With two marriages scheduled one after the other in the near family, Mantras are again being looked into. By the grace of the One Above, I even got to know of one of the most important mantras being used in one of the weddings. Naturally, that set me thinking about the more commonly used mantras in daily worship, for example, the mantras used in the "sandhyaa" ritual, which is supposed to be performed daily by boys who undergo the sacred thread ceremony.
Now, mantra chanting is often done without any understanding of the meaning of the words, and some say that even that is very helpful provided the chanting (especially silent chanting) is done with due attention and concentration. On the other hand, recitation of mantras (especially silent) after understanding the meaning of the words is also highly encouraged by some, perhaps because it makes it easier for the mind to be totally absorbed in the ideas being conveyed by the mantra, facilitating conscious meditation. Which is better is therefore a slightly complicated question. Maybe practioners should try both alternatives, and decide for themselves as to which method is suitable in which situation.
The translation of some Vedic mantras are easily available on the internet too. In some cases, the literal translations are "enough," while in other cases, the typical reader would probably do better to look up a commentary too, so that the implied meanings or alternative interpretations can be understood along with the literal meanings of the words. The Rig-Vedic sandhyaa mainly contains mantras from the RigVeda, and therefore, at least literal translations are easily found on the internet from books like the 1888 translation by H. H. Wilson. Here, I am adding those same translations - with a few additional notes here and there, based mainly on a translation I have with me (edited by Pt. Shriram Sharma Acharya and Bhagwati Devi Acharya).
Even those who do not perform the daily sandhyaa will probably appreciate the simplicity and beauty of the ideas contained in the mantras. To save some space, I am not adding the original Sanskrit mantras here, but I have tried to quote the Mandala and the Sookta from which each mantra has been taken.
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I. Aapo hi shthaa mayobhuvah....(the cleansing mantras in praise of Aapo devataa,chanted while sprinkling water on oneself, from Mandala 10, Sookta 9, by either Sindhudweep Aambareesh or Trishira Twaashtra):
1. Waters, you are the sources of happiness, grant to us to enjoy abundance, and great and delightful perception.
2. Give us to partake in this world of your most auspicious juice, like affectionate mothers.
3. Let us quickly have recourse to you, for that your (faculty) of removing (sin) by which you gladden us : waters, bestow upon us progeny.
Some other translators would let the last part be simply "nourish our dynasties." The meaning is the same, but one choice of words is more materialistic and explicit, while the other is less explicit and for devotees, might be more "classy" too. It is unlikely that the translator wanted to be too graphic or less reverent. Maybe the translator just wanted to bring out the verbal meaning clearly and quickly, without hints or suggestions which require further thinking.
4. May the divine waters be propitious to our worship, (may they be good) for our drinking: may they flow round us, and be our health and safety.
5. Waters, sovereigns of precious (treasures), grantors of habitations to men, I solicit of ye medicine (for mine infirmities).
6. Soma has declared to me: all medicaments, as well as Agni, the benefactor of the universe, are in the waters.
7. Waters, bring to perfection all disease-dispelling medicaments for the good of my body, that I may long behold the Sun.
8. Waters, take away whatever sin has been (found) in me, whether I have (knowingly) done wrong, or have pronounced imprecations (against holy men), or have spoken untruth.
9. I have this day entered into the waters: we have mingled with their essence. Agni abiding in the waters approach, and fill me (thus bathed) with vigor.
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II. Sooryashcha maa manyushcha...(the aachaman mantra, praying for internal purity and for cleansing of sins from thinking bad thoughts, etc.)
Omitted here, since I can't find this in my copy of the RigVeda Samhita. It might be a mantra from the related vedic texts like the Brahman texts, etc., or perhaps starts slightly differently.
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III. Ritam cha satyam cha....(the aghamarshan mantra, again for cleansing, recited before exhaling into a handful of water which is thrown away to symbollically throw out any internal impurities, from Mandala 10, Sookta 190, by Aghamarshan Maadhuchchhandas):
1. Truth (of thought) and truthfulness (of speech) were born of arduous penance, thence was night generated, thence also the watery ocean.
