This uniformity in all cycles of creation point to the intelligence of a Conscious Creator. There is nothing like spontaneous or magical creation. It is all the result of a Cosmic Plan that existed in the Cosmic Mind.
The fact of the creation of the universe removes our abhimaan. In thinking of God as the One Who created this immense, multiform Cosmos, we understand that we are nothing compared to His Super Power. One supercedes even the mightiest of the sovereigns on earth. Who am I to be vain and haughty in life? Who am I to consider others inferior to me, and to oppress or hurt (unless it is for their own good) their feelings? Material possessions, in excessive abundance, more than often becomes the root of all abhimaan. Can I truly claim ownership of the things of this world? God not only created the high heavens, the vast skies, and the different planets, but He also oversees even the smallest, infinitesimal unit of life - the ant, the fly, and every other little speck of living organism, - insignificant as it may appear in our estimation. Nothing escapes justice through His Law (of Karma). How can I now commit a sin, thinking that I would escape without being penalized after such an act?
And, the fact of the final destruction of the universe even further removes my abhimaan. When I know that God created this world in this cycle of creation exactly as He had done in the past cycle, and that He will destroy this creation as He did the last one, why would I want to be greedy and covet what belongs to others? Why would I want to build up and own a mountain of useless things when, in actual fact, it would all come to an end some day?
Furthermore, the fact of the re-creation of the universe after destruction, would remove my avamaan. If the Merciful God can, and does, re-create the immense univese after the period of total destruction (that follows each cycle of creation), why can't I be re-created by the same Merciful God into a new individual after being ruined by sin?
Such a approach will ultimately make me realize that there is an All-Pervading Being Who creates and destroys the world, and re-creates it for the benefit of souls. He has His changeless (immutable) Laws that govern this entire cosmic operation. I would always fear Him and His Laws - and yet, I would always love Him for having created me, and for having made provisions for me and earn Liberation. Thus, I would not succumb to any tendency to commit sin. So far, the sadhaaka has come to the following conclusions:
His mission in life is to travel to the realm of peeti.
His body is the car to take him to this realm.
This being so, this care needs to kept healthy for life's long travel.
The human soul, the Passenger, would be uncomfortable in an unkept car.
Constant thinking about the Glory and Majesty of the Super Soul, as reflected in the creation, sustenance and dissolution of the universe, keeps the human soul free from temptation and sin.
This super soul is Omnipresent. He is found in every nook and corner of the universe. In His Supreme Benevolence, God had filled this universe with all instruments for the soul to use in his life-long travel towards achieving spiritual fulfillment. In these mantras, the human soul uses his mind to move around the Universe, in an effort to truly discover the Presence of this Supreme One, and ascertain all the instruments He has provided for all His children. Hence, the use of hte words Manasaa Paari-kramaa (mental circumambulation), to describe these six mantras. The Rishi of these mantras seems to be telling us,
"Come, my friend of the world, you have used your feet to walk several miles around the earth, and you have discovered little worth its name. Come let us walk around not only this earth, but this entire Universe.Whatever you will discover will make you acknowledge the Creator, and also make you deserving of His Bliss."
And so, the sadhaaka walks, with the mind as it were, to the East, South, West, North, and even the upper and lower directions. Using the contemplative Eye of inner discrimination, discovers God in His varied Cosmic Functions, and also the several bounties He has provided for the physical and spiritual growth of His Children.
While we make use of all these bounties, our approach to the world must teach us the concept of the Universal Brotherhood of Man and the Universal Fatherhood of God. Love must replace hate in our mutual dealings. If a child in a home were to have ill-feelings for another, then the father of them both would take corrective measures against the guilty one. In the same way, the Universal Father would in no way tolerate feelings of hate and ill-will from any one Child for His other Children. Hating God's Children only takes away from us any inherent right that we have to the reassuring Presence of our Supreme Father. For this reason, in each of these six mantras, the sadhaaka chants:
Ham baar baar bhagawan, karte tumhe namaste! Yadi dwesh bhaawanaa ho, to nyaaya tere haste!!
