Significance of Narayana Suktam || Comprehensive – explains about meditation

Narayana Suktam

Narayana Suktam explains about meditation.

Before meditation, one has to recite this and contemplate on the meaning, which in turn will help the Sadhak reach deeper levels of meditation. In the beginning the glory of God described. It is then followed by a step by step instruction on how to direct one’s mind during meditation – where and how to meditate.

It is customary to recite Narayana Suktam along with the Purusha Sooktam. The ideas expressed in this Sooktam form the basis for meditation on the Supreme Being. Reciting this Sooktam before commencing on meditation will greatly aid in developing intense meditation.

Om Saha naavavatu, Sahanau Bhunaktu Saha Veeryam karavaavahai,
Tejasvi Navadheetamastu Ma Vidvishavahai Om Shantih Shantih Shantih

Meditation does not mean to merely sit in front of an image, stare at it, or just imagine a familiar form. First, we must try to understand where we stand in His divine presence. We must then be able to picture His resplendent beautiful form in our mind. For this reason, the following five mantras describe His glory.

Narayana Suktam Stanza 1

Om. Sahasraseersham devam vishvaksham vishvasambhuvam
Vishvam Narayanam devamaksharam paramam padam. || 1 ||

I meditate on the effulgent (devam) Supreme Being, Sriman Narayana (Narayana devam), who has thousands of heads (Sahasraseersham) and many eyes (vishvaksham). He is the producer of joy in the universe (vishvasambhuvam), is imperishable (Akshram), and supremely auspicious. He exists in the form of the universe (vishvam) and is the master of it (paramam padam).


Narayana Suktam Stanza 2

Visvathah paramaanithyam visvam narayanagm harim,
Visvamevedam purushasthadvisva mupajeevitha. || 2 ||

I meditate on Lord Sriman Narayana (Narayana), who is superior (paramath) to the universe (vishvatah), who is permanent (nityam), who exists in the form of the universe (vishvam), who is the destroyer of all sin and ignorance (harim).


Narayana Suktam Stanza 3

Pathim visvasyatmeshwaragm shaasvathagm shivamachyutham,
Narayanam mahaagneyam vishvaathmaanam paraayanam || 3 ||

I meditate on Lord Narayana who is the lord (patim) of the universe (vishvam), ruler of individual souls (aatma eshwaragm), who is permanent (shaasvathagm), imperishable (achyutham), supremely auspicious (shivam), supremely worthy of being known (mahaagneyam), the ruler of individual souls (vishva atmaanam) and who is worthy to take refuge in (paraayanam).


Narayana Suktam Stanza 4

Narayana paro jyothiraathmaa Narayanah parah
Narayanaparam brahma tatvam Narayanah parah
Narayanaparo dhyaatha, dyaanam Narayanah parah || 4 ||

Lord Narayana is the supreme light (Narayanah parah jyotih). Lord Narayana is the supreme Self (Narayanah parah aatma). Lord Narayana is the supreme Reality (Narayanah parah tatvam) and as such designated as Brahman (Narayanah parah Brahman).

He is the supreme to be meditated upon (Narayanah parah dhyaatha), and He is the Supreme meditation (Narayanah parah dyaanam). You do not have to go in search of the Lord. The Supreme Lord Narayana, complete with all the glories indicated above, is resident within our self – Antaryamin.

This is explained in the next mantra.


Narayana Suktam Stanza 5

Yaccha kinchit jagat sarvam drishyate srooyate api vaa,
Antarbahischa tat sarvam vyaapya Narayana sthitah || 5 ||

Whatever there is in this world (jagat sarvam) known through seeing (yaccha kinchit) or (api vaa) known through hearing (srooyate) is fully (tat sarvam) permeated (vyaapya) within (antah) and without (bahih cha) by Lord Narayana. He remains as the Supreme Truth.

Comprehensive Significance of Narayana Suktam explains about meditation

Meditation is the final step in realizing Lord Narayana. The next mantra indicates where one’s mind should concentrate while meditating. The place for the meditation is in the region of the heart.

Narayana Suktam Stanza 6

Anantham avyayam kavigm samudrentam vishva sambhuvam,
Padmakosha pratheekaasham hridayam chaapyadho mukham || 6 ||

One should meditate upon the Supreme, the limitless (Anantam), unchanging (avyayam), all knowing (kavigm), the cause of happiness of the world (vishva sambhuvam), dwelling at the end of the sea (samudre antam) as the goal of all striving. The place for His meditation is the ether in the heart, the heart which is comparable to an inverted lotus bud (facing down). The keyword “samudre antam” is to be noted for its special significance.

Vedanta explains to us that the Supreme Lord is at the end of the ocean called Samsara. The raging sea of life forever boiling with tall waves of desire, anger and other consuming emotions is the Samsaara Sagara. As long as tall waves of desire, anger and other consuming emotions hold their sway, we cannot hope to reach the Supreme Being.

Meditation will be possible only after the mind fully calms down. Does it mean that only people who have given up all desires are capable of serious meditation? The answer is – yes. Meditation is practiced with the single object of realizing God belongs to the highest order.

The other kind where the meditation is done as a routine and life goes on after it is done with, is simple meditation meant to improve concentration.

Narayana Suktam Stanza 7

Adho nishtyaa vitastyaante naabhyam upari tishthati,
Jwaalamaalaakulam bhaati visvasya aayatanam mahat || 7 ||

This Rik tells us about the location of the heart. It should be known that the heart, we are talking about, is located below the Adam’s apple (nishtyaa adhah) and at a distance of a finger span (ante) above (upari) navel (naabhyam). It is shining (bhaati) with a garland of flames (Jwaalamaalaakulam).

It is the great abode (mahat aayatanam) of the Universe (visvasya).

Spiritual Heart

The heart that is being referred to here is not the organ that circulates the blood. Everyone is familiar with the location of this heart. On the contrary, what is being referred to in the Rik is the “spiritual” heart.

Three distinct features of this spiritual heart are described here.

  • (a) It is just about three finger spans above the navel. The organ heart, that we are all familiar with, is also at about the same distance from the navel – but it is slightly to the left. The spiritual heart is to the right of this organ and almost at the centre.
  • (b) It is shining, as if, with a garland of flames.
  • (c) It is brilliant.

These special features do not apply to the organ heart. The question is whether we will reach the stage of perceiving this. Whether we do it or not, it is there for all the mankind. With an understanding that we should meditate with our heart, many people try to meditate concentrating their mind in the region of our organ heart. Try they might, till the end it will remain a futile exercise.

What we should be concentrating on is the “spiritual” heart” – the “lotus of the heart”. True meditation is possible only there. For many of us the lotus of our heart remains just a bud only. First we have to open this bud into a flower. To succeed in this, earnest efforts in terms of Japa and prayers are essential. Till he locates his spiritual center, the Sadhak will find his mind wandering. This is a challenge.

The Supreme Being, Maha Vishnu, projected out of Himself the great Universe; and having projected out of Himself the Universe, He entered into every being and everything. He is the subtle essence of all. For this reason He is called the Antaryamin. This Rik indicates the great abode of the Supreme Being in the body.

Narayana Suktam Stanza 8

Santatam shilaabhistu lambatyaa kosha sannibham
Tasyaante sushiram sookshmam tasmin sarvam pratishthitam || 8 ||

Like the bud of the lotus (aakosha sannibham), suspended in an inverted position (lambati) and surrounded by arteries (shilaabhi), is the organ –heart. In the middle of it there is a narrow space – a miniature aakash (sookshmam sushiram). Everything (sarvam) is supported (pratishthitam) in it (tasmin).

In essence, this Rik tells us that there is a miniature Aakash within the heart. Chandogya Upanishad describes this in the following manner – As large as the Universe outside, even so large is the universe within the lotus of the heart.

Within it are heaven and earth, the Sun and the Moon, the lightning and all the stars. What is present in the macrocosm is also present in the microcosm. Though old age comes to the body, the lotus of the heart does not grow old.

At the death of the body, it does not die. The lotus of the heart where Brahman exists in all His glory – that and not the body, is the true city of Brahman. Brahman dwelling therein, is untouched by any deed, ageless, deathless, free from grief, free from hunger and thirst.

Narayana Suktam Stanza 9

Tasya madhye mahaanagnir visvarchir vishvato mukhah
So agrabhug vibhajan tishthan aahaaram ajara kavih || 9 ||

In (tasya) the middle (madhye) of that (narrow space of the heart or susumna) remains the un-decaying (tishta), all knowing (kavih), omni faced (vishvato mukhah) great fire (mahaan agnir), which has flames on every side, which enjoys the food (aahaaram) first presented before it (agrabhuk) and which remains assimilating the food (vibhajan) that has been consumed.


This is the next step in getting us to be introspective. As role of fire in the space is in the external world, so is this Praana for this body.

This is the vital energy in our body. Praana performs all the tasks such as assimilation of food that has been consumed, distributing the energy consumed from the food to the various parts of the body, excreting the waste – all essential for the maintenance and growth of the body.

As described above this Praana is situated in the narrow space of the heart. Since its tasks cover every part of the body, it is described here as seeing all sides – (vishvato mukhah)

Narayana Suktam Stanza 10

Tiryagurdhvam adhassaayi rasmayastasya santataa
Santaapayati svam deham aapaadatala mastakah
Tasya madhye vahni sikhaa aniya oordhvaa vyavasthitaa || 10 ||

The rays (rasmayah) of this Praana (tasya) spread, scattering themselves vertically (urdhvam, adhah) and horizontally (tiryak), permeate (saayi) and always (santataa) the whole body. It warms (santaapayati) up its own body (svam deham) from the sole of the feet to the crown of the head (aapaadatala mastakah).

At the center of this (tasya madhye) abides (vyavasthitaa) a tiny (aniyah) tongue of fire (vahni sikhaa) facing (oordhvam) up.


The departure of Praana from the body is called death. Soon after the departure of Praana, the body gets cold. The body is kept warm by the Praana Shakti. At the center of this fire, is the tongue shining brilliantly with its flame facing up. This tongue is the Jeevatma (or Jeeva – the individual self).

Narayana Suktam Stanza 11

Neelatoyada madhyasthaad vidyullekheva bhaasvaraa
Neevaarashookavattanvee peetaa bhaasvatyanoopamaa || 11 ||

The Jeevatma, shines (bhaasvaraa) with the colour of gold (peetaa). It is extremely thin (tanvee) as the awn of a paddy grain (neevaarashookavat) and very subtle (anu upamaa). Like a flash of lightening that flashes (vidyut lekhath eva) from the middle of a dark rain bearing cloud (neelatoyadamadhyasthaath).

Svetasvatara Upanishad and Mundaka Upanishad tell us that the Jeevatma is very subtle and self effulgent. It is also superior to the speech, mind and the sense organs. All these descriptions are efforts by our ancient sages make us realise the eternal truth.

Narayana Suktam Stanza 12

Tasyaah sikhaayaa madhye Paramaatmaa vyavastitaha
Sa Brahma Sa Sivah Sa Harih Sendrah sokshara paramah svaraat || 12 ||

Paramatma, the Supreme Reality dwells in the middle of that flame. He is Brahma. He is Shiva. He is Vishnu. He is Indra. He is eternal and self-luminous. There is no one superior to Him.

We now know where the individual self, Jeevatma, is located in the body. During the creative act, Lord Narayana, not only projects from Himself the various categories of His creation, but also enters into each one of them. He is thus Antaryamin, Sharirin (indweller) of the cosmos as a whole and every part of it including the Jeevatmans. By that, it should not be interpreted that He is contained within them. He is infinitely beyond their dimension. He is in fact, their container too.

The Sooktam describes the location in the body where the Supreme Being dwells.

Narayana Suktam Stanza 13

Ritam Satyam Param Brahma Purusham krishnapingalam
Oordhvaretam viroopaksham vishvaroopaaya vai namo namah || 13 ||

Parabrahman is the material and efficient cause of the universe (Satyam) and all the beautiful things that we see (Ritam). Salutations to Him again and again (namo namah) who has permeated every living being (Purusham), who has a complexion that is a mixture of the dark hue of Maha Vishnu and the fair complexioned Lord Shiva (Krishnapingalam), who is very auspicious (oordhvaretam), has three eyes (viroopaksham) and whose form is that of the Universe (vishvaroopaaya vai).

Lord Maha Vishnu with Shiva and Brahma - Guru Purnima / Vyasa Purnima


In this manner, the Maha Narayana Sooktam turns us into an introspective mood and takes us to the presence of the Supreme Being. After that, serving the Lord with supreme devotion is true meditation.

Narayana Suktam Stanza 14

Om Naaraayanaaya vidmahe Vaasudevaaya dheemahi
Tanno Vishnu Prachodayaath || 14 ||

This is Vishnu Gayatri. We commune with Lord Narayana and meditate on Lord Vasudeva. May that Vishnu guide and inspire us.

Om Saha naavavatu, Sahanau Bhunaktu Saha Veeryam
karavaavahai,
Tejasvi Navadheetamastu Ma Vidvishavahai
Om Shantih Shantih Shantih

Final Word

Meditation does not mean sitting in front of an image merely, stare at it or just imagine of a familiar form. First, we must try to understand where we stand in His divine presence. We must then be able to picture His resplendent beautiful form in our mind. For this reason, the following five mantras describe His glory.

Meaning of Purusha Suktam

Purusha Sooktam / Purusha Suktam is a hymn of praise adoring the Infinite Reality expressed through its creativity. One of the most famous hymns of the Rig Veda, it has the special privilege of being widely chanted by devotees

Purusha Sooktam / Purusha Suktam

The word Purusha here refers to the Supreme Being – Parama Purusha, the Supreme Purusha; Purushottama, the best among the Purushas; He is Sriman Narayana. He is the source and basis of all creation.

The Purusha Sookta finds a place in all the Vedas, with slight variations. Though the original Purusha Sookta mantra is found in Rig Veda, it also occurs both in Shukla Yajur Veda (in Vajaneya Samhita) and Krishna Yajurveda (Taittiriya Samhita).

With minor differences, it is found in the Saama and Atharva Vedas also. This shows its supreme importance.

Detailed instructions are available on the use of this Sutra in fire Sacrifices.

Among the Veda mantras, Purusha Suktam stands out for its mantra Shakti. It is regularly chanted in temples, at home – while performing homa or offering prayers to God at home. Tradition has it that the Sookta is to be recited daily along with Bhagavad Gita or Vishnu sahasranama chanting.

The Vedas are divided into three major sections

  • 1. Samhita deals with prayers by the Devatas
  • 2. Brahmana deals with details regarding yagas
  • 3. Aranyakas Examines fundamental truths

We notice that the Purusha Sookta addresses all these three sections. It starts with the praise of the Supreme Being, Lord Narayana, referred to as Purusha. It then tells us that this world of beings has emerged as a result of the fruits of His sacrifice. It then goes on to tell about the ways and means to overcome ignorance and realise God. Hence, this Sookta may be regarded as a condensed Shastra.

