5 golden ♤

 As Kaurawas were losing the battle of Mahabharata, Duryodhana approached Bhisma one night and accused him of not fighting the Mahabharata war to his full strength because of his affection for Pandavas. Bhisma greatly angered, immediately picked up 5 golden arrows and chanted mantras declaring tomorrow he will kill 5 Pandavas with the 5 golden arrows. Duryodhana not having faith in his words asked Bhishma to give custody of 5 golden arrows saying that he will keep them and will return the next morning.

long back before the Mahabharata war, Pandavas were living in exile in a forest. Duryodhana placed his camp on the opposite side of the pond where Pandavas were staying. Once while Duryodhana was taking bath in that pond, the heavenly prince Gandharvas also came down. Duryodhana picked a fight with them only to be defeated and captured. Arjuna saved Duryodhana and set him free. Duryodhana was ashamed but being a Kshatriya, told Arjuna to ask for a boon. Arjuna replied he would ask for the honor gift later when he needed it.

It was during that night of Mahabharata war when Krishna reminded Arjuna of his unsatisfied boon and told him to go to Duryodhana and ask for 5 golden arrows. When Arjuna asked for the arrows Duryodhana was shocked but being a kshatriya and bound by his promise he had to honor his words. He asked who told you about golden arrows, Arjuna replied who else other than Lord Krishna. Duryodhana again went to Bhisma and requested for another five golden arrows. To this Bhisma laughed and replied that is not possible.

Duryodhana was shocked, but knowing full well his honour and duty as a kshatriya declared, “I will give you the five golden arrows. But can you please tell me who told you the five golden imbued arrows existed in the first place?” Arjuna replied with a smile, “Who else other than Shri Krishna could have advised me?” Afterwards, Duryodhana honourably kept his word and gave the five golden arrows imbued with a lifetime of austerity and power by Bhishma. Later, Duryodhana broke his customary manner and conceded to himself privately, “All of the rishis say Krishna is the Supreme God, maybe they are right.” Being shocked and convinced by Arjuna’s knowledge of the very existence of the five golden arrows, Duryodhana secretly got on his knees and said a quick prayer to Krishna.

Duryodhana again went to Bhishma, informing him of all that happened and requesting another five golden imbued arrows. To this Bhishma laughed and replied, “That is not possible, child. The will of the Lord is Supreme and undeniable. I have already spent the merits of my lifetime of celibacy and austerity in those five arrows, a potency strong enough to end all the five Pandavas. However, Krishna, being the Supreme Lord has foreseen this, knowing past, present, and future as He alone can, and has thus arranged for you to voluntarily give up the five golden arrows, imbued with the power and potency of my lifelong austerities. I cannot imbue another five arrows, having spent all of the merits of my austerities. However, tomorrow I shall fight like a lion, and this time, either I will kill Arjuna or I will make Lord Krishna break His promise of not picking up any weapons during the war.” On the next day there was an intense battle between Bhishma and Arjuna. Although Arjuna was very powerful, he was no match for Bhishma. Bhishma soon shot arrows which cut Arjuna’s armour and then also his Gandiva bow. Arjuna was helpless before the wrath of the grandsire.

As Bhishma was about to kill Arjuna with his arrows, Lord Krishna threw down the chariot reins and jumped off the chariot onto the battlefield, lifted a chariot wheel and charged Bhishma. Arjuna tried to stop Lord Krishna, but the Lord said, “In order to protect my devotee, I must break my own promise.” However, this is actually a double entendre. Krishna, one who was a perfect Yogi and in control of senses including anger, lifted the Chariot Wheel in order to respect and uphold Bhisma’s promise and word, as the latter promised he would make Krishna yield weapons.

Eventually, however, Arjuna convinced Krishna to return to the chariot and put down the wheel, promising to redouble his determination in the fight. All the while Bhishma stood with folded palms and tears in his eyes, awed by the beauty of the wrath of the Lord and the intense love that God bears for his friends, so great that He is willing to endure the censorship of ignorant foolish men. Later the Lord told Arjuna how he could bring down the old grandsire, through the help of Sikhandhi. Using Sikhandhi as a shield, Arjuna shot arrows at Bhishma, piercing his entire body. Thus, finally, Bhishma gave up the fight, focusing his life force and breath, sealing the wounds, and waiting for the auspicious moment to give up his body.

Its said that once Bhishma fell down pierced with arrows he was feeling thirsty. Duryodhana went to fetch water, but Arjuna shot an arrow at the ground and water came pouring out directly into Bhishmas mouth. Its actually river goddess Ganga coming to satisfy the thirst of her son Bhishma.