2. From the watery ocean was the year afterwards produced, ordaining nights and days, the ruler of every moment.
3. Dhaatri in the beginning created the sun and moon, the heaven, the earth, the firmament, and the happy (sky).
The initial watery ocean mentioned above is supposed to mean the initial material substance which is subject to change. So, creation of the "year" is supposed to mean creation of changeable forms and thereby creation of "time", which is only relevant in the context of the changeable. The lines on the creation of the sun, moon etc., are also translated as "created like before", meaning that in this round of creation too, the Great One created the Sun, Moon etc. just like before. The devataa (to whom the prayer is dedicated) of the mantra is Bhaavavritti, which itself means a circle or cycle of creation and recreation. Dhaatri means the One who Holds, or Sustains.
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IV. Prithvi tvayaa dhritaa lokaa....(to purify the aasana, or the seat on which the meditator sits):
Omitted here, since I can't find this in my copy of the RigVeda Samhita.
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V. Om Bhur Bhuvah...(gaayatri mantra, the central mantra of the sandhyaa ritual, and supposed to be the mantra of mantras, to be meditated upon and recited either 10, 28 or 108 times, from Mandala 3, Sookta 62, by the renowned sage Vishwaamitra):
The first richa on the three lokaas is not in my copy of the Samhita. The mantra in the Samhita starts with "Tat savitur.." As for the number of repetitions (10, 28 or 108), I believe that many knowledgeable folk have emphasized that meditation should be more about quality than quantity, but the practitioner can take a call on that himself. Quantity requires its own rigor, so maybe there is still a case for quantity too, and therefore, the right course of action might differ depending upon the maturity of the practitioner. The translation is:
1. We meditate on that desirable light of the divine Savitri, who influences our pious rites.
Now, mantra chanting is often done without any understanding of the meaning of the words, and some say that even that is very helpful provided the chanting (especially silent chanting) is done with due attention and concentration. On the other hand, recitation of mantras (especially silent) after understanding the meaning of the words is also highly encouraged by some, perhaps because it makes it easier for the mind to be totally absorbed in the ideas being conveyed by the mantra, facilitating conscious meditation. Which is better is therefore a slightly complicated question. Maybe practioners should try both alternatives, and decide for themselves as to which method is suitable in which situation.
The translation of some Vedic mantras are easily available on the internet too. In some cases, the literal translations are "enough," while in other cases, the typical reader would probably do better to look up a commentary too, so that the implied meanings or alternative interpretations can be understood along with the literal meanings of the words. The Rig-Vedic sandhyaa mainly contains mantras from the RigVeda, and therefore, at least literal translations are easily found on the internet from books like the 1888 translation by H. H. Wilson. Here, I am adding those same translations - with a few additional notes here and there, based mainly on a translation I have with me (edited by Pt. Shriram Sharma Acharya and Bhagwati Devi Acharya).
Even those who do not perform the daily sandhyaa will probably appreciate the simplicity and beauty of the ideas contained in the mantras. To save some space, I am not adding the original Sanskrit mantras here, but I have tried to quote the Mandala and the Sookta from which each mantra has been taken.
************
I. Aapo hi shthaa mayobhuvah....(the cleansing mantras in praise of Aapo devataa,chanted while sprinkling water on oneself, from Mandala 10, Sookta 9, by either Sindhudweep Aambareesh or Trishira Twaashtra):
1. Waters, you are the sources of happiness, grant to us to enjoy abundance, and great and delightful perception.
2. Give us to partake in this world of your most auspicious juice, like affectionate mothers.
3. Let us quickly have recourse to you, for that your (faculty) of removing (sin) by which you gladden us : waters, bestow upon us progeny.
Some other translators would let the last part be simply "nourish our dynasties." The meaning is the same, but one choice of words is more materialistic and explicit, while the other is less explicit and for devotees, might be more "classy" too. It is unlikely that the translator wanted to be too graphic or less reverent. Maybe the translator just wanted to bring out the verbal meaning clearly and quickly, without hints or suggestions which require further thinking.
4. May the divine waters be propitious to our worship, (may they be good) for our drinking: may they flow round us, and be our health and safety.
5. Waters, sovereigns of precious (treasures), grantors of habitations to men, I solicit of ye medicine (for mine infirmities).
6. Soma has declared to me: all medicaments, as well as Agni, the benefactor of the universe, are in the waters.
7. Waters, bring to perfection all disease-dispelling medicaments for the good of my body, that I may long behold the Sun.
