Mantra Pushpam Anuvaakam

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Dear Vedic Sparks of Divine mother,

 

 

 

 

 

 

 

 

I always try to do, when I have the time, Mantra pushpam after my srividya puja.I have added a mantrapushpam file in our humble group for interested member(it is with vedic chandas, suswaraandhra prayoga)

 

 

 

 

Mantra pushpam means literally 'flowers of mantras". This is the best offering which you give from your soul to Divine mother Rajarajeshwari Devi. What more does she want from you than pure devotion and flowers from your soul. Can she ask more from a child?

 

 

 

 

 

The mantras of Mantra Pushpam are part of the Surya Namaskara Prasnam of the Taittiriya Aaranyakam. 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 Surya Namaskara Prasanam. The twenty ninth anuvaakam of Maha NarayanOpanishad of KrishNa Yajur Vedam is another excellent reference to the subject matter of Mantra Pushpam.

 

 

One small point to note here when I was learning Vedas, my guru was just a teenager aged 13 years old but had mastered Krishna Yajur veda and all granthas and was a highly pure boy of divine enlightenment. He said to me that Aranyakam is sung only in the forests after leaving one's family. It brings certain vibrations from maybe the Lyra constellation(brahma loka) and creates an atmosphere to induce vairaagya however mantra pushpam was an exception he said. He also went on to say about Tatitreya upanishad and the connection with Yogayaagnavalkya and Tithiri birds which I will dilate later in yet another posting.

 

''Verily all this is water. All the created beings are water.the vital breaths in the body 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''

 

 

yOapAm pushpam veda IpushpavAn prajAvAn pasumAn bavathi IchandramA vaa apAm pushpam IpushpavAn prajAvAn pasumAn bavathi Iya yevam veda I yOpAmAyathanam veda IaayathanavAn bavathi Iagnirvaa apaamaayathanam IaayathanavAn bavathi IyOagnerAyathanam veda II

 

 

 

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. The Rk therefore declares " ChandramA vaa ApaamAyathanamI aapO vai Chandramasa Aayathanam ". 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. For example, Yajur Veda manthram (XXIII--59 & 60) asks a question on this subject The question is :

"Who knoweth the paramount Lord of this World? 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?

The answer in the next mantram is :

Vedhahamasya bhuvanasya naabhim vedadhyaavaa pruthvee antharikshamveda suryasya bruhatho janithramathoveda chandramasam yatojaa:

" O Questioner ! I know the paramount Lord of this World. I know the Heaven, the earth and the wide space between them. I know the efficient and physical cause of the mighty Sun. I know the Moon and her creator."

In another mantram (Yajur Vedam VII-- 16), the relationship between the Moon and the waters, the subject of the first panchasat of Mantra Pushpam is hinted. Veda Purusha declares " -- I fix in its orbit, in the midst of spacious regions, this beautiful Moon that covers the luninous stars, and is linked with the Sun and the Waters that it attracts.---".

Two Samans from Sama Veda pay homage to the interdependence between the Purusha and the created entities such as Water, Air, Agni, Sun, Earth, Heaven and firmament.The firsyt is from Aranya KhAnda (Decade V-3). This is the famous mantram :

Chitram devaanaamudhagaadhaneekamchakshurmitrasya vrunasyaagneh -iaapraa dhyaavaa pruthvee antharikshagumsurya aatmaa jagathastasthushasccha -ii

 

 

 

"God is wonderful and powerful amongst all the forces of nature and learned persons. He is the manifestor of air, water and fire. He pervades the Sun, Earth and atmosphere. He is the creator and sustainer of all that moveth and moveth not." The realtion between Aapa:, Agni, Vaayu, Sun, Moon, Stars and Time and Purusha, the subject matter of the mantrams of Mantra Pushpam, is covered here.

 

 

 

 

 

Yet another (Uttaraarchika) Saman talks specifically about the relationship between Aapa: and the blessings arising from the true understanding of the Sarva Devatha Svarupam of the waters. That Saman is the 1839th Saman:

Tasmaa aram gamaama voh yasya kshayaayajinvatha i aapoh janayathaa cha na : ii

" O Waters, for the removal of which impurity ye impel us, for the removal of the same we speedily go unto ye. Give us children, who mkae the right use of water." The suggestion is that those, who use the water correctly and understand its significance would become " PushpavAn, PrajAvAn and PasumAn."

 

 

 

One verse from Atharva Veda (Anuvaka 5- hymn XX!-2) refers to the relation between the Agni and water and states : " All fires that are in Water (Vadavaanalam in the Ocean, lightning in Clouds, digestive fire found in humans, ripening fire found in herbs and plants) -- may all these fires be put to proper use ".

The realtion between Agni and Water is the topic of the first mantram of Mantra PushpamAgnirvaa apaam aayathanam Iaayathanavaan bavathi IyOagneraayathanam veda IIn the order of creation, Upanishad states "Agneraapa: ".Agni is thus the receptacle of Jalam. From Jalam, the fire under the ocean (Vadavaagni) is produced. Hence as in the case of Chandran, Agni also has a dual relation (Aadharam and Aadheyam).

