Significance and usage of anta's

[Guest guest]

Dear Sadhaks,

 

I am trying to understand the proper usage and signifance related to

different anta's in archana. Also how many do exist.

 

eg -

om aim hrim shrim sri kameshwari shri padukam pujayami

OR

om aim hrim shrim sri kameshwari shri padukam pujayami tarpayami

OR

om aim hrim shrim sri kameshwari namaha

OR

om aim hrim shrim sri kameshwari swaha etc

 

Please kindly advice.

 

Sri matre namaha,

Deepa

[Guest guest]

, "anaghayogini" <iyerjaya@v...> wrote:

> Dear Sadhaks,

>

> I am trying to understand the proper usage and signifance related

to

> different anta's in archana. Also how many do exist.

>

 

The ending you use depends on your intention and what kind of service

you offer to ambaa. Hence it could be any number of it. You can say

pushhpaIh puujayaami or axataam samarpaayami, or snapayaami and so

on. It is an upachara you are trying to do and the word you use

depends on it. In some sense, it is easy to understand it in the

context of doing these things to a child. Such as giving her bath,

then dressing her, feeding her, and so on. With every act permeated

with unadulterated love.

 

 

The key is to understand what one says. Hence, it is easier to pray

in the language one understands. Many words could have esoteric

meanings.

 

For instance, the word "namaH" is translated as prostration or

bowing down. Truly, it indicates that one's lack of independence. The

problems in life comes from saying "this is mine", "this belongs to

me", etc. It is called mamakaaram. Truly everything belongs to God.

By saying namaH, you indicate na mama. It is not mine. All that here

is only yours, I am dependent on you. "iishaa vaasyam idam sarvam."

Thus you are doing sharaNagati to God. Common meaning of namaH is

just namaskaram or act of showing respect. In the case of God, it is

much more than that. You do namaskaaram to get rid of mamakaaram and

ahankaaram.

 

 

When you say tarpayaami, you are trying to please the lord. It is

derived from tR^ipti. Every day, people who do sandhya say "aabhrahma

stamba paryantam jagat tR^ipyatu tR^ipyatu tR^ipyatu" Since, SHE

aabrahma kiiTa janani, wishing that every one starting from the

mighty brahma be pleased is that prayer. Truly, how can you please

God. In ultimate sense, SHE is kalyaaNi or aananda. SHE is content

and always blissful. But in a common parlance, you please a person by

doing what he/she says. That is through carrying out the commands of

shaastra-s, you can please HER. The fact the commands of the mother

is only for our good. When you say, tarpayaami, instead of taking it

as I am pleasing you or be pleased with me. It is rather, please

teach me to live in a way that is pleasing to you.

 

All the upaacharam we do for God is in disguise only for us and our

welfare. After all what does SHE need and what does SHE lack? In a

way one should even apologize for saying "I am doing puuja to you".

How can you do puuja to an all pervading being? There are two verses

in shivaanandalaharii which talk about this. Finally, only a jnAni,

who sees "yastu sarvaaNi bhuutaani aatmani eva anupashyati ..." is

truly worshipping her and pleasing her.

 

Coming back, there is more ambiguity in the aadi than anta. What

prefix biijaaxarams you use provides you a lot of choice. Why aim

hriim shriim, why not aim kleem sauH? Why not just om, after all Om

is the greatest of biijaxara-s. But the anta is often as clear as

one's intention is.

 

 

 

My 2c.

 

Ravi

[Guest guest]

Sri Matre Namaha

 

Thank you very much for shedding light on the same. It is more clear

to me what is the intent behind using these suffixes. You also raised

a valid point on the prefix as well. The additions of the aadi and

anta must greatly enhance the bhava when doing the puja especially

when done in proper understanding. Is there any book that you can

direct me to which will help me understand different combinations or

popular choices for aadi and anta. I would like to then choose a

couple that I could include in my discipline.

 

The concept of saranagati and dropping of mamakara and ahamkara in

using Namaha was very educative.

 

Thank you,

Deepa