Mantras in Suryanamaskar
Rajasaheb of Aundh states a variety of mantras that can be used beneficially with the practice of Suryanasmakar in his book. His ideas are summarized in this part of the article
i) Non-vedic Mantras for Suryanamaskar
Rajasaheb states that “Those who do not believe in Vedas and those who do not want to include Vedic hymns in surnamaskaras may say the following” (pg39).
Rajasaheb clarifies that as Suryanamaskar is fast becoming universal for its acceptability by educational authorities and to facilitate its practice b all: Hindus, non-hindus, Parsis, christians, Mohamedans, Jews etc these non-vedic mantras may be used (pg.39).
This is how probably typically a Hindu mind works! Inclusiveness! Make everyone feel comfortable and provide access to that which benefits everyone!
To him 25 times of practice is one set. Hence gives the method for 25 namaskar with non-Vedic mantras. The same set of 25 can be repeated if the number of rounds one practices is more. It is to be noted that the Raja prescribed “Om” for all and also the Bija mantras.
- oṃ hrāṃ mitrāya namaḥ
- oṃ hrīṃ ravaye namaḥ
- oṃ hrūṃ sūryāya namaḥ
- oṃ hraiṃ bhānave namaḥ
- oṃ hrauṃ khagāya namaḥ
- oṃ hraḥ pūṣṇe namaḥ
- oṃ hrāṃ hiraṇyagarbhāya namaḥ
- oṃ hrīṃ marīcaye namaḥ
- oṃ hrūṃ ādityāya namaḥ
- oṃ hraiṃ savitre namaḥ
- oṃ hrauṃ arkāya namaḥ
- oṃ hraḥ bhāskarāya namaḥ
- oṃ hrāṃ hrīṃ mitra-ravibhyāṃ namaḥ
- oṃ hrūṃ hraiṃ sūrya-bhānubhyāṃ namaḥ
- oṃ hrauṃ hraḥ khaga-pūṣabhyāṃ namaḥ
- oṃ hrāṃ hrīṃ hiraṇyagarbha-marīcibhyāṃ namaḥ
- oṃ hrūṃ hraiṃ āditya-savitṛbhyāṃ namaḥ’
- oṃ hrauṃ hra arka-bhāskarābhyāṃ namaḥ
- oṃ hrāṃ hrīṃ hrūṃ hraiṃ mitra-ravi-sūrya-bhānubhyonamaḥ
- oṃ hrauṃ hraḥ hrāṃ hrīṃ khaga-pūṣa-hiraṇyagarbha-marīcibhyo namaḥ
- oṃ hrūṃ hraiṃ hrauṃ hraḥ āditya-sarvatrarka-bhāskarebhyo namaḥ
- oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ mitra-ravi-sūrya-bhānu-khaga-pūṣa-hiraṇagarbha-marīcyādita-savitrarka-bhāskarebhyo namaḥ -
- also the same mantra
- also the same mantra
- oṃ śrī-savitṝ-sūrya-nārāyaṇāya namaḥ
Rajasaheb states that chanting the Pranava and the Bijamantras at the beginning of each of the namaskara gives a lot of energy and it is invigorating. These mantras have to be uttered loud and fully.(pg.43) The Raja also states that this robust utterance of the mantras will help to shake of sleep/drowsiness. Practice with chanting of the mantras in this manner makes a person stronger and healthier (p.44)
Looking at these non-vedic mantras, and utilizing them in the practice will itself be very engaging and absorbing. Those in the field of empirical research can examine the efficacay of Suryanamaskar with mantras.
ii) Rgvedic Mantra for Suryanamaskar
Let us now see the Rgvedic mantra (Rgveda Samhita - 1.50.11-13) that is prescribed in the book for Suryanamaskar. The Raja also clarifies that this mantra is also used by the followers of Krishna yajurveda.
It is to be noted that In the Yoga tradition of Sri Krishnamacharya - it is this mantra which is followed.
As stated earlier - the mantras for 25 Namakars - which is one set in his view is given.
