Sri Guru-Stotram

Çri Guru-Stotram

Çri Guru-Stotram is found in Gurugétä as well as in Päëòavagétä. Gurustotram was popularised by my spiritual Guru Sri Swami Dayananda Saraswati, by selecting portions of the Gurugétä. It has now been adapted by almost all the Gurukulams.

Gurustotram is a great stotram to relate to one's personal Guru. India is a unique country where this relationship continues, that cannot be replaced by any modern University.

Translation

Salutations to that Guru, who showed me the abode, the one who is to be known, whose form is the entire universe, and by whom all the moving (living beings) and non-moving (plant kingdom) is pervaded. (1)

Salutations to that Guru, who opened the eyes of the one, blind due to the darkness (cover) of ignorance with the needle (coated) with the ointment of knowledge. (2)

Salutations to that Guru, who is the creator, sustainer, and destroyer, and who indeed is the limitless Brahman. (3)

Salutations to that Teacher, who showed me the one to be known, who permeates whatever that is movable and immovable, sentient and insentient. (4)

Salutations to that Guru, who showed me (by teaching) the one to be known, who is but consciousness, and who is the pervader of all the three worlds comprising the sentient and the insentient. (5)

Salutations to that Guru, who is the Sun to the lotus of Vedanta, and whose lotus feet are made radiant by the jewel of all Çrutis (Upanishads). (6)

Salutations to that Guru, who is consciousness, changeless (beyond time), who is peace, beyond space, pure (free from likes and dislikes), and who is beyond the manifest and unmanifest. (7)

Salutations to that Guru, who abides in knowledge that is power, adorned with the garland of truth, and who is the bestower of the joy of freedom. (8)

Salutations to that Guru, who by bestowing the knowledge of the Self, burns up the bondage created by accumulated actions of innumerable births (9)

Salutations to that guru, the perennial flow of wisdom from the one abiding in the vision of the Çruti dries up the ocean of transmigration (saàsära) totally, and reveals the essence of all wealth. (10)

There is nothing superior/higher to the Guru (knowledge of truth), and there is no austerity higher than the Guru (truth), salutations to that Guru. (11)

Prostrations to that Guru, who is my lord/master, and who is the lord/master of the universe, who is the self in me, and the self in all beings. (12)

Salutations to that Guru, who is the beginning and the beginningless, who is the highest deity, and for whom there is none superior. (13)

The one whose nature is independent fullness that is Brahman, one who gives me complete happiness, who is one (non-dual), whose name is knowledge and consciousness, who is beyond  the pairs of opposites, who is like the space (all-pervasive), who is the implied meaning of 'That thou art', who is one (without a second), who is timelessness, who is pure (free from binding likes and dislikes), who is stillness, who is the self-evident witness of the mind (all mental modes), who is free from samsära (being free from the three gunas- sattva, rajas and tamas), I salute in deepest reverence that Guru who is absolute truth/existence.

Oh Guru! You are indeed my mother, you are indeed my father, you are my kinsperson, you are my friend, you are the knowledge, and you are the wealth. You are everything (that is significant and precious) for me. (14)

***

Gurupädukä-Stotram

Gurupädukä-Stotram

Sri Gurupaduka-Stotram was composed by Sri Swami Saccidananda Sivabhinava Narasimha Bharati, the 33rd Sankaracarya of Sringeri, in praise of his Guru Sri Swami Ugra Narasimha Bharati.

Generations of disciples have dedicated this immensely mellifluous Stotram to their personal Spiritual Guru. I feel privileged to dedicate this to my Spiritual Guru His Holiness Sri Swami Dayananda Saraswati (b.1930-), founder of Arsha Vidya tradition.

Text in Roman with Free Translation

ananta-samsära-samudra-täran-

naukäyitabhyäm guru-bhaktidäbhyäm,

vairägya sämräjyada-püjanäbhyäm,

namo namah sri-gurupädukäbhyäm ||1||

Salutations and Salutations to the sandals of my Guru, which is a boat, which helps me, cross the endless ocean of life, which endows me, with the sense of devotion to my Guru, And by worshipping which, I attain the dominion of renunciation.(1)

kavitvaväräsinisakaräbhyäm,

daurbhägyadävämbudamälikabhyäm|

dürikrtänamra-vipattitäbhyäm,

namo namah sri-gurupädukäbhyam||2||

Salutations and Salutations to the sandals of my Guru,

which is the ocean of knowledge resembling the full moon,

which is the water that extinguishes the fire of misfortunes,

which removes distresses of those who prostrate before it.(2)

