What is the main difference in Gayatri Mantra with 3 Vyahruti and 7 Vyahruti ?
भारतीयविद्वत्परिषत्
Hello All,
ओजोऽसि सहोऽसि बलमसि भ्राजोऽसि देवानां धाम नामासि विश्वमसि विश्वायुः सर्वमसि सर्वायुरभिभूरोम् । गायत्रीमावाहयामि सावित्रीमावा- हयामि सरस्वतीमावाहयामि ॐ भूः । ॐ भुवः । ॐ स्वः । ॐ महः । ॐ जनः । ॐ तपः । ॐ सत्यं । ॐ तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् । ओमापो ज्योतीरसोऽमृतं ब्रह्म भूर्भुवः स्वरोम् ॐ भूर्भुवः सुवर्महर्जनस्तपः सत्यं मधु क्षरन्ति । तद्ब्रह्म । तदाप आपो ज्योतीरसोऽमृतं ब्रह्म भूर्भुवः स्वरोम् ॐ तद्ब्रह्म । ॐ तद्वायुः । ॐतदात्मा । ॐ तत्सर्वम् । ॐ तत्पुरो- र्नमः उत्तमे शिखरे देवी भूम्यां पर्वतमूर्धनि ब्राह्मणेभ्यो ह्यनुज्ञाता गच्छ देवि यथासुखम्
Hari OM
Jaya Prakash
Jaya Prakash
for Sayana bhashya link https://drive.google.com/open?id=0Bytwr8HZ8S-GMW1BckFUaG9FTWhtNzlpUGVOWEZzMXRfbHk0
On Thursday, August 18, 2016 at 5:29:33 PM UTC+5:30, भारतीयविद्वत्परिषत् wrote:
Hello All,
Kindly requesting to explain the main difference between the Gayatri Mantra with 3 Vyahruti and 7 Vyahruti.
In Sayancharya Bhashya bhumika an elaborate discussion (https://drive.google.com/open?id=0Bytwr8HZ8S-GMW1BckFUaG9FTWhtNzlpUGVOWEZzMXRfbHk0 ) is been made but not mentioned why this Vyahruti needs to be taken and so much only.
Surendra Mohan Mishra
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Surendramohan Mishra
Dept of Sanskrit,Pali & Prakrit
Faculty of Indic Studies,Kurukshetra University
KURUKSHETRA-136 119,Haryana,INDIA
Tel : (Off.)01744 238410(extn.)2504
(Mob.)098960 86579;(Res.)01744-238567
Blogs : http://surendrashastram.blogspot.com
http://surendra-shaastram.blogspot.com
Kalicharan Tuvij
भूः । ॐ भुवः । ॐ स्वः । ॐ महः । ॐ जनः । ॐ तपः ।
ॐ सत्यं
ॐ ~ महः
भूः ~ जनः
भुवः ~ तपः
स्वः ~ सत्यं
e.g. स्वः is the realm and सत्यं is the door, etc.
Of all four entries, सत्यं is considered the most important. Presided by अश्विनीकुमार, the domain of सत्यं is known as the last refuge (as well the means of recovery) of वेदमाता.
There is a lot going on here, nevertheless some basic considerations - in my opinion - for a scholarly approach:
A) ब्रह्म being the इष्ट of vedanta, overemphasis on ब्रह्म, ॐ etc should be filtered out before general conclusions can be arrived at from within Vedantic texts.
B) परिमाण rule (valid for all of Sanskrit):
word of Veda = sentence of Upanishads = para of Puranas
- this explains why generic words like सत्यं, तपः etc are used (as a help) where for which we have precise addresses (difficult) in the Veda. Yet, at the sentence level the परिमाण is maintained.
Jaya Prakash
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BVKSastry(Gmail)
Namaste
On this thread of discussion on < Difference in Vyahruti in Viswamatira Gayatri> .
My opinion for what it may be worth:
1. The entirety of ‘Mantra-Shaastra’ is for ‘ Practice and NOT for ‘ Intellectual debate on Design’. The ‘ Design of Mantra’ < even when the’ Mantra part may be the same> can be entirely different. Example: Why same Purusha Sukta or Rudraanuvaka needs to figure in different Vedas with major part of < mantra being the same> ? What was the < intention> ??
Did any one explain or endorse < Om> used in the beginning and end of <All Mantras> has the <Same meaning> ? Why Tantra vidya claims different < Mantra> as more powerful than < Om> ? Why wrap fully or partially Vyaharutis with < Om> ??
