brihaspati mantras (pt. sanjay rath)

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Hindu Tantric Mantras & Sadhana


Brhaspati Mantras By Pt. Sanjay Rath[1]"# &' | gveda mantraVivmitra i, Gyatr Chhand, BhaspatiDevat l~"- l vabha caran vivarpamadbhyam|bhaspativareyam|| 3|62|6Translation: O Great Men! We sing the praise ofBhaspati (the preceptor of the Gods) for the joyof learning and for success in all our goodactions. He is the most respectable and thegreatest. His wishes are inviolable and we gain in(spiritual) strength by following in His footsteps.CommentsMaharishi Vivmitra gives the highest lesson on spirituality in the Rig Veda(Mandala III, Chapter 62). This lesson forms the basis of the satya santana dharma(popularly known as Hinduism). After explaining the virtues of spiritual discipline,Vivmitra extols the virtuous Bhaspati addressing Him as the Lord of theinviolable, non-injurious sacrice as well as that of the sky/air (ka tattva) in thefollowing rik (mantra Rig Veda 3-62-5).l +ucimarkairbhaspatimadhvareu namasyata| anmyoja cake||sucimarka refers to good thoughts that form the seed for all good karma that donot violate the laws of nature and dharma.arka refers to the Sun God as in Korka [koa + arka i.e. the Sun in a trine wherethe trines of the horoscope/zodiac are the houses of worship at home (fth house)or temple (ninth house)]. Here the specic reference to the Sun God as arka is toindicate its power as the tmakraka to illumine the mind with thoughts that causeaction. All thoughts do not cause action, but all actions must have a thought as theseed that causes it.For example, in jurisprudence, this is the motive behind a crime where the badthought caused the crime to occur. In dharma, whereas the action is the cause forpunishment, the nature and quantum of punishment is dependent on the thoughtthat went into the crime or the motive behind the crime. A classic example is the1decision of Yudhihira (eldest Pava brother) when for a murder, he pronounceddiferent punishment for the four accused. The Brahmin was given the deathpenalty, the Katriya was incarcerated, the Vaiya was ned and the dra was letof with a light punishment. The reason was the relative ability of the four todistinguish between the result of their action as a sin.Since the thought is the seed for the action, Vivmitra extols Bhaspati to illuminethe intelligence (Bhaspati is the governor of the dh akt and medh) with goodthoughts that cause excellent karma and lead us to a successful life.adhvara means non injurious and is totally opposite to all the animal sacrices orany violent action. It also refers to a Vasu (enlightener) and the lord of the sky/air(ka tattva). The adhvara have been explained in detail in the SatapathaBrhmaa (adhvara kanda).Isa means lord or God as in Ivara. Thus, advareshu refers to the lordship ofBhaspati over the non injurious, non violent sacrices that are based on aninviolable principle that runs the entire created universe. It is the part of thespiritual being, the path of ahimsa or non-violence.anamaya means not pernicious, free from disease, healthy, salubrious; (as) Shiva;anamayat means not causing pain, in good health; anamayitnu means salubriousor curative;oja means to be strong or able, to increase, to have vital powers; ojas bodilystrength, vigor, vitality (principle of vital warmth and action throughout the body)acake means to emulate in action and speech like acara. This has two implications(1) the performance of the acamanyam before the prayers and japa (repetition) and(2) the advise to emulate the Guru in good thoughts and karma.The Bhaspati Gyatr follows this advise of Vivmitra in the k mantra 3-62-6.Thereafter, Vivmitra explains the role of the Sun God and Param tm in creationand sustenance which is followed by the Dharma Gyatr or the famous Gyatrmantra (Rk 3-62-10).In the Bhagavat Gt, Krishna teaches that among priests He is Bhaspati. So,worship of Bhaspati is the worship of Bhagavan. If you have a desire to be a priest,astrologer, spiritualist or one who is a karma yogi, recite this mantra and sincerelytry to emulate Bhaspati.Note of Caution:Some other mantras are often mistaken as Bhaspati Gyatr. One such mantrareads something like ..vidmahe ..Dhimahitanno Guru Prachodayat and isframed based on the Mantra Mahodadhih of Mahidhara. In that book, Mahidharaalso admits that some of the mantra are his own creation (referring to theGyatrs) and requests the elders to accept them. When we have the Rig Veda etc.where the Gyatr Mantras have been expounded by the Maharishis, I fail to seethe need to modify or replace them.2The Gyatr Chandas is a very technical aspect of the mantra. In the words of SriAchyuta Dasa, one pada (foot) consists of eight phonemes sa-sa-va-da-pa-ra-ra-ja and the gyatr chandas (metre) is tri-pada or having three feet of 8phonemes each. Thus, ANY MANTRA in gyatr chandas has to be composed ofexactly 24 phonemes. Any change or alteration in this by the addition orsubtraction of phonemes being prexed or sufxed to the mantra