natä yayoh sripatitäm samiyuh,

kadäcidapyäsu daridravaryäh|

mükäsca väcaspatitäm hi täbhyäm,

namo namah sri-gurupädukäbhyäm||3||

Salutations and Salutations to the sandals of my Guru,

which makes those who prostate before it,

Possessors of great wealth even if they are very poor,

and which makes even dumb in to great orators.(3)

nälikanikäsapadahrtabhyäm,

nänä-vimohädi-nivärikäbhyäm|

namaj-janäbhishtatati-pradäbhyäm,

namo nama sri-gurupädukabhyäm||4||

Salutations and Salutations to the sandals of my Guru,

which attract us, to the lotus-like feet of our Guru

which removes the delusions in us,

and which helps fulfill the desires of those who salute. (4)

nrupälimauli-vrajaratna-känti-

sarid-viräjaj-jhashakanyakäbhyäm|

nrupatvadäbhyäm natalokapankteh,

namo namah sri-gurupädukabhyäam||5||

Salutations and Salutations to the sandals of my Guru,

which shine like gems on the crown of a king,

which shine like a maiden in the crocodile infested stream,

and which makes the devotees attain the status of a king.(5)

päpändhakärärka-paramparäbhyäm,

täpatrayähindra-khageswaräbhyäm|

jädyabdhi-samsoshana-vädaväbhyäm

namo namah sri-gurupädukäbhyäm||6||

Salutations and Salutations to the sandals of my Guru,

which like the Sun, drives away the accumulated päpas,

which like the Eagle, drives away the cobra of afflictions,

and which like a terrific fire dries the ocean of ignorance.(6)

samädi-shatka-prada-vaibhäväbhyäm,

samädhi-däna-vrata-dikshitäbhyäm|

ramädhavänghri-sthira-bhaktidäbhyäm,

namo namah sri-gurupädukäbhyäm||7||

Salutations and Salutations to the sandals of my Guru

which endows us with the glorious six qualities of sama etc.

which gives the students, the ability to go into eternal trance

and which helps obtain abiding devotion of the Lord.(7)

svärcäparänäm-akhileshtadäbhyäm,

svähä-sahayäksha-dhurandharäbhyäm|

sväntäccha-bhävaprada-püjanäbhyäm,

namo namah sri-gurupädukäbhyäm||8||

Salutations and Salutations to the sandals of my guru

which bestows all desires of the serving disciples

who are ever involved in carrying the burden of service

and which helps the aspirants to the state of realization.(8)

kamadi-sarpa-vraja-garudabhyam,

viveka-vairagya-nidhi-pradabhyam|

bodha-pradabhyam druta-mokshadabhyam,

namo namah sri-gurupadukabyam||9||

Salutations and Salutations to the sandals of my Guru,

which like the Garuda drives away the serpent of passion,

which blesses the treasure of discrimination and dispassion.

which enlightens with knowledge

and blesses the aspirant with the quick salvation.(9)

***

Ganapati-Atharvasirsha-Upanishad

Gaëapati-Atharvasérña-Upaniñad

oà namaste gaëapataye|

My prostrations to Lord Gaëapati.

tvam-eva pratyakñaà tattvam asi|

You are indeed the Reality manifest before us (as the universe).

tvam-eva kevalaà kartä’si| tvam-eva kevalaà dhartä’si|

tvam-eva kevalaà hartä’si|

You are indeed the Creator, You are indeed the Sustainer, You are indeed the annihilator.

tvam-eva sarvaà-khalu-idaà brahmäsi|

All this is Brahman, and You are the Brahman.

tvaà säkñäd-ätmä’si nityam||1||

You are indeed the time-less Ätmä.

åtaà vacmi, satyaà vacmi||2||

I declare (You as) the Truth. I declare (You as) the Truth.

ava tvaà mäm| ava vaktäräm| ava çrotäram|ava dätäram|

ava dhätäram|avänucänam ava çiñyam|

Protect me. Protect the teacher (of this Upaniñad).

Protect the one who listens (to this Upaniñad).

Protect the one who initiates the devotees into your worship.

Protect the one, who commits this (Upaniñad) to memory.

Protect the student who recites this (Upaniñad) after the teacher.

Protect the student who studies (the meaning of this Upaniñad).

ava purastät| ava paçcättät| avottarättät| ava dakñinättät|

ava cordhvättät| avadharättät| sarvato mäà pähi pähi samantät||3||

Protect me from whatever (adversity) that is attracted from the front (east), back (west), north, south, from above, and from below. Protect me without fail (from obstacles that may rise) from all directions and in all possible ways.

tvaà väng-mayas-tvaà cinmayaù|

tvam-änandamayas-tvaà brahmamayaù|

You are in the form of the sounds/words (or the Vedas).

