Aruna Prasnam PDF

Sincere Thanks To:
1. SrI Anil for the Cover Image ofSrI sudarSana nrsimha

sadagopan.org
2. Smt. Krishnapriya for compiling the source document
3. Mannargudi SrI Srinivasan Narayanan for Sanskrit texts and proof reading
4. Nedumtheru SrI Mukund Srinivasan for creative suggestions for images
5. Smt Jayashree Muralidharan for eBook assembly

C O NT E NT S
Twenty third anuvAkam 3
Twenty fourth anuvAkam 26
Twenty fifth anuvAkam 37
Twenty sixth anuvAkam 45
Twenty seventh anuvAkam 65
Twenty eighth anuvAkam 85
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Twenty ninth anuvAkam 88
Thirtieth anuvAkam 91
Thirty first anuvAkam 94
Thirty second anuvAkam 108
SAnti pATham 119
nigamanam 120
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IMPORTANT LINKS
1. AruNam Text in Sanskrit svara notations: http://www.geocities.com/

Yajur.Veda
2. Audio for AruNam - http://www.vedamantram.com/audio/arunam.mp3
3. Another audio for aruNam - http://www.astrojyoti.com/

yajurvedamp3part51.htm
4. A u d i o for ashtottaram - http://www.astrojyoti.com/

sadagopan.org
sooryaastottaram.htm
5. Famous sUryanArAyaNa Temple in SrI KAkulam, Andhra Pradesh, India -

http://www.arasavallisungod.org/abttemple.html
6. The ancient Konarak Sun Temple in India - http://konark.nic.in/intro.htm
7. Vedic rituals - http://www.jyotistoma.nl/EN/DEFAULT.asp
8. Yaagam photos - http://www.namboothiri.com/articles/yaagam-photos.htm
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Photo Credits
Page # Photo Detail Courtesy
iv, SrI Malayappa Swamy - Tirumala SrI Ramakrishna Deekshitulu
4 Prajapati www.stephen-knapp.com
12 Viswaroopam www.surendrapuri.com
18, 83. 89 AdityAs www.exoticindiaart.com
23 nara-nArAyaNa wikipedia
48 yaj~na paSu www.namboothiri.com/
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67, 117 prapatti,bhagavad gItA kamadenu.blogspot.com
74 SrI sUryanArAyaNa kadirursuryanarayana.org
iii
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SrI Malayappa Swamy on Ratha Sapthami day
iv
ïI>
ïI Daya suvR½laMÉa smete ïI sUyRnaray[ Svaimne nm>.
k«:[ yjuveRdIy tEiÄrIyar{ykm!
(iÇtIy Éag>)
KrshNa yajurvedIya taittrIyAraNyakam
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(Vol 3)
This Volume comprises of the mantrams from 23rd anuvAkam to 32nd

anuvAkam. Volume One consisting of anuvAkams 1 - 6 can be accessed at:
http://www.srihayagrivan.org/html/ebook037.htm and Volume Two consisting of
7th to 22nd anuvAkams can be accessed at: http://www.srihayagrivan.org/
html/ebook038.htm
1
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SrI SUrya nArAyaNa swamy
2
ïI>
. ïI Daya suv½
R laMÉa smete ïI sUyRnaray[ Svaimne nm>.
k«:[ yjuveRdIy tEiÄrIyar{ykm!
Aé[ àî>
KrshNa yajurvedIya taittrIyAraNyakam
aruNa praSnam
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Twenty third anuvAkam
(Mantrams 90 to 98)
Introduction to 23rd anuvAkam
There are nine mantrams in this anuvAkam. The previous anuvAkam (Mantra
Pushpam) celebrated the centrality of Jalam (Apa:) and its coexistence with
agni.
In the 23rd anuvAkam, the origin of creation and the appearance of

Brahma with his desire to create is covered. The appearance of Parama
Purushan to direct BrahmA's creation related activities is covered. One hears
here the echo of the Mantrams of Purusha sUktam paying homage to VirAT
Purushan.
3
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4
Prajapati !
90th Mantram
Aapae va #dmasNTsillmev
s àjapitrek> pu:krp[eR smÉvt!
tSyaNtmRnis kamSsmvtRt
#d‡ s&jeyimit
tSma*Tpué;ae mnsa=iÉgCDit
tÖaca vdit
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tTkmR[a kraeit
tde;a=_ynUá
kamStd¢e smvtRtaix
mnsae ret> àwm< ydasIt!.
Apo vA idamAsan salilameva
sa prajApatireka: pushkaraparNe samabhavat
tasyAntarmanasi kAma: samavartata
idagum srjeyamiti
tasmAdyat purusho manasAabhigacchati
tadvAcA vadati
5
tatkarmaNA karoti
tadeshAabhyanUktA
kAmastadagre samavartatAdhi
manaso reta: prathamam yadAsIt ||
Word by Word Meaning:
idam – this world at the beginning,
Apa: vA AsIt – the world was entirely made of water only. It was just PraLayam
waters everywhere.
salilameva AsIt – There was nothing except water.

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pushkaraparNe sa: prajApati: eka: samabhavat - On a lotus leaf, the Lord of

Prajai: (PrajApati:) appeared now all alone.
idam srjeyamiti tasya anta: kAma: samavartata - In his mind arose the desire to
create this world.
tasmAt purusha: yat manasA abhigacchati tat vAcA vadati, karmaNA karoti -
Therefore, when a man desires something with his mind, he talks about that
with his speech and executes that as action.
tat eshA abhyanUktA - About this chain of events, the following mantram
describes.
tad agre atisamavartata – The desire to create arose.
manasa: reta: prathamam yat AsIt - From the mind, that desire arose first like
the seed for creation.
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91st Mantram
stae bNxumsit inrivNdn!
ùid àtI:ya kvyae mnI;eit
%pEnNtÊpnmit
yTkamae Évit
y @v< ved
s tpae=tPyt
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s tpStÞva
zrIrmxUnut
tSy yNma‡smasIt!
ttae=é[a> ketvae vatrzna \;y %ditón!.
sato bandhumasati niravindan
hrdi pratIshyA kavayo manIsheti
upainam tadupanamati
yatkAmo bhavati
ya evam veda
sa tapo atapyata
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sa tapastaptvA
SarIramadhUnuta
tasya yanmAgumsamAsIt
tatoaruNA: ketavo vAtaraSanA rshaya udatishThan ||
sata: bandhum asati niravindan kavaya: - The farsighted PrajApatis (kavaya:)

during each praLayam willed the manifest kArya rUpa Universe (sata:) to
change into in the unmanifested (asati) kAraNa rUpa Universe. From avyaktam
to vyaktam was willed.
hrdi manIshA pratIshya ya: evam veda, yat kAmo bhavati tat enam upanamati -
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When one comprehends it this way (ya evam veda), this arousal of desire in the
heart through buddhi Sakti/the power of intellect (hrdi manIshA pratIshya)
will lead to whatever he desires; they will come of their own and prostrate
(upanamati) before him.
sa: tapa: atapyata - knowing that PrajApati performed now the penance of
Jn~Anam.
sa tapa: taptvA SarIram adhUnuta - Having completed his tapas this way,
PrajApati shook his body.
tasya yat mAmsam AsIt tata: aruNa: ketava: vAtaraSanA; rshaya: udatishThan
- From that, what was flesh arose the Rshis like aruNAs, KetavAs, and
vAtaraSanars.
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92nd Mantram
ye noa>
te vEoansa>
ye vala>
te valioLya>
yae rs>
sae=pam!
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ANtrt> kªm¡ ÉUt‡spRNtm!
tmävIt!
mm vETv'!ma‡sa
smÉUt!.
ye nakhA:
te vaikhAnasA:
ye vAlA:
te vAlakhilyA:
yo rasa:
soapAm
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antarata: kUrmam bhUtagum sarpantam
tamabravIt
mama vaitvangamAgumsA
samabhUt ||
ye nakhA: te vaikhAnasA: - Those which are the nails of PrajApati became the
VaikhAnasa Rshis.
ye vAlA: te vAlakhilyA: - The hairs on the body of PrajApati became vAlakhilya

rshis.
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ya: rasa: sa: apAm antarata: sarpantam kUrmam bhUtam - The essence of
PrajApati became the tortoise that moved around inside the Jalam.
tam abravIt - PrajApati addressed this Tortoise.
mama tvak mAmsA samabhUt - You came into being from my skin and flesh.
The kUrmam (the Tortoise) answered PrajApati through mantrams 93 to 98 of