D b K

 On the ninth day of Mahabharata war, Duryodhana approached Bhishma in his camp. He was suspicious of the grandsire’s dedication to the fight. Duryodana felt that Bhishma was not doing his best , as he was carried away by his affection to the Pandavas. Duryodhana felt anxious of the result if Bhishma continued to fight half-heartedly. So Duryodhana wanted to rouse Bhishma to his full fury, even if it meant hurting the old man.

Approaching Bhishma, Duryodhana remarked that Bhishma was waging a half-hearted fight. Stung by these remarks, Bhishma gave word that he would rout the Pandava army and kill all the Pandavas.

When Draupadi heard this, she was afraid. She prayed to her Lord Krishna.

As soon as she thought of Krishna, he appeared before her. Krishna asked her to follow him. He took her through the battlefield. The battlefield was an awful sight with bodies scattered everywhere. They finally reached a tent.

Suddenly, Krishna told Draupadi, “Sister, please remove your sandals. They are making a lot of noise.”

Draupadi removed her sandals.

Just at the entrance to the camp, Krishna whispered to Draupadi, “Please go in and fall at the feet of the old man whom you can hear pacing up and down inside.”

She did so accordingly. Bhishma was surprised to see a lady fall at his feet and he blessed her, “May you live long with your husband. Who are you? What can I do for you? Why are you here at this hour?”

Druapadi got up asking Bhishma to promise protection to her husbands.

When she got up, Bhishma recognized her. He was stunned, “Draupadi, Is it you? How did you come here?”

Draupadi replied, “Krishna brought me here. I came here to seek your blessings.”

Bhishma recognized Krishna at the door. “Krishna, please come in. What is it that is hanging on your shoulders? It looks like sandals.”

Krishna replied quietly, “Oh yes, they are Panchali’s foot wear. They were making lot of noise. So I took them with me.”

Draupadi was mortified to see this. She said, “Oh Lord! Great calamity will fall on me by this act of yours.”

Krishna replied, “What is wrong with the brother carrying his sister’s sandals? By the way, did you take his blessings?”

Bhishma replied, “She did not ask for it. I gave it on my own. Krishna, what concern you have for your devotees, you did not mind even carrying their footwear. Who can equal you in protecting the devotees? When you are with the Pandavas, what do they have to fear?”

Draupadi replied, “Grandpa, we were terrified to hear your promise.”

Bhishma said, “What can the oath of this insignificant person do before Krishna, the God incarnate. He is on your side. No harm can befall you.”

Thus succeeding in their mission, Krishna and Draupadi took leave of Bhishma.

Moral:

As soon as devotee think of Krishna he appear on lotus of his hearth. When invited by devotee Krishna is always ready to help although apparently we do not see his help. By pleasing great personalities we get blessings even without asking for them as Draupadi get blessings of Pitamaha Bhishma.

Sarasa

 

Saraswati (also Sarasvati) is the Hindu goddess of learning, wisdom, music, and aesthetics. She is also known as Bharati (eloquence), Shatarupa (existence), Vedamata ('mother of the Vedas'), Brahmi, Sarada, Vagisvari, and Putkari. As Vac, she is the goddess of speech. Saraswati first appears in the Rigveda and, in later religious texts, she is identified as the inventor of Sanskrit and, appropriately, gives Ganesha the gifts of pen and inks. She is also a patron of the arts and sciences, and the wife of Brahma, even if the Bengal Vaisnavas considered her first the wife of Vishnu. Sarasvati is also worshipped as the goddess of learning in Jainism and by some Buddhist sects.

Worship & Rituals

Saraswati's name means 'elegant', 'flowing', and 'watery' and this is indicative of her status as one of the early Aryan boundary rivers. The Saraswati River (modern name: Sarsuti), just like the Ganges River, flows from the Himalaya and is considered a sacred source of purification, fertility, and good fortune for those who bathe in her waters. The sacred river, again like the Ganges, then developed into a personified deity.

The goddess has her own festivals, notably the Saraswati Puja, held on the first day of spring. During the festival, worshippers wear yellow, which is associated with wisdom and prosperity. Statues of the goddess are also draped in yellow silk, and believers pray for blessings on their pens, books, and musical instruments. Children are taught to write for the first time during the festival, Brahmin priests are given fine food, and ancestors are venerated. Saraswati is also worshipped along with other major goddesses in the pan-Indian celebration of Navaratri. As the patron of music, she is frequently prayed to by musicians before concerts and, as a goddess of intellectual pursuits, by students before examinations.