You are in the form of Consciousness.

You are in the form of Happiness.

You are Brahman, the Absolute Existence,

the source of all existence in this creation.

tvaà saccidänanda’dvitéyo'si| tvaà pratyakñhaà brahmäsi|

You are the non-dual Existence-Consciousness-Limitless.

You are the manifest Brahman (Saguëa Brahma) before us (as the universe).

tvaà jïänamayo vijïänamayo'si||4||

You are in the form of the awareness and consciousness.

sarvaà jagad-idaà tvatto jäyate| sarvaà jagad-idaà tvattas-tiñöhati|

sarvaà jagad-idaà tvayi layam-eñyati| sarvaà jagad-idaà tvyi pratyeti|

This entire universe originates from You.

This entire universe exists in You.

This entire universe resolves in You.

This entire universe finally becomes one with You.

tvaà bhümir-äpo’nalo’nilo nabhaù|

You are the earth, the waters, fire, air, and the space.

tvaà cattväri väk padäni||5||

You are the speech, limited to four kinds of words.

tvaà guëa-trayätétaù|

You transcend the three guëas (sattva, rajas, tamas of Mäyäçakti).

tvaà avasthä-tryayätétaù|

You transcend the three states (of waking, dream, and deep-sleep).

tvaà deha-trayätétaù|

You transcend the three bodies (physical, subtle, and causal).

tvaà käla-trayätétaù|

You transcend the three periods (past, present, and future).

tvaà mülädhära-sthito’si nityam|

You always abide in the base of the spine.

tvaà çakti-trayätmakaù|

You are manifest as the three-fold power (icchä-çaktiù, jïäna- çaktiù, kriyä- çaktiù).

tväà yogino dhyäyanti nityam|

The Yogis always contemplate upon You.

tvaà brahmä, tvaà viñëus-tvaà rudras-tvaà-indras-tvaà-agnis-tvaà

väyustvaà süryas-tvaà candramästvaà brahma bhür-bhuvas-suvar-om||6||

You are Brahmä, You are Viñëu, You are Rudra, You are Indra, You are Agni, You are Väyu, You are Sürya, You are Candra, You are all, You are the earth, the intermediate space, the heaven, and Oà (All).

gaëädim pürvam uccärya varëädims-tad-anantaram|

anusvära parataraù| ardhendulasitam|täreëa åddham|etat-tava manu-svarüpam|

The first syllable of the word gaëa, i.e. 'g' has to be pronounced first, followed by the first of the vowels (a). That has to be followed by the anusvära (the sound ‘m’), embellished by the crescent of the moon (which represents the nasal sound). All this has to be made auspicious (or more powerful) by pronouncing the sacred sound Oà (in the beginning). This is the true description of Your mantra.

ga-käraù pürva-rupam| a-käro madhyama-rüpam| anusväras-cäntya-rüpam|

bindur-uttara-rüpam| nädas-sandhänam| sagàhitä-sandhiù|

The first syllable is 'g', the middle syllable is 'a', and the last syllable is 'm'. The last syllable progresses into a nasal sound called bindu, and is further pulled into a lengthy sound called näda, which unites all these parts into a mantra. All these individual sounds are pronounced sequentially in unison (saàhitä), when the mantra is complete.

saiñä ganeça-vidyä| gaëaka åñiù| nicåd-gäyatrécchandaù|

gaëapatir-devatä| oà, gaà gaëapataye namaù||7||

This is the mental worship of Lord Gaëapati. The seer of this mantra is Gaëaka. The metre is Nicåd-Gäyatré. The invoked/presiding deity is Gaëapati.

Oà gaà, my prostrations unto Lord Gaëapati.

ekadantäya vidmahe vakratuëòäya dhémahi|tanno dantiù pracodayät||8||

(Gaëapati Gäyatré)

ekadantaà catur-hastaà päçam-ankuça-dhäriëam|

radaà ca varadaà hastair-bibhräëaà müñaka-dhvajam|

raktaà laàbodaraà çürpa-karëakaà rakta-väsasam|

rakta-gandhänuliptäìgaà rakta-puñpaiù supüjitam|

bhaktänukaàpinaà devaà jagat-käraëam-acyutam|

ävirbhütaà ca srñöyädau prakåteù puruñät-param|

evaà dhyäyati yo nityaà, sa yogi, yogénäà varaù||9||

namo vrätapatye| namo gaëapataye| namaù pramathapataye| namaste’stu laàbodaräyaikadantäya vighnavinäçine çivasutäya (çré)varadamürtaye namo namaù||10||

Salutations to you Lord of all deities, Ganas & all beings
(Salutations to) the pot-bellied one with one tusk who destroys all obstacles, son of Lord Siva, salutations to the Giver of boons (we bow to you) taking your name.