 

 

 

 

 

 

 

 

 

In a similar vein, Vayu, Surya, Stars, Rain and Time have the dual relationship to Aapa:."Kaalaa Apsu Nivasanteh I Aapaa Suryeh Samaahitaa: I

The all encompassing nature of Aapa: in the spirit of Maha Narayana Upanishad Vakhyam(AapOvaa Idagum Sarvam, Sarva Bhoothaanyaapa: -- Bhur bhuva suvaraapa OM),the 84th panchasat visualizes the entire Universe as a gigantic ship floating on the immensity of Water. An Upaasaka, who understands the world as a ship moving steadily in the gigantic waters is recognized by the 84th panchasat as a Sthitha Prajnan. He understands the cosmic relationship between the Water as a sarva Devathaa svarupi entering into Purusha.

 

 

 

In the previous Panchasats (78 --84), the Adhaara/Aadheya Relationship of Water to the Moon, Agni, Vaayu, Sun, Constellations, Time/Year and Rain were pointed out. The concluding 86 th Panchasat pays homage to a person of steadfast mind (Sthitha Prajnaa described in Srimad Bhagavat Gita), who is able through meditation to concieve the entire world in the form of a giant ship consecrated and floating in the immensity of all pervasive water. This Panchasat is as follows :

aayathanavaan bavathi i samvatsaro vaaapaayathanam i aayathanavaan bavathi i ya:samvatsarasyaayathanam veda : i aayathanavaanbavathi i aapo vai samvatsarasyaayathanam iaayathanavaan bavathi i ya yevam veda i yoapsunaavam prathishtithaam veda I pratyeva Thistathi I

This mantram recognizes the evolved soul, who fully understands the cosmic relationship of all that has been created in the way that Purusha Suktham describes and the central relatonship of Water to the World and the Lord's creations.

The 85th and the 86th Panchasats take off from this lofty conception. They describe the mantras associated with the performance of the Yajnam known as AaruNa Kethuka Sayanam. The blessings that one receives from the performance of that yajnam is Surya Saayujyam.The meaning of these mantras are : These worlds are rooted in Water. That is well known and pointed out by these mantras. The essence (rasam) of Water is shining is manifested as white effulgence in the orbit of the Sun. I collect the essence of the essence of the waters and offer it unto you in sacred vessels. Therefore, the world is the distilled essence of essences of waters. That essence of essence is established in Surya Mandalam.

 

 

 

 

The word Rasam has a rich and powerful meaning in the Vedic context. The translation as essence is a minimal description. This mantra is recited In Soma Yaga, when Soma Rasam is offered to the Devas for attaining the boon of Surya Saayujyam.

The 86 th mantram deals with the observances of te Yajnas like Agni Hothram, Darsa PurNa MAsam and Chaathurmaasya, where AaruNa Kethuka Sayanam is an essential part. The 86 th mantram describes the steps for performing this yajna in the proper way.

 

 

 

 

 

The last three mantras of the 22nd Anuvaakam of Surya namaskara prasnam deal with the Yajnas and Krathus that include AaruNa kethuka Sayana Agni and the presence or absence of Yupa Sthampam in these sacrificial rites. They mention that the descendants of the sage Chaandilya inquired about the fruits of AKS. The detailed correlation between the worship of different Agnis associated with different Yajnaas is included. For example, the one who worships the agni known as Saavithram would have the fruit of the Saakshaatkaaram of Surya Bhagavan. Vaayu appears before one, who worships the Agni known as Naachiketam.

The anuvaakam concludes with the revelation that one who worships the Aruna kethuaka Agni will be blessed with all auspicousness in this and the other worlds. "Mithunavaan Bavathi " is the actual words used by the last panchaasat. The reason for these abundant blessings is given as the comprehension that Jalam is united inextricably with Agni.

There are 32 Anuvakas (Sections) in the Surya NamaskaraPrasnam. The number of Panchasats (Individual Mantras) in this Prasnam add up to 130 . The eight Anuvaka is a prelude to the Mantra Pushpam that is housed in the 22nd Anuvakam. The Anuvakams preceding the eigth deal with the measures of time.The eigth Anuvakam starts off by stating that all of the units of "Time" enter into "water" ,which inturn enters into Agni , which ultimately merges withthe 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 THEENTIRE WORLD AS FLOATING IN THE IMMENSITY OF "WATER" .THE MANTRA PUSHPAM RIKS ARE LINKED WITHTHE MOSRT SACRED ARUNA KETUKAM RITUAL.THERE ARE 12 PANCHASATA(INDIVIDUAL MANTRA/RIKS)IN THE 22ND ANUVAKAM . I WILL ATTEMPT TO TRNSLATE THESE MANTRAS LATER.VEDA PURUSHAAYA NAMA:The twenty ninth anuvaakam of Maha NarayanOpanishad of KrishNa Yajur Vedam is another excellent reference to thesubject matter of Mantra Pushpam . The anuvaakams preceding the eighth of SNP deal with the measures of TIME . The eighth anuvaakam starts off by staing that all of the units of TIME enter in to WATER , which in turn enters into AGNI , which ultimately merges with the energy ofSurya Murthy at whose center is Sriman Narayana . The eightforms of Agni merging as one with Surya Murthy is also covered in this anuvaakam