Om Tacham yoraavrnimahe, Gaatum yagnayaa
Gaatum Yagna pataye Daivee svastirastu nah
Svastirmaanushebhyaha Oordvam jigaatu bheshajam
Sham no astu dvipade sham chatushpade
Om Shantih, Shantih, Shantih

Sages from the Vedic times treated life like a great Yagna. This is a prayer for the successful completion of this Yagna. Every created object is for this Yagna. This prayer is for the well-being of all of them.

We pray and worship the Supreme for the welfare of all. We pray for the successful completion of this Yagna. We pray for the welfare of those performing the Yagna. May the Devatas do well to us (svastih astu) and for the whole of mankind. May the trees and plants (bheshajam) grow up to be tall (oordvam jigatu). May the welfare of bipeds (dvipade; – two-footed animals) be taken care of and they are happy.

May the welfare of quadrupeds (chatushpade; four-footed animals) living with us in this world be taken care of.

Purusha Suktam Stanza 1

Om Sahasra seershaa purushah; Sahasraaksha sahasrapaath.
Sa bhoomim viswatho vruthwa. Athyathishtaddhasangulam || 1 ||

The Supreme Being (Purusha) has thousands of heads (Sahasra seershaa); has thousands of eyes (Sahasraaksha); has thousands of feet(sahasrapaath). He (sah) envelops (vruthwa) the entire universe (viswatah) and yet transcends it by ten inches (Athyathishtaddhasangulam)

The Supreme Being is Omnipresent. This is being expressed poetically. He has thousands of heads. All our heads are His. He has thousands of eyes. All our eyes are His. He has thousands of feet. All our feet are His. He is cognizing through every mind, seeing through every eye, working through every limb.

He not only pervades the entire universe but transcends it as well.

Purusha Suktam Stanza 2

Purusha eeveda sarvam.Yad bhootam yacha bhavyam.
Utha amruthathwasya eesana. Yad annena athirohathi || 2 ||

Essentially, the whole universe is He Himself. Whatever was (yad bhootam), whatever is (idam) and whatever will be (yath bhavyam cha) – are all (sarvam) His (Purushah eva) manifestations. In addition (uthah), He is the only authority (eesanah) who can confer immortality (amruthathwasya). He transcends (athirohathi) all this world of objects (annena).

Purusha Suktam Stanza 3

Ethaa vaanasya mahimaa atho jyaayagscha purushah
Paadhosya vishwa bhoothanee.Tripaadasyamrutham divi || 3 ||

The whole manifest universe (ethaa vaan), visible to us, is His (asya) splendour (mahima). Yet (athah), He (Purushah cha) transcends it very much (jyaayan). By a small part of His splendour, literally by one-fourth (paadah), He supports this universe (bhoothanee vishwa) at all times – in the past, present and future. However, a major part of His splendour literally three quarter (tripaad), is beyond the range of the manifest universe (divi) and embodies immortality (amrutham).

The limitless splendour of the Supreme Being is being discussed here. In a short period of our lives here, we have not come to grips to fully understand the processes that have made this universe stay and function as a unit, and serve as an abode for millions of living beings. From time to time, events and tyrants have threatened to upset its balance and peace. Yet, through His grace, peace has always been restored.

However, all this is being supported by Him, for millions of years, by just a fraction of His powers.


We will now discuss one of the important subjects raised in the Vedas – Yagna or Yaga.

Our ancient sages, taking a broad view, have come to regard the whole world process as a great Yagna.

We notice that all that is born eventually dies. Flowers bloom only to wither and fall off by the end of the day. Yet the dead ones have been responsible for the birth of new ones. The withered ones have given way to new blooms. Creation feeds on itself. This cycle reminds us of a Yagna in progress.

We have a part to play in this universe. For our living, we take from this universe many items (eg) air, food and water. We, in turn, return these to the universe – in some other form. We are born with some intelligence and capabilities.

By proper use of it, we return it to the world at large. This process of take and give is basic. This is the rule of a Yagna. Everyone has a responsibility to follow this.

Within this broad Yagna of the world process, lie the specific yagnas, and homas that people perform. Offerings such as ghee (clarified butter) and others are made during the performance of the yagnas and homas. While performing these rituals, we pray to Devatas to fulfil our desires. The Bhagavad Gita (3.11) tells us that through these yagnas we should please the Devatas and they, in turn, will respond to fulfil our desires.

Purusha Suktam tells us that Creation also occurred as a result of a Maha Yagna wherein, the Supreme Being made Himself as the offering.

Purusha Sooktam / Purusha Suktam

2 Stage Creation Process

The Purusha Suktam describes a two-stage creation process.

  • The first stage is called Poorva Shrsti. During this stage, the creation of the universe is handled. – consisting of sentient beings – both living and non-living. This is explained in 1.4 and 1.5.
  • The second stage is called Uttara Shrsti. During this stage creation of food for living beings and similar matters is handled. This is handled in 1.6

Tripaad urdhwa udaith prurushah paado syehaabhavaath puna.
Thatho vishva n vyakramath.Saashanaanashane abhi  || 4 ||

Three parts (tripaad) of the splendour of the Purusha (Purushah) are beyond (urdhwah udaith) the range of the manifest universe. Only a part (paadah) of Him (asya) has manifested again and again (punah) and evolved (abhavaath) as the world of matter and individual selves.

After that (thathah) He has permeated (abhivyakramath) all (vishvath) the sentient and non-sentient beings (saashana anashane).

Purusha Suktam Stanza 5

Tasmaat viraad ajaayata viraajo adhi poorushah
Sa jaato atyaricyatah paschad bhoomimatho purah || 5 ||

From the Purusha (tasmaat) emerged the Cosmos, the universe (viraat ajaayata). Along with that (viraajo adhi) came forth, the cosmic person the first creator, Brahma (Purushah jaatah) and he grew to pervade everything (atyarichyatah). He (sah) then (paschat) created the Earth (bhoomim) first and then the various bodies (purah) – both divine and demonic.

From the Supreme Being, Sriman Narayana came forth the Universe. Along with that, the creative aspect of the Supreme Being, Brahma came forth. Brahma grew very large after being born and included everything within him. For this reason, the universe is called Brahmaanda. Brahma then created this earth and gave form to the Devas, humans and animals.

Purusha Suktam Stanza 6

Yatpurushena havishaa | devaa yajnam atanvata |
Vasanto asyaaseedaajyam | greeshma idhma Sharaddhavih || 6 ||

Then the Devas performed the sacrifice – Srshti-Ygana. However, there existed nothing at that time – save the Supreme Purusha himself. So the Devatas performed the Yagna making the Supreme Purusha (Purushena) as the sacrificial offering (havishaa). For the Yagna so performed (atanvata)) by the Devatas, the spring season (vasantah) became the ghee (aajyam); summer (greeshma) became the twigs (idhmah) and autumn (sharad) became (aaseeth) the rice offering (havih).

The Supreme Being, Sri Maha Vishnu, has pervaded everything in the universe and protects it. Even the Havis offered while performing the Yagna has also been pervaded by Him. The person for whom the Havis is offered is once again Sri Maha Vishnu. Such is the nature of the Supreme lord and is being expressed in the above Rik.

Purusha Suktam Stanza 7

Saptaasyaa san paridayah trih sapta samidah krtaa
devaa yad yajnam tanvaanaah abadhnan purusham pashum || 7 ||

For this Yagna (asya), the five Mahabhutas together with night and day (sapta) represented the seven boundaries (paridayah). Twenty one (trih sapta) tatwas represented the sacrificial faggots (samidah). The Devatas (devaa) started (tanvaanaah) the Yagna tying (abadnan) Brahma (yat purusham) as the sacrificial beast (pashum). When this Yagna was started, Srishti has not commenced.

Material required for performing the Yagna have not been created, for example, Kusha grass, trees etc. So in this first Yagna, elements then available in nature, or Prakruti, were used. Available elements fell into two categories – those available in Prakruti externally and those available internally. Yagna kunda, the sacred fire is invoked on an alter and is always fenced to ward off the ill effects of evil forces.

For the first Yagna, external elements were utilized to form the fence. And those were the Pancha Maha Bhootas (Akasa, Vaayu, Agni, Apah and Prithvi) together with night and day. – Altogether seven.

Now for the Samidah – twenty-one sacrificial faggots. For this, elements available in Prakruti internally were chosen. Five Jnana Indriyas, organs of perception, (Ear, skin, eyes, tongue, and nose) Five Karma Indriyas, organs of action, (speech, hands, legs, anus and genitals), Five physiological functions (Prana, Apana, Vyana, Udana and Samana), Four Antahkaranas, inner instruments, (Manas, Buddhi, Ahamkara and Chitta) together with Dharma and Adharma constitute twenty one sacrificial faggots.

Purusha Sooktam or Purusha Suktam

The creator Brahma, himself, was used as the sacrificial beast. The Yagna commenced.

Purusha Suktam Stanza 8

Tam yajnam barhishi prokshan purusham jaatamagratah
Tena devaa ayajanta saadhyaa rushayascha ye || 8 ||

In the Yagna (barhishi) they sprinkled (prokshan) water on the first (agratah) created (jaatam) Yagna- Purusha (yagnam purusham), Brahma. After that (tena) Devatas (devaa), achievers (saadhyaa) (those who dwell in the Vaikunta), Rishis (rushayah cha) and all others who were there proceeded with the Yagna (ayajanta).

The Yagna commenced with the purification of Brahma by sprinkling water on Him. Thus, the first sacrifice by the Devas and Rishis.

Purusha Suktam Stanza 9

Tasmaad yagnaat sarva hutah sambrtam prshadaajyam
pashoog staag schakre vaayavyaan aaranyaan graamyaascha ye ||9 ||

From this great Yagna (tasmaad yagnaat), the celebrated Srishti Yagna (sarva hutah), came out (sambrtam) curd (yogurt) mixed with ghee (clarified butter) – prshadaajyam. Brahma then created (chakre) birds (vaayavyaan), wild (aaranyaan) tame animals (graamyaascha) and other living beings (pashoon)

Purusha Suktam Stanza 10

Tasmaad yajnaat sarvahutah ruchah saamaani jignire
chandaagmsi jignire tasmaat yajus tasmaad ajaayata ||10 ||

From this great Yagna (tasmaad yagnaat), the celebrated Srishti Yagna (sarva hutah), came out (jignire) the Rig Veda mantras (ruchah), Sama Veda mantras (Saamaani). From this rite were born (jignire) the metres (chandaamsi), the scheme of versification used in writing Slokas. Yajur Veda (Yajuh) also issued (ajaayata) from this (tasmaat) Yagna.

We now see that from this Yagna rose the mantras for the Rig and Sama Vedas. Yajur Veda also came out from this Yagna. Chandas also issued from the Yagna.

Chandas

Chandas is a scheme of versification used while writing Slokas. Based on the number of letters, there are seven different Chandas

  • Gayatri Chandas has 6 letters
  • Ushnith Chandas has 7 letters
  • Anushtup Chandas has 8 letters
  • Brhati Chandas has 9 letters
  • Pankti Chandas has 10 letters
  • Tushtup Chandas has 11 letters
  • Jagathi Chandas has 12 letters

Purusha Suktam Stanza 11

Tasmaadashvaa ajaayanta ye ke chobhayaadatah
gaavoha jagnire tasmaat tasmaat jaataa ajaavayah || 11 ||

From the Yagna (tasmaat) rose (ajaayanta) horses (ashva). Animals having two rows of teeth (ye ke ubhayaadatah) and cattle (gaavah) also came from there (tasmaat jagnire). Sheep (ajaah) and buffalos (aavayah) came out (jaatah).

Purusha Suktam Stanza 12

Yat purusham vyadadhuh kathidhaa vyakalpayan
mukham kimasya kau baahoo kavooroo paadaa uchyete || 12 ||

Into what forms (kathidhaa) did the Devatas cast (vyakalpayan) Brahma (Purusham) when (yath) they used Him as the sacrifice (vyadadhuh)? What (kim) did His (asya) face (mukham) become (aaseeth)? What was told (uchyete) about His hands (bahoo)? What was told about His thighs (ooroo) and feet (paadaa)?

One cannot imagine the amount of thought that went in before the projection of the human being. In addition, how would the various sections of human beings be represented in the form of the Supreme Being was also given a thought.

Purusha Suktam Stanza 13

Brahmano asya mukhamaseet baahoo raajanya krtah
Ooru tadasya yad vaishyah padbhyaagm shoodro ajaayata || 13 ||

His (asya) face (mukham) became (aseet) the Brahmin (brahmanah), His hands (bahoo) became Kshatriya (raajanyah) and His thighs (ooru) became vaishya (vaishyah). From His feet (padbhyaam) shoodras (shoodrah) were born (ajaayatah).

The brahmanahs were projected from the head or the power of thought and discrimination of the Lord. The Kshatriyas were projected from His arms or power of protection and preservation. The vaishyas were projected from the thighs or the power acquisition and distribution.

Finally, the shoodras were projected from the feet or power of support and movement.

Purusha Suktam Stanza 14

Chandramaa manaso jaatah chaksho sooryo ajaayata
mukhaadindraschaagnischa praanadvaayurajaayata || 14 ||

Then, from the Supreme Being, was born the various luminous beings, bodies and the different worlds.

The Moon (Chandrama) was born (jaatah) from His mind (manasah). The Sun (Sooryah) was born (ajaayata) from the eyes (chaksho). Indra (Indrah Cha) and Agni (Agnih cha) were born from His face (mukhaath). Vayu, the wind god, was born (ajayata) from the breath (Vaayuh).

Purusha Suktam Stanza 15

Naabhyaa aaseedantariksham sheershnau dhyauh samavartata
padbhyaam bhoomir dishah shrotraat tathaa lokaagm akalpayan || 15 ||

The space (antariksham) emerged (aaseeth) from His navel (naabhi). The world of gods or heaven (dhyauh) emerged (samavartata) from His head (sheersha). The Earth (bhoomih) emerged from His feet (padbhyaam) and the quarters (dishah) from His ears (shrotraat). All the lokas (lokaan) emerged (akalpayan) in the same manner (tathaa).

What is the relationship between us and the Supreme Lord who has been described as having thousand heads, who has committed Himself as the sacrificial beast and created this Universe for us to live? After having been born and enjoyed this world what will be our duty? It rests in realizing Him.

Purusha Suktam Stanza 16

Vedaahametam purusham mahaantam aadityavarnam tamasastu paare
Sarvaani roopaani vichitya dheerah naamaani krtvaabhivadan yadaaste || 16 ||

I (aham) have known (veda) that (etam) glorious (mahaantam) Supreme and magnanimous (dheerah) Being who has created (vichitya) from within Himself various (sarvaani) forms (roopani), called them by different names (naamaani), maintains them all; who is resplendent like the Sun (Aditya varnam) and is beyond (paare) all ignorance / darkness (tamasah tu).