SarasWati & Brahma

In Hindu mythology, Saraswati is the wife of the great god Brahma. However, according to some traditions, she was first the wife of Vishnu. The latter, though, already had his hands full with two other wives and so he gave Saraswati to Brahma. Although one of the most important Hindu gods, Brahma is rarely actively worshipped. In mythology, this is explained as a result of a curse from Saraswati. The curse was actually brought about through a misunderstanding. One day, when, awaiting his wife to begin an important religious ceremony and so unable to start the ritual punctually, Brahma asked the gods' advice. They responded by creating a new wife for him, Gayatri, so that the ceremony could go ahead at the precise time. However, when Saraswati eventually turned up she was not best pleased to see her husband with another woman and so cursed Brahma never to be worshipped by humanity (even if he is worshipped today in parts of South-east Asia)

Marking the onset of spring, Basant Panchami is widely observed across the Indian mainland. One can easily spot the dominance of yellow colour on this day. From clothes to dishes, everything has a tinge of yellow. In many parts of the country, Basant Panchami is celebrated as Goddess Saraswati’s birthday.

. Saraswati Puja takes place in the Magha months of January and February. The goddess is worshipped after placing books near her statue or picture. People refrain from reading books on this day.

She is also referred to as Druga for fighting against Drug, a female demon in the ancient Vedas.

Her four arms represent the various aspects of human personality — learning, mind, intellect, alertness and ego. These four arms are also known to reflect the 4 Vedas — Rigveda, Atharvaveda, Samveda and Yajurveda.

Goddess Saraswati is also known to guide the souls of the deceased to find peace in their afterlife. ‘Moksha”, as they say, is a part of the “divine knowledge” imparted by the goddess.

One often sees Honey being offered to this goddess. Honey is symbolic of perfect knowledge and a lot of importance is attached to it.

According to the Rigveda, Saraswati is a river but started losing her significance as a river in the post-Vedic age. She started being associated with literature, arts, music etc. In Hinduism, Saraswati is symbolic of intelligence, consciousness, creativity and education.

Apart from Hindus, Goddess Saraswati is also worshipped by people of Jain religion in western and Central India.

As per the Vedantas, she represents the feminine energy and the knowledge aspect of Brahma.

Goddess Saraswati holds a book in one of her hands. It represents that she is the epitome of true knowledge. The rosary of crystals, in another hand, signifies the power of meditation and spirituality. The musical instrument — veena — stands for her expertise in various art forms. The fourth hand has a pot of sacred water that is symbolic of creative and purification powers.

Saraswathy is also associated with anuraga . It refers to the fondness and respect for the rythum of music used to express emotions and feelings.

One more for kaliya.

 

*The* 

*A R R O G A N C E*

After travelling long through a forest, *Kalidasa reached a village. He felt very thirsty and looked around for water.*

He saw an old woman drawing water from a well.

He went up to her and asked her for water. *She agreed to give him water, but asked him to first introduce himself,*

WHO ARE YOU  ?

 "Introduce yourself.” 

Now Kalidasa, who was a renowned and revered scholar of his time, thought that *an ordinary and old village woman was not worthy of knowing who great Kalidasa was.*

So he said, 

*I am a traveller*

But the old lady replied, “No, *you cannot be a traveller.* In this world there are only 2 travellers – *the Sun and the Moon. Both Rise and Set every day and keep travelling perpetually.*

WHO ARE YOU  ?

Thirsty Kalidasa said, *“Alright then, treat me as a guest.”*

Old lady promptly replied, *“No you cannot be a guest,* son. 

In this world there are *only 2 guests – Youth and Wealth … both are temporary and do not stay even if you plead with them a million times, and hence can only they be called as guests.”*

WHO ARE YOU  ?

Thirsty but now quite intrigued with the profoundness of this old lady, Kalidasa said, *“I am a TOLERANT Person, mother* 

Now the old lady replied, *“You don’t quite look tolerant,* young man. 

In this world *only 2 truly know the meaning of Tolerance* 

*Bhoomi (Earth) and Tree*. How much ever you stamp the earth or throw stones at the tree (for the fruits), both continue to nurture us.”

So, 

WHO ARE YOU  ?

With unquenched thirst, Kalidasa was increasingly becoming irritable. He said, *“Fine then, consider me a Stubborn Person* 

The lady smiled and said, *“No my child, you are not that stubborn.*

There are only 2 truly stubborn personalities *our nails and our hair. We keep cutting them non-stop, but they continue to grow.”*

So

WHO ARE YOU  ?

Kalidasa had been patient so far, but now in anger he said, *“Alright, I am a Fool”.* 

Now the lady gave a wide smile and said, *“There are only 2 kinds of fools* in this world 

*A King who rules without having any capability or knowledge & a Minister* who is a sycophant to such a King and lavishes praises on such a useless king.”

WHO ARE YOU  ?

Kalidasa realised that *he had been outsmarted by an old illiterate village woman.*

 In complete awe and humility, he fell at the feet of the lady, saying,

*“O mother! How ignorant I was to think that I know myself.*

I am ashamed of myself. Pardon my ignorance.

Show mercy, and grant me water, I beg of you.