this.
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93rd and 94th Mantrams
neTyävIt!
pUvRmevahimhasimit
tTpué;Sy pué;Tvm!
s shözI;aR pué;>
shöa]Sshöpat!
ÉUTvaeditót!
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tmävIt!
Tv< vE pUvR‡ smÉU>
Tvimd< pUvR> k…é:veit
s #t Aadayap>. 93.
netyabravIt
pUrvamevAhamihA samiti
tatpurushasya purushatvam
sa sahasraSIrshA purusha:
sahasrAksha: sahasrapAt
bhUtvodatishThat
11
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"virAT purushan!"
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tamabravIt
tvam vai pUrvagum samabhU:
tvamidam pUrva: kurushveti
sa ita AdAyApa: || 93||
AÃilna purStaÊpadxat!
@vaýeveit
tt AaidTy %ditót!
sa àaic idk!
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Awaé[> ketudRi][t %padxat!
@vaý¶ #it
ttae va Ai¶éditót!
sa di][a idk!
Awaé[> ketu> píaÊpadxat!
@vaih vayae #it. 94.
anjalinA purastAdupAdadhAt
evAhyeveti
tata Aditya udatishThat
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sA prAci dik
athAruNa: ketur-dakshiNata upAdadhAt
evAhyagna iti
tato vA agnirudatishThat
sA dakshiNA dik
athAruNa: ketu: paScAdupAdadhAt
evAhi vAyo iti || 94 ||
na iti abravIt, pUrvam eva Aham iha Asam iti – That is not so, said the kUrmam.
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Oh PrajApati! I did not arise from your skin and flesh. I am here before You.
(What PrajApati created was the body of the tortoise and not the soul dwelling
inside, ParamAtma, who is ancient and timeless).
tat purushasya purushatvam sa: sahasra SIrshA:, sahasrAkshA:,

sahasrapAt bhUtvA udatishThata – This then indeed is the Masculinity
(Purushatvam) of Parama Purushan, AdinAthan, the VirAT Purushan. He
appeared displaying his Purushatvam with thousands of heads, eyes and feet as
VirAT Purushan (sahasra SIrshA purusha: --purusha sUktam).
pUrvam tvam vai samabhU: - (PrajApati says): Oh sarvAntarAtmA! You have

been existing even before me attempting to create on Your command.
pUrva: tvam idam kurushva iti tam abravIt – (PrajApati continued): Oh Lord! Oh
ancient One! Please create the Universe now.
sa: ita: anjalinA apa: AdAya purastAt upadadhAt – That Parama Purushan used
His cupped hands to take a palm full of waters of the great deluge (PraLayam)
and let it down in front of Him with a command.
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eva evAhi iti – (Parama Purushan addressed) Oh sUrya! Arise and arrive!
tata Aditya: udatishThat – sUryan responded and arose. He arose out of the
Lord's command and sankalpa balam.
sA prAcI dik abhUt – The direction that he had risen became the Eastern
direction. (There was no East or other directions before Creation. VirAT
Purushan willed that the direction where - from Adityan arose be the East).
ata AruNa ketu: dakshiNata: agne evAhi iti upAdadhAt – Next, this supreme
Lord (ParamatmA) with the name of AruNa ketu called out in the easterly
direction and let down another palm full of PraLayam water: "Oh agni! Arise and
arrive! "
tata: agni: udatishThat – From that argyam (jalam), agni arose.
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sA dakshiNa dik – The direction from which agni arose became the southern
direction .
atha: AruNa ketu: paScAt upAdadhAt – Next, AruNa ketu looked at the
western direction and placed another argyam and called..
vAyo evAhi iti – Oh vAyu! Arise and arrive !
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Introduction to pancAtis 95-98:
Through these four pancAtis (95-98), the creation of vAyu, indran, pUshA,
devAs, manushyAs, pitrs, asura jAtis (asurAs, rAkshasAs, pisAsus) by AruNa
ketu (VirAT Purushan) through argyam and invocation by sankalpam are
described.
srshTi from Jalam by the VirAT Purushan in kUrma rUpam emphasizes waters
(Jalam/Apa:) as the primordial source of creation. VirAT Purushan's glories in
pervading the Universe, the jIvans, their directions (diks) are celebrated here
as well.
95th Mantram
ttae vayuéditót!
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sa àtIcI idk!
Awaé[> ketuéÄrt %padxat!
@vahINÔeit
ttae va #NÔ %ditót!
saedIcI idk!!
Awaé[> ketumRXy %padxat!
@vaih pU;iÚit
ttae vE pU;aeditót!
seyiNdk!.
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tato vAyurudatishThat
sA pratIcI dik
athAruNa: keturuttarata upAdadhAt
evAhIndreti
tato vA indra udatishThat
sodIcI diK
athAruNa: keturmadhya upAdadhAt
evAhi pUshanniti
tato vai pUshodatishThat
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seyam dik ||
tata: vAyu: udatishThat – From the water placed in the westerly direction, vAyu
arose.
sA pratIcI dik – that direction from which VAyu arose came to be known as the
West.
atha AruNa ketu: uttarata: upAdadhAt – AruNa ketu poured next the argya
jalam in the Northerly direction.
evAhi indra iti – He called out indrA to arise and arrive.
tata: indra: udatishThat, sA udIcI dik – Then indran came into being and the
direction he arose from became known as the northern direction.
atha AruNa ketu: madhye upAdadhAt – Then, AruNa ketu poured PraLaya jalam
from His cupped palms in the middle direction (center).
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"pUshan!"
evAhi pUshanniti – He called out: "pUshan! Arise and arrive!"
tata: pUshA udatishTht, sA iyam dik – then, pUshA devan came into being. The
center direction is associated with him.
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96th Mantram
Awaé[> ketuépiròaÊpadxat!
@vaih deva #it
ttae devmnu:ya> iptr>
gNxvaRPsrsíaeditón!
saeXvaR idk!
ya ivàu;ae ivpraptn!
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ta_yae=sura r]a‡is ipzacaíaeditón!
tSmaÄe praÉvn!
ivàuf!_yae ih te smÉvn!
tde;a_ynUá.
athAruNa: keturuparishTAdupAdadhAt
evAhi devA iti
tato devamanushyA: pitara:
gandharvAapsarasa: ca udatishThan
sordhvA dik
yA viprusho viparApatan
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tAbhyo asurA rakshAgumsi piSAcA: ca udatishThan
tasmAtte parAbhavan
vipruDbhyo hi te samabhavan
tadeshAabhyanUktA ||
Word by word Meaning:
atha AruNa ketu: uparishTAt upAdadhAt – Now, AruNa ketu looked upward to
the sky and threw the water in this direction from His folded palms.
devA: evAhi iti – He called out: "devAs! Please come into being and arrive here".
tata: deva-manushyA: pitara: gandharva apsara: ca udatishThan – from there

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(from the sky) arose devAs, humans, pitrs, gandharvAs and apsaras strIs.
sA UrdhvA dik – This direction that they rose from came to be recognized as
the Urdhva (upper) direction.
yA: viprusha: viparApatan tAbhya: asurA: rakshaAgumsi piSAcA: – those drops

of waters, which splattered from the main stream became the source for the
creation of asura jAti (asurAs, RaakshasAs, ghosts and goblins).
tasmat te parAbhavan – asura jAti creations reached a lower status because of

that origin.
vipruDbhya: samabhavan hi? – it is because they arose from drops that were
disconnected from the main stream of argyam and had asura svabhAvam.
tat eshA abhyanUktA – of that, the next mantram also refers to.
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97th Mantram
Aapae h yÓ¯htIgRÉaRmayn!
d]Ndxana jnyNtISSvy<Éum!
tt #me=Xs&JyNt sgaR>
AÑ(ae va #d‡ smÉUt!
tSmaidd‡ sv¡ äü Svy<i_vit
tSmaidd‡ svR‡ iziwlimva=ØuvimvaÉvt!
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àjapitvaRv tt!
AaTmnaTman< ivxay
tdevanuàaivzt!
tde;a_ynUá.
Apo ha yat brhatIr-garbhAm Ayan
daksham dadhAnA janayantIs-svayambhum
tata imedhyasrjyanta sargA:
adbhyo vA idagum samabhUt
tasmAdidagum sarvam brahma- svayambhviti
tasmAdidagum sarvam SithilamivAdhruvamivAbhavat
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prajApatirvAva tat
AtmanAtmAnam vidhAya
tadevAnuprAviSat
tadeshAbhyanUktA ||
brhatI: Apa: yat garbhAm Ayan daksham svayambhum dadhAnA: janayantI:

sargA: tata: adhyasrjyanta – These immense waters (brhatI: Apa:), which had
the Universe and its beings as the child in the Mother's womb (yat grabhAm
Ayan) also carried (dadhAna) the VirAT Purushan (daksham svayambhum) in the
form of a tortoise in its garbham and through that VirAT Purushan created this
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nAma rUpa Prapancam (sargA: adhyasrjyanta).
idam sarvam adbhya: vA abhUt – All these worlds and their beings arose thus
from these immense waters.
tasmAt idam sarvam brahma-svayambhu iti – Since they all arose from VirAT
Purushan inside the Jalam, all of these are known as Brahma svayambhu.
tasmAt idam sarvam Sithilam iva adhruvam iva abhavat – Brahman enters the
jIvan and pervades the entire Universe as well as it is present as antaryAmi
Brahmam in the sentient and insentient. The perishable body (Sithilam and
adhruvam) is also the house for the imperishable ParamAtmA and jIvAtmA, the
two coexist in the same body are like the two birds mentioned in the
Upanishads sitting in the same tree with distinct lakshaNams (cit-acit-ISvara
tattvams are alluded to here). A VisishTAdvaitic interpretation is given here to
explain the Brahma svayambu tattvam.
prajApati: vAva AtmanA AtmAnam vidhAya tat, tat eva anuprAviSat tat eshA
abhyanUktA - VirAT Purushan created this Universe through Himself and by
Himself and enters into them as the indweller. There is a mantram that follows
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about this tattvam. Creation of the world by VirAT Purushan is a vast
subject that is beyond the scope of this monograph.
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"nara-nArAyaNa!"
Srimad BhAgavatam says in this context:
mnsEtain ÉUtain à[meÓhumanyn! $ñrae jIvklya àivòae Égvainit
manasaitAni bhUtAni praNamet bahumAnayan, ISvaro jIva-kalayA pravishTo

bhagavAniti
BhagavAn becomes the indweller of the jIvans (jIva kalA and antaryAmi) in the
SarIrams of the created beings. Therefore these created jantus should be
respected and saluted with the mind.
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98th mantram
ivxay laekaiNvxay ÉUtain
ivxay svaR> àidzae idzí
àjapit> àwmja \tSy
AaTmnaTmanmiÉs<ivvezeit
svRmevedmaÞva
svRmvéÏ(
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tdevanuàivzit
y @v< ved.
vidhAya lokAn vidhAya bhUtAni
vidhAya sarvA: pradiSo diSaSca
prajApati: prathamajA rtasya
AtmanAtmAnam abhisamviveSeti
sarvamevedamAptvA
sarvamavaruddhya
tadevAnupraviSati
ya evam veda ||
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Word by Word Meanings:
lokAn vidhAya bhUtAni vidhAya pradiSa: diSa: ca rtasya prathamajA prajApati:

AtmanA AtmAnam abhisamviveSe iti – It is prajApati arising from VirAT
Purushan and empowered by Him creates all jIvans (bhaddha-mukta-nitya
jIvans), the acit and the directions. The VirAT Purushan enters into all these
beings and entities created by PrajApati to empower them. These tattvams are
covered in the 23rd anuvAkam.
ya evam veda idam sarvam eva AptvA sarvam avaruddhya tat eva anupraviSati –
One who understands the above tattvams on creation attains everything here
and becomes a mukta jIvan and attains brahma sAyujyam and enjoys all
bhogams there.
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|| Twenty third anuvAkam sampUrNam ||
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Twenty fourth anuvAkam
(Mantrams 99 to 103)
Introduction to PancAtis (mantrams) 99-103:
The collection of "the four kinds of waters (Jalam)" needed for AruNa ketuka
yaj~nam is described here. Explanation given as to why the name AruNa
ketukam was chosen for this yaj~nam. The fruits of worshipping AruNa ketuka
agni is covered.
Although, it is stated the waters from four different sources are to be

consecrated in four directions, in actuality, there are six kinds of waters that
are placed in six directions (East, South, West, North, Below and above).
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99th PancAti:
ctuòYy Aapae g&Ÿait
cTvair va Apa‡êpai[
me"ae iv*ut!
StniyÆuv&Riò>
taNyevavéNxe
Aatpit v:yaR g&Ÿait
ta> purStaÊpdxait
@ta vE äüvcRSya Aap>
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muot @v äüvcRmvéNxe
tSmaNmuotae äüvcRistr>.
catushTayya Apo grhNAti
catvAri vA apAgum rUpANi
megho vidyut
stanayitnurvrshTi:
tAnyevAavarundhe
Atapati varshyA grhNAti
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tA: purastAdupadadhAti
etA vai brahmavarcasyA Apa:
mukhata eva brahmavarcam avarundhe
tasmAn mukhato brahmavarcasitara: ||
catushTayya ApO grhNAti – For the AruNa ketuka yaj~nam, it is customary to

assemble four kinds of Jalams.
apAm rUpANi catvAri vA – The forms of the water are four; this quartet
classification is well known.
megha: vidyut stanayitnu: vrshTi – The performer of the yAgam benefits from
these four: Cloud, lightning, thunder and rain.
tAni eva avarundhe – He keeps them under His control.
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Atapati varshyA: grhNAti - One should collect the water from the rain first.
tA: purastAt upadadhAti – He should place that water held in an earthen pot on
the east side of the platform made for the yAgam.
etA: Apa: brahmavarcasyA: vai - It is well known that this water is the
representative for Brahma varcas. The tejas (polivu) that is seen on the face of
one who has studied and understood Vedams is known as Brahma varcas.
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"brahma varcas!"
prakrtam SrImad PouNDarIkapuram ANDavan
mukhata: eva brahma varcasam avarundhe - One who places that pot containing
the rain water on the Eastern side of the yAga mEdai becomes the establisher
of Brahma varcas.
tasmAt mukhata: brahmavarcasitara: - By that process, he acquires Brahma

varcas in his face.
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100th pancAti
kªPya g&Ÿait
ta di][t %pdxait
@ta vE tejiSvnIrap>
tej @vaSy di][tae dxait
tSmaÎi][ae=xRStejiSvtr>
Swavra g&Ÿait
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ta> píaÊpdxait
àitióta vE Swavra>
píadev àititóit
vhNtIg&RŸait.
kUpyA grhNAti
tA dakshiNata upadadhAti
etA vai tejasvinI: Apa:
teja evAsya dakshiNata: dadhAti
tasmAt dakshiNa: ardha: tejasvitara:
sthAvarA grhNAti
29
tA: paScAt upadadhAti
pratishThitA: vai: sthAvarA:
paScAdeva pratitishThati
vahantI: grhNAti ||
kUpyA grhNAti - The water from well should be assembled next (KiNaRRu
jalam)
tA dakshiNata upadadhAti – It should be placed in the South.
etA Apa: tejasvinI: vai – This water is very powerful (Sakti). tejas here refers
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to physical strength, mental sharpness and ability to execute things.
asya dakshiNata: teja eva dadhAti – The tejas of the Agni associated with this
jalam is a veritable establishment of its Sakti in the south.
tasmAt dakshiNa: ardha tejasvitara: - as a result, the right side becomes very
powerful.
sthAvarA grhNAti – Next, the water arising from the river beds should be
collected.
tA paScAt upadadhAti – Those waters should be placed in the western dik.
sthavarA: tA vai – They stay put without running off (immobile).
paScAt eva pratitishThati – The one who placed it becomes filled with lasting
fame.
vahantI: grhNAti – Next, the YajamAnan of this Yaj~nam should assemble