2. It is here that the traditional dictum and practice of Yoga that provides guidance. And all Yoga is ‘Anu-Shaasanam>. Teaching per need and qualification, on deservedness and Total benefit: Technically Called Viniyoga: The responsible act by a Guru and Shishya Together. Mantra is Yoga guidance for use of < Sound-Structures> for a < Practice ; Technially Viniyoga>. The < Mantra –Visioning = Mantra –Darshana > is through Yoga-advancement. Only a Person of that stature and status – A Yogi, A Rushi, A drashtaa, can explain why <Mantra has a design>.
3. When < Mantra- upadesha> is given, there is < NO - JIJNYASAA>. It is for < AnuShTAnam> till < Saakshaatkaara>. And ‘Vedas are First Mantras; And only later, a framework for Jijnyasaa ( under the tag line of Vedanta).
4. Suggestion: Instead of making a public debate on why Sapta Vyaharuti, Say Gayatri mantra by one line –two lines , total and with add on of a fourth-pada ( Paccah; ardharchashah, Poornam ; Turiyam) go for deep practice. The ‘Guhya- Tattva locked in the heart < nihitam guhaayaaam> will unfold. To see life, postmortem is not the approach. One can dissect Mantra to its components to find only its sound- atoms and loose the entirety of its ‘ Unified Power’ ( Mantra –Shakti).
Regards
BVK Sastry
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Hello
Thank you & warm regards
U.N. Jaya Prakash Narayan Maiya,
IT Infrastructure Admin, IBM India Prv. Ltd,
Bangalore 560079.
Ph:8105879200
Mail: jayaprak...@gmail.com
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Subrahmanyam Korada
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)
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Hello
Thank you & warm regards
U.N. Jaya Prakash Narayan Maiya,
IT Infrastructure Admin, IBM India Prv. Ltd,
Bangalore 560079.
Ph:8105879200
Mail: jayaprak...@gmail.com
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Jaya Prakash
rniyengar
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Hello
Thank you & warm regards
U.N. Jaya Prakash Narayan Maiya,
IT Infrastructure Admin, IBM India Prv. Ltd,
Bangalore 560079.
Ph:8105879200
Mail: jayaprak...@gmail.com
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Nagaraj Paturi
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Surendra Mohan Mishra
Subrahmanyam Korada
Dr.S.R.Leela(MLC)
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BVKSastry(Gmail)
Namaste
Three Very important points to note from Professor Korada’s post, responding to RNI, on ‘ Pranayama –Practice’ and ‘ Chant of Gayatri Mantra’ , along with my notes, below.
The end question is ‘ What can be done by us here now to re-boot and restore the ‘Yoga in to Samskruth’ in the system’? beyond ‘ Vishaada –Yoga’ ? and self-gratification by saying that ‘ Once upon a time, it was practiced like this, as stated in the text in a classical language …. ( puraa naimishaaranye aaseenam suta mahamunim…. !’. )
1) Loss of Tradition and Techniques of ‘ Yoga-Pranayama’ that is truly relevant for Samskrutham –Mantra Practices needing ‘Vak-Yoga’ advanced instructions, an integral part of ‘Sandhyaa’.
Professor Korada : < , people are not meditating गायत्री during प्राणायाम ….. Neither the यजमान , nor the पुरोहित , nor the common people are bothered about this great drill called प्राणायाम । >
The Upanishad –Gita and Patanjali based tradition of Pranayama comes as a two part guidance. Pranayama with breath focus (= Amantraka) and Mantra-Sound Focus (Sa-Mantraka). This model of teaching was provided as a part of advanced teaching at Shivananda Ashram Traditions at Hrishikesh, around ‘70’s. At South India, some families did carry the secrets of the Vedic Yoga traditions ( - And they did/ do survive with some masters). There could be some unknown unsurfaced masters around still, not getting on to the cyber debate space.
The startup techniques , common for all yoga practitioners , is called ‘ A-mantraka Pranayama’ which is plain focus on ‘ breath regulation / modulation’ linked to Patanjali Yoga-Sutra (2-49). This is the most widely researched and practiced yogaanga technique; carries mostly a Buddhist mediation flavor and popular statement – ‘ When in stress, BREATHE’. Here the focus is on ‘ breath related Praana :: Life energy in relation to Breathing. This is post ‘Aasana’ and prior to ‘ Pratyahaara’. This is Praak-Krutha = Separated from the Mantra for Meditation. In medical terms, to breathe, one does not have to think or speak or say. They are functionalities of different nature from different body organs and impacting energy flow in the body differently. Breathing primarily impacts body and secondarily impacts ‘Thought (= Chitta Vrutti / Bhaavanaa = Logic and emotion, Memory and Articulation ).