When he touched her feet and then got up,

 whom did he see?...

*Mata Saraswati the Goddess of Learning and Wisdom.*    🙏🙏

She said, “Kalidasa, you are wise. *But only if you know yourself do you become a true Manushya (human being).* 

Your *EGO* has overshadowed your achievements. 

You are *educated, but you are _also given to arrogance*. 

Hence, I had to come to guide you.

The mark of a true human being is *not his knowledge, but his humility.* 

_*Your Intellect*_

_*Your Education is of...*_

_*NO USE IF IT...*_

_*ONLY FEEDS YOUR*_

 _*E   G  O.*_

as

Aghamarshana Suktam is a jewel of Mantras appearing in Rig Veda, it forms part of Maha Narayana Upanishad and recited during consecration ceremonies, Varuna Japam, ablutions, while taking bath.  It is also recited in daily ritual after Varuna is invoked into the holy pot. Reciting this Vedic hymn while taking bath brings immense Punyam, removes sin committed by knowingly or unknowingly accepting gifts from those who have sinned. A dedicated decent lifestyle, self-discipline, righteous path were given utmost importance in Vedic period.  Cruelty and Sins were taboo and the society was well structured based on ethics. Filthy tendencies were brushed aside by people.  Gifts showered by sinned people were not accepted.  There is a clear cut reference to such an incident in Chandokyopanishad; "The King  calls five Veda Vidhwans and declare : "There is no thief, no miser, no drunkard, no unwise man, no adulterator in my country" - therefore, I request you to accept my gifts and contributions"  This denotes that a gift accepted from wrong or immoral person was considered a great sin and remedial measures were sought to expiate the wrongdoing. This hymn is named after Aghamarshana Rishi.    

I take refuge in Varuna, who is of golden lustre or who has a golden diadem. O Varuna, being entreated by me, grant me the saving grace. For I have enjoyed what belongs to bad people and accepted gift from sinners. May Indra, Varuna, Brihaspati and Savita completely destroy that sins committed by me and my people in thought, word and act.  Salutations to fire hidden in water. Salutation to Indra. Salutation to Varuna. Salutation to Varuni, the consort of Varuna. Salutation to the deities of waters. (Through the power of this mantra).  let all that is injurious, impure and troublesome in water be destroyed.

May the King Varuna efface by his hand whatever sin I have incurred by unlawful eating, unlawful drinking and accepting gifts from an unlawful person. Thus being sinless, stainless and unbound by evil and bondage, may I ascend to the happy heaven and enjoy equality of status with Brahman. May the sin-effacing Varuna who dwells in other sources of water like rivers, tanks and wells also purify us. O Ganga, O Yamuna, O Sarasvati, O Sutudri, O Marudvrudha, O Arjeekeeya, come together and listen to this hymn of mine along with Parushni, Asikni, Vithasta and Sushomaya. From the all-illuminating Supreme, by His resolve, the right and the true were generated. From Him night and day were generated. And from Him again was generated the sea with different waters.

Then, after the creation of the vast ocean the year was generated. Afterwards the ruler of the world of sentient and non-sentient beings who made day and night ordained sun and moon, sky and earth and the atmosphere and blissful heaven, just as they were in the previous cycles of creation. May the sin-effacing Varuna, the deity presiding over the waters, purify the taint of sin that attaches to the beings dwelling on the earth, in the atmospheric region and in the space between the earth and heaven and also connected with us (the performers of religious work). May the Vasus purify us. MayVaruna purify us. May Aghamarshana, the sage called by that name, purify us. He, Varuna, is the protector of the world that was and also the world that exists at present between the past and the future worlds. He grants to the doers of meritorious deeds the worlds which they deserve and to the sinful the world of death called Hiranmaya. Again Varuna who is the support of heaven and earth, having become the sun is wholesome and attractive. Being such, blissful in nature, thou O Varuna, grant us thy favours and purify us.

That Supreme Light which projected Itself as the universe like a soaked seed which sprouts (or that Supreme Light which shines as the substratum of the liquid element) – I am that Supreme Light. I am that supreme light of Brahman which shines as the inmost essence of all that exists. In reality I am the same infinite Brahman even when I am experiencing myself as a finite self owing to Ignorance. Now by the onset of knowledge I am really thatBrahman which is my eternal nature. Therefore I realise this identity by making myself, the finite self, an oblation into the fire of the infinite Brahmanwhich I am always. May this oblation be well made. He who is a transgressor of the scriptural conduct, a recreant, a thief, a feticide or an outrager of his preceptor’s honour is released from his sins; for Varuna, the regent of waters and effacer of sins (absolves them from sins by the repetition of this mantra). I am the ground of sins. Therefore you cause me to weep. Wise men say (don’t make me weep, but favour me by destroying my sins). The Supreme represented as the ocean has over flown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions. 