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Sri Durgä-Süktam

Sri Durgä-Süktam

Taittiriya Äranyakam – IV.10.2

It is said that the obstacles in life may be overcome by chanting this Süktam. In many places of the Rgveda, we come across hymns dedicated to Agni. In Taittiriya Äranyakam, these mantras are combined into a Süktam titled Durgä-Süktam. Interestingly, the Devatä is Agni (1, 3-7). Durgä as a deity is invoked only in mantra 2 and 8.

1. ‘jätavedase sunaväma somamarätiyato nidahäti vedah|

     sa nah parshadati durgäni visvä näveva sindhum duritätyagnih||

We extract the juice of the soma creeper for (to offer as an oblation in the fire to) the Omniscient Isvara. The all-knowing Isvara destroys without a trace our (internal) enemies. May the Lord in the altar of fire (the Fire deity), who is the forerunner of the universe; help us cross the obstacles, as if a ship helps us cross the ocean. May he destroy all our worn deeds, and make us rise above them. (1)

2. ‘täm-agnivarnäm tapasä jvalantim vairocanim karmaphaleshu jushtam|

     durgäm devim(gm) saranam-aham prapadye sutarasi tarase namah’||

I surrender myself to (take refuge in) Goddess Durgä, who shining brilliantly like the fire. The Consort of the Lord manifests in a variety of forms (the Universe). The devotees propitiate Her through prayer, and enjoy the results of their actions granted by her. O Durgä!, May You help me cross (the ocean of samsära). My prostrations unto you. Kindly take me across (the ocean of samsära). (2)

3. ‘agne tvam pärayä navyo asmän svastibhir-ati durgäni visvä|

     püsca prthvi bahulä na urvi bhavä tokäya tanayäya samyoh’||

O Ever-Young Lord! Kindly confer benedictions upon us, and help us cross all the obstacles, and reach the goal (of human life). Kindly grant us auspicious residence, land, and agricultural holdings. Kindly grant prosperity to our children, and their children as well, and drive away all adversity. (3)

4. ‘visväni no durgahä jätavedas-sindhunnanävä duritäti parshi|

     agne! atrivan manasä grnäno’smäkam bodhyavitä tanünäm’||

O Lord! Kindly drive away the obstacles in our path, and eliminate all our blemishes. You are like the ship, which can take us across the ocean of samsära. Like the noble sage Atri, I constantly chant Your glory in my mind. Kindly be alert in protecting our bodies (health). (4)

5. ‘prtanäjitam(gm) sahamäna-ugram-agnim huvema paramät-sadhasthät|

     sa nah parshadati-durgäni visväkshämaddevo ati duritätygnih’||

We invoke Isvara, the forerunner of the Universe (worshipped at the altar of fire), who conquers, and destroys the armies of the enemies from His supreme abode. May He, the brilliant One, help us overcome all the obstacles (in the path of righteousness) and rise above the transient (world of objects). May He forgive our misdeeds and protect us by helping us rise above the misdeeds. (5)

6. ‘pratnoshi kamidyo adhvareshu sanäcca hotä navyasca satsi|

     sväncä’gne tanuvam piprayasväsmabhyam ca saubhagamäyajasva||

O Isvara! You spread happiness all around. You are extolled in the Vedic rituals (by the Hotä priest), and You alone are present in the form of that priest in the most ancient rituals of the gods, as well as in the present rituals of the human-beings. (or you are extolled from time immemorial, and You shower blessings on your devotees even now). Please cherish your form (as fire with the oblations, as the Universe, with grace), and satiate that form. At the same time, also bestow welfare on us. (6)

7. ‘gobhir-jushtam-ayujo nishiktam tavendra-vishnor-anusancarema|

     näkasya prshtham-abhisamvasäno vaishnavim loka iha mädayantäm||

O Lord! You pervade all, and You are untainted by any (blemish or sorrow). We worship You, and follow Your footsteps (so that we also will not be tainted). You abide happily above the heavens. We are Your people, living and serving You in this world. Kindly bestow upon us cattle-wealth, so that there will be plenty of milk (in our homes), and happiness (in our hearts). (7)

8. ‘kätyäyanäya vidmahe kanyakumäri dhimahi|

     tan-no durgih pracodayät||

We know and meditate upon Goddess Durgä, the offspring of Katya. May the Goddess, in the form of the young daughter Umä of Himavän, inspire us in that (meditation). (8)

Om Peace Peace Peace.