The advanced techniques of ‘Pranayama’ that are needed in post –pratyaahara phase of yogaanga, are called ‘ Samantraka –Pranayama’. This is the foundation of all Sandhyaa and Vaidika karmas , irrespective of three or seven vyaharuti’s used, the three or four gayatri mantra padas and the mix of veda-mantras in practice. Most of these practical’s were retained as ‘ In-house / In-Family teachings in the ‘Vaidika Brahmana families’. Whether one got any explanation or not, the practice structure and discipline was noticed, unmistakable and with a unique ‘Yoga-Veda- Samskrutham’ signature in the ‘ Pravara’ statements. The scope of this ‘ Samantraka –Pranayama’ extends from ‘Dharanaa phase of yogaanga to Post Siddhi phase of Yoga practice. The techniques of ‘Samantraka Pranayama’ use the ‘ Prana’ power in the ‘Mantra –Sounds’. The connection of ‘Mantra –Varna’ and ‘ Praana (Sookshma –gati) ‘ are to be understood from the fundamentals of ‘Shikshaa Shaastra’, which are ‘Vedaanga’ ( and advanced Vedaangas/ Veda –Bhashaa –Anga / Yoga- Bhashaa Anga /Vak-Yoga). The pointing clue starts at – ‘ Atmaa buddhyaa samaayuktah.. manah kaayagnim aahanti..’ : Shikshaa (Vedanga-1) as foundation before Vyakarana (Vednaga -2) A prior step to learn ‘Sa-mantraka Pranayama’ as speech sound articulation after Pranayama of breath. The foot-print of this is still left in the statement ‘ Aasane upavishya , Praanaan- aayamya’- It is an inner and internal process of ‘ moving and guiding Prana from the memory of sounds, with an intention (Vivaksaaa) to articulate ( uccharana) a processed word ( sa-pratyayam, pratipadikam, Dhatuh vaa) processed in compliance with Vyaakarana rules of Samskrutham . The ‘Vedaartha Charchaa comes as further advancement of Vedangas : Chandas ( Vedanga-3) , Nirukta ( Vedanga-4) , Jyotisha ( Vedanga-5) , Kalpa ( Vedanga-6) . The study of Kalpa as Vedic ‘Fire’ ritual documentation and ‘ post mortem analysis- academic exercise’ without the starting committed foundation from Sandhyaa-Practice –Practicals covering ‘Samantraka PRanayama’, does not breathe ‘Prana-Yoga-life’ in to the study of Samskrutham.
In the current period, the ‘brahmana community practices, as seen and shown, being no exception) seems to have suffered a double jeopardy : Loss and Not-bothered. Loss, as there is no practice and practical. Not-Bothered , because there is no one to audit ! This is what makes the ‘ Vedic ritual seem to be a dress-rehearsal of no meaningful message, including ‘Sandhya’, on which Manu set his dictum : ‘ To the exception of all other doing or not doing, the practitioner of ‘ Maitra – worship ( = the technical name for Three times Sandhya vandanam’) is a Brahmana. Failure to keep to this standard is a mark of fall. ( = Kuryaat anyat na vaa kuryaat, Maitro Braahmana uchyate). This ‘Sandhyaa –Vandanam’ as ‘ Maitra ritual was a prescription for all three Varanas , making it a social mandate for 75% social spirituality by ‘practice of Veda’. A fact, though ‘ hurting’ cannot be concealed.
The combined ‘ Loss part’ of ‘ technique of Sa-mantaka Pranayama’ and ‘ Not-bothered’ part being ‘ Vaidika -Samskrutha –Shabda uccharanam’ is an issue that needs to be addressed as a part of Samskrutham revival and Yoga- Course correction.
If one cannot breathe for another person, making breathing an external, delegated substituted outsourced process ( irrespective of the Four Varna tags ) , on the same logic, one person cannot say the ‘Samskrutha Veda –Mantra’ for ‘another person- Yajamana’ ( irrespective of the varna of purohita or the yajamana ).