Yajurveda is practical Manual containing many measures to get rid of sins. It says the chief measure is through worship which is form a sacrifice, Yajna.. For any worship purity and suddhi is required. This Veda gives mantras and suktas to fulfill that end.Usually the mantras addressed to Apo devatas:, Agni , Sarasvati, Varuna and others serve for the  purpose of suddhi. Suddhi is a putatva and brings eligibility to the worshipper. In this strain, the bath is regarded as the measure for bahya suddhi and later antah suddhi. Among several mantras that yajurveda and the literature that followed it, contains the Agahmarshana Sukta which is important. It occurs in the Mahanarayana Upanishda that belongs to Krishna Yajurveda. Among Upanishads, this Upanishad has acclaimed a noble place as it covers many topics f common interest and utility. It adds to the religious distinction. It is contribution for many other things regarding the spiritualization.

This paper discusses the Aghamarshana sukta. The text and the paraphrase of the meaning of the tex are included in the paper. There are comments and suggestions. It is pointed that the water, devata , the durva grass and the mruttika add to the bath.They are divine and possess magical powers too.  It is through them spiritual purification is attained. The same is elaborated in detail.

                                                                 AGHAMARSHANA SUKTA OF YAJURVEDA  

varunopa aghamarshanah

sa paninahyavamarsatu!!

Aghamarshana sukta is found in the Taittiriya Aranyaka of KrishnaYajurveda. It is a part of the Mahanarayana Upanishad which is one of the most important Upanishads. The Sukta is also called malapakarshana sukta meaning a hymn to remove the sin, dirt, and different doshas from us. Its recitation has a magical effect. Its upasana is a gain and comfort. The word agha means sin, Dirt etc and the word marshana means removing or expiating the same and so the compound put together means’ removal of sins and doshas accrued to the individual both externally and internally.

This sukta is employed for recitation at the time of bath or in a place in contact with water in want for cleansing and sanctification of one’s own self. This sukta is also called as Varuna Sukta, a hymn addressed to Lord Varuna the guardian of Night and the king of waters. HERE EVEN THE FOLLOWERS OF Varunas are also included.(varunai namah)This sukta is highly magical and atharvanic because of the expressions and prayers contained in the sukta. There are some typical verbs and utterences requesting Varuna and his associates like Indra, Agni to remove sin and make the body physically pure. The expression.’ panina avamarsatu(may he wipe out doshas with his hand) Here there is the atharvanic sense and the water is the tool of varuna with which he contacts and touches us. The meaning is that’ may he remove the dirt with his hand’. Such several atharvanic expressions in this sukta and relevant other suktas of Veda shall help to this effect. We might recite the whole sukta or mantras to our convenience while at bath right in the morning.

The main deity remembered and prayers submitted are the Lord Varuna. He is the king of Waters. He is the guardian of night (sins and other doshas of beings). He stays in waters and gives room for purity and sanctity. He is a doshapaharakah. He is a practical deity interested in helping the people devoted to him. He is associated with other deities and they are friendly and supporting. A good coordination and cooperative functioning is excuted by the deity for the promotion of the world and social orders. He is prme deity to whom prayers are submitted while wanting cleansing of the body and attain the spirituality needed for the use of the body.

Here under the text and discussion are represented.

Now the Text and paraphrase of the sukta:

1          Hiranya srungam varunam prapadye tirtham me dehi yacitah.

yanmaya bhuktam asadhunam papebhyasca pratigrahah.

(I seek shelter in Varuna. Oh Varuna! Please give me sanctity as I implore for the water I use for bath and make it a sacred healing and medicinal water). Please remove all my sins (dirt) and such of those (infectious substances on my person). I enjoyed which are not admissible (asadhu) to the health of my person. Also that’ you count into the count and destroy the sin and turn me pure.)

2          Yanme manasa vacaa karmanaa va dushkrutam krutam

tanna indro varunao brihaspath savitaaca punantu punah punah,

3.     Namognaye apsumate nama indraya      namo varunaya

namo varunyai namodbhyah.Yadapam kruram

yada amedhyam yadasantam tadapa gacchatat

Salutations to Agni, the child of Waters (apam garbhah), Indra, Varuna,Varunis.and Waters. Whatever inauspicious, alarming, infectious, may all that get away from me. Also the deities Indra, Varuna,Bruhaspati,Savita,  remove my duscarita, bad conduct committed either by speech or through action and behavior. These deities are requested to cleanse and remove all contaminations visibly and invisibly contained in the water kept for use of bath or other purposes of cleansing.this mantra could be purificatory mantras.