8. Waters, take away whatever sin has been (found) in me, whether I have (knowingly) done wrong, or have pronounced imprecations (against holy men), or have spoken untruth.
9. I have this day entered into the waters: we have mingled with their essence. Agni abiding in the waters approach, and fill me (thus bathed) with vigor.
************
II. Sooryashcha maa manyushcha...(the aachaman mantra, praying for internal purity and for cleansing of sins from thinking bad thoughts, etc.)
Omitted here, since I can't find this in my copy of the RigVeda Samhita. It might be a mantra from the related vedic texts like the Brahman texts, etc., or perhaps starts slightly differently.
************
III. Ritam cha satyam cha....(the aghamarshan mantra, again for cleansing, recited before exhaling into a handful of water which is thrown away to symbollically throw out any internal impurities, from Mandala 10, Sookta 190, by Aghamarshan Maadhuchchhandas):
1. Truth (of thought) and truthfulness (of speech) were born of arduous penance, thence was night generated, thence also the watery ocean.
2. From the watery ocean was the year afterwards produced, ordaining nights and days, the ruler of every moment.
3. Dhaatri in the beginning created the sun and moon, the heaven, the earth, the firmament, and the happy (sky).
The initial watery ocean mentioned above is supposed to mean the initial material substance which is subject to change. So, creation of the "year" is supposed to mean creation of changeable forms and thereby creation of "time", which is only relevant in the context of the changeable. The lines on the creation of the sun, moon etc., are also translated as "created like before", meaning that in this round of creation too, the Great One created the Sun, Moon etc. just like before. The devataa (to whom the prayer is dedicated) of the mantra is Bhaavavritti, which itself means a circle or cycle of creation and recreation. Dhaatri means the One who Holds, or Sustains.
************
IV. Prithvi tvayaa dhritaa lokaa....(to purify the aasana, or the seat on which the meditator sits):
Omitted here, since I can't find this in my copy of the RigVeda Samhita.
************
V. Om Bhur Bhuvah...(gaayatri mantra, the central mantra of the sandhyaa ritual, and supposed to be the mantra of mantras, to be meditated upon and recited either 10, 28 or 108 times, from Mandala 3, Sookta 62, by the renowned sage Vishwaamitra):
The first richa on the three lokaas is not in my copy of the Samhita. The mantra in the Samhita starts with "Tat savitur.." As for the number of repetitions (10, 28 or 108), I believe that many knowledgeable folk have emphasized that meditation should be more about quality than quantity, but the practitioner can take a call on that himself. Quantity requires its own rigor, so maybe there is still a case for quantity too, and therefore, the right course of action might differ depending upon the maturity of the practitioner. The translation is:
1. We meditate on that desirable light of the divine Savitri, who influences our pious rites.
The last richaa is also translated as "who enlightens our intellect", or "who influences our intellect on the right path", and that is perhaps the more commonly accepted interpretation. The divine light has many well-accepted interpretations like the light of the soul which is one with the light of Brahma, the light which purifies all sins, etc.
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VI. Mitrasya charshanidhrito....(the upasthaana mantras, said after the central gaayatri meditation is over, and as the meditator prepares to get up from his seat, from Mandala 3, Sookta 59, by Vishwaamitra):
1. Desirable food and most renowned wealth are (the gifts) of the divine Mitra, the supporter of man.
2. The renowned Mitra, who by his might presides over heaven, is he who presides over the earth by (the gift of) food.
3. The five classes of men have repaired to the victorious Mitra, for he supports all the gods.
4. Mitra is he who amongst gods and men bestows food as the reward of pious acts upon the man who has prepared (for him) the lopped sacred grass.
The last part of the second mantra is also translated simply as "showers the earth with rain, through his rays". Since rain brings food, we can say that the two meanings are the same, but one sounds a bit less materialistic and might be preferred by the devout.
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VII. Jaatavedase sunavaama soma....(another upasthana mantra, from Mandala 1, Sookta 99, by Maaricha Kaashyap):
1. We offer oblations of Soma to Jatavedas. May he consume the wealth of those who feel enmity against us: may he transport us over all difficulties. May Agni convey us, as in a boat over a river, across all wickedness.