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The 22nd anuvaakam celebrated in Bhagavad AarAdhanam daily deals with WATER as the most fundamental of " ELEMENTS ".The relationship between WATER and MOON , AGNI , SURYA ,VAYU , STARS and TIME are described and celebrated here . The Mantra Drishtaa visulaizes the entire world as floating in theimmensity of WATER . The Mantra Pushpa Rks are linked with the most sacred AruNa Kehukam rites . There are 12 panchasats( individual mantrAs) in this anuvAkam .Mahaa NaarayaNOpanishad : Twenty Ninth Anuvaakam* * * * * * * * * *

* * * * * * * * * * * * * * * * **The above anuvaakam summarizes the thoughts that are elaborated in the Mantra Pushpam . Hence we will study thisanuvaakam first . The text of the AnuvAkam is as follows :aapOHO vaa idhagum sarvam viswaa bhuthaanyApa: prANaavaa aapa: pasava aapOannamApOamrutamApa ; samradApOviradApa: svarAdApaschandhAgum syApO jyothigumshApO yajugumshyApa: satyamApa: sarvA devathA aapO bhur bhuva: suvarApa Om IIPara Brahman is eulogized asWATER ( aapa: ).His resplendent and multifaceted effulgence is referred to in this rk as Samraat( perpetually shining ) , Viraat ( manifoldly shining ) and Svaraat ( self-luminous) according to Bhattabhaskara . Sayana intreprets Saamrat as " SuthrAtmA HiraNyagarbha:" .Viraat as the "BrahmANda dEha Purusha :" visualized by the Purusha Sooktham . . Svaraat

is intreprepreted by Sayana as " avyAkruthAbhimAni Iswara: ". Sayana concludes with a reference to the revelatory statement of this rk as " apAm mula KaaraNam PraNava PrathipadhyamBrahmaiva " . The source of all these (described in this rksuch as vital breaths, the three worlds et al ) is the Supreme ,denoted by the syllable OM . This then is an apt introductionto the thoughts elaborated in the Mantra Pushpam .Sequel to Mantra Pushpam: the 7th anuvAkam of SNP SEQUEL TO MANTRA PUSHPAM: 8TH ANUVAAKAM*********** ********** *********** *********** ********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 ISA AAPA: PRADHUDEH UBEH IMEHANTHARIKSHAM ATHO SUV A: IIHere the ancient Vedic teaching pertaining tothe Parama Purusha being the source and support of all the principles and objects of the Universe isrevealed . This passage states that the Smallest unit of time(NImesha/time talen to wink one's eyes ) to the largest(Samvatsara /an Year ) were born from thisself luminous Purusha . None of the units of time are thus permanent or independent. Then the Upanishad goes on tostate that He milked water (Aapa: ) and the other two (viz)., the firmament(Anthariksham ) and the heaven (suva: ) . The purpose of His milking these triad implies that they

weregenerated 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 NamaskaraPrasnam (SNP) serving as a sequel to the Mantra Pushpam passageshoused 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 ! what about the night ? 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 Upanishadanswers 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 nextcycle 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.TWENTY SECOND ANUVAAKAM & MANTRA PUSHPAM------------ ---------------- --------------- ------------- -------------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 84. The second set covers the two panchaasats from 85 to 86 . The second section is connected to the yagam known as AaruNa Kethuka sayanam (AKS ). The third and final sectionconsists 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 78-84) 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, truthand Vedic meters as indicated by the twenty ninth anuvaakam ofMaha NarayaNOpanishad. These Rks declare that the personwho meditates on Jalam or Aapa: as Sarva Devathaa Svarupamis bound to gain all auspicious fruits . Such a decalration finds its echo in the Sandhyaa Vandana Mantram starting with :" AAPOHISHTAA MAYOH BHUVASTHAA NA URJEH DHADHATANA ---AAPOH JANAYATHAA CHA NA: " (Meaning ) : " O waters , verily You are bliss-conferring.being such, grant us food , and great and beautiful insight(of the Supreme Truth ) . Further make us in this very life participants of that joy of Yours , which is most auspicious , just likefond 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 ) ."The aboveTaittiriy Samhita rk captures the spirit of the elevation ofAapa: as the Sarva Deva Svarupa principle known as Jalaabhimaani Devathaa.For the Jnanis, water is not the thirst quenching and body cleansing element , but has divinity implicit in it.

It would be intersting to note that Rajarajeshwarii devi is also called Panchasat peeta rupini. She is the head of the all the Vedic emnations from the Damaru of Shiva.

This then is my humble say in this matter. Rest I leave it on the kamalacharana of my Gurunatha Sri Rajagopala Anandanatha of Nanganallur Sri Rajarajeshwari Ashrama.

 

Om Ayeeim Hreem Sreem Panchaasat peeta Rupinyai Namah Swaha,

 

Gurupaadam sharanam,

 

At Her Holy Feet,

 

 

 

Subodha

 

 

 

 

 

 

 

Purity, Powers, Parabrahmam...

 

 

 

 

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