***

Dasasänti

Daçaçänti

These Ten Sänti-mantras from all the four Vedas, are traditionally chanted before an Advaita Vedänta class.

Text in Roman with Free Translation

1. oà çanno mitraç-çaà varuëaù| çanno bhavatvaryamä|

çanna indro båhaspatiù| çanno viñëur-urukramaù|

namo brahmaëe| namaste väyo|

tvam eva pratyakñaà brahmäsi|

tvam eva pratyakñaà brahma vadiñyämi|

åtaà vadiñyämi| satyaà vadiñyämi|

tan-mäm avatu| tad vaktäraà avatu|

avatu mäm| avatu vaktäram|

oà çäntiççäntiççäntiù||1||

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 1

May Mitra, the Sun deity be auspicious to us.

May Varuëa, the Ocean deity be auspicious to us.

May Aryamä, the Lord of the manes be auspicious to us.

May Indra, the King of the gods be auspicious to us.

May Båhaspati, the preceptor of the gods be auspicious to us.

May Viñëu, the all-pervasive sustainer of the creation be auspicious to us.

May Urukrama, Lord Vämana be auspicious to us.

Salutations to Brahman (Hiraëyagarbha/Saguëa Brahman).

Salutations to Väyu, the Wind deity.

You (Väyu)! are indeed the perceptible Brahman.

I understand (declare) you to be the perceptible Brahman.

I declare you to be the right understanding.

I understand you to be the truthfulness in speech.

May that Truth protect me.

May that Truth protect my teacher.

May that Truth protect me. May that Truth protect my Teacher. 

Om Peace Peace Peace. (1)

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 1

*****

2. om sa ha nävavatu|

sa ha nau bhunaktu|

saha véryaà karavävahai|

tejasvinävadhétamastu|

mä vidviñävahai|

oà çäntiççäntiççäntiù||2||

- Kåñëa-Yajurveda, Taittiréya Upaniñad - II. 1

May He (the Lord) protect both of us (the teacher and me).

May He indeed nourish both of us.

May we together acquire the capacity (to study and understand the scriptures).

May what is studied, be brilliant.

May there not be disagreement between both of us (the teacher and the disciple).

Om Peace Peace Peace. (2)

- Kåñëa-Yajurveda, Taittiréya Upaniñad -  II. 1

*****

3. oà yaçchandasäà åñabho viçvarüpaù|

chandobhyo’dhyamåtät saàbabhüva|

sa mendro medhayä spåëotu|

amåtasya devadhäraëo bhüyäsam|

çaréraà me vicarñaëam|

jihvä me madhumattamä|

karëäbhyäà bhüri viçruvam|

brahmaëaù koço’si medhayä pihitaù|

çrutaà me gopäya|

oà çäntiççäntiççäntiù||3||

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I.4

That Oàkära, which manifested from the eternal Vedas, is the greatest among the Vedic mantras, and is endowed with all forms. May that Lord (Om) strengthen me with intelligence. O Lord!  May I become upholder of that eternal knowledge. May my physical body remain fit for the pursuit of knowledge. May my tongue speak pleasing words. May my ears listen to the scriptures more and more. You are the abode of Brahman, veiled by the knowledge of objects. May you protect my knowledge.

Om Peace Peace Peace. (3)

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I.4

*****

4. ahaà våkñasya rerivä|

kértiù påñöhaà girer-iva|

ürdhvapavitro väjinéva svamåtam-asmi|

draviëagà savarcasam|

sumedha amåtokñitaù|

iti triçaìkor-vedänuvacanam||

oà çäntiççäntiççäntiù||4||

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 10

After gaining Self-knowledge, the Seer Triçaìku declared, 'I am the sustainer of the tree of samsära. My fame is like the peak of a mountain. I am pure. I am in the form of pure awareness' that is the same as that which exists in the Sun. I am in the form of shining knowledge that is like wealth. I am endowed with the most auspicious knowledge. I am free from death and decay.

Om Peace Peace Peace. (4)

- Kåñëa-Yajurveda, Taittiréya Upaniñad - I. 10

*****

5. om pürëam-adah pürëam-idam pürëät pürëam-udacyate|

pürëasya pürëam-ädäya pürëamevävaçiñyate’||

oà çäntiççäntiççäntiù||5||

- Çukla-Yajurveda, Éçäväsya I.1, Båhadäraëyaka V.1

That (Brahman) is whole. This (jagat) is whole.