I also thank thee for Thy Rule Benign, Thy kind protection and Your Blessings sweet, and those who are the dreaded foes of mine, I lay them humbly at Thy Gracious Feet.
Medial Summary: So far, purifcation at several levels have been taking place. The aspirant sips water and touches bodily organs to purify his body system. One practises breath-control to purify one's mind, contemplates the Divine Hand in the creation, sustenance and dissolution of the universe to purify one's intellect, and identifies the presence of the Creator in all creatures and in all directions to purify one's Chitta (storehouse of one's habitual potencies). Now in mantras 14 to 16, one seeks to purify one's ahankaara (sense of I-ness) with which to realize and see God face to face. This one does through the Upasthaana (stand near to) mantras (14-16).
Mantras Fourteen to Sixteen: In the fourteenth mantra, one expresses a desire to see God:
Ut vayam tamasas pari - "As long as I give back to the sun (God), my dark shadow, indicative of my ignorance, will stare me in the face. So far in my life, I have hugged the world, enjoyed the pleasure of such an embrace, built up a mountain of attachments and refuse to care about the One True God. I now seek to face the sun (God) in its full glory, and put my shadow (my ignorance) behind me for all time." The soul thus purifies one's ahankaara, and strengthens his resolve.
Swah Pashyanta uttaram - In putting the world behind me, I now realize who I am. I am greater than the world. The world is UT (great) in that it exists, but I am UTTARA (greater), because I not only exist, but I am also conscious.
Devan devatraa sooryam aganma jyotir utamam - In putting the world behind me, and in realizing that I am a soul, may I also realize the SuperSoul greater than me. He has something that I have always wanted - happiness. All my life I have seen the sun, moon and stars shining, but saints teach that these do not shine on their own strength. If only I can behold Him Who is the Supreme Sun (God) present in these shining cosmic forces. How unfortunate a being is if one has not seen the sun his whole life. In the same vein, how unfortunate a soul is if it has not seen the Universal Sun of all suns, God. The world is UT (great), I am UTTARA (greater), but is UTTAMA (greatest), because He has happiness, a quality that is absent in the world, and which is not innate in me.
These three (eternal) entities, God, soul, and the World of matter encompass and summarize the extent of Reality. There is nothing more or nothing less than these three. They are all real and meaningful. The World of Matter, though dead and inert, provides the Soul the instruments to perform actions that would eventually free him from the state of Bondage. These actions are not performed in isolation. They are overseen by the Supreme, Who awards fruits commensurate with such actions committed. It is this same Supreme One that is the source of the Supreme State of Fulfilled Blessedness, peeti, that the human soul has now resolved to attain.
One now identifies the means for such a realization. One finds out that: Jaata-vedas: God is called Jaatavedas for the following reasons:
The Veda - revealed knowledge - came from Him.
He is found in every nook and corner of the World of Matter;
He knows every nook and corner because of His All-Pervasiveness.
Then why should a soul experience so much difficulty in coming face to face with God?
The Mantras of the Veda and the things of this world (ketavah all project (ut vahanti) the Splendor, Majesty and Glory of God. Everywhere we turn, we can see purpose and design. Nothing is an accident, nothing lacks purpose. All purpose and design point indisputably the Supreme Designer and Cause. We look at art-work and we understand the artist. We read a book of ideas, and we understand the author. In the same vein, we need to study Vedic Wisdom, and observe the rules of Nature for us all to understand and finally perceive the Supreme Artist and Author (drishe vishwaaya).
This mantra records the details of the sadhaaka's Divine Vision. When the soul comes face to face with it's Master, it sees Him in such supreme radiance that it cries out, "chitram aneekam, chitram aneekam - what extremely wondrous light, indeed! Such wondrous light has arisen in me only because I have become a divinely harmonized person (deva). This light is a path-finder (chaksuh) for any human who has given up attraction and aversion (mitra)), who is involved in performing good actions (varuna) and is extremely knowledgeable (agni). The light that has risen in me is no different from the light that fills the entire universe, and present in all living and lifeless objects. This is peeti, at last!"