shall alter it andthe potency of the gyatr chandas shall be lost. Some mantra are purposely innicrit gyatr chandas to enable the addition of monosyllable bja like om etc.2) Others have advised the addition of prexs and sufxes like Om Bhur BhuvaSva or Om Haum Jum Sa with some of the Rig-Veda Mantra like the SaviturGyatr and Mritunjaya Mantra, but this is only for the initiated. It is advised[1] [2]that unless otherwise instructed, ONLY the monosyllable OM be added to aGyatr Mantra as per the directions contained in the Gaea Gyatr[2] [3]. Byadding other syllables and phonemes, we alter the sound vibration or frequency ofthe mantra and its efects. Such an addition/prex should be silent in recitation i.e.the OM should be recited mentally while breathing in so that the pra vyuaccumulates in the body. The gyatr is recited when the air is expelled.3) In the words of Sri Aurobindo Ghose[3] [4] To translate the Veda is toborder upon an attempt at the impossible. In fact every interpretation seems tobe apt from the angle and depth of understanding of the translator, yet is grosslydecient in the higher spiritual thought that is impersonal, universal and full ofsymbolism.Frequently Asked QuestionsSubject: Bhaspati Gyatr ExperienceQ1: Narasimha: Pranaam Sanjay, Apart from charshaninaam, I was readingBhaspati Gyatr with a mistake earlier. I was reading adaabhyam asadaabhyaam (note the long aa after bhy). I noticed the correct versionyesterday. Short a must be correct and I have so far read it incorrectly. Luckily, Iread this mantra very sparingly. I made both the changes and read it. I was havingsome bad thoughts as I read it. For example, I thought Jupiter in reality givespassion and lust and not Venus. Such undesirable thoughts crossed my mind.Based on this, I am inclined to read it with short i in charshaninaam and shorta after bhy in adaabhyam (i.e. make one change and ignore the other). Do youapprove this decision? Should I believe the signals like good and bad thoughtswhen reading a mantra or should I just dismiss them? I did not have thisexperience with any other mantra. So I dont know what this experience means.Reply: Sanjay: Your fears are unwarranted. The Gyatr are perfect Mala Mantraand do not have any negative impact what-so-ever. Even a child can recite thesewithout fear, but only what is given in the Rig Veda. Any additions or alterationschanges the note and frequency and the complete power of the mantra. You willnd all these details in my books [5]. Thus even if you recite this by mistake, it is3self correcting like the name of Vishnu. In Oriya we do not have V akshara andpronounce it as B. Bisnu or as a kid Bistuit is self correcting and is a verycompassionate name of the Lord. Thus we need not have any fears. Similarly, otherlanguages may not have other phonemes and this does not mean that Vishnu doesnot exist for them. It only indicates the gradual movement from the lesser perfecttowards the perfect Sanskrit.In your chart, Bhaspati is the Lord of the seventh house and thus you had thestrange feeling of passion associated with the Bhaspati Gyatr. Fact remains thatit gives the efect of Jupiter and this is the greatest blessing in any chart. Thisinitial feeling also tells you about your own level of sattva at a point of time andhelps you to overcome your weaknesses and become more sattvika.Other QuestionsQ2: Narasimha: Should I read it only in my Pooja after bath? Currently, I read itwhenever I have time. I go for a walk for a couple of miles and I read it then. I readit when driving. Is this acceptable or a bad approach? On one hand, cleanliness andasana suddhi are required for mantras. On the other hand, it is a sattvika mantra. Iwant your honest guidance.Reply: Sanjay: There is no restriction like this. The Gyatr Mantra is a form ofBhagavan Himself as is clearly stated in the Bhagavat Gita. Since there is norestriction to remembering Him at any place or any time, there can also be norestrictions about reciting the mantra anywhere or at any time.However Bhagavan also adds (in the Gita) that He is to be remembered ormeditated with the monosyllable OM[4] [6] and the question of How to rememberHim has been explained in detail in the Srimad Bhagavatam. This is the method ofMantra Siddhi. Thus any mantra Siddhi can be achieved by adding OM to thebeginning of the mantra and reciting it. Secondly all errors or aws in any mantracan be removed by adding OM at the beginning (prex) and end (sufx) of themantra thereby enclosing it. This has been explained in the Rig Veda (GaneshaGyatr as explained at footnote-2).Thus we can conclude that the Mantra, if recited with OM has to be repeated inPooja and with asana Suddhi etc, whereas it can be recited as given in the Rig Veda(without Om etc) at any place and time.Q3: Narasimha: You told me to read the mantras after getting up, before my feettouch the ground. I dont clearly remember if this is for both Janaka Shadakshariand Bhaspati Gyatr or only for Janaka Shadakshari. Currently I read both aftergetting up. But is that wh