From that (Brahman) whole, this (jagat) whole has come.

This (jagat) whole (in spite of) having come from that (Brahman) whole,

Whole (Brahman) alone remains.

Om Peace Peace Peace. (5)

- Çukla-Yajurveda, Éçäväsya I.1, Båhadäraëyaka V.1

*****

6. om äpyäyantu mamäìgäni väk-präëaç-cakñuç-çrotram-

atho-balam-indriyäëi ca sarväëi|

sarvaà brahmaupaniñadam| mähaà brahma niräkuryäm|

mä mä brahma niräkarod|

aniräkaraëam-astvaniräkaraà me-'stu|

tad-ätmani nirate ya upaniñatsu dharmäs-

te mayi santu te mayi santu|

oà çäntiççäntiççäntiù||6||

-Sämaveda, Kenopaniñad I.1, Chändogya Upaniñad- I.1

May my limbs including speech, präëa, eyes, ears and other sense-organs, and my strength grow in their power. Everything is Brahman that is unfolded in the Upaniñads. May I not reject Brahman (for want of çraddhä). May not Brahman, the Lord, reject me. May there be non-rejection (acceptance) of the Lord by me; may there be non-rejection (acceptance) of the Lord for me. May all those qualities that are mentioned as qualifications in the Upaniñads be in me, who is committed to the pursuit of knowledge of Brahman. May those qualities be in me.

Om Peace Peace Peace. (6)

- Sämaveda, Kenopaniñad I.1, Chändogya Upaniñad- I.1

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7. väìg me manasi pratiñöhitä|

mano me väci pratiñöhitam|

ävirävirma edhi|

vedasya ma äëésthaù|

çrutaà me ma prahäséù|

anenädhétena|

ahoräträn sandadhämi|

åtaà vadiñyämi| satyaà vadiñyämi|

tan-mäm avatu| tad vaktäram avatu|

avatu mäm| avatu vaktäram| avatu vaktäram||

oà çäntiççäntiççäntiù||7||

- Ågveda, Aitareya Upniñad

May my speech be in harmony with my mind. May my mind be in harmony with my speech. O Self-effulgent Brahman! May You reveal yourself to me. May my mind and speech enable me to comprehend the truth revealed in the Vedas. May not my studies abandon me. May I contemplate day and night what is studied by me. I understand that as the Truth. I declare that as the Truth. May that (Truth) protect me. May that (Truth) protect the teacher. May that (Truth) protect me. May that (Truth) protect the teacher. May that (Truth) protect the teacher.

Om Peace Peace Peace. (7)

- Ågveda, Aitareya Upniñad

                                                                                          

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8. bhadraà no apivätaya manaù||’

oà çäntiççäntiççäntiù||8||

- Ågveda-X.20.1

O Mind! May you bring about auspiciousness for us.

Om Peace Peace Peace. (8)

- Ågveda-X.20.1

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9. oà bhadraà karëebhiç-çåuëuyäma deväù|

bhadraà paçyemäkñabhiryajaträù|

sthirair-aìgaistuñöuvägà sastanübhiù|

vyaçema devahitaà yad-äyuù||

svasti na indro vådhhaçraväù| svasti naù puñä viçvavedäù|

svasti nastärkñyo ariñöanemiù| svasti no-båhaspatir-dadhätu||

oà çäntiççäntiççäntiù||9|

- Atharvaveda, Praçna, Muëòaka, Mäëòükya Upaniñad

O Gods! May we listen with our ears, to what is meaningful.

May we see with our eyes, things that are blemish-free.

May we enjoy our complete lives,

glorifying You with the Vedic mantras, with strong limbs.

May the famous Indra bless us with auspiciousness.

May the omniscient Sun deity bless us with auspiciousness.

May Garuòa, of unobstructed flight bless us with auspiciousness.

Om Peace, Peace, Peace. (9)

- Atharvaveda, Praçna, Muëòaka, Mäëòükya Upaniñad

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10. oà yo brahmäëaà vidadhäti pürvaà, yo vai vedäàç-ca prahiëoti tasmai|

taà ha devam ätmabuddhi prakäçaà mumukñur-vai çaraëam aham prapadye||

oà çäntiççäntiççäntiù||10||

- Kåñëa-Yajurveda, Çvetäçvatara.Upaniñad.-VI.18

I, a seeker of freedom, seek refuge in that Lord, who reveals self-knowledge, who created Präjapati Brahma (Hiraëyagarbha) in the beginning of the creation, and who indeed taught him the Vedas.