The Entire Rgvedic Mantra with the meaning/translation of Ralph Griffith has been given by Rajasaheb. (In place of Griffith the Raja could have consulted a Vedic Scholar and given the meaning based on that. My article based on Sayana-acarya’s commentary on the meaning of this Rgvedic mantra published in Darsanam journal (March 2020) can be accessed here -https://tinyurl.com/4pv2vxnm)
It has to be noted that - just like any Vedic ritual, this Suryanamaskar with Vedic mantras have the template of Acamana, pranayama, sankalpa, dhyana, and after performance of the Suryanamaskar,Karmaphala-tyaga. These details are given in the Appendix 1 of the book - page no. 187-189.
The sequence of uttering the mantras are presented here (it is to be noted that along with Vedic mantras, non-vedic mantras are to be recited) –
- oṃ hrāṃ udyannadya mitramahaḥ | oṃ hrāṃ mitrāya namaḥ|
- oṃ hrīṃ ārohannuttarāṃ divam | oṃ hrīṃ ravaye namaḥ
- oṃ hrūṃ hṛdrogaṃ mama sūrya| oṃ hrūṃ sūryāya namaḥ
- oṃ hraiṃ harimāṇañca nāśaya |oṃ hraiṃ bhānave namaḥ
- oṃ hrauṃ śukeṣu me harimāṇam | oṃ hrauṃ khagāya namaḥ
- oṃ hraḥ ropaṇākāsu dadhmasi | oṃ hraḥ pūṣṇe namaḥ
- oṃ hrāṃ atho hāridraveṣu me | oṃ hrāṃ hiraṇyagarbhāya namaḥ
- oṃ hrīṃ harimāṇaṃ nidadhmasi | oṃ hrīṃ marīcaye namaḥ
- oṃ hrūṃ udagādayamādityaḥ | oṃ hrūṃ ādityāya namaḥ
- oṃ hraiṃ viśvena sahasā saha |oṃ hraiṃ savitre namaḥ
- oṃ hrauṃ dviṣantaṃ mama randhayan |oṃ hrauṃ arkāya namaḥ
- oṃ hraḥ mo ahaṃ dviṣato radham|oṃ hraḥ bhāskarāya namaḥ
- oṃ hrāṃ hrīṃ udyannadya mitramaha ārohannuttarāṃ divam|oṃ hrāṃ hrīṃ mitra-ravibhyāṃ namaḥ
- oṃ hrūṃ hraiṃ hṛdrogaṃ mama sūrya harimāṇañca nāśaya|oṃ hrūṃ hraiṃ sūrya-bhānubhyāṃ namaḥ
- oṃ hrauṃ hraḥ śukeṣu me harimāṇam ropaṇākāsu dadhmasi|oṃ hrauṃ hraḥ khaga-pūṣabhyāṃ namaḥ
- oṃ hrāṃ hrīṃ atho hāridraveṣu me harimāṇaṃ nidadhmasi |oṃ hrāṃ hrīṃ hiraṇyagarbha-marīcibhyāṃ namaḥ
- oṃ hrūṃ hraiṃ udagādayamādityo viśvena sahasā saha|oṃ hrūṃ hraiṃ āditya-savitṛbhyāṃ namaḥ
- oṃ hrauṃ hraḥ dviṣantaṃ mama randhayan mo ahaṃ dviṣato radham| oṃ hrauṃ hra arka-bhāskarābhyāṃ namaḥ
- oṃ hrāṃ hrīṃ hrūṃ hraiṃ udyannadya mitramaha ārohannuttarāṃ divam, hṛdrogaṃ mama sūrya harimāṇañca nāśaya,|oṃ hrāṃ hrīṃ hrūṃ hraiṃ mitra-ravi-sūrya-bhānubhyonamaḥ
- oṃ hrauṃ hraḥ hrāṃ hrīṃ śukeṣu me harimāṇam ropaṇākāsu dadhmasi,atho hāridraveṣu me harimāṇaṃ nidadhmasi |oṃ hrauṃ hraḥ hrāṃ hrīṃ khaga-pūṣa-hiraṇyagarbha-marīcibhyo namaḥ
- oṃ hrūṃ hraiṃ hrauṃ hraḥ udagādayamādityo viśvena sahasā saha, dviṣantaṃ mama randhayan mo ahaṃ dviṣato radham|oṃ hrūṃ hraiṃ hrauṃ hraḥ āditya-sarvatrarka-bhāskarebhyo namaḥ
- oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ udyannadya mitramaha ārohannuttarāṃ divam, hṛdrogaṃ mama sūrya harimāṇañca nāśaya, śukeṣu me harimāṇam ropaṇākāsu dadhmasi, atho hāridraveṣu me harimāṇaṃ nidadhmasi, udagādayamādityaḥ viśvena sahasā saha, dviṣantaṃ mama randhayan mo ahaṃ dviṣato radham |oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ mitra-ravi-sūrya-bhānu-khaga-pūṣa-hiraṇagarbha-marīcyādita-savitrarka-bhāskarebhyo namaḥ - (it has to be repeated thrice)
- also the same
- also the same mantra
- oṃ śrī-savitre sūrya-nārāyaṇāya namaḥ
iii) Shukla Yajurveda Mantra for Suryanamaskar
After the Rgvedic Mantra - Rajasaheb presents the (shukla) yajurvedic Mantra for the practice of Surya Namaskar.