Later books like the Bhagavad Gita do record this Vedic experience. On the battle-field of Kurukshetra, Yogeshwara Shri Krishna bestowed upon Arjuna the Inner Eye of Discrimination, the divya-chakshu, so that the latter could have had a vision of God. Krishna Dvaipaayana Vyaaasa, the author of the Bhagavad Gita, recording the details of Arjuna's Divine Vision, writes:
DIVI SOORYA-SAHASRASYA BHAVED YUGAPAD UTTHITAA YADI BHAAH SADRISHEE SAA SYAAD BHAASAS TASYA MAHAATAMANAH..... (11:12)
If the light of a thousand suns were to blaze forth all at once in the sky, that might resemble the splendor of that Exalted Being.
This mantra continues giving details of the Divine Vision. This Path-finder, God, is the Benefactor of righteous people. He shows pious souls the true path of life. Everywhere we turn, we find Him Present, purastaat, and we also discover His Ever-watchfulness, uchcharat.
One of the principal reasons through which I am tempted to commit sin is my ability to know that that ever-watchful Eye watches my movements every moment of my life. Life is useless without the consciousness that the Divine Eye watches over erring humanity. May I see Him every day while I live a long and fruitful life. May I listen to His Words of Wisdom and proclaim His Supreme Glory to this current generation, and even to the forth coming ones. In what other way can I find greater freedom? This is peeti
Divine Realization is never possible without Divine Knowledge. Knowledge keeps realization intact. Corruption in the soul's knowledge will interfere with the state of his realization. And because the soul suffers from inherent limitations, there exists the possibility that his knowledge can always become corrupt. In this mantra, significantly called Brahma Gaayatree Saavitree Guru Mantra, the sadhaaka prays that his capacity for thought may never lose sight of standards required for maintaining the state of Realization. This mantra, in being understood, blesses the soul with vast conceptional magnitude (brahma), and, in being chanted, protects the worshipper (gaayantam traayate iti Gaayatree). It is addressed to God Who ensures life (Saavitree), and throughout the ages of Vedic history it has been taught in a disciplic succession by the Vedic teacher (Guru).The psychology of the Gayatree-meditation is as follows:
In now sit in the lap of God. In the midst of life's joys and disappointments, He is my Sole Protector.
He is dearer to me than my own breath.
He will remove all difficulties and impediments that stand in the way of my freedom.
He is the Source of the happiness I seek.
He is the Origin of my life - He created me. he is both my Fathe and Mother, and He cares for me as His child.
He will bring light into my dark life.
I now sit to concentrate my though.
On His Light to lead me. So far I have been obsessed with the light of the world, and all I have had is little pleasure with a a lot of disappointment. That Light will burn away Bhrij - Bharjane and reduce into ashes all the wordly inclinations that make me unhappy.
His Light is most worthy of being chosen over the light of the world.
After the human soul carries out his meditation, he says:
10.Dhiyo yo nah prachodayaat
I have done what is required of me. May God now inspire my intellect that I may think logically and spiritually.
The Gaayatree mantra, chanted repeatedly and contemplatively, protects the thought-process of the sadhaaka, keeping it free from corruption.
In the act of Samarpana that follows, the worshipper inculcates in himself a sense of total surrender to the Presence of God, Who is now a living Reality for him. He prays for everyone to have success in all noble aims, and that life may culminate in total release for all souls from the trappings of material life.
The time now comes for the sadhaaka to offer his/her final salutation and obeisance to his/her Lord, having achieved a fulfillment of his declared mission. When we take leave of our loved ones in human society, we tell them that we love them, more than anyone else in the world. This expression is not a mere mundane formality. It has its supra-mundane dimensions. With our palms clasped, we tell the Lord practically the same thing:
"Lord! I declare that You are my Ideal, My Goal. You are not only the Source of Happiness, but in the dept of Your Mercy, You share that Happiness with all You consider worthy. You are the sole object of all my love and devotion, more than anyone else and anything else in this high, multiformed Universe.
NAMAH SHIVAAYA CHA! SHIVA-TARAAYA CHA!!
And now I bow to You, O God of Calm, O God of Peace, and Lord of Bliss Divine. Your Grace supplies to burning hearts a balm, Your Blessings in my right desires shine.