water from the flowing river.
30
101st pancAti
ta %Ärt %pdxait
Aaejsa va @ta vhNtIirvaeÌtIirv AakªjtIirv xavNtI>
Aaej @vaSyaeÄrtae dxait
tSmaÊÄrae=xR AaejiSvtr>
s<ÉayaR g&Ÿait
ta mXy %pdxait
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#y< vE s<ÉayaR>
ASyamev àititóit
pLvLya g&Ÿait
ta %piròaÊpadxait.
tA uttarata upadadhAti
ojasA vA etA vahantIrivodgatIr iva AkUjatIriva dhAvantI:
oja evAsyottarato dadhAti
tasmAduttaroardha ojasvitara:
sambhAryA grhNAti
tA madhya upadadhAti
31
iyam vai sambhAryA:
asyAmeva pratitishThati
palvalyA grhNAti
tA uparishTAdupAdadhAti ||
tA uttarata: upadadhAti – Those waters from the flowing river should be kept
in the northern direction.
etA: ojasA vA vahantI: iva, udgatI: iva, AkUjantI iva, dhAvantI iva – These
flowing waters are empowered by the ojas (Sakti) and draws with it the
floating bodies, raising waves, moves gently with murmuring noise and sprints as
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well as jumps at other places during its travel.
tasmAt uttarArdha: ojasvitara: - On the left side, ojas Sakti gets established.
ojas is the Sakti to generate life. It is the Sakti between the thighs.
sambharyA: grhNAti - The water kept pure in the vessels at the house should
be used as well.
tA madhya upadadhAti – That water should be at the center.
sambhAryA: iyam vai – Those stored waters are considered as the Earth
itself.
asyAm pratitishThati eva – The one who established on this earth becomes
rooted in fame without doubt.
palvalyA grhNAti – The water from the pond should be assembled now.
tA uparishTAt upAdadhAti – It should be placed in the upper direction.
32
102nd pancAti
AsaE vE pLvLya>
Amu:yamev àititóit
id]Updaxit
id]u va Aap>
AÚ< va Aap>
AÑ(ae ca AÚÃayte
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ydevaÑ(aee=ÚÃayte
tdvéNxe
t< v @tmé[a> ketvae vatrzna \;yaeicNvn!
tSmadaé[ketuk>.
asau vai palvalyA:
amushyAmeva pratitishThati
dikshUpadAdhati
dikshu vA Apa:
annam vA Apa:
adbhyo cA annam jAyate
33
yadevAdbhyo annam jAyate
tadavarundhe
tam vA etamaruNA: ketavo vAtaraSanA rshayoacinvan
tasmAdAruNaketuka: ||
asau vai palvalyA: - The water from the pond becomes like Svargam.
amushyAm eva pratitishThati – The one who consecrated it gets established in

Svargam.
dikshu upadadhAti – He places it in different directions.

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dikshu vA Apa: - The Jalam is in every direction.
annam vA Apa: - Jalam itself becomes food.
adbhyo cA annam jAyate – From the Jalam itself, the food arose.
adbhya: yat annam tat avarundhe - The upAsakan gains the annam that grew
from the waters.
tam etam aruNa: ketava: vAtaraSanA: rshaya: acinvan – The rshis by the names
of aruNar, Ketavar, vAtaraSanar worshipped these agnis associated with the
different kinds of Jalams.
tasmAt AruNa ketuka: - Therefore, this Yaj~nam came to be known as AruNa

ketukam.
34
103rd pancAti
tde;a=_ynUá
ketvae Aé[así
\;yae vatrzna>
àitóa‡ ztxaih
smaihtasae shöxaysimit
ztzíEv shözí àititóit
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y @tmi¶iÂnute
y %cEnmev< ved.
tadeshAbhyanUktA
ketavo aruNAsaSca
rshayo vAtaraSanA:
pratishThAgum SatadhAhi
samAhitAso sahasradhAyasamiti
SataSaScaiva sahasraSaSca pratitishThati
ya etamagnim cinute
ya ucainamevam veda ||
35
tat eshA abhyanUktA – about that, the following mantram is recited.
rshaya: ketava: aruNA: ca vAtaraSanA: samAhitAsa: SatadhA pratishThA hi -

The Rshis, ketu, aruNar and vAtaraSanar performed with SraddhA (Faith and
belief) the Yaj~nam, which became the route for establishing themselves
in hundreds of ways.
sahasradhAyasam iti – This

Yaj~na also yielded them fruits
(phalans) in thousand ways.
ya: etam agnim cinute ya evam

veda SataSaSca sahasraSaSca
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pratitishThati eva – One who

worships this AruNa ketuka agni
and understands its power in
this way will gain auspicious
status through hundred and
thousands of ways.
"Agni bhagavAn!"
|| Twenty fourth anuvAkam sampoorNam||
36
Twenty fifth anuvAkam
Introduction to the 25th anuvAkam
This anuvAkam is an AruNa ketuka cAyana prayer. More details on the

construction of uttara vedi for the cAyanam, the placement of the stones and
Kalasams, Agni pratishThai are provided.
104th pancAti
Jaanud¹ImuÄrvedIŒaTva
Apa< pUryit
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Apa‡ svRTvay
pu:krp[R‡ éKm< pué;imTyupdxait
tpae vE pu:krp[Rm!
sTy‡ éKm>
Am&t< pué;>
@tavÖavaiSt
yavdett!
yavdevaiSt.
jAnudaghnIm uttaravedIm khAtvA
apAm pUrayati
37
apAgum sarvatvAya
pushkAraparNagum rukmam purushamityupadadhAti
tapo vai pushkaraparNam
satyagum rukma:
amrtam purusha:
etAvadvAvAsti
yAvadetat
yAvadevAsti ||
Word by Word Meanings:
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jAnudaghnIm uttaravedIm khAtvA apAm pUrayati – One should dig a pit to the
depth up to one's knee on the north side of Yaj~na vedi and fill it with water.
apAm sarvatvAya – That water is the representative (Pratinidhi) for all.
pushkaraparNam rukmam purusham upadadhAti iti – The lotus leaf, gold, and
the Vigraham of Parama Purushan should be placed next.
tapa: vai pushkaraparNam – The lotus leaf is the representative (stand-in) for
penance (tapas).
satyam rukma: - Gold is the representative for Satyam (truth).
amrtam purusha: - Parama Purusha Vigraham is for immortality.
yAvadetat etAvat vA asti – Wherever there is this bhAvanai, then tapas,

Satyam and immortality stay firm.
yAvat eva asti – The UpAsakan is blessed with those boons.
38
105th pancAti
tdvéNxe
kªmRmupdxait
Apamev mexmvéNxe
Awae SvgRSy laekSy smò(E
AapmapampSsvaR>
ASmadSmaidtae=mut>
Ai¶vaRyuí sUyRí
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shsÂSkriÏRya #it
vaYvña riZmpty>
laek< p&[iCDÔ< p&[.
tadavarundhe
kUrmamupadadhAti
apAmeva medhamavarundhe
atho svargasya lokasya samashTyai
ApamApAmapa: sarvA:
asmAdasmAditoamuta:
agnirvAyuSca sUryaSca
39
sahasancaskararddhiyA iti
vAyvaSvA raSmipataya:
lokam pruNacchidram prNa ||
tadavarundhe – The upAsakan will gain tapas,

Satyam and amrtam.
kUrmam upadadhAti – He should place a

tortoise in the water.
apAm eva medham avarundhe – This way, he

gains the fruits of worshipping the essence of
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Jalam and worshipping it as the representative of all entities.
atho svrgasya lokasya samashTyai – Since Parama Purushan appeared as the

Tortoise in the water, such upAsanai enables the upAsakan to gain the
enjoyment of svarga lokam and all other pleasures.
apa: sarvA: asmAt asmAdita: amuta: ApamApAm – May adiyEn be blessed to

gain fully all kinds of waters from different places on earth and from the upper
World.
agni: vAyuSca sUryaSca – May agni, sUrya and vAyu devAs bless adiyEn with
this saubhAgyam.
rddhiyA sahasancaskara – adiyEn engages in this powerful upAsanai and seek

their anugrahams to enjoy long life, health and wealth.
vAyvaSvA: raSmi-pataya: - Oh jalAbhimAni devate with the winds as the horses

and the rays of the Sun as Your Master!
lokam prNa cchidram prNa – Please review the construction of this yAga mEdai
and perfect it. Please fill in any gaps and imperfections there!
40
106th pancAti
yaiStö> prmja>
#NÔ"ae;a vae vsuiÉrevaýeveit
pÂicty %pdxait
pa“ae=i¶>
yavnevai¶>
tiÂnute
laek<p&[ya iÖtIyamupdxait
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pÂpda vE ivraq!
tSya va #y< pad>
ANtir]< pad>
*aE pad>
idz> pad>
praerja> pad>
ivraJyev àititóit
y @tmi¶iÂnute
y % cEnmev< ved.
41
yAstisra: paramajA:
indraghoshA vo vasubhirevAhyeveti
pancacitaya upadadhAti
pAnktoagni:
yAvanevAgni:
tam cinute
lokam prNayA dvitIyAmupadadhAti
pancapadA vai virAT
tasyA vA iyam pAda:

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antariksham pAda:
dyau pAda:
diSa: pAda:
parorajA: pAda:
virAjyeva pratitishThati
ya etamagnim cinute
ya u cainamevam veda ||
yAstisra: paramajA – May Thou fill the intermediate spaces between the first
three stacks!
indraghoshA vo vasubhirevAhyeveti – The mud pots should be filled with water

while reciting "indraghoshA vo vasubhi: purastadupadadhAt" mantrams. The
42
meanings of these mantrams have been covered in the 20th anuvAkam. Please
see -- http://www.srihayagrivan.org/html/ebook038htm
panca citaya upadadhAti – The five layers have to be placed in this manner.
pAnktoagni: - It is so because the Agni that is being worshipped is of five kinds.
yAvAnevAgni: tam cinute – whatever the number of Agnis, all those are
worshipped and enjoyed in the yAgam.
lokam prNayA dvitIyAm upadadhAti – The second layer should be set up with
the kalasams named lokam and prNai.
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'tripAd vibhUti'
panca padA vai virAT – It is well known that VirAT Purushan is of five forms.
tasyA vA iyam pAda: - For Him, this BhU lokam is one part.
antariksham pAda: - antariksham, the space between earth and the heaven is
43
the second part.
dyau pAda: - Heaven (sky) is the third part.
diSa: pAda: - The directions are the fourth part.
parorajA: pAda: - The tripAd vibhUti beyond this imperfect earth is the fifth
part.
"paro rajase sArvatom" is the fourth pAdam of catur-pAda gAyatrI mantram.

Purusha sUktam states that the first three Padams of gAyatrI (tat savitur
vareNyam, bhargo devasya dhImahi and dhiyo yona: pracodayAt) form one third
of the VirAT Purushan's VibhUti and the fourth pAdam covers the rest of His
ISvaryam (tripAd vibhUti). Purusha sUkta vAkyams are: "pAdoasya viSvA
bhUtAni, tripAdasyAmrtam divi".
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ya yetamagnim cinute, ya u cainameva veda (sa:) virAji pratitishThati – One who

worships this Agni and comprehends the subtleties of this Agni properly gets
established firmly (attains sarvAtma bhAvam) in the VirAT Purushan.
Purusha sUktam salutes BhagavAn, who appeared as VirAT Purushan this way:
"virAjo ati pUrusha:". The mantra drashTA rshi says: "vedAhametam purusham
mahAntam" (I know this MahA Purushan); he states further: "tamevam vidvAn
amrta iha bhavati" (One who knows Him attains immortality right here ) and
"tasya devA asanvaSe" (For that VidvAn, even devAs come under his control).
Thus the glories of VirAT Purusha upAsanA is extolled.
|| Twenty fifth anuvAkam sampUrNam ||
44
Twenty sixth anuvAkam
Introduction to 26th anuvAkam
There are seven mantrams in this anuvAkam. In this 26th anuvAkam, the
importance of sAvitra cAyanam is pointed out. Among the five cAyanams
described by kAThakam (sAvitram, nAciketam, cAturhotriyam, vaiSvasrjam
and AruNa ketukam), sAvitra cAyanam is the most significant. Other cAyanams
are not performed with out sAvitram. Hence, svAyambhuva AruNar believes
that sAvitram is an angam of yAgams. The phalans of performing these
cAyanams are pointed out.
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107th Mantram
Ai¶< à[Iyaepsmaxay
tmiÉt @ta AbIòka %pdxait
Ai¶haeÇe dzRpU[Rmasyae>
pzubNxe catumaRSye;u
Awae Aahu>
sveR;u y}³tui:vit
Aw hSmahaé[SSvay<Éuv>
saivÇSsvaeR=i¶irTynnu;¼< mNyamhe
45
nana va @te;a< vIyaRi[
kmi¶iÂnut.
e
agnim praNIyopasamAdhAya
tamabhita etA abIshTakA upadadhAti
agnihotre darSapUrNamAsayo:
paSubandhe cAturmAsyeshu
atho Ahu:
sarveshu yaj~na kratushviti

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atha hasmAhAruNa: svAyambhuva:
sAvitrassarvoagni-rityananushangam manyAmahe
nAnA vA eteshAm vIryANi
kamagnim cinute ||
agnim praNIya upasamAdhAya – after lifting Agni with the accompaniment of

required mantras and growing it with wood,
abishTakA: upadadhAti – one has to position ishTakams filled with water in

place of stones.
agnihotre darSapUrNamAsayo: paSubandhe cAturmAsyehu sarveshu yaj~na

kratushu atho Ahu: iti – In all yaj~nams and kratus such as agnihotram,
darSapUrNamAsam, paSubandham, and cAturmAsyam, and in all of them the
above procedure can be used according to some.
46
Yaj~nam here refers to yAgams without yUpa stambham and Kratu stands for
yAgams with the yUpa stambham. A consecrated staff, where the sacrificial
offerings are made is known as the yUpa stambham.
Let us now briefly comment on the four kinds of Yaj~nams referred to in this
mantram.
agnihotram is the homam performed at sunrise and sunset. The offering

(dravyam) used for agnihotram is cow’s milk. Other dravyams like curd, ghee
(Ajyam), uncooked rice (tanDulam), cooked rice without losing the water in
which it was cooked (caru) and rice gruel (yavAgU). The morning devatais are
sUryan and PrajApati. The evening devatais are agni and PrajApati. The four
procedures (samskArams) done during agnihotram are:
1. pratishekam: Removal of embers from gArhapatyAgni and placing the vessel
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of milk over it
2. Burning a darbham and show it before the milk havis
3. paryAgnikaraNam: Three times pradakshiNam of the homa dravyam (milk)

around the ember
4. unnayanam: Placing the dravyam on the north side and return the embers to
the agni kuNDam and using the utensil of sravam to take out four measures
of consecrated milk for performing two homams (one with mantram and one
without in the AhavanIya agni. Before the homam is started, darbhams are
placed around the agni kuNDam for the seating of the devAs (paristaraNam)
and water is poured on all sides in a clockwise manner (Parishesanam) before
and after the homam.
darSa pUrNam: The three yAgams commencing on New Moon day (amAvAsyai)
and concluding on Pratamai are called darSa yAgams. The other three yAgams
commencing on Full Moon day and ending in the next day of Pratamai is
collectively called pUrNamAsam. There are special dravyams and devatAs and
complex procedures for performing this darSa pUrNamAsa yaj~nams.
paSubandha yAgam is even more complicated. An animal made in the form of
47
yaj~na paSu (cattle) from flour is sacrificed.
darSa pUrNa mAsam, agnishToma paSu bandha
yAgams are known as mUla prakrti yAgams as
opposed to vikrti yAgams like cAturmAsyam.
In the cAturumAsya yAgam there are FOUR

steps (ParvAs):
'yaj~na paSu'
 vaiSvadevam with eight sub yAgams
 parva varNa praghAsam with four sub yAgams
 sAkamedham done over two days with more than nine sub yagams and
 sunAsIrIyam consisting five yAgams.

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There are specific phalans for performing each of these four parvAs of
cAturmAsyam like gaining progeny (first parvA), cure from a disease named
mahodaram (second parvA), stable life on earth (third parvA) and general
prosperity (fourth parvA).
Continuation of the Word by Word Meaning of the 107th mantram
atha hasmAhAruNa: svAyambhuva: - Now this is what the Brahma KumArar,