4. atyasanadatipanat yacca ugrat      pratigrahat
5. anno varuno raja paninahyavamarsatu

May Varuna the king relieve me with his hand all that sin accrued owing to over drinking, overeating and from receiving gifts, not permitted for being accepted

5      soham apaapo virajo nirmukto mukta kilbishah

nakasya prishtham aruhya gacchet  brahma salokatam

That I thus got cleansed, I would become free from sin and dust (fallies) and unpopularity. May I after climbing the heights of the heaven, reach the brahmaloka and be a resident there at. Here the terms virajah, nirmukta and mukta kilbishah draw our special attention. Viraja means free from mistakes and misshapes.Also those sins sticking to body from the level of outer skin and going upto the bone level of the body. Nirmukta means wholly relieved of the sins residue less and the word’ mukta kilbishah ‘refers to the removal of impediments and obstructions to grow famous in right manner. Actually kilbisha as the Veda commentator Mahidhara says it is a kirtibhedakam papam.

6 .Yacapsu sa varunah sa punatv aghamarahanah.

(That Varuna seated within the waters and be remover of my sins in order to sanctify mephysically both internally and externally.Then comes the mantra

Prayer to Rivers, Divine.

7. Imam me gange yamune sarasvati sutudristomagum sacata

parushniya asakniyama rud vrdhe vitastayarjikiye srunuhya sushomaya.

(May the rivers by names Ganga, Yamuna, Sarasvati,  Sutudri and Parukshni protect and santify me. May they grant us prosperity and enviable growth and luck. May they make me comfortable to us.).Then the mantra:

Prayer to the Mother Earth (Bhumi prarthana) wherein the waters stored and flow:

It is said while bath one should smear mud over the body and rubthe entirety of the limbs which would help to remove the dirt settled over the outer skin and the body becomes pure and shining. It is said the mud underneath of the a rivers like Ganges,Yamuna etc., is highly medicinal and hence healing. It is a cure for many ailements of the body. It is in other words called as Mud Bath scientifically recommended in the Ayurveda system of Medicine. Anybody who smears the mud and dips in the waters, he would be freed from pains and illness.Thd body gets lustre and brilliance. It is also a part of general treatment .Such earth, full of mud (mruttika) is being deified and praised. A prayer is submitted to Mruttika devata which is onceagain mother Earth onlyin the following stanza.

8. Asvakrante rathakrante vishnukrante vasundhara

sirasa dharayishyami rakshasvamam pade pade

(THIS IS PRAYER FOR VASUNDHARA (the mother Earth.)

Oh Earth! You are being trodden by horses’   chariots and lord MahaVishnu himself.  I keep you on my head. Kindly protect me again and again. Here Asva also refers to Sri devi, ratha(car) refers to the vehicle used by the  Lord Vishnu to give  a sense of sanctity more to the mud of the earth. Earth is named as vasundhara since she bears, rather contains all gifts to sustain to beings the journey.)

9. Mrittike hana me paapam yanmaya dushkrutam kritam

mrittike brahma dattasi kasyapenabhi mantrita.

(Oh mud, please destroy my sins and that what ever bad I have committed. Oh Mrittika! you are given (created) by Brahma and the kashyapa prajapati has sanctified you. He filled the same earth upon the earth and made her plenty.)

10 Mrittike dehi me pushtim tvayi sarvam pratishthitam

tanme nirnuda mrittika taya hatena papena gacchami paramam gatim

(Oh Mud, please bestow on me health and prosperity. In you everything is established.  When all powers are vested in you, please guide me and quell all my sins. When thus all my sins are destroyed by you I will get on into the highest world and the state of liberation and mukti.then the mantra referring to

Durva  prarthana

It is in praise of Durva Grass. It could be the kind of brush to use to wash the dirt. But it is a Divinity again in the context of religious bath or such religious observance. Durva is a variety of grass which has the quality to cleanse when rubbed to the body with that. In bath durva serves like the brush and the mud, mruttika like the soap and of course water to cleanse both. So the bath ( snana) is a composite unit of water , mruttika and the Durva grass. Then only the bath is hygienic and complete according to our implication.

Durva also is deity and accordingly its mahat is enlisted hereunder as a part of sampling. In fact we have many mantras where these two are addressed and the benefits got enumerated in the Yajur veda .Durva is a nitya pavitra vastu.It has ability magically to sanctify other things too. ‘Atha suddhena pavitrena puta emi’ is one of the mantras of the YV to cite.

11. Kandatkandat prarohanti parushah parusah pari

evano dureve pratnu sahasrena satena ca ya satenapratanoshi sahasrena virohasi

tayahatena papena gacchami paramam gatim.

(This is a Prayer to DURVA GRASS which runs as follows..

Oh Durva grass! You as grow from branch to branch and knot to kno: also in multiple ways from hundreds to thousand branches, in the same manner you help us to grow in prosperity in thousand and hundred fold. In view of this I can attain liberation having thus my all sins washed off. When sins are cleared, the purusha becomes suddha . A suddha is eligible for Moksha rather freedom from rebirth.