While recording their experiences, the declaration of “I have known the Supreme Being” by the ancient sages ought to push us to a similar resolve that I should also know Him. The Rishis attained completeness in their lives by discovering some ultimate truths and importantly the purpose of life. Following their footsteps will give us opportunities to attain spiritual perfection.

Purusha Suktam Stanza 17

What do we gain by knowing Him. This is explained in the next verse.

Dhaataa purastaadhyamudaajahaara shakra pravidvaan
pradishashchatasrah Tamevam vidhvaanamrta iha bhavati
naanyah pandhaa ayanaaya vidhyate || 17 ||

Brahma (Dhaataa), the creator, knew the Supreme Being (udaajahaara) from the beginning (purastaat) and revealed Him to Sakra (Indra). Indra looked around (pravidvaan) in the four directions (pradishah chatasrah) and realized His glory.

Hence, even today, he who knows Him (tam) and the creation thus presented above as pervaded, permeated and possessed by the Supreme Being will attain (bhavati) immortality (amrtah) here (iha). There is no (n vidyate) other (anyah) way (pandhaa) for Moksha (ayanaaya).

Purusha Suktam Stanza 18

Yagnyena yagnya-mayajanta devah taani dharmaani prathamaanyaasann
Te ha naakam mahimaanah sachante yatra poorve saadhyaah santi devaah || 18 ||

Devatas (devah) worshipped (ayajanta) the Supreme Being (yagnya) through this yagna (yagnyena). These (taani) were to become (aasan) the first (prathamaani) Dharmas (dharmaani). Those who follow the dharmas (te mahimaanah), will truly reach (sachante) the highest abode (naakam) where (yatra) the Devatas (devaam) and achievers (saadhyaa) who performed the first (poorve) Yagna live (santi).

The Devas performed the first sacrifice by consecrating the cosmic body of God Himself. This sacrifice (or renunciation of selfishness and all of one’s possessions) has become the basis of all religions. Purusha Suktam is complete with the 18 mantras given above.

However, in the south of India quite often, the first mantra of each of Uttara Narayanam, Narayana Suktam and Vishnu Suktam are chanted with Purusha Suktam. So they are given below.


The following is from Uttara Narayanam.

Adbhyah sambhootah prthivyai rasaacha vishvakarmanah
samavartataadhi
Tasya tvashtaa vidadhadroopameti tatpurushasya
vishvamaajaanamagre || 19 ||

The Universe was born (sambhootah) from water (adbhyah) and the elemental essence (rasaath) of the earth (prthivyai). First (adhi) Brahma was born (samavartata) from the Supreme Being who created this earth (vishva karmanah). After perfecting (vidadhat) the forms of Brahma (tasya), the Supreme Being (tvashta) has pervaded (eti) everything.

The world of forms created by Brahma (tat Purushasya) existed from the beginning (agre) of creation (ajanaam).

Vedaahametam purusham mahaantam aadityavarnam tamasas
parastaat
Tamevam vidhvaanamrta iha bhavati| naanyah panthaa vidyate
ayanaaya || 20 ||

I know the glorious (mahaantam) Supreme Lord who is resplendent like the Sun (aadityavarnam) and is beyond all darkness / ignorance (tamasah parastaat). He who realizes Him (tham) like this will attain (bhavati) immortality (amrtah) here (iha). There is no (n vidyate) other (anyah) way (pandhaa) for Moksha (ayanaaya).

Prajaapatischarati garbhe antah ajaayamaano bahudhaa vijaayate
Tasya dheeraah parijaananti yonim mareecheenaam padamichanti
vedhasah || 21 || 

The Supreme Being (Prajaapati) is moving (charati) around the world (garbhe antah) as an active principle. Though He is unborn (ajaayamaanah), being the Self of all, He manifests (vijaayate) Himself in various (bahudhaa) forms. Wise men (dheerah) realize very well (parijaayante) His (tasya) true form (yonim). Gods like Brahma (vedhasah) seek (ichanti) the position (padam) which great sages like Marichi (Mareecheenaam) have attained.

Lord Maha Vishnu with Shiva and Brahma - Guru Purnima / Vyasa Purnima
Lord Maha Vishnu with Shiva and Brahma

The position of Lord Brahma is the most coveted one. However, after thousands of years, at the time of dissolution (Pralaya) the Shrshti comes to an end. After 100 Brahma years, the duration of Brahma also comes to an end. However, that is not the case with realized souls like the great sage Marichi. He who realizes Bhagavan will become Bhagavan (Brahmavith Brahmaiva bhavati). Hence there is no death for such great people.

For that reason, Gods like Brahma, desire to become Rishis on this earth. The message that we get from here is that though born as human beings we must take advantage of the unique opportunity given to us and try to search and seek Sriman Narayana.

Yo devebhya aatapati yo devaanaam purohitah
Poorvo yo devebhyo jaatah namo ruchaaya braahmaye || 22 ||

I salute (namah) the resplendent (ruchaaya) Supreme Being (braahmaye), who is the source behind the effulgence (aatapati) of the various Devatas (devebhyah), who is the Guru (purohitah) for all the Gods (devaanaam), who was there before (poorvah) any God (devebhyah) evolved (Jaatah).

Rucam braamham janayantah deva agre tadabruvan
Yasvaivam braahmano vidhyaat tasya devaa asan vashe || 23 ||

At the beginning (agre) while revealing (janayantah) the truth (rucham) about the Supreme Being (braahmam), Devatas declared (abruvan) that whoever (yah tu) with steadfast resolve seek and realize Him as explained above will have even the Devatas (Devaah) in their grasp (vashe asan).

Hreeshcha te lakshmeeshcha patnyau ahoraatre paarshve
nakshatraani roopam| ashvinau vyaattam || 24 ||

Hreedevi, the essence of modesty and Lakshmidevi who is the source of all wealth are your consorts. Night and day are thy two sides. The stars are thine own divine form. The divine doctors, Ashwini Devatas represent your smiling face.

Day and night are indicative of time. Just as the body is supported by its side, so also Shrshti is based on time. The mention of stars brings to mind Shrshti. The wonderful vast and variegated world of forms that we witness and admire every day is but a fraction of His glory. Exhibition of even this minuscule renders us speechless.

The mind boggles when we think of the glory of the Supreme Being whose creation extends far beyond what we see. To get us to admire His glory as a creator, it is indicated here that Shrshti is His form. It will remind us that behind every one of His creations like the Sun, Moon, stars, ocean, mountains and trees is His Divine will making each of them work for the benefit of all living creatures.

Ishtam manishaanaa amum manishaanaa sarvam manishaanaa || 25 ||

Please grant us (manishaanaa) what we desire (Ishtam). Grant us manishaanaa) happiness (amum) in this world. Grant us (manishaanaa) all that is for now and beyond.

Om Tacham yoraavrnimahe, Gaatum yagnayaa
Gaatum Yagna pataye Daivee svastirastu nah
Svastirmaanushebhyaha Oordvam jigaatu bheshajam
Sham no astu dvipade sham chatushpade
Om Shantih, Shantih, Shantih

Purusha Sooktam

Purusha Sooktam is a hymn of praise adoring the Infinite Reality expressed through its creativity. One of the most famous hymns of the Rig Veda, it has the special privilege of being widely chanted by devotees

Purusha Sooktam / Purusha Suktam

The word Purusha here refers to the Supreme Being – Parama Purusha, the Supreme Purusha; Purushottama, the best among the Purushas; He is Sriman Narayana. He is the source and basis of all creation.

The Purusha Sookta finds a place in all the Vedas, with slight variations. Though the original Purusha Sookta mantra is found in Rig Veda, it also occurs both in Shukla Yajur Veda (in Vajaneya Samhita) and Krishna Yajurveda (Taittiriya Samhita).

With minor differences, it is found in the Saama and Atharva Vedas also. This shows its supreme importance.

Detailed instructions are available on the use of this Sutra in fire Sacrifices.

Among the Veda mantras, Purusha Sooktam stands out for its mantra Shakti. It is regularly chanted in temples, at home – while performing homa or offering prayers to God at home. Tradition has it that the Sookta is to be recited daily along with Bhagavad Gita or Vishnu sahasranama chanting.

The Vedas are divided into three major sections

  • 1. Samhita deals with prayers by the Devatas
  • 2. Brahmana deals with details regarding yagas
  • 3. Aranyakas Examines fundamental truths

We notice that the Purusha Sookta addresses all these three sections. It starts with the praise of the Supreme Being, Lord Narayana, referred to as Purusha. It then tells us that this world of beings has emerged as a result of the fruits of His sacrifice. It then goes on to tell about the ways and means to overcome ignorance and realise God. Hence, this Sookta may be regarded as a condensed Shastra.

Om Tacham yoraavrnimahe, Gaatum yagnayaa
Gaatum Yagna pataye Daivee svastirastu nah
Svastirmaanushebhyaha Oordvam jigaatu bheshajam
Sham no astu dvipade sham chatushpade
Om Shantih, Shantih, Shantih

Sages from the Vedic times treated life like a great Yagna. This is a prayer for the successful completion of this Yagna. Every created object is for this Yagna. This prayer is for the well-being of all of them.

We pray and worship the Supreme for the welfare of all. We pray for the successful completion of this Yagna. We pray for the welfare of those performing the Yagna. May the Devatas do well to us (svastih astu) and for the whole of mankind. May the trees and plants (bheshajam) grow up to be tall (oordvam jigatu). May the welfare of bipeds (dvipade; – two-footed animals) be taken care of and they are happy.

May the welfare of quadrupeds (chatushpade; four-footed animals) living with us in this world be taken care of.

Om Sahasra seershaa purushah; Sahasraaksha sahasrapaath.
Sa bhoomim viswatho vruthwa. Athyathishtaddhasangulam || 1 ||

The Supreme Being (Purusha) has thousands of heads (Sahasra seershaa); has thousands of eyes (Sahasraaksha); has thousands of feet(sahasrapaath). He (sah) envelops (vruthwa) the entire universe (viswatah) and yet transcends it by ten inches (Athyathishtaddhasangulam)

The Supreme Being is Omnipresent. This is being expressed poetically. He has thousands of heads. All our heads are His. He has thousands of eyes. All our eyes are His. He has thousands of feet. All our feet are His. He is cognizing through every mind, seeing through every eye, working through every limb.

He not only pervades the entire universe but transcends it as well.

Purusha eeveda sarvam.Yad bhootam yacha bhavyam.
Utha amruthathwasya eesana. Yad annena athirohathi || 2 ||

Essentially, the whole universe is He Himself. Whatever was (yad bhootam), whatever is (idam) and whatever will be (yath bhavyam cha) – are all (sarvam) His (Purushah eva) manifestations. In addition (uthah), He is the only authority (eesanah) who can confer immortality (amruthathwasya). He transcends (athirohathi) all this world of objects (annena).

Ethaa vaanasya mahimaa atho jyaayagscha purushah
Paadhosya vishwa bhoothanee.Tripaadasyamrutham divi || 3 ||

The whole manifest universe (ethaa vaan), visible to us, is His (asya) splendour (mahima). Yet (athah), He (Purushah cha) transcends it very much (jyaayan). By a small part of His splendour, literally by one-fourth (paadah), He supports this universe (bhoothanee vishwa) at all times – in the past, present and future. However, a major part of His splendour literally three quarter (tripaad), is beyond the range of the manifest universe (divi) and embodies immortality (amrutham).

The limitless splendour of the Supreme Being is being discussed here. In a short period of our lives here, we have not come to grips to fully understand the processes that have made this universe stay and function as a unit, and serve as an abode for millions of living beings. From time to time, events and tyrants have threatened to upset its balance and peace. Yet, through His grace, peace has always been restored.

However, all this is being supported by Him, for millions of years, by just a fraction of His powers.


We will now be talking about one of the important subjects raised in the Vedas – Yagna or Yaga.

Our ancient sages, taking a broad view, have come to regard the whole world process as a great Yagna.

We notice that all that is born eventually dies. Flowers bloom only to wither and fall off by the end of the day. Yet the dead ones have been responsible for the birth of new ones. The withered ones have given way to new blooms. Creation feeds on itself. This cycle reminds us of a Yagna in progress.

We have a part to play in this universe. For our living, we take from this universe many items (eg) air, food and water. We, in turn, return these to the universe – in some other form. We are born with some intelligence and capabilities.

By proper use of it, we return it to the world at large. This process of take and give is basic. This is the rule of a Yagna. Everyone has a responsibility to follow this.

Within this broad Yagna of the world process, lie the specific yagnas, and homas that people perform. Offerings such as ghee (clarified butter) and others are made during the performance of the yagnas and homas. While performing these rituals, we pray to Devatas to fulfil our desires. The Bhagavad Gita (3.11) tells us that through these yagnas we should please the Devatas and they, in turn, will respond to fulfil our desires.

Purusha Sooktam tells us that Creation also occurred as a result of a Maha Yagna wherein, the Supreme Being made Himself as the offering.

Purusha Sooktam / Purusha Suktam

2 Stage Creation Process

The Purusha Sooktam describes a two-stage creation process.

  • The first stage is called Poorva Shrsti. During this stage, the creation of the universe is handled. – consisting of sentient beings – both living and non-living. This is explained in 1.4 and 1.5.
  • The second stage is called Uttara Shrsti. During this stage creation of food for living beings and similar matters is handled. This is handled in 1.6

Tripaad urdhwa udaith prurushah paado syehaabhavaath puna.
Thatho vishva n vyakramath.Saashanaanashane abhi  || 4 ||

Three parts (tripaad) of the splendour of the Purusha (Purushah) are beyond (urdhwah udaith) the range of the manifest universe. Only a part (paadah) of Him (asya) has manifested again and again (punah) and evolved (abhavaath) as the world of matter and individual selves.

After that (thathah) He has permeated (abhivyakramath) all (vishvath) the sentient and non-sentient beings (saashana anashane).

Tasmaat viraad ajaayata viraajo adhi poorushah
Sa jaato atyaricyatah paschad bhoomimatho purah || 5 ||

From the Purusha (tasmaat) emerged the Cosmos, the universe (viraat ajaayata). Along with that (viraajo adhi) came forth, the cosmic person the first creator, Brahma (Purushah jaatah) and he grew to pervade everything (atyarichyatah). He (sah) then (paschat) created the Earth (bhoomim) first and then the various bodies (purah) – both divine and demonic.

From the Supreme Being, Sriman Narayana came forth the Universe. Along with that, the creative aspect of the Supreme Being, Brahma came forth. Brahma grew very large after being born and included everything within him. For this reason, the universe is called Brahmaanda. Brahma then created this earth and gave form to the Devas, humans and animals.