AruNar says.
sAvitrassarvoagni: iti – He says that all cAyana karmas are sAvitram.
ananushangam manyAmahe – Others consider that the cAyana karmas have no

links to sAvitram.
nAnA vA eteshAm vIryANi – latter opine that the power of these individual
cAyanams have their own powers (vIryam).
kamagnim cinute – If that were to be so, what are the objectives in performing
these individual agni cAyanams?
48
108th Mantram
siÇymi¶iÂNvan>
kmi¶iÂnute
saivÇmi¶iÂNvan>
kmi¶iÂnute
naicketmi¶iÂNvan>
kmi¶iÂnute
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catuhaeRiÇymi¶iÂNvan>
kmi¶iÂnute
vEñs&jmi¶iÂNvan>
kmi¶iÂnut.
e
satriyamagnim cinvAna:
kamagnim cinute
sAvitramagnim cinvAna:
kamagnim cinute
nAciketamagnim cinvAna:
kamagnim cinute
49
cAturhotriyamagnim cinvAna:
kamagnim cinute
vaiSvasrjamagnim cinvAna:
kamagnim cinute ||
Introduction:
kAThaka prakaraNam lists five kinds of cAynams:
1. sAvitram,
2. nAciketam,
3. cAturhotriyam,
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4. vaiSvasrjam and
5. AruNa ketukam.
Among these sAvitram is the most important. Other cAyanams are not
observed with out the performance of sAvitram. Therefore SvAymbhuva
AruNar opines that sAvitram is the angam of the yAgams. There are others
who disagree with this view and state that sAvitram need not be linked to all
cAyanams. They hold the view that each cAyanam has to be observed without
sAvitram and each of them have their own specific phalan. They cite the
mantram of “yoapAm pushpam veda” mantram from the 22nd anuvAkam, which
describes the specific phalan for each of the cAyanam.
satriyamagnim cinvAna: kamagnim cinute? – With what goal does one practice
cAyanam associated with satra yAgam ?
sAvitramagnim cinvAna: kamagnim cinute? – For what purpose does one perform
50
the cAyanam connected to sAvitram?
nAciketamagnim cinvAna: kamagnim cinute? – What does one have in mind when
one observes the cAyanam linked to nAciketam?
cAturhotriyamagnim cinvAna: kamagnim cinute? – What does one hope to gain

by observing the cAyanam linked to cAturhotriyam?
vaiSvasrjamagnim cinvAna: kamagnim cinute? – With what goal does one

practice the cAyanam associated with the vaiSvasrja yAgam?
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51
109th mantram
%panuvaKymazumi¶iÂNvan>
kmi¶iÂnute
#mmaé[ketukmi¶iÂNvan #it
v&;a va Ai¶>
v&;a[aE s‡S)alyet!
hNyetaSy y}>
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tSmaÚanu;Jy>
saeÄrveid;u ³tu;u icNvIt
%Ärve*a‡ýi¶íIyte
àjakamiíNvIt.
upAnuvAkyamASumagnim cinvAna:
kamagnim cinute
imamAruNaketukamagnim cinvAna iti
vrshA vA agni:
vrshANau sagumsphAlayet
hanyetAsya yaj~na:
52
tasmAnnAnushajya:
sottaravedishu kratushu cinvIta
uttaravedyAgumhyagniScIyate
prajAkAmaScinvIta ||
Introduction
At the site selected as uttaravedi, land is dug, water is poured and lotus leaves
are placed next and stalks; kalasams (vessels) are stacked one upon the other.
A plank is placed over, sand spread and there the agni is consecrated for
performance of cAyanam. This is the procedure. The implication is therefore
that cAynam can not be done for kratus without uttaravedi. agnihotram and
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darSapUrNamAsa yaj~nams do not have uttaravedis. A different Veda mantram
recommends the cAyanam can be done for them even without uttaravedis. We
can only recognize these contradictory statements arise only from different
sampradhAyams (traditions by different rshis). Those who belong to different
rshi paramparais and can adopt their sampradhAyams. Two basic anushThAnams
are commonly agreed upon:
 AruNa ketukam can be performed only at a place where the uttaravedi is

present
 AruNa ketukam has to be done without admixture to cAyanam.
kamagnim cinute? upAnuvAkyamASumagnim cinvAna: - What does one who

performed the rapid phalan yielding agni cAyanam referred to in upAnuvAkya
kANDam expect to gain?
kamagnim cinute? imam AruNa ketukamagnim cinvAna iti – The other question
is: What kind of Phalan does a person who completed AruNa ketuka cAyanam
expect?
53
sadagopan.org
A map example of the different aspects of a yAgasAlA

(Map Credit: http://www.jyotistoma.nl/EN/DEFAULT.asp)
Key to the Map:
Garh. = garhapatya or Domestic Fire

Ahav. = Ahavaniya or Offering Fire
Daksin. = dakSinAgni or Southern Fire
R. = rajasandi, the King's Throne for the Soma stalks
S. = samrad-asandi, the Emperor's Throne for the pravargya vessels
m. = methi and mayukhas, the peg and pins for the cow, the calf, the she-goat
and the lamb
kh. = khara or mound
Utt.v. = uttaravedi
n. = nAbhi
vrshA vA agni: - Agni is like the virility of a man.
vrshANau sagumsphAlayet – If it is wrongly used, the seeds will be destroyed.
hanyetAsya yaj~na: - Similarly, the yaj~nam of an adhikAri will be destroyed,
54
when he mishandles the agni worship.
tasmAt na anushajya: - Therefore, the conclusion is that sAvitra cAyanam

should not be linked to other cAyanams
souttaravedishu kratushu cinvIta – In kratus having uttaravedis, AruNa ketuka

cAyanam has to be observed by itself without admixture with any other agni
cAyanam.
uttaravedyagum hi agni: cIyate – agni cAyanam has to be performed only at the

site of uttara vedi.
prajAkAma: cinvIta – One who seeks progeny can perform AruNa ketuka
cAyanam.
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55
110th mantram
àajapTyae va @;ae=i¶>
àajapTya> àja>
àjavaNÉvit
y @v< ved
pzukamiíNvIt
s<}an< va @tTpzunam!
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ydap>
pzunamev s<}ane=i¶icnute
pzumaNÉvit
y @v< ved.
prAjApatyo vA eshoagni:
prAjApatyA: prajA:
prajAvAn bhavati
ya evam veda
paSukAmaScinvIta
samj~nAnam vA etat paSunAm
56
yadApa:
paSunAmeva samj~nAneagnim cinute
paSumAn bhavati
ya evam veda ||
Introduction:
This mantram refers to the creation of the Yaj~nam by PrajApati (BrahmA) and
yields the performer santati (progeny) and the wealth of cattle.
esha agni: prAjApatya: vA – This Agni cAyanam was created by Brahma devan.
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prajA: prAjApatyA: - Human beings have been created by Brahma devan.
ya evam veda prajAvAn bhavati – One who understands it this way is blessed
with children.
paSukAmA: cinvIta – May the one who desires the cattle, perform this
cAyanam.
yat Apa: samj~nAnam vA etat paSUnAm – It is well known that this cAyanam,
which is like water is the sAdhanam for life and intelligence.
paSUnAm samj~nAne eva agnim cinute – One performs the AruNa ketuka
cAyanam over water, which is the life beat for the cattle.
ya evam veda paSumAn bhavati – One who understands this doctrine becomes
the possessor of much cattle.
57
111th and 112th Mantrams
v&iòkamiíNvIt
Aapae vE v&iò>
pjRNyae v;uRkae Évit
y @v< ved
AamyavI icNvIt
Aapae vE Ée;jm!
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Ée;jmevaSmE kraeit
svRmayureit
AiÉcr‡iíNvIt
v¿ae va Aap>. 111.
vrshTikAmaScinvIta
Apo vai vrshTi:
parjanyo varshuko bhavati
ya evam veda
AmayAvI cinvIta
Apo vai bheshajam
58
bheshajamevAsmai karoti
sarvamAyureti
abhicaragumScinvIta
vajro vA Apa: || 111 ||
v¿mev æat&Vye_y> àhrit
St&[ut @nm!
tejSkamae yzSkam>
äüvcRskamSSvgRkamiíNvIt
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@tavÖa vaiSt
yavdett!
yavdevaiSt
tdvéNxe
tSytÖ+tm!
v;Rit n xavet!. 112.
vajrameva bhrAtrvyebhya: praharati
strNuta enam
tejaskAmo yaSaskAma:
59
brahmavarcasakAma: svargakAmaScinvIta
etAvadvA vAsti
yAvadetat
yAvadevAsti
tadavarundhe
tasyatadvratam
varshati na dhAvet || 112 ||
Introduction:
The invitation to perform this AruNa ketuka cAyanam to gain many phalans like
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timely rain, freedom from disease, long life, conquest over enemies, fame,
lustre like Brahma, svargam and any other phalans that he may desire.
vrshTikAma: cinvIta – May the one who desires rains observe this vratam!
Apo vai vrshTi: - Water is indeed rain.
parjanyo varshuko bhavati – Therefore the clouds pour rain.
ya evam veda – One who understands this doctrine will gain his heart’s desire.
AmayAvI cinvIta – May the man who is sick observe this vratam!
Apo vai bheshajam – Water is indeed his medicine
bheshajameva asmai karoti – That (water) becomes the sick man’s medicine.
sarvam Ayu: eti – He gains full measure of allotted life. There is no akAla
maraNam (untimely death).
60
abhicaran cinvIta – If he wishes to conquer his enemies, let him then perform
this agni cAyanam.
vajro vA Apa: - Jalam is indeed vajram in this case.
vajrameva bhrArvyebhya: praharati – By performing this AruNa ketuka