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VIII. Tachcham yoh...(another upasthana mantra)
Omitted here since I can't find this mantra in my copy of the RigVeda Samhitaa. It might be from other Vedic texts.
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IX. Tattvaayaami....(another upasthana mantra for evening meditations, from Mandala 1, Sookta 24, by Shunah Shepa, son of Ajigarti):
1. Praising thee with (devout) prayer, I implore thee (Varuna) for that (life) which the institutor of the sacrifice solicits with oblations. Varuna, undisdainful, bestow a thought upon us: much-lauded, take not away our existence.
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X. Namo brahmane...(another upasthana mantra)
Omitted here since I can't find this mantra in my copy of the Samhita.
*************
XI. Bhadran no....(pradakshina mantra, recited when standing and turning 360 degrees, praying to Agni after completion of the gayatri meditation, from Mandala 10, Sookta 20, by Vimad Endra):
1. (Agni), manifest towards us a favourable mind.
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There are of course, a few more Sanskrit mantras and shlokas which have been omitted here, for example, an invokation to Goddess Gaayatri before the main gaayatri meditation is taken up, the mantras bowing to all 10 directions (in standing position) after the gaayatri recitation is completed, etc. These additional mantras or prayers are probably not from the RigVeda proper and are easy enough to understand, I think. The sandhyaa ritual then ends with a famous shloka which means - as all waters falling from the sky (rivers) flow into the sea, all namaskars (prayerful obeisance) to different Gods go to the One Keshava.
Sadanand Tutakne
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VI. Mitrasya charshanidhrito....(the upasthaana mantras, said after the central gaayatri meditation is over, and as the meditator prepares to get up from his seat, from Mandala 3, Sookta 59, by Vishwaamitra):
1. Desirable food and most renowned wealth are (the gifts) of the divine Mitra, the supporter of man.
2. The renowned Mitra, who by his might presides over heaven, is he who presides over the earth by (the gift of) food.
3. The five classes of men have repaired to the victorious Mitra, for he supports all the gods.
4. Mitra is he who amongst gods and men bestows food as the reward of pious acts upon the man who has prepared (for him) the lopped sacred grass.
The last part of the second mantra is also translated simply as "showers the earth with rain, through his rays". Since rain brings food, we can say that the two meanings are the same, but one sounds a bit less materialistic and might be preferred by the devout.
*************
VII. Jaatavedase sunavaama soma....(another upasthana mantra, from Mandala 1, Sookta 99, by Maaricha Kaashyap):
1. We offer oblations of Soma to Jatavedas. May he consume the wealth of those who feel enmity against us: may he transport us over all difficulties. May Agni convey us, as in a boat over a river, across all wickedness.
*************
VIII. Tachcham yoh...(another upasthana mantra)
Omitted here since I can't find this mantra in my copy of the RigVeda Samhitaa. It might be from other Vedic texts.
*************
IX. Tattvaayaami....(another upasthana mantra for evening meditations, from Mandala 1, Sookta 24, by Shunah Shepa, son of Ajigarti):
1. Praising thee with (devout) prayer, I implore thee (Varuna) for that (life) which the institutor of the sacrifice solicits with oblations. Varuna, undisdainful, bestow a thought upon us: much-lauded, take not away our existence.
*************
X. Namo brahmane...(another upasthana mantra)
Omitted here since I can't find this mantra in my copy of the Samhita.
*************
XI. Bhadran no....(pradakshina mantra, recited when standing and turning 360 degrees, praying to Agni after completion of the gayatri meditation, from Mandala 10, Sookta 20, by Vimad Endra):
1. (Agni), manifest towards us a favourable mind.
*************
There are of course, a few more Sanskrit mantras and shlokas which have been omitted here, for example, an invokation to Goddess Gaayatri before the main gaayatri meditation is taken up, the mantras bowing to all 10 directions (in standing position) after the gaayatri recitation is completed, etc. These additional mantras or prayers are probably not from the RigVeda proper and are easy enough to understand, I think. The sandhyaa ritual then ends with a famous shloka which means - as all waters falling from the sky (rivers) flow into the sea, all namaskars (prayerful obeisance) to different Gods go to the One Keshava.
Sadanand Tutakne