Yatpurushena havishaa | devaa yajnam atanvata |
Vasanto asyaaseedaajyam | greeshma idhma Sharaddhavih || 6 ||

Then the Devas performed the sacrifice – Srshti-Ygana. However, there existed nothing at that time – save the Supreme Purusha himself. So the Devatas performed the Yagna making the Supreme Purusha (Purushena) as the sacrificial offering (havishaa). For the Yagna so performed (atanvata)) by the Devatas, the spring season (vasantah) became the ghee (aajyam); summer (greeshma) became the twigs (idhmah) and autumn (sharad) became (aaseeth) the rice offering (havih).

The Supreme Being, Sri Maha Vishnu, has pervaded everything in the universe and protects it. Even the Havis offered while performing the Yagna has also been pervaded by Him. The person for whom the Havis is offered is once again Sri Maha Vishnu. Such is the nature of the Supreme lord and is being expressed in the above Rik.

Saptaasyaa san paridayah trih sapta samidah krtaa
devaa yad yajnam tanvaanaah abadhnan purusham pashum || 7 ||

For this Yagna (asya), the five Mahabhutas together with night and day (sapta) represented the seven boundaries (paridayah). Twenty one (trih sapta) tatwas represented the sacrificial faggots (samidah). The Devatas (devaa) started (tanvaanaah) the Yagna tying (abadnan) Brahma (yat purusham) as the sacrificial beast (pashum). When this Yagna was started, Srishti has not commenced.

Material required for performing the Yagna have not been created, for example, Kusha grass, trees etc. So in this first Yagna, elements then available in nature, or Prakruti, were used. Available elements fell into two categories – those available in Prakruti externally and those available internally. Yagna kunda, the sacred fire is invoked on an alter and is always fenced to ward off the ill effects of evil forces.

For the first Yagna, elements available externally were utilized to form the fence. And those were the Pancha Maha Bhootas (Akasa, Vaayu, Agni, Apah and Prithvi) together with night and day. – Altogether seven.

Now for the Samidah – twenty-one sacrificial faggots. For this, elements available in Prakruti internally were chosen. Five Jnana Indriyas, organs of perception, (Ear, skin, eyes, tongue, and nose) Five Karma Indriyas, organs of action, (speech, hands, legs, anus and genitals), Five physiological functions (Prana, Apana, Vyana, Udana and Samana), Four Antahkaranas, inner instruments, (Manas, Buddhi, Ahamkara and Chitta) together with Dharma and Adharma constitute twenty one sacrificial faggots.

Purusha Sooktam or Purusha Suktam

The creator Brahma, himself, was used as the sacrificial beast. The Yagna commenced.

Tam yajnam barhishi prokshan purusham jaatamagratah
Tena devaa ayajanta saadhyaa rushayascha ye || 8 ||

In the Yagna (barhishi) they sprinkled (prokshan) water on the first (agratah) created (jaatam) Yagna- Purusha (yagnam purusham), Brahma. After that (tena) Devatas (devaa), achievers (saadhyaa) (those who dwell in the Vaikunta), Rishis (rushayah cha) and all others who were there proceeded with the Yagna (ayajanta).

The Yagna commenced with the purification of Brahma by sprinkling water on Him. Thus, the first sacrifice by the Devas and Rishis.

Tasmaad yagnaat sarva hutah sambrtam prshadaajyam
pashoog staag schakre vaayavyaan aaranyaan graamyaascha ye ||9 ||

From this great Yagna (tasmaad yagnaat), the celebrated Srishti Yagna (sarva hutah), came out (sambrtam) curd (yogurt) mixed with ghee (clarified butter) – prshadaajyam. Brahma then created (chakre) birds (vaayavyaan), wild (aaranyaan) tame animals (graamyaascha) and other living beings (pashoon)

Tasmaad yajnaat sarvahutah ruchah saamaani jignire
chandaagmsi jignire tasmaat yajus tasmaad ajaayata ||10 ||

From this great Yagna (tasmaad yagnaat), the celebrated Srishti Yagna (sarva hutah), came out (jignire) the Rig Veda mantras (ruchah), Sama Veda mantras (Saamaani). From this rite were born (jignire) the metres (chandaamsi), the scheme of versification used in writing Slokas. Yajur Veda (Yajuh) also issued (ajaayata) from this (tasmaat) Yagna.

We now see that from this Yagna rose the mantras for the Rig and Sama Vedas. Yajur Veda also came out from this Yagna. Chandas also issued from the Yagna.

Chandas

Chandas is a scheme of versification used while writing Slokas. Based on the number of letters, there are seven different Chandas

  • Gayatri Chandas has 6 letters
  • Ushnith Chandas has 7 letters
  • Anushtup Chandas has 8 letters
  • Brhati Chandas has 9 letters
  • Pankti Chandas has 10 letters
  • Tushtup Chandas has 11 letters
  • Jagathi Chandas has 12 letters

Tasmaadashvaa ajaayanta ye ke chobhayaadatah
gaavoha jagnire tasmaat tasmaat jaataa ajaavayah || 11 ||

From the Yagna (tasmaat) rose (ajaayanta) horses (ashva). Animals having two rows of teeth (ye ke ubhayaadatah) and cattle (gaavah) also came from there (tasmaat jagnire). Sheep (ajaah) and buffalos (aavayah) came out (jaatah).

Yat purusham vyadadhuh kathidhaa vyakalpayan
mukham kimasya kau baahoo kavooroo paadaa uchyete || 12 ||

Into what forms (kathidhaa) did the Devatas cast (vyakalpayan) Brahma (Purusham) when (yath) they used Him as the sacrifice (vyadadhuh)? What (kim) did His (asya) face (mukham) become (aaseeth)? What was told (uchyete) about His hands (bahoo)? What was told about His thighs (ooroo) and feet (paadaa)?

One cannot imagine the amount of thought that went in before the projection of the human being. In addition, how would the various sections of human beings be represented in the form of the Supreme Being was also given a thought.

Brahmano asya mukhamaseet baahoo raajanya krtah
Ooru tadasya yad vaishyah padbhyaagm shoodro ajaayata || 13 ||

His (asya) face (mukham) became (aseet) the Brahmin (brahmanah), His hands (bahoo) became Kshatriya (raajanyah) and His thighs (ooru) became vaishya (vaishyah). From His feet (padbhyaam) shoodras (shoodrah) were born (ajaayatah).

The brahmanahs were projected from the head or the power of thought and discrimination of the Lord. The Kshatriyas were projected from His arms or power of protection and preservation. The vaishyas were projected from the thighs or the power acquisition and distribution.

Finally, the shoodras were projected from the feet or power of support and movement.

Chandramaa manaso jaatah chaksho sooryo ajaayata
mukhaadindraschaagnischa praanadvaayurajaayata || 14 ||

Then, from the Supreme Being, was born the various luminous beings, bodies and the different worlds.

The Moon (Chandrama) was born (jaatah) from His mind (manasah). The Sun (Sooryah) was born (ajaayata) from the eyes (chaksho). Indra (Indrah Cha) and Agni (Agnih cha) were born from His face (mukhaath). Vayu, the wind god, was born (ajayata) from the breath (Vaayuh).

Naabhyaa aaseedantariksham sheershnau dhyauh samavartata
padbhyaam bhoomir dishah shrotraat tathaa lokaagm akalpayan || 15 ||

The space (antariksham) emerged (aaseeth) from His navel (naabhi). The world of gods or heaven (dhyauh) emerged (samavartata) from His head (sheersha). The Earth (bhoomih) emerged from His feet (padbhyaam) and the quarters (dishah) from His ears (shrotraat). All the lokas (lokaan) emerged (akalpayan) in the same manner (tathaa).

What is the relationship between us and the Supreme Lord who has been described as having thousand heads, who has committed Himself as the sacrificial beast and created this Universe for us to live? After having been born and enjoyed this world what will be our duty? It rests in realizing Him.

Vedaahametam purusham mahaantam aadityavarnam tamasastu paare
Sarvaani roopaani vichitya dheerah naamaani krtvaabhivadan yadaaste || 16 ||

I (aham) have known (veda) that (etam) glorious (mahaantam) Supreme and magnanimous (dheerah) Being who has created (vichitya) from within Himself various (sarvaani) forms (roopani), called them by different names (naamaani), maintains them all; who is resplendent like the Sun (Aditya varnam) and is beyond (paare) all ignorance / darkness (tamasah tu).

While recording their experiences, the declaration of “I have known the Supreme Being” by the ancient sages ought to push us to a similar resolve that I should also know Him. The Rishis attained completeness in their lives by discovering some ultimate truths and importantly the purpose of life. Following their footsteps will give us opportunities to attain spiritual perfection.

What do we gain by knowing Him. This is explained in the next verse.

Dhaataa purastaadhyamudaajahaara shakra pravidvaan
pradishashchatasrah Tamevam vidhvaanamrta iha bhavati
naanyah pandhaa ayanaaya vidhyate || 17 ||

Brahma (Dhaataa), the creator, knew the Supreme Being (udaajahaara) from the beginning (purastaat) and revealed Him to Sakra (Indra). Indra looked around (pravidvaan) in the four directions (pradishah chatasrah) and realized His glory.

Hence, even today, he who knows Him (tam) and the creation thus presented above as pervaded, permeated and possessed by the Supreme Being will attain (bhavati) immortality (amrtah) here (iha). There is no (n vidyate) other (anyah) way (pandhaa) for Moksha (ayanaaya).

Yagnyena yagnya-mayajanta devah taani dharmaani prathamaanyaasann
Te ha naakam mahimaanah sachante yatra poorve saadhyaah santi devaah || 18 ||

Devatas (devah) worshipped (ayajanta) the Supreme Being (yagnya) through this yagna (yagnyena). These (taani) were to become (aasan) the first (prathamaani) Dharmas (dharmaani). Those who follow the dharmas (te mahimaanah), will truly reach (sachante) the highest abode (naakam) where (yatra) the Devatas (devaam) and achievers (saadhyaa) who performed the first (poorve) Yagna live (santi).

The Devas performed the first sacrifice by consecrating the cosmic body of God Himself. This sacrifice (or renunciation of selfishness and all of one’s possessions) has become the basis of all religions. Purusha Sooktam is complete with the18 mantras given above.

However, in the south of India quite often, the first mantra of each of Uttara Narayanam, Narayana Sooktam and Vishnu Sooktam are chanted with Purusha Sooktam. So they are given below.


The following is from Uttara Narayanam.

Adbhyah sambhootah prthivyai rasaacha vishvakarmanah
samavartataadhi
Tasya tvashtaa vidadhadroopameti tatpurushasya
vishvamaajaanamagre || 19 ||

The Universe was born (sambhootah) from water (adbhyah) and the elemental essence (rasaath) of the earth (prthivyai). First (adhi) Brahma was born (samavartata) from the Supreme Being who created this earth (vishva karmanah). After perfecting (vidadhat) the forms of Brahma (tasya), the Supreme Being (tvashta) has pervaded (eti) everything.

The world of forms created by Brahma (tat Purushasya) existed from the beginning (agre) of creation (ajanaam).

Vedaahametam purusham mahaantam aadityavarnam tamasas
parastaat
Tamevam vidhvaanamrta iha bhavati| naanyah panthaa vidyate
ayanaaya || 20 ||

I know the glorious (mahaantam) Supreme Lord who is resplendent like the Sun (aadityavarnam) and is beyond all darkness / ignorance (tamasah parastaat). He who realizes Him (tham) like this will attain (bhavati) immortality (amrtah) here (iha). There is no (n vidyate) other (anyah) way (pandhaa) for Moksha (ayanaaya).

Prajaapatischarati garbhe antah ajaayamaano bahudhaa vijaayate
Tasya dheeraah parijaananti yonim mareecheenaam padamichanti
vedhasah || 21 || 

The Supreme Being (Prajaapati) is moving (charati) around the world (garbhe antah) as an active principle. Though He is unborn (ajaayamaanah), being the Self of all, He manifests (vijaayate) Himself in various (bahudhaa) forms. Wise men (dheerah) realize very well (parijaayante) His (tasya) true form (yonim). Gods like Brahma (vedhasah) seek (ichanti) the position (padam) which great sages like Marichi (Mareecheenaam) have attained.

Lord Maha Vishnu with Shiva and Brahma - Guru Purnima / Vyasa Purnima
Lord Maha Vishnu with Shiva and Brahma

The position of Lord Brahma is the most coveted one. However, after thousands of years, at the time of dissolution (Pralaya) the Shrshti comes to an end. After 100 Brahma years, the duration of Brahma also comes to an end. However, that is not the case with realized souls like the great sage Marichi. He who realizes Bhagavan will become Bhagavan (Brahmavith Brahmaiva bhavati). Hence there is no death for such great people.

For that reason, Gods like Brahma, desire to become Rishis on this earth. The message that we get from here is that though born as human beings we must take advantage of the unique opportunity given to us and try to search and seek Sriman Narayana.

Yo devebhya aatapati yo devaanaam purohitah
Poorvo yo devebhyo jaatah namo ruchaaya braahmaye || 22 ||

I salute (namah) the resplendent (ruchaaya) Supreme Being (braahmaye), who is the source behind the effulgence (aatapati) of the various Devatas (devebhyah), who is the Guru (purohitah) for all the Gods (devaanaam), who was there before (poorvah) any God (devebhyah) evolved (Jaatah).

Rucam braamham janayantah deva agre tadabruvan
Yasvaivam braahmano vidhyaat tasya devaa asan vashe || 23 ||

At the beginning (agre) while revealing (janayantah) the truth (rucham) about the Supreme Being (braahmam), Devatas declared (abruvan) that whoever (yah tu) with steadfast resolve seek and realize Him as explained above will have even the Devatas (Devaah) in their grasp (vashe asan).

Hreeshcha te lakshmeeshcha patnyau ahoraatre paarshve
nakshatraani roopam| ashvinau vyaattam || 24 ||

Hreedevi, the essence of modesty and Lakshmidevi who is the source of all wealth are your consorts. Night and day are thy two sides. The stars are thine own divine form. The divine doctors, Ashwini Devatas represent your smiling face.

Day and night are indicative of time. Just as the body is supported by its side, so also Shrshti is based on time. The mention of stars brings to mind Shrshti. The wonderful vast and variegated world of forms that we witness and admire every day is but a fraction of His glory. Exhibition of even this minuscule renders us speechless.

The mind boggles when we think of the glory of the Supreme Being whose creation extends far beyond what we see. To get us to admire His glory as a creator, it is indicated here that Shrshti is His form. It will remind us that behind every one of His creations like the Sun, Moon, stars, ocean, mountains and trees is His Divine will making each of them work for the benefit of all living creatures.

Ishtam manishaanaa amum manishaanaa sarvam manishaanaa || 25 ||

Please grant us (manishaanaa) what we desire (Ishtam). Grant us manishaanaa) happiness (amum) in this world. Grant us (manishaanaa) all that is for now and beyond.