cAyanam, he realizes the effect of hurling the powerful vajrAyudham at his
enemies.
enam strNuta - Thus he destroys his enemies.
tejaskAma: yaSas kAma: brahma varcasa kAma: svarga kAma: cinvIta – May the
One who wishes to gain valour, fame, divine lustre (brahma varcas), or svargam
perform this cAyanam!
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etAvadvA vA asti tat avarundhe – All that has been cited so far or any other
desire that has not been stated, all of these he will gain through the
performance of this cAyanam.
tasya etat vratam – For him, this should be sacred a vratam
varshati na dhAvet - When it rains, he should not fear it and run away from it.
61
113th Mantram
Am&t< va Aap>
Am&tSyanNtirTyE
naPsu mUÇpurI;»‚yaRt!
n inóIvet!
n ivvsnSõayat!
guýae va @;aei¶>
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@tSya¶ernitdahay
n pu:krp[aRin ihr{y< va=ixitóet!
@tSya¶ern_yaraehay
n kªmRSyaîIyat!
naedkSya"atukaNyenmaedkain ÉviNt
A"atuka Aap>
y @tmi¶iÂnute
y %cEnmev< ved.
amrtam vA Apa:
62
amrtasyAnantarityai
nApsu mUtrapurIsham kuryAt
na nishThIvet
na vivasana: snAyAt
guhyo vA eshoagni:
etasyAgne: anatidAhAya
na pushkaraparNAni hiraNyam vAdhitishThet
etasyAgne: anabhyArohAya
na kUrmasyASanIyAt
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nodakasyAghAtukAnyena modakAni bhavanti
aghAtukA Apa:
ya etamagnim cinute
ya ucainamevam veda ||
amrtam vA Apa: - It is well known (Prasiddham) that water is nectar.
amrutasya anantarityai: - To keep amrtam immortal, one should not run away
from rain thinking that one will get wet.
apsu mUtra purIsham na kuryAt – One should not urinate or release bodily
waste into the water. This is a vratam that should be observed.
apsu na nishThIvet – One should not spit into water. This a vratam.
vivasana: na syAt- One should not take bath in the water with out cloth.
63
esha agni: guhya: vA – This AruNa ketuka agni is hidden in the water.
yetasya agne: anatidAhAya – This directive is to protect one from being burnt
by the heat of this agni.
pushkara parNAni hiraNyam vA na adhitishThet – One should not step on the

lotus leaves or Gold.
etasya agne: anabhyarohAya kUrmasya na aSnIyAt – One should not eat the
flesh of tortoise for not stepping on the AruNa ketuka agni.
udakasya na aSnIyAt – One should not eat the flesh of the animals living in
water (fishes).
ya: etam agnim cinute ya u sa evam enam veda odakAni aghAtukAni bhavanti -
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The animals living in water won’t harm one who observes the AruNa ketuka
cyanam or comprehends its doctrines.
Apa: aghAtukA: - The waterways won’t harm such a person either.
|| Twenty sixth anuvAkam sampUrNam ||
64
Twenty seventh anuvAkam
Mantram 114
#manuk< Éuvna sI;xem
#NÔí ivñe c deva>
y}Â nStNvÂ àjaÂ
AaidyEirNÔrSsh sI;xatu
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AaidTyEirNÔSsg[ae méiÑ>
ASmak< ÉUTvivta tnUnam!
AaPlvSv àPlvSv
Aa{fI Év j ma muhu>
suoadINÊ>oinxnam!
àitmuÂSv Sva< purm!.
imA nukam bhuvanA sIshadhema
indraSca viSve ca devA:
yaj~nam ca nastanvam ca prajAm ca
65
Adiyairindra: saha sIshadhAtu
Adityairindra: sagaNo marudbhi:
asmAkam bhUtvavitA tanUnAm
Aplvasva praplavasva
ANDI bhava ja mA muhu:
sukhAdIn dukkhanidhanAm
pratimuncasva svAm puram ||
Introduction:
This mantram houses powerful prayers for our well being in this Universe and
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also the conferral of blessings to become a Mumukshu (one seeking Moksham)

to avoid the trappings of repeated cycles of births and deaths.
Word By Word Meaning:
imA bhuvanA nukam sIshadhema – Let us make this world of ours the sAdhanam
for a happy and enjoyable life (nukam sIshadhema).
indra: ca viSva ca devA: - Let Indran and all devAs bless us towards that goal!
yaj~nam ca tanvam ca prajAm ca indra: Adityai: saha sIshadhAtu – May Indran

along with the twelve AdityAs make it possible to realize this boon through the
blessings of ISvara ArAdhana, the healthy body for the performance of this
worship and children!
indra: Adityai: marudbhi: sagaNa: asmAkam tanutAm avitA bhUtu – May Indran,
AdityAs, Maruds with their assembly become the protectors of our bodies!
ja muhu: mA Aplavasva – Oh samsAri being swirled about in the whirlpool of the

samsAric afflictions! Do not gain repeated births due to your karmAs!
66
mA praplavasva – Oh samsAri! Do not undergo repeated deaths in different
bodies!
mA ANDI bhava – Oh samsAri! Do not become one who enters in this aNDam!
Become a mukta jIvan through adoption and practice of one of the two yogams
(Bhakti or Prapatti), which will free you from the repeated cycles of births and
deaths!
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'prapatti'
(scenes from sundarakANDam by SrI Kesav - kamadenu.blogspot.com/)
sukhAdIn dukkha nidhanAm svAm purAm pratimuncasva – Please discard your
attachment to your physical body, which looks joyous at the beginning and
becomes sorrowful at the end due to old age and crippling diseases.
67
Mantram 115
mrIcySSvay<Éuva>
ye zrIra{ykLpyn!
te te deh»LpyNtu
ma c te Oya Sm tIir;t!
%iÄót ma SvÝ
Ai¶imCDXv< Éarta>
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ra}SsaemSy t&Ýas>
sUyeR[ syujae;s>
yuva suvasa>
Aòac³a nvÖara.
marIcaya: svAyambhuvA:
ye SarIrANyakalpayan
te te deham kalpayantu
mA ca te khyA sma tIrishat
uttishThata mA svapta
agnimicchadhvam bhAratA:
68
rAj~na: somasya trptAsa:
sUryeNa sayujoshasa:
yuvA suvAsA:
ashTAcakrA navadvArA ||
Introduction:
This is a powerful pancAti to reach the parama purushArtham through

dedicated upAsanA.
svAyambhuvA: ye marIcaya: SarIrANi akalpayan te te deham kalpayantu - May
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the rays (marIcaya:) of the powerful BhagavAn, the sUrya nArAyaNa svarUpi
(svAyambhuvA:), which created at the beginning the SarIram for the jIvans,
may they also create the divya, sUkshma, suddha sattva maya SarIram for You
as well at the end!
te khyA sma - May Your determination to cross the Ocean of samsAram be

resolute!
mA tIrishat - May that determination be not erased!
bharatA: - Oh people of BhArata varsham!
uttishThata: - Arise!
mA svapta- Awaken from your slumber!
rAj~na: somasya trptAsa: sUryeNa sayujoshasa: agnim icchadhvam - May You all
be satisfied with the partaking of the soma juice crushed and filtered from the
king of medicinal plants and become fixed in your meditations on sUrya
nArAyaNan and worship BhagavAn in the form of Agni!
69
yuvA suvAsA: - You will attain the phalans of reciting the "yuvA suvAsA"
mantram. The full mantram is:
yuva suvasa> pirvIt Aagat! s % ïeyan! Évit jayman>,
t< xIras> kvy %ÚyiNt SvaXyae mnsa devyNt>.
yuvA suvAsA: parivIta AgAt sa u SreyAn bhavati jAyamAna: |
tam dhIrAsa: kavaya unnayanti svAdiyo manasA devayanta: ||
This meditator
with shining
garments starts
his sAdhanA early
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in his life and