This mantra is from shukla yajur veda Vajasaneyi Samhita - 10.24. (It is to be noted that this mantra is also found in Taittiriya Krishna yajurveda - Mahanarayanopanishad Anuvaka 10).
The practice with Shukla yayurvedic Mantras is called as Hamsa-kalpa-namaskara. (a namaskara which is accompanied by Mantra beginning with Hamsa - comparing the Sun to Hamsa).
The previous practice with the Rgvedic mantra is called Trca-kalpa-namaskara. (Traca – refers to a set of three Rk-mantras).
As earlier, the mantras with English translation (the source of translation is not mentioned in the book) are given as images along with the post. (In due course I will also attempt a translation based on the commentary Sayana -acarya)
The way it has to be uttered during the practice is presented in the body of this post.
(It has to be noted that - just like any Vedic ritual, this Surya Namaskar with Vedic mantras have the template of Acamana, pranayama, sankalpa, dhyana, and after performance of the Suryanamaskar, Kayena vaca - which is referred to as Karmaphala-tyaga. These details are given in the Appendix 2 of the book - page no. 190-192.)
Here also we find 25 mantras - which according to Rajasaheb is one round. Here also the Vedic Mantras with the Bija mantras are Non-vedic mantras are seen to be combined.
The Mantras are as follows -
- oṃ hrāṃ haṃsaḥ śuciṣat | oṃ hrāṃ mitrāya namaḥ|
- oṃ hrīṃ vasurantarikṣasat | oṃ hrīṃ ravaye namaḥ
- oṃ hrūṃ hotā vediṣat| oṃ hrūṃ sūryāya namaḥ
- oṃ hraiṃ atithirduroṇāsat |oṃ hraiṃ bhānave namaḥ
- oṃ hrauṃ nṛṣat | oṃ hrauṃ khagāya namaḥ
- oṃ hraḥ varasat | oṃ hraḥ pūṣṇe namaḥ
- oṃ hrāṃ ṛtasat | oṃ hrāṃ hiraṇyagarbhāya namaḥ
- oṃ hrīṃ vyomasat| oṃ hrīṃ marīcaye namaḥ
- oṃ hrūṃ abjā gojā | oṃ hrūṃ ādityāya namaḥ
- oṃ hraiṃ ṛtajā adrijā |oṃ hraiṃ savitre namaḥ
- oṃ hrauṃ ṛtam |oṃ hrauṃ arkāya namaḥ
- oṃ hraḥ bṛhat |oṃ hraḥ bhāskarāya namaḥ
- oṃ hrāṃ hrīṃ haṃsaḥ śuciṣat vasurantarikṣasat|oṃ hrāṃ hrīṃ mitra-ravibhyāṃ namaḥ
- oṃ hrūṃ hraiṃ hotā vediṣadatithirduroṇāsat|oṃ hrūṃ hraiṃ sūrya-bhānubhyāṃ namaḥ
- oṃ hrauṃ hraḥ nṛṣadvarasat |oṃ hrauṃ hraḥ khaga-pūṣabhyāṃ namaḥ
- oṃ hrāṃ hrīṃ ṛtasadvyomasat|oṃ hrāṃ hrīṃ hiraṇyagarbha-marīcibhyāṃ namaḥ
- oṃ hrūṃ hraiṃ abjā gojā ṛtajā adrijā|oṃ hrūṃ hraiṃ āditya-savitṛbhyāṃ namaḥ
- oṃ hrauṃ hraḥ ṛtaṃ bṛhat| oṃ hrauṃ hra arka-bhāskarābhyāṃ namaḥ
- oṃ hrāṃ hrīṃ hrūṃ hraiṃ haṃsaḥ śuciṣat vasurantarikṣasaddhotā vediṣadatithirduroṇāsat|oṃ hrāṃ hrīṃ hrūṃ hraiṃ mitra-ravi-sūrya-bhānubhyonamaḥ
- oṃ hrauṃ hraḥ hrāṃ hrīṃ nṛṣadvarasat ṛtasadvyomasat|oṃ hrauṃ hraḥ hrāṃ hrīṃ khaga-pūṣa-hiraṇyagarbha-marīcibhyo namaḥ
- oṃ hrūṃ hraiṃ hrauṃ hraḥ abjā gojā ṛtajā adrijā ṛtaṃ bṛhat |oṃ hrūṃ hraiṃ hrauṃ hraḥ āditya-sarvatrarka-bhāskarebhyo namaḥ
- oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ haṃsaḥ oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ haṃsaḥ śuciṣat vasurantarikṣasaddhotā vediṣadatithirduroṇāsat. nṛṣadvarasadṛtatasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat |oṃ hrāṃ hrīṃ hrūṃ hraiṃ hrauṃ hraḥ mitra-ravi-sūrya-bhānu-khaga-pūṣa-hiraṇagarbha-marīcyādita-savitrarka-bhāskarebhyo namaḥ - (to be repeated three times)
- also the same mantra
- also the same mantra
- oṃ śrī-savitre-sūrya-nārāyaṇāya namaḥ
iv) Healing value of the Mantras