Om Tacham yoraavrnimahe, Gaatum yagnayaa
Gaatum Yagna pataye Daivee svastirastu nah
Svastirmaanushebhyaha Oordvam jigaatu bheshajam
Sham no astu dvipade sham chatushpade
Om Shantih, Shantih, Shantih

Introducing 6 Shanti Mantras

Shanti Mantras

We must approach a task with the right mental attitude whenever we undertake it. This preparation will greatly enhance the chances of success in our undertaking. For similar reasons, we have many Prakaras (enclosures) in our temples. As the devotee goes around each Prakara, his concentration improves and his mind gradually gets focused on the deity he is going to worship.

The chanting of Shanti mantras, before the recitation of the Vedas helps the Rishis to focus progressively on the Vedas they intend studying. The practice is to recite the Shanti mantras before reciting holy texts such as Upanishads and Sooktas

All Veda mantras are concluded by uttering Om Shantih, Shantih, Shantih.

Om is the symbol and representative of Brahman. It is uttered for securing all-round auspiciousness. Shanti refers to peace and tranquillity. Generally, the troubles that we normally face fall into three categories (also referred to as Trivida Taapa )–

  • The problems are caused by us. Illnesses – physical and mental, suffered by us are examples of this kind. They are referred to as Aadhyaatmika Problems caused due to others. They are called Aadhibhautika
  • Problems caused due to nature – Rain, thunder, and fire are examples of this kind. They are called Adhidaivika
  • By uttering Shantih three times, we are praying for protection from them.

Let us now have a look at a few Shanti mantras.

Shanti Mantra /Shanti Mantras

Shanti Mantra – 1

Om Saha naavavatu, Sahanau Bhunaktu Saha Veeryam
karavaavahai,
Tejasvi Navadheetamastu Ma Vidvishavahai
Om Shantih Shantih Shantih

This is a prayer offered by both the teacher and the student at the time of the student commencing his education. The prayer is for the successful completion of the education without any obstacles or shortcomings.

This occurs as the Shanti Mantra for the Katha, Svetasvatara and the Maha Narayana Upanishads Om, May He protect us both (teacher and the taught). May He cause us both to enjoy the bliss of Mukti. May we both exist to find out the true meaning of the scriptures. May our studies be fruitful.

May we never quarrel with each other? Let there be threefold peace (Shantih, Shantih, Shantih).

Shanti Mantra – 2

Om Sham No Mitrah Sham Varunah, Sham No Bhavatvaryamaa
Sham Na Indro Brihaspatih, Sham No Vishnururukramah
Namo Brahmane, Namaste Vayo, Twameva Pratyaksham
Brahmasi, Twameva Pratyaksham Brahma Vadishyami
Ritam Vadishyami, Satyam Vadishyami
Tanmamavatu, Tadvaktaramavatu
Avatu Mam, Avatu Vaktaram
Om Shantih, Shantih, Shantih

This is the Shanti Mantra for the Taittiriya Upanishad.

As already explained, at the start of creation when manifestation takes place, the primary differentiation is into Consciousness and Power (Shakti). This Shakti, in turn, differentiates further into innumerable powers corresponding to the multifarious functions that have to be performed in a manifested universe. Each power or Shakti is matched by a corresponding function of consciousness.

These Shaktis and associated consciousnesses are the Devis and Devatas of Hinduism.

This whole world of ours is governed by the play of the various Shakties. Shakties governing activities in the visible or gross world are each considered a Devata. Similarly, Shakties governing activities in the subtle world (not visible to the naked eye) are also regarded as Devatas (deities). They are referred to as Abhimani Devata (guardian spirit). Each of the Devatas in turn governed an activity in the physical world and a faculty of the human being.

For example, Aryama is considered to be the Abhimani Devata for the Sun in the physical world and the eye of the human being. Mitra is considered as the Abhimani Devata for the Day in the physical world and the Prana of the human being. The message for us is that we should learn to live with these powerful Shakties governing aspects in the world. This Shanti mantra is a prayer to the various Devatas to protect us.

The deities invoked here may be regarded as the delegates among whom the Supreme distributes some of His powers. They might be considered as manifestations of the One who lives behind them. This may also be understood from the explanation given above – that the Supreme Shakti differentiates into innumerable powers corresponding to the multifarious functions that have to be performed in a manifested universe.

Man is often considered as a Universe in epitome. Similarly, the various deities that rule over the cosmic functions are also conceived to have their corresponding rulership in the personality of the man. This has been the observation of the ancient Rishis.

Meaning of the mantra

The meaning of the verse is given below –

May Mitra, Varuna, Aryaman, Indra, Brhaspati and all pervading Vishnu be propitious to us and grant us welfare and bliss. I bow down to Brahman in loving reverence. O Vayu, I bow down to thee in adoration. Thou verily art Brahman perceptible. I shall declare (vadishyami) thou art right; Thou art the true and the good. May that Universal being Vayu preserve me. May He preserve the teacher. May Brahman protect me. May He protect my teacher.

Om Shantih, Shantih, Shantih.

Mitra

He is the guardian spirit of Praanavrtti or the in-breathing and the day. He calls men to activity, sustains Earth and Sky, and beholds all with un-winking eyes.

Varuna

Governs the night and the breathing out. He is commonly associated with Mitra, and is celebrated as the king of Gods and the Lord of the Universe. In the hymns several grand attributes and functions are ascribed, such as presiding over water in the sea, upholding Heaven and Earth, possessing extraordinary power and wisdom, hating falsehood, seizing transgressors with his Paasha (noose), pardoning sin, and bestowing immortality

Aryaman

He is regarded as the regent of the Sun and Eyes. He is chief of the Pitrs.

Indra

Indra is the governor of the atmosphere and the Upper regions. He presides over the Gods. He has vanquished many demons and is considered a benefactor of the man. The Vedas praise his power and energy. He is frequently invoked. He governs the power and hands of the man.

Brhaspati

He is the God of wisdom and eloquence. For this reason, he is deemed the genius of speech and intellect. He is the deity in whom piety and religion are personified.

Vishnu

He is identified with the Supreme all-pervading Reality – Parabrahman. He is often invoked with Indra. He is the chief of the Adityas. He is the guardian spirit of the feet.

The various deities attempt to thwart the efforts of an ordinary or ignorant man in gaining Self-Knowledge or realization of the Atman. These are the various tests that a man is required to undergo before he can be proven to be a worthy candidate for this knowledge.

Man who has not realized Atman is like an animal for the deities. These peace invocations are meant to win the blessings of the gods to make the course of the Sadhak smooth and easy.

Shanti Mantra – 3

Om Bhadram Karmebhih Shrunuyama Devah
Bhadram Pashyema – Akshabhir- Yajatrah
Sthirairangais – Tushtuvam – Sastanubhih
Vyashema Deavahitam Yadayuh
Swasti Na Indro Vriddhashravah
Swasti Nah Pusha Visvavedah
Swasti Nah Tarkshyo Arishtanemih
Swasti No Brhaspatirdadhatu
Om Shantih, Shantih, Shantih.

Good is one thing and pleasant is quite another thing. These two, prompt entirely different courses of action from us. They also yield different end results. In life we face this choice very often. The wise having examined both distinguish one from the other. With great care the wise man selects the good to the pleasant.

The foolish driven by greed and desires opt for the pleasant. The Katha Upanishad presents a discussion on this topic in the form of a dialog between the King of Death and a young sage Nachiketa.

To enable us make wise choices as we sail through our lives, we require a firm control on our Indriyas. This mantra is a prayer seeking Divine help in choosing the right from the wrong.

Meaning of the mantra

The meaning of the mantra is given below –

Om. O worshipful ones (Devatas) may our ears hear what is auspicious. May we, who are proficient in the Yagna karmas, see what is auspicious. May we sing your praise, and live our allotted span of life in perfect health and strength.

May Indra extolled in the scriptures by ancient teachers, the all-knowing Pushan (Surya, the Sun), Tarkshya (Garuda, Lord Vishnu’s mount) who saves us from all harm, Brhaspati who protects our spiritual lustre, vouchsafe prosperity in our study of the scriptures and practice of truths contained therein.

OM Shantih, Shantih, Shantih

Shanti Mantra – 4

Om Tacham yoraavrnimahe, Gaatum yagnayaa
Gaatum Yagna pataye Daivee svastirastu nah
Svastirmaanushebhyaha Oordvam jigaatu bheshajam
Sham no astu dvipade sham chatushpade
Om Shantih, Shantih, Shantih

Sages from the Vedic times treated life like a great Yagna. This is a prayer for the successful completion of this Yagna. Every created object is for this Yagna. This prayer is for the well-being of all of them.

We pray and worship the Supreme for the welfare of all. We pray for the successful completion of this Yagna. We pray for the welfare of those performing the Yagna. May the Devatas do well to us (svastih astu) and for the whole of mankind.

May the trees and plants (bheshajam) grow up to be tall (oordvam jigatu). May the welfare of bipeds (dvipade; – two-footed animals) be taken care of and they are happy. May the welfare of quadrupeds (chatushpade; four – footed animals) living with us in this world be taken care of.

Shanti Mantra – 5

Om Poornamadah Poornamidam Poornat Poornamudachyate
Poornasya Poornamadaya Poornamevavasishyate
Om Shantih, Shantih, Shantih

This verse serves as the Shanti mantra for two Upanishads – the Brihadaranyaka and Isaavaasya Upanishad.

All living beings, both movable and immovable, came out of the Supreme Being. He, who sees all beings in the Supreme Self, and the Supreme Being in all beings, hates no one. Hence loving the Prakruti and other Jivas in this world is as good as loving the Supreme Being.

Adah – The Supreme Being, Brahman
Poornam – is whole; complete; Full
Idam – This Prakruti
Poornam – is whole; complete; Full
Poornath – From completeness (from Supreme Being)
Poornam – completeness (Prakruti which is complete)
Udachyate –  comes-forth
Poornasya  – From completeness
Poornam – completeness
Aadaya – taken away
Poornam eva – completeness alone
avasishyate – remains

When translated –

  • That is whole; this is whole;
  • From that whole this whole came
  • From that whole, if this whole is removed
  • What remains is a whole

The meaning is – The Brahman is full – complete. The whole Prakruti is also full – complete. From that Brahman, who is complete, has come this world of beings, Prakruti. However, from that full (Brahman) when this full (Prakruti) is taken out – what remains is still full.

Om Shantih, Shantih, Shantih

These Shruti mantras are short and profound. Incidentally, for those who are mathematically inclined, this verse also serves as a definition for Infinity.

Shanti Mantra – 6

Asato maa sadgamaya
Tamaso maa jyotir gamaya
Mrityormaa amritangamaya
Om Shantih, Shantih, Shantih

Asato maa sadgamaya – Asat refers to Unreal, non-existence, untruth, ignorance

Tamaso maa jyotir gamaya –

  • Tamasaha refers to – darkness or ignorance;
  • Maa refers to me ;
  • Jyotihi refers to light or enlightenment;
  • Gamayahameans lead me.
  • The meaning of this stanza is – Lead me from the darkness of ignorance to a state of enlightenment

Mrityor maa amritam gamaya

Mrtyoha refers to – death; Maa refers to me ; Amritam means immortality; Gamayaha means lead me.

The meaning of this stanza is –

  • Lead me from death to immortality
  • Lead me from the unreal to the real
  • Lead me from darkness to light
  • Lead me from death to immortality

This is a prayer for the Sadhak whose sights are clearly set at higher levels, who is seeking enlightenment, and who wants to escape from the bondage of Samsara.

Mudhal Alwars – First 3 Alwars

Mudhal Alwars

Poigaialwar, Boodatalwar and Peyaiaalwar are collectively called as Mudhal Alwars or the first Alwars. They lived during the same period.

Poigaialwar

Tradition tells us that the first of them, Poigaialwar, was born at Kanchipuram, under the star Sravanam (thiruvonam) in October – November (Aippasi). The period is reported to be the 7th C AD. The Aippasi month is the month of Deepavali. The saint who lit the earliest lamps on Vaishnavism was born during the month when the festival of lamps is celebrated!

The city of Kanchipuram has two sections – Vishnu Kanchi is full of Sri Vishnu temples and Shiva Kanchi has many Sri Shiva temples. Yadhothakaari temple is located in Vishnu Kanchi. Near to the temple is a poigai (meaning a small pond in Tamil). Tradition tells us that Poigaialwar was born in this poigai and hence his name. It is, generally regarded, that the saint was born under the amsha of Panchajanya – the conch that Lord Vishnu bears.

Boodatalwar

The saint was born at Mahabalipuram, near Chennai. In early times this Kshetram was known as Kadal Mallai Kshetram. The saint was born under the star Dhanishta (Avittam) and in October – November (Aippasi).

The period once again was the 7th C AD. Mahabalipuram is named after the great Rakshasa King Maha Bali who ruled this region and eventually surrendered his head to Lord Narayana born in the form of Vamana. It is, generally believed; that the saint was born under the amsha of Kaumodakee – the mace that Lord Vishnu bears.

Peyaiaalwar

The saint was born at Thiru Myilai (it is now called Mylapore), in the city of Chennai. The saint was born under the star of Shatabhishak (Sadayam) and in October – November (Aippasi). The period once again was the 7th C AD. Sri Aadhi Kesava Perumal temple is one of the famous temples found in Mylapore. It has a small pond with beautiful water lilies. Peyaiaalwar was born in one of the Alli flowers in the pond.

He is believed to be born under the amsha of Nandaka, the sword that Lord Vishnu sports. Among the seers born in the south of India the Alwars are highly venerated. Inevitably, several miracles are associated with their lives. As told by Lord Vishnu “I, to whom devotees are dear, am like a slave without any freedom. My heart is in the grip of such devotees”. Whatever the devotee desires or even commands will be attended to!! No wonder that incidents that we commonly consider impossible will occur.

One stormy night the three saints arrived, one after another, to take shelter at a wayside house in the small village of Tirukkovalur. The owner of the house let them in, saying that there is enough room in the dehali – if they do not mind standing. They started exchanging the religious experiences gathered by each of them. Soon they experienced that the dehali was getting more and more cramped.

One of the saints lit a lamp with his yogic powers. They could not see any cause for the feeling. They then inferred that the object cramping them may, perhaps, not be visible to human eyes. They decided that a light that could dispel their ignorance or Ajnana may be needed. That was done. They could then see Lord Vishnu. Spontaneously they started elaborating the glory of the Lord who revealed Himself to them. By their Tamil verses they restated the truths of the Upanishads. The Divya Prabandam was born.

Tirukkovalur, the place where the incident took place and the Divya Prabandam first came into being is held in great veneration even out of the 108 Divya Deshas. The great Vaishnava Acharya Vedanta Desika composed a Shloka titled Dehaleesa Stuti.

Divya Deshams

Everything about Divya Deshams

Ritual is an external demonstration of religion. It provides a scope for us to observe religion outwardly. It is akin to the feet of religion. It may not be the essence of the religion, yet it is not a non-essential part of the religion. It is, so to say, an outer form of religion. When its spirit is missed, religion is seen to stagnate and not rise to higher levels. Every religion has its own rituals.