Veda mantras in general focus on cleansing of sins and remain pure always making oneself eligible for divine activities. In such strain the Aghamarshan sukta and the mantras in it are the path finders to that end.

Thus in the Aghamarshana sukta there is the involvement of prayers for the Waters, the Mud and the durva grass. The deities related to these tools for bath are submitted with prayers implying description and abilities.

Hereby it is to be noted that in our Vedic life every event we do for ourselves is divine and the divinities stay along with us and help the being to cover the full healthy and active and purooseful life.

In the entire mantras of the Vedas which number to more than 15000 now available there is effort to make the being grow lucky long lived happy and prosperous and ultimately attain the paramartha. If to say in the words of Valmiki, we repeat.

Vedavedyae pare pumsi jate dasarathatmaje

vedah pracetasadacit sakshat ramayanatmana.

This is quoted to remember that the object and goal of life is to get on to the path of purity and enter into the better regions through the gate removed of obstacles. This sukta is a gateway unto the end meaning purity and liberation.It is so because the upasaka becomes a mukta kilbisha and it is primarily a status of eligibility for growth and peace.

 

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 Pavamana is another name for Soma. Pavamana also means that which flows; That which purifies. Hence, the wind god Vayu is worshipped through this Suktam. The Pavamana Suktam is particularly sacred to followers of Shri Madhwacharya of Udipi. The Madhwas consider Vayu to be Jivottama, best among the Jivas (Vayu Jivottamaha | Hari Sarvottamaha ||).

Since Lord Hanuman is the son of Vayu Bhagavan, the Pavamana Suktam is also performed to propitiate Hanuman.

The homam is performed by offering materials which are specially sacred to Vayu, Soma and Hanuman while chanting the verses from the Pavamana Suktam.

The benefits of performing the Pavamana Suktam are long life, removal of all sins and pitrhu shapam (curse of ancestors), increase in prosperity and happiness of mind. It is auspicious to perform Pavamana Suktam on a Saturday to overcome the effects of Saturn Transits (Elre Sani / Sade Sathi / Ashtama Shani / Ardhashtama Sani / Kantaka Shani / Sani Dasa etc.)

The Pavaman Suktam itself described the following benefits:

"He who recites Pavamana Suktha,
Which is essence of Vedas collected by sages,
For him Saraswathi extracts,
The milk of knowledge, clarity and exhilarating Soma.

This Pavamani suktha leads to peaceful and indestructible life,
They can be easily understood and knowledge can be improved,
The sages understand the essence of Vedas from these,
And this is the nectar for the knower of God.

Those who are purified by Pavamana Suktham,
Get this world as well as the next,
Their wishes would be fulfilled,
And they would be united with gods and goddesses

This Pavamani suktha leads to peaceful and indestructible life,
They can be easily understood and mental clarity would be released,
The sages understand the essence of Vedas from these,
And this is the nectar for the knower of God."

ōm ॥ hira̍ṇyavarṇā̠-śśucha̍yaḥ pāva̠kā
yāsu̍ jā̠taḥ ka̠śyapō̠ yāsvindra̍ḥ ।
a̠gniṃ yā garbha̍ō dadhi̠rē virū̍pā̠stā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

yāsā̠g̠ṃ rājā̠ varu̍ṇō̠ yāti̠ madhyē̍
satyānṛ̠tē a̍va̠paśya̠-ñjanā̍nām ।
ma̠dhu̠śchuta̠śśucha̍yō̠ yāḥ pā̍va̠kāstā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

yāsā̎-ndē̠vā di̠vi kṛ̠ṇvanti̍ bha̠kṣaṃ
yā a̠ntari̍kṣē bahu̠dhā bhava̍nti ।
yāḥ pṛ̍thi̠vī-mpaya̍sō̠ndanti śu̠krāstā
na̠ āpa̠śśagg syō̠nā bha̍vantu ॥

śi̠vēna̍ mā̠ chakṣu̍ṣā paśyatāpaśśi̠vayā̍
ta̠nuvōpa̍ spṛśata̠ tvacha̍ō mē ।
sarvāg̍ō a̠gnīgṃ ra̍psu̠ṣadō̍ huvē vō̠ mayi̠
varchō̠ bala̠mōjō̠ nidha̍tta ॥