Om Peace, Peace, Peace. (10)

- Kåñëa-Yajurveda, Çvetäçvatara.Upaniñad.-VI.18

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Dakshinämurti-Stotram

Dakshinämurti-Stotram

Meditation Verses

I salute Sri Dakshinämurti, the Young Guru, who teaches the knowledge of Brahman through silence, who is surrounded by disciples, who are themselves Rsis and scholars in the Vedas. (I worship Sri Dakshinämurti), who is the teacher of teachers, whose hand is held in the sign of knowledge (cin-mudrä), whose nature is fullness, who reveals in himself, and who is ever silent. (1)

I bow down to Sri Dakshinämurti, the teacher of the three worlds, the Lord, the destroyer of the miseries of birth and death, who seated on the ground under the Banyan Tree, grants knowledge to all the Rsis, who have assembled near Him.(2)

Wonderous indeed! Under the Tree are the aged disciples around the Young Guru. He taught them with silence, but the doubts of the disciples were all dispelled. (3)

Salutations to Sri Dakshinämurti, the storehouse of all learning, the healer of all those who suffer from the disease of ‘saàsära’, and the teacher of the whole world. (4)

Salutations to Sri Dakshinämurti, who is the meaning of Praëava (Om), who is in the form of pure knowledge, who is taintless, who is silence, to that Sri Dakshinämurti, my salutations. (5)

Sri Dakshinämurti-Stotram

This salutations to Sri Dakshinämurti, who is manifest in the form of my teacher, who on account of Mäyä (ignorance) sees the universe, which is like a city seen in the mirror (mithyä-unreal), and which really exists within the self, but who (on account of Mäyä) sees it as though existing without, as in a dream, and upon waking up (to his true nature) beholds it as his own non-dual self. (1)

This salutations to Sri Dakshinämurti, who is manifest in the form of my teacher, who by his own will , like a magician or a mighty yogi, projects this universe repeatedly outside, undifferentiated in the beginning like a sprout in a seed, and which after creation, is made variegated by the power of time and space created by Mäyä. (2)

This salutation to Sri Dakshinämurti, who is manifest in the form of my teacher, whose light (consciousness) is existence itself, appears as unreal (creation), who imparts immediate knowledge, with the help of the Vedic statement 'That thou art' to those who have sought refuge in Him, and by the direct knowledge of whom there is no more return to the ocean of birth and death. (3)

This salutation to Sri Dakshinämurti, who is manifest in the form of my teacher, whose knowledge, like the light of a luminous lamp placed inside a pot with many holes, issues forth through the sense-organs such as the eyes etc., and this entire creation shines after Him, when He shines in the form of Consciousness 'I know'. (4)

This salutation to Sri Dakshinämurti, who is manifest in the form of my teacher, who destroys the stupendous delusion caused by the inscrutable power called 'Mäyä', impelled by which vociferous pseudo-philosophers, whose comprehension is comparable to that of the unseeing, childish, misguided and dull-witted, continually speak in error, of the body, life-breath, sense-organs, or the fleeting cognitions of the mind, or even the non-existence as 'I' (Ätmä). (5)

This salutations to Sri Dakshinämurti, who is manifest in the form of my teacher, who as the self, becomes one existence in deep-sleep upon the withdrawal of sense-organs, being enshrouded by (the veiling power of 'Mäyä'), like even the Sun or the Moon intercepted by Rähu (during eclipse), and who, upon waking, recognises, 'It was I who slept.' (6)

This salutation to Sri Dakshinämurti, who is manifest in the form of my teacher, who reveals to his worshippers (disciples), with the help of the auspicious ‘jnäna-mudrä’ (the hand-gesture of joining the forefinger with the thumb, symbolising the identity of the self and Brahman), the true nature of the self, which manifests in the heart as the ever present sense of 'I' that remains unchanging in and through all the ever-changing states of infancy etc., waking etc., and so on. (7)

This salutation to Sri Dakshinämurti, who is manifest in the form of my teacher, who as the self under the sway of 'Mäyä', in the waking and dream, sees the universe as consisting of the divisions of cause and effect, master and servant, teacher and disciple, father and so, and so on. (8)

Phalasruti

This salutation to Sri Dakshinämurti, who is manifest in the form of my teacher, whose eight-fold manifestation  is the sentient and insentient (universe) consisting of (the five elements) earth, water, fire, air, space, (the luminaries namely) the sun, the moon, and the conscious being, and beyond whom, the all pervasive Lord, there exists none else for the discerning persons. (1)

Because the all-pervasiveness of the self is clearly revealed in this hymn, by listening to it, by reflecting upon it, by meditating upon its meaning, and by reciting it, a person attains unrivalled lordship endowed with the great glory of being the all pervasive self, as also receives effortlessly, without impediment, the eightfold divine powers. (2)