In an act of puja, the mind’s joys and sorrows are demonstrated before the deity. During this religious ritual, the mind releases its limitations and experiences an expansion of its content and existence.

Ritual has a social element as well. It unites the society and the nation into a composite whole in which the parts are cemented together with a bond of affinity of feeling and purpose. This introduces strength to the society. The aspect of pilgrimage (Tirtha-Yatra) brings the advantage of historical renovation and respect for ancient traditions of different places. It arouses in the minds of people a special relationship to distant places.

Without such injunctions people will lose association with others and the force binding them into a single character, called culture will be missing.

The word Theertha” refers to sacred water. Theertha sthala or Theertha kshetra” is a sacred or holy spot. It could be a river, a lake or even a mountain that is made sacred through association with a deity or a saint. It is said that Theertha possesses three elements that make it sacred – suchi (pure}, it brings punya and it is shubha (auspicious). They are also referred to as Punya Sthalas.

Alwars of south India are mystics whose consciousness does not work in compartments. Deep mystics as all of them are, they have revealed a new experience to the world consciousness – similar to the Vedic seers who saw all deities in one.

The Alwars composed approximately 4000 Tamil verses. In the 9th – 10th century, the philosopher saint Nathamuni took extraordinary steps to recover these verses.

Saint Nathamuni arranged them as the Divya Prabandham (Divine collection), set many of them to music and rejuvenated the tradition of formally reciting them in temples The verses of Alwars speak of the glory of Sri Maha Vishnu, of instances from Puranas and the glory of temples visited by the Alwars. The shrines visited by Alwars and sang their verses are hailed as Divya Deshams.

Srirangam Gopuram - Divya Deshams
Srirangam Gopuram – Divya Deshams

Geographic locations

Out of the 108 Divya Deshams, 2 are celestial abodes of Lord Narayana; (click here for the complete list of 108 Divya Deshams)

The rest were located as follows-

  • 40 of the shrines are located in the Chola kingdom in Tamilnadu;
  • 22 are located near Kanchipuram and Chennai;
  • 2 are located in Nadu Naadu (Tiruvahindrapuram and Tirukkovilur);
  • 18 are located in Pandiya Nadu;
  • 11 are in Kerala,
  • 2 near Kanyakumari;
  • 1 at Tirupathi;
  • 1 at Ahobilam;
  • 7 in Uttar Pradesh;
  • 1 in Nepal and
  • 1 in Gujarat
Kulasekhara Alvar - An Avatar of Kousthubham
Kulasekhara Alvar

The shrines

Out of the 108 Divya Deshams,

  • 47 have been addressed by Sri Tirumangai alwar;
  • 18 by Nammalwar; 2 have been addressed by Tirumazhisai alwar;
  • 1 by Kulasekhara alwar;
  • 1 by Perialwar; the remaining 39 are addressed by hymns composed by more than one Alwar.
  • 247 verses were addressed to Srirangam;
  • 202 were addressed to Tirupathi;
  • 128 were addressed to Azhagar Koil;
  • 7 were addressed Kanchipuram
Sri Varadharaja Perumal Temple - Kanchipuram gold and Silver Lizards (Divya Deshams)
Divya Deshams – Sri Varadharaja Perumal Temple – Kanchipuram gold and Silver Lizards

Nayanmars

Saivism is one of the very ancient and dominant schools of philosophy in India, dating back to a few thousand years. A large majority of Shiva temples are seen in the south of India, some of them dating back a few thousand years.

The Nayanmars are the leaders of the Bhakti movement in the south. Sixty-two saints lived during the period 7th through the 9th century AD. These saints lived expressing their devotion to Lord Shiva. A sixty-third saint, Sundaramoorthy Nayanar honoured all these saints in his famous Tamil work Tirutondattogai. At a later date, in the 12th century AD, Sekkizhar, researched the lives of all these saints and produced his prodigious work known as Periya Puranam.

It is this group of sixty-three saints who are referred to as Nayanmars. The Tevaram hymns of the Nayanmar saints speak of the existence of 275 odd shrines during that phase of history. The traditions in these shrines survived thousands of years later to the period origin of the famous hymns. These 275 shrines are referred to “Paadal Petra Sthalams.” Following is a list of Tirumurais.

Tirumurais

There are twelve “Tirumurais”. Tirumurai means a sacred book. The first three Tirumurais were composed by three great Saivite saints. They are considered as the musical compositions of their age.

  • Thevaram by Tirujnana Sambandhar
  • Thevaram by Tirunavukkaracar
  • Tiruvachakam Tirukkovaiyar by Manikkavachakar
  • Tiruvicaippa Tiruppallandu by Tirumalikaittever, Centanar,
  • Karuvurttevar, Nampikatava nampi, Kantaratittar, Venattatikal,
  • Tiruvaliyamutanar, Purutottama nampi, Cetirayar

Tirumantiram by Tirumullar

Forty on works by Karaikkal Ammaiyar, Ceraman Perumal Nayanar, Pattinattu -pillaiyar, Nakkiratevar Nayanar, Kapilateva Nayanar, Thiruvalavaiyudaiyar, Nampiyantarnampi, IyyadigalkatavarkonNayanar, Kalladateva Nayanar, Paranateva Nayanar, Ellamperuman Adigal and Athiravadigal.

Periya Puranam by Sekkizhar

The first seven Tirumuraigal, authored by three of the foremost Nayanmars, are called “Thevarams”. The word Thevaram means a garland of songs in praise of the Divine.

Padal Petra Sthalam

Out of the 275 Shivasthalams, the one at Tiruvidaivaai was discovered in the year 1917 and it has a “Patikam”, by Sri Sambandar, engraved on its wall. However, this Patikam is not considered part of the works of the saint traditionally associated with Tamil Tirumurais. The Shivasthalams that have at least one Patikam composed in their honour are referred to, commonly, as Padal Petra Sthalam. Hence we have 274 Padal Petra Sthalams.

In addition, though there are 249 other Shiva shrines referred to in the Tevarams, they do not bear a Patikam. These are referred to as “Tevara Vaippu Sthalams”. These Patikams have been handed over from generation to generation. Even today, we hear these hymns rendered by highly trained people in the art of singing these hymns. These people are called “Oduvars”.

Shiva temples in Kerala created by Lord Parasurama

According to legend Lord Parasurama created the land between Gokarna and Kanyakumari. He then donated this land to Brahmins and got them settled in 64 villages. Further, he consecrated 216 temples in this region – 108 Shiva temples and 108 Durga temples.

These are very old temples and the tradition of singing hymns in praise of Lord Shiva is being continued.

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Vivaha Samskara

Vivaha Samskara

The rites that pertain to the various stages of life of a man are called Samskaras.

Vivaha Samskara (Marriage Ceremony)  – A man and woman enter the Grihastha Ashrama through marriage. Together they face several challenges and perform many duties. They raise their children, educate them and train them to be model citizens. When this is done the objective of marriage becomes successful.

On the occasion of a marriage friends and relatives gather for the function. They offer prayers for the prosperity of the family. Elders bless the youngsters. This procedure offers for the spiritual and social advancement of individuals.

The bondage of marriage holds the society together. Society cannot be regarded as composed of individuals. The true social unit is the family. It is essentially on the plan of the family that the society is constructed. In a family, the social and personal instincts are blended and reconciled. To attack the institution of the family is an alarming symptom of social disorganisation.

Vivaaha, Parinaya, Kalyana, Panigrhana, and Udvahana are Sanskrit words for marriage.

All the rituals carried out during the marriage ceremony have some meaning. Young men looking to get married must be careful and alert. The same caution needs to be exercised by the parents of the girl. Marriages between two people having similar status in terms of looks, age and education, generally, lead to happy a married life. The rituals and procedures followed by people during a marriage vary from region to region based on family backgrounds.

Vivaha Samskara

Traditional Steps in Vivaha Samskara

Typical traditional steps, followed in the south of India are being described.

The steps are involved in Vivaha Samskara are –

  • (1) Arrival of the bridegroom
  • (2) Honouring the bridegroom
  • (3) Maha Sankalpa
  • (4) Kanya dana
  • (5) Madhuparka
  • (6) Tieing the Mangal sutra
  • (7) Talambralu
  • (8) Kankana Dharana
  • (9) Brahma Mudi
  • (10) Pradhana Homa
  • (11) Pani grhana
  • (12) Sapta padi
  • (13) Arundhati Darshana
  • (14) Pledges between the bride and the groom
  • (15) Asheervad

Weddings in India

Arrival of the bridegroom and honouring him

A day before the auspicious time for the marriage the bridegroom arrives along with his friends and relatives and reaches the place organised by the Kanya data. The bridegroom is honoured. Discussions related to the family connections and Gotra take place.

Maha Sankalpa

This is an important step. During this time discussions take place mainly as to who is doing the Kanya dana (giving away in marriage), to whom it is being done and where it is being done.

Kanya dana

The bridegroom is symbolically viewed as Lord Lakshmi Narayana. The father of the bride, Kanya dhatha, then washes the feet of the bridegroom. During this occasion, the Kanya data says –

Kanyam kanaka sampannam
Kanaka abharanairvrtaam
Daasyaami Vishnave’ tubhyam
Brahma loka jigeeshaya

“Intending to attain Brahma loka, considering you to be equivalent to Lord Vishnu, I give the hand of my daughter who is wearing all the precious gold ornaments”. Also during the marriage the bride vows “

I will never leave you under any circumstances of Dharma, Artha and Kama”. The bridegroom also pledges that he too will never desert her. “ Dharmecha, arthecha, kaamecha naati charaami, naati charitavya”

Madhuparka

During the marriage, the bridegroom is offered “Madhuparka”. In a small vessel honey and yoghurt are mixed and offered. The vessel is tied with threads. It is symbolic of a great honour. At an auspicious time, a small screen that separates the bride and the groom will be moved away and the bridegroom will view the bride. This is called “Sameekshana”.

The bridegroom then places Cumin (Jeera) and Jaggery on the head of the bride. Mantras are chanted at the time. The same ritual is performed by the bride as well. It is believed that the ritual will assist in increasing the affection between the couple many folds.

Then the bridegroom ties a rope made out of sacred grass (darbha) around the waist of the bride. This ritual is called “Yoktra Dharana”. This ritual enables the bride to accept the responsibilities for conducting the Yagna called life.

Tying of the Mangala sutra - Vivaha Samskara

Tying of the Mangala sutra

Tying of the Mangala sutra is the most important event in the marriage Samskara. Since it is considered as the key to all auspicious events, it is called Mangala sutra. The bridegroom invokes Goddess Lakshmi during the event and seeks Her blessings. All the elders, witnessing the marriage, touch the Mangala sutra and bless the couple.

The bridegroom ties the Mangala sutra around the neck of the bride with three knots.

3 Knots

The three knots represent the three deities – the Lords Brahma, Vishnu and Shiva.

The welfare of the couple and the long-term union is assured by the Mangala sutra and the three knots on it. The tying of the Mangala sutra is conducted in front of a fire ceremony. Agni, the God of fire bears the witness. The following Mantra is uttered by the bridegroom during the ceremony.

Maangalyam tantu naanena
Mama jeevana hetunaa
Kante’ bandhaami subhage’
Twam jeeva sharadaam shatam

Meaning “ I am tying this Mangala sutra, the cause for my living, around your neck. May you live a complete one hundred years”. The Mangala sutra is regarded as very auspicious.

Talambraalu

It is also referred to as “ Akshata aaropanam”. During this ceremony, a number of mantras are recited by traditional people. They all wish the couple – auspicious events to occur, for the progeny to increase, for prosperity and for them to lead a harmonious life.

Kankana

This signifies the Rakshabandan. It is tied to the right hand of the bridegroom and to the left hand of the bride. They are retained for three days and removed on the fourth day.

Brahma Mudi

The word Mudi refers to a knot. The end of the bride’s sari is tied to the “Uttareeya” (upper garment) of the bridegroom. This is called the Brahma mudi. This is said to signify the closeness and affection of the couple. During this ceremony, prayers are offered to Gods like Varuna to grant the couple stability and courage.

Principal Homa ceremony

The first Homa (ritual by fire) that the newlywed couple perform is called “Pradhaana Homa”. This will mark the beginning of the many Homas they will be performing over the coming years. This is called the Pradhaana Homa.

The mantras that the bridegroom would be uttering are aimed at the growth and well-being of their children. While performing the Homa, the bridegroom will be invoking a number of Gods and adding Dravyas to the fire. It is believed that Lord Agni acts as the face of all Gods.

Panigrahana

During the marriage ceremony, the bridegroom will hold the five fingers of the bride’s right hand. This is called Panigrahana. The bridegroom also pronounces “During this auspicious occasion I am holding your hand. Due to the grace of the Lord, may we lead a long life and have worthy children”.

Mantras praying for health, wealth and Jnana are uttered. Such rituals bring to focus the auspiciousness of the occasion and the binding brought about by the marriage. While giving away Sita in marriage to Lord Rama, King Janaka says –

Iyam Sita mama suta
Saha dharmachari tava
Prateecha chainam bhadram te’
Panim grshnishwa paaneena.

“ Sita is my daughter. She is now your Saha dharma chaarinee. Please accept her. May auspiciousness befall you” – is the meaning of this Shloka. This indicates that rituals such as these have been followed in India for thousands of years.

Vivaha Samskara - Sapta padhi

Sapta padhi

Couples, who got married taking oaths in front of a Homa, take seven steps around the fire. This is called Sapta Padhi. A lot of importance is attached to this ritual. It is believed that even acquaintances who take seven steps together end up as close friends- “Sakyam Saaptapadeenam”.

The mantras uttered during the ritual reveal that each step that the couple take during this ritual has significance.

Arundhathi Darshana

After the marriage ceremony has been completed, the couple are taken out and asked to view the stars – Dhruva and Arundhati. The significance is that the couple conduct themselves like the legendary Dhruva for steadfastness and Arundhati for fidelity.

Pledges between the Bride and the Groom

The couple take many vows during the marriage. They are in the form of Sanskrit mantras.

Examples of vows from the bridegroom would look like this “May God Agni, bless you to develop an affection for the house you are entering. It is due to the grace of Lord Brahma that we have now become husband and wife. May HE bless us with a long life.

Similarly, the vows taken by the bride would look like this “ You have taken my heart and I am married to you. I accept you as a person having a lot of samskara. Together we pray for a great progeny. May Lord Brahma bless us so that we will always live with great affection for each other. May Goddess Saraswathy bless us so that we always communicate with each other with a lot of affection.

Asheervad

After that, all the elders attending the marriage bless the couple. The blessings of elders do not go a waste. Friends and relatives present the couple with items that would be useful in their day-to-day life. However, the Shastras do not mention or permit for dowries to be given on the occasion.

