|
Mantra 1
नमस्सहमानाय निव्याधिन आव्याधिनीनां पतये नमः ।
Meaning:
सहमानाय- To one who subdues enemies, or
bears devotees’ faults, निव्याधिने-
capable of striking enemies well, आव्याधिनीनां-
of armies, capable of facing and striking
all, पतये- to
Parameswara, the lord of, नमः- prostration.
Explanation:
Like in the second Anuvakam, here in the third Anuvakam
also, Parameswara is worshipped as the Supreme Lord in the first eight
Yajurmnatras. For the term ‘Aavyaadhininam pataye’ meaning the lord of
valorous armies, the two adjectives ‘sahamanaya’ and ‘nivyadhine’ explain
the reason. Is it not natural that Parameswara, who subdues and rules
over all and strikes the enemies, is the lord of valorous armies? Though
he is the head of valorous armies and strikes the enemies, when it comes
to his devotees, he ignores their faults and bestows his grace; this is
conveyed by the adjective ‘sahamanaya’.
Mantra 2
नमः ककुभाय निषङ्गिणे स्तेनानां पतये नमः ।
Meaning:
ककुभाय- the best (among
thieves), निषङ्गिणे- holding sword in the
hand, स्तेनानाम्- of thieves, who
steal stealthily, पतये- to the Lord, नमः-
prostration. (स्तेन:- thief, who steals
stealthily; तस्कर:-
robber, who steals openly.)
Explanation:
Parameswara, the lord of all, is also the lord of thieves.
That does not cause any blemish to him. Sri Parameswara pervades
the bodies of persons like thieves in the form of Jiva and Easwara. Of
them, it is the form of Jivatma of thieves, which is reviled in Sastras.
That the all-pervasive Paramatma also pervades the bodies of thieves is
what is conveyed through descriptions like ‘Sthenaanam pataye’ etc. The
import is that mediation on Parameswara in that manner also leads to
accrual of merit.
Alternatively, the import could be that Parameswara, who
is kind to devotees, being the lord of thieves also, rids them of their
sins and protects them, if they surrender to him.
This should not be interpreted to mean that Parameswara is
omnipotent and hence is also the best of thieves and steals others’
property.
Mantra 3
नमो निषङ्गिण इषुधिमते तस्कराणां पतये नमः ।
Meaning:
निषङ्गिणे- Holding arrow in hand for stringing
in the bow, इषुधिमते- having quiver
of arrows, तस्कराणां- of robbers, who steal
openly, पतये- to Parameswara, the lord of, नमः-
prostration.
Explanation:
In the previous mantra, the term ‘nishanga’ was
interpreted to mean sword. Here the term ‘nishanga’ has been interpreted
as arrow held in hand for stringing in the bow. Another meaning based on
the etymology नितरां+ सङ्गी = तस्मै, very kind to devotees, has also been
given. But in the context of तस्कराणां पतये, this meaning does not seem
appropriate.
Mantra 4
नमो वञ्चते परिवञ्चते स्तायूनां पतये नमः ।
Meaning:
वञ्चते- In the form of one who cheats the
master and steals his material sometimes, being his confidante, परिवञ्चते-
also in the form of one who cheats the master at all times and in all
matters, स्तायूनां- of people associating as confidante
and yet stealing without others’ knowledge, पतये- to
Parameswara, the lord of, नमः- prostration.
Explanation:
One who comes from outside and steals at night without
anybody knowing it is ‘Sthena:’. One who is with the master and yet
steals any time, either in day or at night, with nobody knowing it is ‘Sthayu’.
वञ्चन्- One who is confidante of the master, but cheats and steals
some things at some times. परिवञ्चन्- One who cheats in all matters
and at all times.
Mantra 5
नमो निचेरवे परिचरायरण्यानां पतये नमः ।
Meaning:
निचेरवे- One who moves about in the
master’s house with alertness for stealing things, or, one who
moves about in forest along with thieves, परिचराय-
one who moves about in marketplace etc. for stealing
things, आरण्यानां- of thieves who are in
the forests, पतये- to Parameswara,
who is lord of, नमः- prostration.
Mantra 6
नमः सृकाविभ्यो जिघांसद्भ्यो मुष्णतां पतये नमः ।
Meaning:
सृकाविभ्यः- One who protects himself with
equipment, जिघांसद्भ्यः- one who desires to harm
animals, मुष्णतां- those who steal grains
in fields etc., पतये- to Parameswara,
the lord of, नमः- prostration.
Explanation:
One who protects himself with protective gear and desires
to harm others can only be the head of thieves. Hence सृकाविभ्यः and जिघांसद्भ्यः
are both adjectives to मुष्णतां पतये . As this is Veda, the singular is
interpreted as plural.
Mantra 7
नमोसिमद्भ्यो नक्तंचरद्भ्यः प्रकृन्तानां पतये नमः ।
Meaning:
असिमद्भ्यः- Those who wield
sword, नक्तंचरद्भ्यः- those who move
about in night, प्रकृन्तानां- of thieves who kill
others and steal their belongings, पतये- to
Parameswara, the lord of, नमः- prostration.
Mantra 8
नम उष्णीषिणे गिरिचराय कुलुञ्चानां पतये नमः ।
Meaning:
उष्णीषिणे- Those who wear headgear like
villagers, गिरिचराय- one who moves about in
mountains, कुलुञ्चानां- of those who rob
houses, fields etc., पतये- to Parameswara, the lord of,
नमः- prostration.
Explanation:
कुलुञ्चानां- Those who rob houses, fields etc. are of two
kinds: those who are in villages, wear headgear etc. like villagers and
steal houses, fields etc. of the poor; and, those who live in forests
etc. and rob houses, fields etc.