Rajasaheb now presents his views on the healing values of chanting Pranava, Bijaksharas (pg 49-54) along with the namaskars. Though we might have read about the value of chanting Om in many texts, the views that he states about the Bijaksharas are worth noting. Though the scientific validity and textual authority of these views are to be verified - this can be taken as an opinion on the Bijaksharas.
It is to be noted that each of the Bijakshara starts with “h” and ends with “m” and there is “r” in the middle. First he presents his views on these three common components in all the six mantras.
The aspirate “h” is associated with the heart and its functions. Hence it has a favourable impact in the pumping and circulation of blood.
“m” which is chanted in an elongated manner at the end is a naso-labial sound. The long pronunciation of “m” has a favourable impact on the respiratory system.
“r” is a vibaratory sound that is created when the tip of the tongue repeatedly hits the upper palate. Hence, he opines that it has an impact on the brain.
So he summarizes that the three sounds h-r-m that are part of the mantras have a favourable impact on the heart, respiratory system and the brain. (As stated earlier - the validity of these claims are to be verified. But during the practice, one can visualize that these limbs are being rejuvenated by the practice. It is in the same sense that the subsequent descriptions also have to be taken)
hrām - Among the benefits of chanting this Bija with an elongated ‘a’ - the Raja counts - the cleansing of the upper portion of the lungs, a curative impact on asthma, bronchitis and reduction of predisposition of pulmonary tuberculosis.
hrīm - Throat, palate and nose are stimulated. clears the phlegm accumulated in the respiratory and digestive passages.
hrūm - liver, spleen, stomach and intestines are stimulated. Rajasaheb also mentions - women suffering from hypogastrium related troubles will immensely be benefited by the loud and full repetition of this Bijamantra
hraim - it favourably impacts the kidneys and has an implication in urination. It serves as a diuretic.
hraum - this favourably influences rectum and anus. The Raja also states that - as one progress in systematic practice of Surya namaskar with this mantra - the reluctance in bowel movement will be overcome and there will be free bowel movement.
hraḥ - This vibrates the chest and the throat.
The Raja notes that as all these mantras have vibaratory impact on various vital parts of the body - regular practice of Surya Namaskar - purges all these vital organs from impurities and wards of a possibility of onset of illnesses.
He states that practice of Surya namaskar with these mantras make the proper growth of external organs and also the proper functioning of internal organs mentioned herein. He also notes that vibrations of the vocal chord reaches every part of the body and hence such beneficial changes are possible.
In the next (last) post we will see the descriptions of Rajasaheb on the views of a European scientist and also how Suryanamaskar has favorable health benefits for women practitioners and how the Raja had made efforts to take this practice to society at large and also a summary of other interesting aspects of the book.