Vivaha Samskara – Miscellaneous

The tilak that the bride and bridegroom wear during the marriage ceremony are sign of auspiciousness. The exchange of beetle leaves is done on all auspicious occasions. New clothes are worn during the marriage ceremony. The bride is well-decorated and looks the most important person on the occasion.

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Sanatana Dharma

In this article, we will learn everything about Dharma and Sanatana Dharma

Definition of Dharma

That which brings well-being to man is Dharma. The word Dharma is derived from the root Dhar, meaning to hold. That which holds the whole creation from macrocosm to microcosm is Dharma. It is the eternal Divine law of the Lord. The entire creation is held together and sustained by the law of the Supreme Being. Dharma covers not just external deeds only but also internal or mental practices.

According to the Hindus, Dharma comes from the Divine and leads you to the Divine. It is difficult to find a word in English that is equivalent to the word Dharma in Sanskrit. Sometimes it is defined as “righteousness” or “duty”. The best definition for Dharma has been given by Rishi Kanada, the founder of the Vaiseshika system of philosophy.

He defines it as “Yato-bhyudayanihsreyasa-siddhih sa dharmah”.

It means “that which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attachment to eternal bliss hereafter) is Dharma”.

Sanatana Dharma

Changing Dharma

In the matter of Dharma, the Vedas are the ultimate authority. Hinduism prescribes different duties for different people. Rules for men are different from rules for women. Rules for different Varnas and Ashramas vary.

However, non-violence, truth, non-stealing, cleanliness and control of senses are duties common to all men. Dharma also depends upon time, circumstances, age and degree of evolution. Under special circumstances, variations are allowed (e.g.) Aapad dharma.

According to tradition in ancient days, fourteen branches of knowledge are common to both general education and dharma. These are described as sources of vidya and dharma.

  • The fourteen “chaturdasa vidyas” are – four Vedas, six Vedangas and six Upaangas.
    • The six angaas of Veda are: Siksha, Vyakarana, Chandas, Niruktam, Jyotisham and Kalpa.
    • The four Upaangas are: Puranas, Nyaya, Mimamsa and Smritis.

The Smritis deals with the Dharma Shastra portion Vedangas. Between the Vedangas and Upaangas, almost all branches of knowledge are covered. Apart from these fourteen branches of knowledge four other branches of knowledge, known as Upavedas, are included in general education.

Vedas do mention here and there the duties and rites to be performed by us. Dharma Shastra deals with them in a codified form. However, it must be emphasised that Vedas are the root of all dharma – “Vedo Khilo dharmamulam”. The work that the Vedas bid us to perform is both for our own well-being as-well as for the good of the world. However, the rites and duties are not given in an orderly form in the Vedas.

The sixth Vedanga, Kalpa, contains Dharmasutras, Grhyasutras and Srautasutras related rites based on Vedas. But Sutras (written by Apastamba, Gautama and others) are brief and do not constitute a detailed guide. This gap is filled by Dharma Shastras and they elaborate upon what is given in the Dharmasutras without leaving any room for doubt.

18 Sages – Who mastered Vedas

Manu, Parasara, Yajnavalkya, Gautama, Harita, Yama, Visnu, Sankha, Likhita, Brhaspati, Daksa, Angiras, Prachetas, Samvarta, Acanas, Atri, Apastamba and Satatapa are the eighteen sages who mastered the Vedas with their superhuman power and derived the Smritis from them.

Vedas Root of all Dharma

As explained earlier Vedas are the root of all Dharma. However, the rites and duties are not given in an orderly manner in the Vedas. Dharmasutras, Grhyasutras and Srautasutras relating to rites are based on the Vedas. Since Sutras contain only terse statements Dharma Shastras have been written to elaborate and make them easier for people to follow. Dharma Shastras are called Smritis and are in verse form.

The Smritis contains detailed instructions on rituals to be conducted one has to perform throughout one’s entire life. Thorough though they, variances have been found among the Smritis. These are sought to be cleared by “Dharma Shastra Nibandhanas”. These Nibandhanas do not leave out any rite or Dharma and differences have also been reconciled.

There is a wrong impression about the Dharma Shastras even among those who treat them with respect. They think that the rules and duties of the Smritis were formulated by their authors on their own. They call these authors “lawgivers” who, in their opinion, laid down “laws” that reflect their views.

Further, they think that the Dharma Shastras were composed in the same way as the Constitution. If the Smritis represent the views of the authors there is nothing wrong in what these people think about them.

But those who want the Dharma Shastras changed do not seem to know that the Smritis do not reflect the views of the sages who composed them. What the authors of the Smritis have done is to present us in an orderly fashion what is already contained in the Vedas. The Vedic word cannot and must not be changed at any time and on any account. The same applies to the rules and laws laid down in the Smritis.

It is not correct to discriminate between Shruti and Smriti. Shruti, Smriti and the Puranas all the three belong to the same tradition. The rites that are not explicitly mentioned in the Vedas but are dealt with in the Smritis are called Smarta karmas and those that are explicitly mentioned are called Srauta karmas. This does not mean that the Smarta rites are in any way inferior to Srauta.

Kinds of Dharmas

Dharma was classified as under according to Manu.

  1. Sanatana Dharma (Eternal Law)
  2. Samanya Dharma: Universal Dharma includes – Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between real and unreal, spiritual knowledge, truthfulness and absence of anger.
  3. Vishesha Dharma: (Special duty)
  4. Varnashrama Dharma: (Duties of caste and order)
  5. Svadharma (One’s own duty)
  6. Yuga Dharma (Duty of the age)
  7. Kula Dharma (Duty of family)
  8. Manava Dharma (Duty of man)
  9. Stree Dharma (Duty of female)
  10. Raja Dharma (Duty of King)
  11. Praja Dharma (Duty of subjects)
  12. Pravritti Dharma (Duty in worldly life)
  13. Nivritti Dharma (Duty in spiritual life)

Sanatana Dharma

Sanatana Dharma

Sanatana Dharma means the eternal religion. This is based on Vedas. This is the oldest living religion. Hinduism is known by the name Sanatana Dharma. The foundation of Sanatana Dharma is Shruti. The Smriti stands next in authority to the Shruti. Hinduism is highly flexible and adapted to every human need. The history of India is a history of religion.

Samanya Dharma

Every religion has a generic form or Samanya-rupa and a specific form Vishesha-rupa. The generic form seldom changes and remains the same. It is not affected by changes in time, place etc. Samanya Dharma is the general law for all men. Vishesha Dharma deals with special cases.

Basics of Dharma

Puranas like Padma Purana and Matsya Purana enumerate many fundamentals of Dharma. Examples are – forgiveness, truthfulness, charity, non-violence etc. Patanjali Maharshi recommends that ten virtues should be practised by all men.

  • The first five constitute Yama or self-restraint. They are – Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (noncovetousness).
  • The next five constitute Niyama or religious observance. They are- Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures) and Isvarapranidhana (consecration of the fruits of all works to the Lord).

All the virtues may be regarded as branches of four cardinal virtues. They are (1) non-violence ;(2) truth (3) purity and (4) self-control.

The eternal cannot be attained without the attainment of purity. Brahman is truth. Eternal cannot be attained without practising truth. Brahman is fearless.

Four cardinal virtues

1) Ahimsa: Ahimsa or non-violence is the most important virtue. The practice of Ahimsa must be in thought, word and deed. The practice demands immense patience, forbearance endurance, infinite inner spiritual strength and great willpower.

(2) Truth: Brahman is Sat. Once truth must be observed in thought, word and deed. In Taittiriya Upanishad, it is said “Satyam Vada – speak the truth”

(3) Purity: It comprises both external (body) and internal purity (mind). One must be pure in thought, word and deed.

(4) Self Control: It implies control of both body and mind. Self-control implies self-service, destruction of egoism, patience, endurance, forbearance and humility.

Varnashrama Dharma

The principle of Varnashrama dharma is one of the basic principles of Hinduism. The duties of the varnas are Varna dharma.

Four varnas

The four varnas are Brahmana, Kshatriya, Vaisya and Shudra. The division is according to Guna and Karma.

Sattva guna predominates in Brahmanas; Rajo guna is predominant in the Kshatriyas; Tamo guna is predominant in Vaisya; there is no predominant guna in the Sudras. The philosophers correspond to the Brahmanas, warriors to Kshatriyas, trade to Vaisyas and action service to Shudras.

Ashrama Dharma

The four Ashramas or orders of life are – Brahmacharya, Grihastha, Vanaprastha and Sannyasa. The four Ashramas are stages in life. Brahmacharya or the period of studentship, Grihastha or the period of householder, Vanaprastha or the stage of forest dweller and Sannyasa or the life of renunciation. Each stage has its duties.

These stages help the evolution of man. The first two ashramas pertain to Pravritti marga or path of work. The last two stages pertain to Nivritti marga or the path of renunciation. Life is arranged in an orderly and systematic manner in Sanatana Dharma.

There is an opportunity for the development of the different sides of human activity. Due occupations and training are assigned to each period of life. Like in nature man’s evolution is gradual and not revolutionary.

Yuga Dharma

Dharma changes according to the Yugas. Man is changing. So his external form of Dharmas should change. That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through worship of Lord Narayana in Dvapara Yuga may be attained through Kirtanas of Lord Vishnu’s name in Kali Yuga.

Maha Navaratri (Sarada Navaratri) – 9 Nights

Sarada Navaratri – Maha Navaratri

The festival Navaratri has a profound religious significance. It is believed that during these days, Goddess Durga specially descended on the earth to bless Her devotees to annihilate evil and establish ‘sanatana dharma’ firmly in the world.

Goddess Durga is seen as a lion in a sitting posture. The lion is a symbol of uncontrolled animalistic emotions such as excessive anger, arrogance, selfishness, greed, jealousy and a strong desire to harm others.

Goddess Durga is the Goddess of Power or the Supreme Energy and the lion is the embodiment of destructive powers which are controlled by the goddess. Navaratri is celebrated four times in a calendar year and each time it is done with a definite focus.

Navaratris

The Navaratri are named after the lunar month in which they are celebrated as Chaitra Navaratri, Ashadha Navaratri, Sharada Navaratri and Magha Navaratri. Though four in number, Chaitra and Sharada Navaratris are more prominent and the other two are known as hidden or ‘gupta Navaratris.’

The word Navaratri is a combination of two Sanskrit words. ‘Nava’ means ‘nine’ and ‘Ratri’ means ‘night’.

Chaitra Navaratri

Chaitra Navaratri is observed during the lunar month of Chaitra (March-April), the spring season and hence, its other name Vasanta Navaratri. It marks the beginning of the Hindu New Year in many regions of India.

In Maharashtra, it is celebrated as Gudi Padwa, marking the Marathi New Year. In Kashmir, it is known as Narveh, signifying the Kashmiri Hindu New Year. In Andhra Pradesh, Telangana and, Karnataka it is celebrated as Ugadi.

Ugadi Asthanam in Tirumala

Ugadi Asthanam in Tirumala

The ninth day of this Navaratri is celebrated as Sri Rama Navami.

Sarada Navaratri

Sarada Navaratri is also known as Maha Navaratri which is the most popular one and is widely celebrated with much enthusiasm, eagerness and devotion. It falls in the month of Ashwini (September -October).

This celebrates the divine feminine energy of Durga, the powerful goddess who conquers the demon Mahishasura. It also signifies the triumph of good over evil and the importance of conquering the inner enemies of every individual. On the tenth day, Vijayadashami marks the victory of Goddess Durga.

This tenth day of Sarada Navaratri is also called ‘Dussehra‘. This marks the victory of Lord Rama over Ravana, symbolizing the destruction of evil. People burn effigies of Ravana, Meghanatha and Kumbhakarna to symbolize the victory of good over evil as Ramleela.

Dusshera

Vijayadashami

Goddess Durga’s victory over Mahishasura is celebrated as Vijayadashami in West Bengal and southern parts of India. In West Bengal, people come together and celebrate the last five days in a pandal where beautifully decorated clay statues of Maa Durga, goddess Lakshmi and goddess Saraswati, Lord Ganesha and Lord Kartikeya are worshipped.

On the tenth day, the idols are taken out on a procession to a river or oceanfront and are immersed in the waters for dissolution and farewell with the words that Maa Durga should come again soon to bless them all.

In other places like Gujarat and Rajasthan ‘Ram Leela’ is celebrated on the tenth day. Men and women adorned in traditional attire with bright hues perform energetic Dandiya Raas and graceful Garba dance that forms to vibrant, joyful creative and rhythmic music.

In South India, it is celebrated in individual houses since special steps are built and idols are arranged on them in such a way to depict mythological stories in each step, which is called Golu. Friends and relatives are invited to take part in daily ‘pooja’. Mysore and, Karnataka are traditionally major centres for Dasara celebrations.

Mysore palace is illuminated with thousands of lights, huge ‘golu’ steps are decorated with images of deities. All ten days the palace gates are open to the common man to visit and take part in the royal celebration and pooja.

Ten Inner Enemies

Dasara has a special message and a symbolic meaning as well. At the individual level, it motivates every individual to strive hard to defeat his ten inner enemies namely Kama, Krodha, Lobha, Moha, Mada, Maatsarya, Aalasya, Dirgha sutrataa, Niraasha and Ahamkara by focusing his mind on the Almighty and become victorious. Cleansing one’s inner impurities makes him an appropriate receptacle to receive His blessings and acquire spiritual growth.

Though Vasanta and Sarada Navaratris are more prominent and widely celebrated, Aashadha and Magha ‘Gupta Navaratri’ are celebrated mainly by Shakti Upasakas or divine feminine energy worshippers. These days are important for observing various tantric practices, many intense and severe penances with the desire to acquire more spiritual powers and to attain inner peace. In these two ‘Gupta Navaratris’ Maa Durga is worshipped in all Her nine forms with utmost devotion.

There is an interesting feature about the starting day of these Navaratris. Every year Maa Durga arrives on a specific vahanam to shower Her blessings on Her devotees. If Navaratri begins on a Sunday or a Monday, She comes on an elephant and this indicates more rain and prosperity to the world.

If it commences on a Tuesday, She comes on a horse which indicates natural calamities and war-like situations and unrest among people. If it begins on a Wednesday, Durga Maa arrives on a boat and it is considered to be very auspicious and beneficial to the world.

If it begins on a Thursday or a Friday, She comes on a palanquin which is indicative of epidemic fear.

Each ‘vahana’ carries specific connotations, and reflects rich Hindu tradition and beliefs. It also displays the multi-faceted nature of religious practices and its impact on our daily routine life.