pava̍māna̠ssuva̠rjana̍ḥ । pa̠vitrē̍ṇa̠ vicha̍r​ṣaṇiḥ ।
yaḥ pōtā̠ sa pu̍nātu mā । pu̠nantu̍ mā dēvaja̠nāḥ ।
pu̠nantu̠ mana̍vō dhi̠yā । pu̠nantu̠ viśva̍ ā̠yava̍ḥ ।
jāta̍vēdaḥ pa̠vitra̍vat । pa̠vitrē̍ṇa punāhi mā ।
śu̠krēṇa̍ dēva̠dīdya̍t । agnē̠ kratvā̠ kratū̠g̠ṃ ranu̍ ।
yattē̍ pa̠vitra̍ma̠rchiṣi̍ । agnē̠ vita̍tamanta̠rā ।
brahma̠ tēna̍ punīmahē । u̠bhābhyā̎-ndēvasavitaḥ ।
pa̠vitrē̍ṇa sa̠vēna̍ cha । i̠da-mbrahma̍ punīmahē ।
vai̠śva̠dē̠vī pu̍na̠tī dē̠vyāgā̎t ।
yasyai̍ ba̠hvīsta̠nuvō̍ vī̠tapṛ̍ṣṭhāḥ ।
tayā̠ mada̍nta-ssadha̠mādyē̍ṣu ।
va̠yagg syā̍ma̠ pata̍yō rayī̠ṇām ।
vai̠śvā̠na̠rō ra̠śmibhi̍rmā punātu ।
vāta̍ḥ prā̠ṇēnē̍ṣi̠rō ma̍yō̠ bhūḥ ।
dyāvā̍pṛthi̠vī paya̍sā̠ payō̍bhiḥ ।
ṛ̠tāva̍rī ya̠jñiyē̍ mā punītām ॥

bṛ̠hadbhi̍-ssavita̠stṛbhi̍ḥ । var‍ṣi̍ṣṭhairdēva̠manma̍bhiḥ । agnē̠ dakṣai̎ḥ punāhi mā । yēna̍ dē̠vā apu̍nata । yēnāpō̍ di̠vyaṅkaśa̍ḥ । tēna̍ di̠vyēna̠ brahma̍ṇā । i̠da-mbrahma̍ punīmahē । yaḥ pā̍vamā̠nīra̠ddhyēti̍ । ṛṣi̍bhi̠ssambhṛ̍ta̠g̠ṃ rasam̎ । sarva̠g̠ṃ sa pū̠tama̍śnāti । sva̠di̠ta-mmā̍ta̠riśva̍nā । pā̠va̠mā̠nīryō a̠dhyēti̍ । ṛṣi̍bhi̠ssambhṛ̍ta̠g̠ṃ rasam̎ । tasmai̠ sara̍svatī duhē । kṣī̠ragṃ sa̠rpirmadhū̍da̠kam ॥

pā̠va̠mā̠nīssva̠styaya̍nīḥ । su̠dughā̠hi paya̍svatīḥ । ṛṣi̍bhi̠ssambhṛ̍tō̠ rasa̍ḥ । brā̠hma̠ṇēṣva̠mṛtag̍ō hi̠tam । pā̠va̠mā̠nīrdi̍śantu naḥ । i̠maṃ lō̠kamathō̍ a̠mum । kāmā̠n‍thsama̍rdhayantu naḥ । dē̠vī‍rdē̠vai-ssa̠mābhṛ̍tāḥ । pā̠va̠mā̠nīssva̠styaya̍nīḥ । su̠dughā̠hi ghṛ̍ta̠śchuta̍ḥ । ṛṣi̍bhi̠-ssambhṛ̍tō̠ rasa̍ḥ । brā̠hma̠ṇēṣva̠mṛtag̍ō hi̠tam । yēna̍ dē̠vāḥ pa̠vitrē̍ṇa । ā̠tmāna̍ō pu̠natē̠ sadā̎ । tēna̍ sa̠hasra̍dhārēṇa । pā̠va̠mā̠nyaḥ pu̍nantu mā । prā̠jā̠pa̠tya-mpa̠vitram̎ । śa̠tōdyā̍magṃ hira̠ṇmayam̎ । tēna̍ brahma̠ vidō̍ va̠yam । pū̠ta-mbrahma̍ punīmahē । indra̍ssunī̠tī sa̠hamā̍ punātu । sōma̍ssva̠styā va̍ruṇassa̠mīchyā̎ । ya̠mō rājā̎ pramṛ̠ṇābhi̍ḥ punātu mā । jā̠tavē̍dā mō̠rjaya̍ntyā punātu । bhūrbhuva̠ssuva̍ḥ ॥

ō-ntachCha̠ṃ yōrāvṛ̍ṇīmahē । gā̠tuṃ ya̠jñāya̍ । gā̠tuṃ ya̠jñapa̍tayē ।
daivī̎ssva̠stira̍stu naḥ । sva̠stirmānu̍ṣēbhyaḥ । ū̠rdhva-ñji̍gātu bhēṣa̠jam । śannō̍ astu dvi̠padē̎ । śa-ñchatu̍ṣpadē ॥
ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥

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