Mantra 9
नम इषुमद्भ्यो धन्वाविभ्यश्च वो नमः ।
Meaning:
इषुमद्भ्यः - To those who have arrows in
hand, धन्वाविभ्यः- those who have bows in
hand, वः- to you, नमः-
prostration.
Explanation:
In the 21 mantras starting from ‘Namo Hiranyabaahave’ upto
the previous mantra (No.8), it was mentioned that Parameswara is the lord
of the entire universe. From this mantra onwards, the Rishi describes him
as being in the forms of many objects and pays obeisance to him. This
establishes the quality of Parameswara being the soul of all. Many of the
forms of Parameswara are terrible too. They are now worshipped with
expression of obeisance two times, at the beginning and end of the mantra
and addressed directly, using ‘va:’ (to you).
Mantra 10
नम आतन्वानेभ्यः प्रतिदधानेभ्यश्च वो नमः ।
Meaning:
आतन्वानेभ्यः- To those who string
the bow, प्रतिदधानेभ्यः- those who string the arrow to
the bow, वः- to you, नमः-
prostration.
Mantra 11
नम आयच्छद्भ्यो विसृजद्भ्यश्च वो नमः ।
Meaning:
आयच्छद्भ्यः- To those who pull the
bow-string, विसृजद्भ्यश्च- those who pull
and discharge arrows, वः- to you, नमः-
prostration.
Mantra 12
नमोस्यद्भ्यो विद्ध्यद्भ्यश्च वो नमः ।
अस्यद्भ्यः- To those who throw arrows upto the
desired aim, विद्ध्यद्भ्यः-
those who strike at the desired
aim, वः- to you, नमः-
prostration.
Mantra 13
नम आसीनेभ्यः शयानेभ्यश्च वो नमः ।
Meaning:
आसीनेभ्यः- To those who are
sitting, शयानेभ्यश्च- those who are
lying down, वः-- to you, नमः-
prostration.
Mantra 14
नमः स्वपद्भ्यो जाग्रद्भ्यश्च वो नमः ।
Meaning:
स्वपद्भ्यः- To those who are
sleeping, जाग्रद्भ्यश्च- those
who are awake, वः- to you,
नमः-
Prostration.
Mantra 15
नमस्तिष्ठद्भ्यो धावद्भ्यश्च वो नमः ।
Meaning:
तिष्ठद्भ्यः- To those who are
standing, धावद्भ्यस्च- those
who are running, वः- to you, नमः-
Prostration.
Mantra 16
नमस्सभाभ्यस्सभापतिभ्यश्च वो नमः ।
Meaning:
सभाभ्यः- To those who are seated in
assemblies, सभापतिभ्यश्च- presidents of
those assemblies, वः- to you, नमः-
prostration.
Mantra 17
नमो अश्वेभ्योश्वपतिभ्यश्च वो नमः ।
Meaning:
अश्वेभ्यः- To those who are in the form
of horses, or, those who do not accumulate material for
tomorrow, अश्वपतिभ्यश्च- those
who travel on horses, or, wealthy with many horses, वः-
to you, नमः- prostration.
This third Anuvakam, consisting of 17 internal mantras is
indeed one mantra. Rishi as well as Devata for this mantra is Parameswara
himself; Chandas is Brihati.
Dhyanam:
रूपयौवनसंपन्ना मूर्तेव वनदेवता ।
पुष्पितानेकपुन्नागसहकारशिशूपमः ।।
पञ्चविंशतिनक्षत्रमायूरकृतशेखरः ।
अकलङ्कशरत्पूर्णचन्द्रबिम्बसमाननः ॥
प्रातर्विबुद्धपद्माभं वसानं चर्म कोमलम् ।
सव्यापसव्यविधृतकृतमालाविभूषितः ।
धराकदंबपुञ्जेन नाभिदेशप्रलंबिना ॥
आजङ्घं प्रेक्षणीयेन प्रेक्षणियोपि शत्रुभिः ॥
भूधरस्य च चार्वङ्गी कन्यालङ्कारशोभिता ।
आदर्शमूर्तिः शोभानामन्या नारीव निर्मला ।
तस्या हस्ते धनुर्दत्वा शरमेकं च निर्मलम् ॥
तदीयमंसमालंब्याश्लिष्टं वामेन बाहुना ।
सुगंधिपुष्पस्तबकमाघ्रायाघ्राय पाणिना ॥
वीज्यमानो मन्दमन्दं पनपल्लवशाखया ।
समावृतो बालकैश्च श्वभिश्चापि मनोहरैः ॥
गच्छद्भिरग्रतो दृप्तैः ध्यातव्यो जगतां गुरुः ।
एवंरूपो महातेजा किरातवपुरीश्वरः ॥
One should meditate on Parameswara of the form of a hunter
with the following appearance: like a forest Devata, youthful and
beautiful; like the tender sprout of white lotus and mango, laden with
flowers; wearing peacock-feathers on the head; with face like
blemish-free full moon of autumn; wearing dress of skin, smooth like
lotus blossomed in the morning; decorated on right and left sides with
garlands of white flowers; with even enemies feeling happy on seeing
strings of Kadamba flowers hanging from the waist down to ankle; handing
a bow and an arrow to a blemish-free, beautiful and model Parvathi,
decorated with ornaments; laying his left arm on her shoulder with an
embrace; smelling a bouquet of sweet-smelling flowers with the other
hand; fanned gently by the branch having the sprout of bread-fruit tree;
surrounded by proud and beautiful dogs and boys, going in front. ”
By performing Praajaapatya kruchchram and chanting this mantra 5000
times, one can achieve eradication of contagious diseases spread over the
entire kingdom, destruction of evil spirits set upon by others,
annihilation of enemies etc.
|
Comments
Post a Comment