Interesting Practices

A few more interesting practices observed during the festival, Navaratri:

  • People observe fasting on all nine days. They take only liquids. Some consume only fruits and nuts.
  • Consumption of sattvic food—garlic, onion, and any other spicy items are avoided.
  • Usage of rock salt instead of regular salt.
  • All nine days only sprouted beans, green dal and peas are boiled and consumed.
  • Tubers and root vegetables are boiled and sprinkled with rock salt.
  • Sago food items are consumed.
  • Shakti worship is done.
  • A lamp is lighted on the first day of Navaratri and kept alight on all nine days. It symbolizes dispelling the darkness of ignorance and acquiring knowledge.
  • All devotional lyrics eulogizing goddess Devi are chanted. Raja Rajeshwari stotram, Durga Saptashati, Sridevi Mahatmyam, Mahishasura Mardini stotram, Sri Suktam, Sri Lakshmi Sahasranama, Sri Lalita Sahasranama and, Sri Shyamala Dandakam are chanted every day.
  • In certain areas, all nine forms of Maa Goddess Durga namely Maa Shailaputri, Brahmacharini, Chandra Durga, Kushmanda, Skandamata, Katyayini, Kalaratri, Mahagauri and Siddhi Daatri are worshipped.
  • Commencement of learning or ‘Vidyarambham’ is done on Vijaya Dashami.
  • The blessings of ‘gurus’ and elders are sought.

Final Word

Thus, we find Navaratri displays a spectrum of activities such as religious practices, good dietary discipline, sacred rituals, brisk and vibrant dance forms, community pooja and individual observance of Golu. The common thread in all these is the destruction of evil and the victory of the feminine power and the re-establishment of ‘sanatana dharma’ on earth in all its glorious form.

7 Saptharshi Stotras on Sapthagirisa

Saptharshi Stotras

Seven Saptharshis

The Seven Saptharshis, Kashyapa, Atri, Bharadwaja, Vishwamitra, Gowthama, Jamadagni and Vasishta, performed penance for thousands of years. Consequently, they obtained so immense powers that they shine as brilliant stars in the galaxies to this day. One could watch this stary constellation in the night in the north sky. The seven Maharshis are a team: they enjoy visiting places together, be it a pilgrimage or travel to other worlds, then exchanging and discussing details of the places and people.

Their travels, visits and exchanges are primarily meant for the well-being of the world. Immersed in meditation in the starry constellation, they remained unaware of how much the wheel of time has rotated, and how many ages have passed. Regaining wakefulness after thousands of years of tapas they wished to visit all the celestial worlds. ‘Why elsewhere, let’s go to Vaikuntam first,’ they all concurred.

Later they wished to go to Kailasam. With the power of their tapas they reached Vaikuntam golden doorway straight from their starry constellation. Even as they thought of going inside, they witnessed a scene much to their surprise.

The guards at the doorway, Jaya and Vijaya were leisurely engaged in dice-play unmindful of the surroundings. Wondering what could be the reason for it, one of them uttered, ‘Govinda!’, another rishi said, ‘Narayana!’, and another, ‘Laxmipathi’, a wee bit loudly. Hearing these sounds, Jaya and Vijaya turned their heads towards the Maharshis.

“Who are you all? We don’t remember having seen you in thousands of years. Whoever you are, our Swamy is not inside. He left the place thousands of years ago. We do not know which world He had gone to. We are telling the truth. Don’t curse us in haste. Besides, you are the all-knowing Rishis. What can we say?” they said.

The Rishis were bewildered. Moving from the place, they reached Kailasam. The situation there was more perplexing than Vaikuntam. There was complete silence as they looked around. Meanwhile, two of Lord Siva’s followers came running. Their bodies, black and strange, almost naked, were ash-laden.

Saptharshi Stotras on Sapthagirisa

“Who are you? Looking like rishis! Some ages ago our Sivayya had left this place. We do not know where He had gone. Basavanna, Ganapayya, and Kumarayya, all accompanied Him. You seem to know everything. With your vision, you can find His whereabouts,” they said. The rishis wondered where the two – Hari and Hara-have gone.

Brahma must know about them, they thought and in the blink of an eye reached Satyaloka.

Strange! They could meet one or two in Vaikuntam and Kailasam. No one could be seen in Satyaloka. The place was pleasant but solemn and silent. Frustrated, the rishis came out.

Meanwhile, they encountered Narada Maharshi. They exchanged greetings. “Supreme Rishis! After thousands of years, I could meet you all in one place. What could be the reason for your visit to this place!” Devarshi expressed his surprise suppressing his curiosity.

“Oh!, Narada muni! We were engaged in our world of tapas for many yugas. We wanted to see the Trimurtis and went to the three worlds… but …” even as they were saying, Narada burst into laughter.

“It appears you didn’t have the darshan of Trimurtis. How could you, when they could not be found? Whichever world you go to, you will not find anyone. You might wonder why: Let me explain the reason. Please listen intently.

“On the earth, in the southern part of Bharatha khanda, there is a marvellous hill called ‘Venkatachala.’ Countless legends about the hill’s magic spell could be heard in all three worlds. You all know that on that divine hill summit, Srimannarayana manifested as ‘Venkatapati.’ Dear to his devotees, He is a giver of boons. Brahmadeva is organizing Brahmotsavams in His honour on a grand scale for ten days.

To watch the celebrations and get His blessings, all beings from all the worlds have thronged to Tirumala hill, known as ‘Kaliyuga Vaikunta.’ In that world, Sambasiva is the kshetrapalaka of Venkatachala. Lord Brahma has the pleasant responsibility of organizing the celebrations. That is the reason why all the worlds are empty.

And you must have received the invitation to take part in the Brahmotsavams by now! Whatever, we shall meet at the celebrations on the Sapthagiri in a festive atmosphere. Narayana! Narayana!” Narada Maharshi informed them and disappeared.

Brahmotsavams 2024 - The Festival Performed by Lord Brahma

Even as they started walking Garuda Bhagawan appeared before them with the invitation of Brahmotsavams of Lord of the Seven Hills! “Maharshis! I searched for you in the galaxies. In the three worlds too. I had the fortune of meeting you here. Here is the invitation for the Brahmotsavams of the Lord of Universe!” Saying, he disappeared in a flash.

The Saptharshis were pleased with the invitation extended by the king of birds. Without delay, they wanted to go to Venkatachala to participate in the divine celebrations where they could also see all the gods and more importantly, the Giver of Boons who would be receiving their worship and adulation. They started their journey to the Kaliyuga Vaikunta. They don’t need any vehicles. Their willpower enabled them to reach Venkatachala.

The Resplendence of Sapthagiris

Watching the spectacular radiance of the Seven Hills from the space they joined their palms in veneration. With sheer joy and amazement, they looked at the ‘Golden Abode’ dazzling amid imposing hills, at the cupola of the temple from above. They thought they were fortunate to witness the abode after thousands of years. Everywhere, there was hectic activity, with pleasantness writ large even in the commotion.

What could be the secret of this alluring glory? In Vaikunta, filled with solemn silence, only a few could enter. In contrast, this Bhooloka Vaikunta is attracting countless gods, humans, yakshas, kinneras, gandhravas from all over the world, bustling with human and celestial activity every exuding a glorious aura!

There! Yogis, Yateeswaras, Avadhootas, Sanyasis, boys and girls, unmarried and married women, officials, blind people, scholars, illiterates, kings and presidents lakhs of devotees were immersed in devotional songs, dances, bhajans, keertanas, concerts, offerings, making the brilliantly lit seven hills a Blissful Abode. It is difficult to describe the dazzling surroundings and the divine atmosphere.

The Saptharshis were absorbed, each one by himself, in treasuring the divine joy, the glory of the hills, and the presiding deity, Sri Venkateswara.

The Divinity of Brahmotsvams

Sri Venkatesa mati Sundara mohanangam
Sri Bhoomikantha maravinda dalayataksham
Pranapriyam pravimala Satkarunambu rashim
Brahmesa vandya mamrutam varadam bhajami

Praying, the Saptharshis reached Venkatachala and took part in the Utsavams of the Brahmanda Nayaka from the beginning to the last, savouring the divine taste of prasadam, in all a heavenly experience for them. The Brahmotsavams of Lord Srinivasa started with hoisting the flag, with the picture of Garuda on it, at the Dwjasthambham.

The Saptharshis witnessed the proceedings in the morning and at night, took part in the Chariot-processions of

  • Pedda Sesha,
  • Chinna Sesha,
  • Hamsa,
  • Simha,
  • Mutyala pandiri (Pearl-canopy),
  • Kalpavriksha,
  • Sarva Bhoopala,
  • Mohini,
  • Garuda,
  • Hanuma,
  • Gaja,
  • Suryaprabha,
  • Chandraprabha,
  • Ashwa carriages:

the rishis felt blessed. The next day, they also took part in the ‘Chakra snana’ at Sri Swamy Pushkarini.

Origin of Swami Pushkarini at Tirumala

Swamy pushkarini snanam Venkateswara darshanam
Maha prasada sweekara trayam, Trilokya durlabham

The water in the holy Pushkarini is pure with medicinal properties. And Sri Venkateswara is a wonderful physician who removes all ailments. The three pious acts of bathing in Pushkarini, Darshan of Sri Venkateswara and receiving Srivari prasadam have positive, restorative effects. Nowhere else in the three worlds, one could get such a fortune. ‘Luckily, we got them,’ thinking so the Saptharshis had holy dips in Pushkarini.

After the fruitful, successful completion of the celebrations, a holy gathering called ‘Asthanam’ took place in Maha Manimandapa. Pleased with His devotees, Lord Srinivasa offered boons to them. On that occasion, Lord Sadasiva and Lord Brahma asked a question to the Saptharshis.

“You have witnessed the glorious celebrations of the Lord of the Universe! What are your experiences while taking part in the holy proceedings? Lord Srinivasa appears differently to each person, making each experience a unique one.

All the devotees of the Lord have experienced it. So, Sapthrishis, will you please explain your feelings and experiences in one sloka each? One condition is that the brief but loaded sloka should begin with the first letter in the name of the rishi reciting it.

In the court of Ananda Nilaya that day all the gods were present. Besides, all those who came from yaksha, kinnera, demon and human worlds were eagerly waiting for what the rishis would say. The Saptharshis stood up and prostrated before the Lord of Sapthagiris. Lord Srinivasa, accompanied by his consort, Lakshmi acknowledged them with a smile and nodded implying they could proceed.

Akhilandam or Garudakambam

 

Kashyapa Maharshi – 1st Sloka

First, it was Kashyapa Maharshi who recited the sloka:

Kadi Hremantha vidyaya praptaivya paradevata
Kalau Srivenkatesakhyaa, tamaham saranam bhaje

“A manifestation of the holy mantra in this Kaliyuga is Sri Venkateswara. I, Kashyapa, had the fortune of having His darshan and so seek His refuge.”

Athri Maharshi – 2nd Sloka

Next, Athri Maharshi respectfully joined his hands and recited:

Akaraadi ksha karantha, varnai yah pratipadyate
Kalau sa Venkatesakhya saranam mae Ramapati

“To Ramapati whose energy pervades all the letters manifested as Venkateswara in this Kaliyuga. I, Atri Maharshi, offer my salutations to Him and seek his graceful refuge.”

Maharshi Bharadwaja – 3rd Sloka

Next, it was Maharshi Bharadwaja’s turn. Standing, he extolled Lord Srinivasa in glowing terms:

Bhagawan Bhargavikantho Bhaktabheepitsa dayaka
Bhaktasya Venkatesakhyo Bharadwajasya mae gati

“Bhargavi is Lakshmi. She is the consort of Lord Srinivasa. He reassures his devotees and fulfils their desires by giving boons. I seek refuge in His presence.”

Rajarshi Vishwamitra – 4th Sloka

Rajarshi Vishwamitra, immersed as he was in watching Sri Venkateswara with devotion, praised Him:

Virat Vishnu Vidhata cha vishwam vignana vigraha
Vishwamitra sya saranam Venkatesa Vibhussada

“The Supreme Lord Vishnu manifested Sri Venkateswara in this yuga. He is the Creator. This universe is a reflection of His wisdom- embodiment. To that Lord of the Universe, I, Vishwamitra offer my salutations,” he concluded.

Rishi Gowthama – 5th Sloka

Rishi Gowthama, in his turn, paid rich tributes to the glory of the Lord in his sloka:

Gow Gowrisha priyo nityam, Govindo gopati rvibhu
Saranam Gowthamasyastu Venkatadri Shiromani

“Beloved of Gowri is Parameswara. He cherishes His closeness with Govinda, the husband of Gopikas, the Chief of cow-herds. All beings in the universe worship Him! Resplendent through the ages, in so many ways, He is now Srinivasa Bhagawan, Lord of the Seven Hills. I salute Him seeking shelter near Him.”

Sage Jamadagni – 6th Sloka

Sage Jamadagni took his turn and offered his prayer to the Lord:

Jagatkarta jagadbharta jagaddharta jaganmaya
Jamadagni prapannyasa jeevesho Venkateswara

“To Venkateswara, the Lord who controls all the worlds, who bears all the burden, the all-pervading One whose reflection is found in every being, I, Jamadagni, offer my obeisance!”

Vashishta Maharshi – 7th Sloka

Lastly, Vashishta Maharshi said in glowing terms:

Vastuvignana matram yah anni rvishesham Shubham cha
sat Tat Brahmaivaha manveeti Venkatesam bhaje sada

“To the devotees who seek His gorgeous presence, He is offering auspicious boons fulfilling their desires! Sri Venkateswara is shining as the Supreme Lord with brilliant aura; and that Bhagawan’s name, I, Vashishta Maharshi, chant every day!”

Tirumala Hills - Tirupati Balaji Temple

Final Word

Hearing the Saptharshis’ recitations, all those present in the court, Brahma and other gods felt enthralled by the endearing, magical words, and gave a huge applause in appreciation.

Lord Venkateswara was very much pleased, and with a smile looked around at all his devotees and said to the Saptharshis: “Maharshis! All your utterances have magical intones. The people who read them, recite them, will be freed from all fears, and obstacles! In addition, they will be blessed with wellbeing, all good things in life! They will also flourish with riches!”

The Lord expressed his pleasure and felicitated the Sapthrshis with precious stone-studded shawls and blessed them.

Thus, the Saptharshis’ slokas became dear to Sri Venkateswara, also ‘Kali Santaraka Stotra’ to the devotees. Brahma and other gods uttered that whoever recites or hears these slokas, will shed their fears and meet with success everywhere in their endeavours:

Saptarshi rachitam Stotram sarvada yah patennaram

So-bhayam praapnuyaat satyam sarvatra vijayee bhaveth

Having concluded their journey to the earth fruitfully, the Saptharshis returned to their starry constellation reminiscing about their blissful experiences in a spiritually rich Kaliyuga Vaikunta, the wonder-abode of Sri Venkateswara.

The stotras of Saptharshis on the Lord of Seven Hills, from that day onwards, came to be cherished by the Lord and His devotees.

Namah Sri Venkatesaya Shuddha gnana swarupine

Vasudevaya Shantaya Srinivasaya Mangalam!