Historically speaking, by increasing this ‘ substitution-delegation process percentage in performance of vedic rituals and temple worship’, the three varnas ( other than Brahmana) lost Yoga and Samskrutham; and in the ‘ socio-dynamics of post colonial period, the ‘Brahmans seem to have lost ‘ the most sensible, necessary and sufficient, vital parts of Yoga and Yogaanga needed to make the Mantras in Samskrutham deliver the goods’. In the temples, when one does not know what is ‘Prana’ and ‘ Pranayama’ how can the ‘Devataa –Prana –Pratishthaapanaa and udvaasanam’ be effective?
In the cyber space debates on these practical topics, one ends up in collecting the texts of excellence on practices and not in motivated learning-practice-practical of the Yoga-Samskrutham vitals .
2) Loss of Proper usage of Mantra, Guidance from Text for use of Veda Mantra yielding ‘Bad and sterile Practice of Yoga and Vedic Ritual’ and ‘ Bad input and data feed to claims on Yoga-Research
When Yoga-Pranayama –Mantra- research is based on ‘ ineffective and sterile samples, the outcome will be far from the statements and claims in the text. Chanting Veda and Gaaytri as musical pleasing composition can be entertaining and relaxing, but surely not enlightening.
3) Erosion of Yoga- Technicalities of Samskrutham usage , due to ‘ Practice of Yoga severed from Samskrutham’.
When Samskruth studies re-positioned itself as ‘ historical classical language study’ by shedding its ‘ Soul of Yoga –Veda –Mantra’, to simulate the very minor functionality of ‘ language as a medium of social communication’ , then the claims of ‘Samskrutham as Deva-Bhashaa / Veda –Bhashaa’ fall flat, or remain as self-flattering statements. In one master stroke, the colonial linguistics made ‘Vedas’ to be ‘ panegyric memory of history, and mother seeds of mythology ( itihasa –purana)’ and the ‘ language of Sacred to be the language of a bygone, primitive historic society. < पथः अनपेतम् – पथ्यम् is also means a ‘ dietary prescription for restoring the health. >
Regards
BVK Sastry
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Nagaraj Paturi
Hyderabad, Telangana, INDIA.
Former Senior Professor of Cultural Studies
FLAME School of Communication and FLAME School of Liberal Education,
(Pune, Maharashtra, INDIA )
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Jaya Prakash
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Nagaraj PaturiHyderabad, Telangana, INDIA.Former Senior Professor of Cultural StudiesFLAME School of Communication and FLAME School of Liberal Education,(Pune, Maharashtra, INDIA )
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Subrahmanyam Korada
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rniyengar
On Sunday, August 21, 2016 at 10:45:45 PM UTC+5:30, korada wrote:
नमो विद्वद्भ्यः
नमस्ते Prof RN Iyengar. I deserve an आशीर्वचनम् from you rather than...अन्द्
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Nagaraj PaturiHyderabad, Telangana, INDIA.Former Senior Professor of Cultural StudiesFLAME School of Communication and FLAME School of Liberal Education,(Pune, Maharashtra, INDIA )
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Jaya Prakash
॥ श्रीयोगयाज्ञवल्क्य ॥॥ अथ षष्ठोऽध्यायः ॥
याज्ञवल्क्य उवाच -
प्राणायाममथादीनां प्रवक्ष्यामि विधानतः ।
समाहितमनास्त्वं च शृणु गार्गि वरानने ॥ १॥
प्राणापानसमायोगः ``प्राणायामः'' इतीरितः ।
``प्राणायामः'' इति प्रोक्तो रेचकपूरककुम्भकैः ॥ २॥
वर्णत्रयात्मका ह्येते रेचकपूरककुम्भकाः ।
स एष प्रणवः प्रोक्तः प्राणायामश्च तन्मयः ॥ ३॥
इडया वायुमारोप्य पूरयित्वोदरस्थितम् ।
शनैः षोडशभिर्मात्रैर्कारं तत्र संस्मरेत् ॥ ४॥ ??
धारयेत्पूरितं पश्चाच्चतुःषष्ठ्या तु मात्रया ।
उकारमूर्तिमत्रापि संस्मरन्प्रणवं जपेत् ॥ ५॥ ??
यावद्वा शक्यते तावद्धारणं जपसंयुतम् ।
पूरितं रेचयेत् पश्चात्प्राणं बाह्यानिलान्वितम् ॥ ६॥
शनैः पिङ्गलया गार्गि द्वात्रिंशन्मात्रया पुनः ।
मकारमूर्तिमत्रापि संस्मरन्प्रणवं जपेत् ॥ ७॥