Mantra pushpam is a Vedic hymn that is sung at the time of offering of the flowers to the Hindu deities at the very end of the Pujas. The mantra is considered to be the flower of Vedic chants. This mantra is taken from the Taittiriya Aranyakam of the Yajur Veda. It speaks of the unlimited benefits which will be conferred by the secret knowledge of the water, fire, air, the sun, the moon, the stars, the clouds and time.
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In a posting dated 20th Oct. Finally, I resolved it for myself. The best of anything or anyone is considered as flowering of a civilization. One who realizes the sustaining power of the Lord becomes sustained. Compare the Christian belief: If you realize Jesus died for your sins, you are saved. Sreekrishna Tatachar. Dear Members of the Prapatti Group,.
The number of Panchasats Individual Mantras in this Prasnam add up to The eight Anuvaka is a prelude to the Mantra Pushpam that is housed in the 22nd Anuvakam. The Anuvakams preceding the eighth deal with the measures of time.
The eigth Anuvakam starts off by stating that all of the units of "Time" enter into "water" which in turn enters into Agni, which ultimately merges with the energy of Surya. Eight forms of Agnis are then described. In the 22nd anuvaka dealing with mantra pushpam, "water" is recognized as the most fundamental of "elements".
The relationship between "water" and moon, agni, surya, vayu and stars is described and saluted. At the end of this anuvaka, the reciter visualizes the entire world as floating in the immensity of "water". I will attempt to translate these mantras later. Veda purushaaya nama: V. It gives me great pleasure to attempt a translation of the majestic and marvelous mantras of Mantra Pushpam.
The effort to translate this extraordinary conception of the centrality of "Aapaa: " is equivalent to describing the wind-blown fragrance of a divine flower. An introduction to Manra Pushpam was covered in the earlier posting May 14, Sri Vijay Srinivasan kindlly recovered that for me and forwarded it.
For the sake of continuity, I will summarize what I referred to in that posting and add a few more points here to serve as a prelude to the observations onnthe individual rks of Mantra Pushpam.. There are 32 anuvaakaas sections in Surya Namaskara Prasnam.
The eighth anuvaakam is a prelude to the concepts enshrined in the text of Mantra Pushpam that we find as the twenty second anuvaakam of SNP. The eight forms of Agni merging as one with Surya Murthy is also covered in this anuvaakam.
There are 12 panchasats individual mantrAs in this anuvAkam. The above anuvaakam summarizes the thoughts that are elaborated in the Mantra Pushpam. Hence we will study this anuvaakam first. The text of the AnuvAkam is as follows :. Swami Vimalanndha's excellent translation following that of SayanA and BhattabhAskara is provided below :.
All the created beings are water. Quadrupeds are water. Edible crops are water. Ambrosia is water. Samraat is water. Viraat is water. Svaraat is water.
The metres are water. The luminaries are water. Vedic formulas are water. Truth is water. All deities are water. The three worlds denoted by bhuh : bhuvaha: and suvaha : are water. The source of all these is the supreme denoted by the syllable om. He is resplendent and multifaceted effulgence is referred to in this rk as Samraat perpetually shining , Viraat manifoldly shining and Svaraat self-luminous according to Bhattabhaskara.
The source of all these described in this rk such as vital breaths, the three worlds et al. This then is an apt introduction to the thoughts elaborated in the Mantra Pushpam rks. In the previous section associated with MahAnarAyNOPanishad, we were instructed that the source of the water principle is the syllable OM denoting the self luminous Purusha.
Another passage of MahAnArayaNOpanishad explains further how Parama Purusha created the Water and for what purpose and how water serves as the central principle. That portion of the Upanishad is as follows :. Ardha maasaa maasaam ruthava: samvatsarasccha kalpanthaam i sa aapa: pradhudeh ubeh imeh anthariksham atho suv a: ii.
Here the ancient Vedic teaching pertaining to the Parama Purusha being the source and support of all the principles and objects of the Universe is revealed. None of the units of time are thus permanent or independent. Then the Upanishad goes on to state that He milked water Aapa: and the other two -viz. The purpose of His milking these triad implies that they were generated by the Purusha for "the sustenance and enjoyment of the transmigrating souls through the agency of time on the earth and in the firmament and in heaven.
With the introduction provided by the above mantram of the upanishad, we can now focus on the 8 th anuvaakam of the Surya Namaskara Prasnam SNP serving as a sequel to the Mantra Pushpam passages housed in the 22nd Anuvaakam of the SNP. The relevant passage of the 8th anuvaakam starts off asking the following questions :. Where does this cloud enter and rest?
Where does the assembly of time known as the year Samvarsaram reach laya? Where does the day find its resting place? O Lord! Where do the months, pakshas half months , muhurthaas and Nimeshaas seek as the place of merging? Where do the sources of water go, when the ponds and rivers dry up? What is the power principle behind these phenomena?
Now the Upanishad answers the above questions and states that time and its units enter the water principle. Latter in turn enter and merge with the Lord known as Surya NaarayaNan. That powerful and universal controller absorbs the water and the time that is embedded in it and in the next cycle generates them again.
This revelation provides the sequel to the relationships described in detail by the different manthraas of the Mantra Pushpam that we use every day in Bhagavad AarAdhanams. The recitation of the Mantra Pushpam has a majestic and sonorous effect that is almost mesmerizing.
There are 12 mantras in the Mantra Pushpam housed in the 22nd Anuvaakam.. The first set includes the panchaasats individual mantrams 78 to The second set covers the two panchaasats from 85 to The third and final section consists of three mantras from 87 to 89and is also associated with the AKS. We shall attempt to understand the meanings of the three sections. The mantras of the first section Rks instruct us that Water is the aadhaaram base or supporting principle and Aadheyam containing principle for all units of time and created beings as well as vital breaths, edible crops, truth and Vedic meters as indicated by the twenty ninth anuvaakam of Maha NarayaNOpanishad.
These Rks declare that the person who meditates on Jalam or Aapa: as Sarva Devathaa Svarupam is bound to gain all auspicious fruits. Such a decalration finds its echo in the Sandhyaa Vandana Mantram starting with :. Meaning : " O waters, verily You are bliss-conferring. Further make us in this very life participants of that joy of Yours, which is most auspicious, just like fond mothers who nurse their darlings with nourishment.
May we attain to that satisfactory abode of Yours, which You are pleased to grant us. Generate for us also the waters of life and pleasures on earth during our sojourn here. For the Jnanis, water is not the thirst quenching and body cleansing element, but has divinity implicit in it. Mantra Pushpam -- Part 4 - 20 Oct Here the two-way relationship between the Moon and Waters Aapa: is explored.
The mantram states : " One who understands the nature of the flower of the waters becomes blessed with flowers, good progeny, abundunant cows and cattle. Moon is indeed the flower of waters Chandramaa vaa apAm pushpam. Here the reference is to the birth of the Moon, when the "waters" of the milky ocean were churned by BhagavAn. The moon rose like a lotus flower from those waters.
Hence the Moon's originating place, abode, base is the waters. Therefore Aapa: is the Aayathanam the abode for the Moon. Water has another relationship to the Moon. It arises from the cool rays of the Moon. Hence, the Moon serves as the Aayathanam for the waters. Thus Water is the Aadharam and Aadheyam for the Moon. The relationship between the Moon, Heavens, firmament and waters and their directing force PraNava svarupi, the Supreme Purusha of Purusha Suktham has been alluded to in the earlier section.
Many other Vedic passages dwell on this important relationship. Who knoweth the heaven, the earth and the wide space between them? Who knoweth the creator of the mighty Sun?
Who knoweth the Moon, and whence she was generated?
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