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Bhägya-Süktam

Bhägya-Süktam (ÅV-VII.41, also Taittiréya-Brähmaëa-II.8.9)

In the Ågveda, out of the 10 Maëòalas, 2^nd-7^th Maëòalas are known as vaàça-maëòalas or family-books. Of these, the 7^th maëòala is known as ‘Väsiñöha-Maëòala’. This maëòala has 104 süktas revealed to Vasiñöha and his 12 descendants, the Väsiñöhas. The süktas are addressed to Agni, Indra, Varuna, the Açvins, Miträ-Varuëa, Dyävä-Påthivé, Äditya, Viçvedevä, Västoñpati, Savitä, Bhaga and Uñä.

Bhägya-Süktam (ÅV.VII.41) containing seven åcä was envisioned by Vasiñöha. This Süktam invokes all the Devatäs and Bhaga for prosperity and well-being. This Süktam is repeated in Taittiréya Brähmaëa II.8.9.

Free Translation:

1. oà, prätar-agnià prätar-indragà havämahe prätar-miträ varuëä pratar-açvinä|   

   prätar-bhagaà püñanaà brahmaëaspatià prätas-somam-uta rudragà huvema||1||

Early in the morning, we invite Agni (the fire deity), Indra (the rain deity), Miträ (the Sun), Varuna (the ocean deity), the Açvins (the celestial physician twins), Bhaga (the wealth deity), Puñan (the Sun as the deity of nutrition), Båhaspati (the god of the Vedas), Soma (the Moon), and Rudra (the god of dissolution). (1)

2. prätar-jitaà bhagam-ugragà huvema vayaà putram-aditer yo vidhartä|

   ädhraçcidyaà manyamänasturaçcid räjä cidyaà-bhagaà bhakñétyäha||2||

Early morning, we invite the victorious Bhaga, the son (manifestation) of Aditi (the Cosmic Power). Bhaga is the very sustainer of the creation. Whether a pauper, a busy person, or a king, everyone worships and contemplates upon Bhaga saying, 'I would worship Bhaga.' (2)

3.  bhaga praëeta bhaga satyarädho bhagemäà dhiyam-udavadadan-naù|

     bhagapraëo janaya gobhir-açvair-bhagapranåbhir-nåvantas-syäma||3||.

O Bhaga! You are a great leader, and truth is your wealth. Bestow it upon us, and elevate our intellect and protect it. Bless us with cattle-wealth, horses, and good people (offspring, relatives, domestic help, and other support system). (3)

4. utedänéà bhagavantas-syämota prapitva uta madhye ahnäm|

    utoditä maghavan süryasya vayaà devänägà sumatau syäma||4||

May we be blessed by Bhaga now (during this fire-ritual), and in the morning, afternoon, and evening day after day, O Lord Indra! May we find favor with the Sun, and other gods. (4)

5.  bhaga eva bhagavägà astu deväs-tena vayaà bhagavantas-syäma|

     taà tvä bhaga sarva ijjohavémi sano bhaga pura etä bhaveha||5||

O gods! May Bhaga indeed be full of good fortune, so that we may be blessed with good fortune by that god. O Bhaga!, all the people including myself invite you to bring in good fortune. O Bhaga! Kindly lead us being present in the ritual. (5)

6.  samadhvaräyoñaso'namanta dadhikräveva çucaye padäya|

     arväcénaà vasuvidaà bhaganno rathamivaçväväjina ävahantu||6||

May the presiding deities of the early morning-hour arrive here, like the horse that puts its foot in the place of Vedic ritual for establishing the fire altar. (May they bring Bhaga, the Lord of wealth, as speedily as swift horses would pull a chariot. (6)

7.  açvävatér-gomatér-na uñäso véravatés-sadam-ucchantu bhadräù|

     ghåtaà duhänä viçvataù prapénäyüyaà päta svastibhis-sadä naù||7||

May the presiding deities of the morning-hours bless us with many horses and cattle, and milk-products in plenty. May these auspicious gods bless us with good progeny, and nourish all life. May they herald auspiciousness in the place of worship. May they always ensure our good fortune. (7)

8.  yo mä'gne! bhäginagà santam-athäbhägaà cikirñati|

     abhägà agne! taà kuru, mäm agne! bhäginaà kuru||8||

O Agni! I am fortunate as of now, but if anyone desires to see me divested of my fortune, strike him down, and bless me with wealth and fortune. (8)

Om Peace Peace Peace.

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