becomes a
S r e s h T h a
Purushan. The
visionaries
(dIrghadarsI-s)
attain this status
achieved by the
brave ones
(dhIrAs) and the
'SrI sUrayanArAyaNar!" (sUryanArAyaNa Hills, Bidadi,
ones who win over
Karnataka)
their indriyams
(jitendriyALs) through mAnasIka worship of the devatai (Sriman nArayaNa)
sitting in the middle of the sUrya maNDalam.
ashTa cakrA nava dvArA – Your bodies consist of eight cakrams and nine
orifices. The eight cakrams or dAtus are skin, blood, flesh, medas, bones,
suklam et al. The nine orifices are two eyes, two ears, two nostrils, mouth,
upastam and lingam.
70
116th Mantram
devana< pUryaeXya
tSya‡ ihr{my> kaez>
SvgaeR laekae Jyaeit;a==v&t>
yae vE ta< äü[ae ved
Am&tena==v&ta< purIm!
tSmE äü c äüa c
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Aayu> kIit¡ àjaNdÊ>
ivæajman‡ hir[Im!
yzsa s<prIv&tam!
pur‡ ihr{myI— äüa.
devAnAm pUrayodhyA
tasyAgum hiraNmaya: koSa:
svargo loko jyotishA Avruta:
yo vai tAm brahmaNo veda
amrtenA AvrtAm purIm
tasmai brahma ca brahmA ca
71
Ayu: kIrtim prajAm dadu:
vibhrAjamAnagum hariNIm
yaSasA samparIvrtAm
puragum hiraNmayIm brahmA ||
Introduction
BhagavAn enters the kAraNa SarIram after creating the kArya SarIram. The
description of this kAraNa SarIram is given here.
devAnAm phU: ayodhyA – The kAraNa SarIram is eternal and is the abode of
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the devAs.
tasyAm hiraNmaya: koSa: - Inside, this is a golden chamber.
svarga loka:, jyothishA Avrta: - This is like svarga lokam and is filled with Atma
jyoti.
ya: brahmaNa: amrtena AvrtAm tAm purIm veda tasmai brahma ca brahmA ca
Ayu: kIrtim prajAm dadu: - One who comprehends this golden chamber filled
with BhramAnandam is blessed by Parabrahman and caturmukha Brahman to
have abundant and auspicious fame and good children in this world.
vibhrAjamAnAm hariNIm yaSasA samparIvrtAm hirNmayim puram brahmA

vivesa – In to this lustrous, famous and delectable golden abode, Brahman
entered. This is covered in the next mantram in detail.
72
117th Mantram
ivveza=praijta
pra¼eTyJyamyI
pra¼eTynazkI
#h camuÇ caNveit
ivÖaNdevasuranuÉyan!
yTk…marI mNÔyte
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y*aei;*Tpitìta
Airò< yiTkÂ i³yte
Ai¶Stdnuvexit
Aï&tasZï&tasí.
viveSAparAjitA
parAngetyajyAmayI
parAngetyanASakI
iha cAmutra cAnveti
vidvAn devAsurAnubhAyAn
yat kumArI mandrayate
73
yadyoshidyatpati vratA
arishTam yat kim ca kriyate
agnistadanuvedhati
aSrutAsa-SSrtAsaSca ||
Introduction:
The power of AruNa ketuka cAyanam to destroy even the grand sins is pointed
out here.
aparAjitA viveSa – In to this indestructible kAraNa SarIram in the form of

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jIvan (created by the Parabrahman, the creator) entered the creator Himself
in the from of antaryAmi (indweller). He stays there until the jIvan attains
mukti through travel via Brahma nADi.
"The Indweller!"
(Kadirur SrI sUryanArAyaNar temple)
74
ajyAmayI parAng eti – The jIvan attains the sAyujya mukti free from disease
and old age associated with the kArya SarIram.
anASakI parAng eti – The jIvan attains the state free from karmAs and
becomes eternal (free from destruction/nASam) at the time of Mukti.
vidvAn iha ca amutra ca devAsurAn ubhayAn anveti – This Atma j~nAni reaches
a state of equanimity with the devAs, asurAs and all jIvans in this and the
other world.
kumArI yoshit pativratA yat mandrayate arishTam yat kim ca kriyate tat agni:
anuvedati – AruNa ketuka agni cAyanam will destroy all sins that defy
destruction by PrAyaScitta anushThAnam such as the sins acquired out of the
union of an unwedded girl, wedded one or a chaste woman with a man out of the
passion between them.
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aSrtAsa: SrtAsa: ca – They will be freed of the sins and will transform from
unchastened state to the chastened state through the observance of AruNa
ketuka cAyaNam. Such is its power!
75
118th Mantram
yJvanae ye=PyyJvn>
SvyRNtae nape]Nte
#NÔmi¶Â ye ivÊ>
iskta #v s<yiNt
riZmiÉSsmudIirta>
ASma‘aekadmu:ma½
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\i;iÉrdaTp&iîiÉ>
Apet vIt iv c spRtat>
ye=Ç Sw pura[a ye c nUtna>
AhaeiÉriÑr´…iÉVyR´m!.
yajvAno ye apyayajvana:
svaryanto nApekshante
indramagnim ca ye vidu:
sikatA iva samyanti
raSmibhi: samudIritA:
asmAllokAdamushmAcca
76
rshibhiradAt prSnibhi:
apeta vIta vi ca sarpatAta:
ye atra stha purANA ye ca nUtanA:
ahobhiradbhi-raktubhir-vyaktam ||
Introduction:
The special and lofty status of the Atma j~nAnis is saluted in this pancAti. SrI
gItAcAryan defines the attributes of these Atma j~nAnis (17.17) as the
possessors of three kinds of austerity (tapas tat trividham - Body, mind and
speech) and as those free from any worldly attachments and do not desire any
fruits for their nishkAma kaimkaryams (aphala kAnkshi:).
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yajvAna: ayajvAna: api ye indram agnim vidu: svaryanta: na apekshante - Those

who comprehend the Jyotirmaya ParamAtma tattvam, be they observers of
satkarmAs or not, do not seek or desire any thing including svarga vAsam.
Those who do not understand the Jyotirmaya Brahman suffer as described by
the next mantram.
raSmibhi: samudIritA: sikatA: iva asmAt lokAt amushmAt ca samyanti - Those

who do not comprehend the Jyotirmaya Brahma tattvam are like animals strung
by ropes and are pulled hither and thither. They are like the sand in hot
summer and are driven here and there by the wind due to their karma vAsanAs.
They come together and are then dispersed repeatedly. The Atma J~nAnis
however unite here and in the other world due to the power of their J~nAnam
and form divya ghoshTis.
prSnibhi: rshibhi: adAt – This j~nAnam was imparted by the sages, who look
deep into such matters and come to the help of the seekers of such knowledge.
77
ye atra stha purANA: - those who perform ill deeds for a long time --
ye ca nUtanA: atha: vIta apeta – or those who joined the miscreants recently,
may You all as an assembly be gone from here quickly.
ahobhi: aktubhi: adbhi: - For the Atma j~nAnis, may Yama dharmarAjA grant
the days and nights (longevity) and bhogya vastus like Jalam and bless them
with auspicious lives!
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"Atma jn~AnIs!"
78
119th Mantram
ymae ddaTvvsanmSmE
n& mu[Ntu n& paTvyR>
Ak«òa ye c k«òja>
k…marI;u knInI;u
jair[I;u c ye ihta>
ret> pIta Aa{fpIta>
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A¼are;u c ye huta>
%ÉyaNpuÇpaEÇkan!
yuve=h< ymrajgan!
ztimÚu zrd>.
yamo dadAtvavasAnamasmai
nr muNantu nr pAtvarya:
akrushTA ye ca krshTajA:
kumArIshu kanInIshu
jAriNIshu ca ye hitA:
reta: pItA ANDapItA:
79
angAreshu ca ye hutA:
ubhayAn putrapautrakAn
yuve aham yamarAjagAn
Sataminnu Sarada: ||
Introduction:
This is a prayer to Yama dharmarAjan to bless the Atma Jn~Anis with long life.
The prayer is also for a host of undesirable persons to be banished from the
proximity of the Atma Jn~Anis (sAtvIka upAsakAs).
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yama: asmai avasAnam dadAtu – May Yama dharmarAjan grant this sAtvika
upAsakan sufficient time (to complete his upAsanA).
nr muNantu – May those with the nominal title of human beings, who engage
repeatedly in adharmic deeds remove themselves from my side.
nr arya: pAtu – May the good leader among men protect me!
ye krshtajA: ca akrshTA muNantu – May those with unchastized minds be gone

from my side even if they originated from good kulams!
kumArIshu kanInIshu jAriNIshu ye hitA: muNantu – May those who have illicit
and improper relationship with unmarried girls and women married to others be
also gone from my side !
reta: pItA: muNantu – May all the inauspicious powers that take in the virility
of the entities of the world be driven away!
angAreshu ca ye hutA: muNantu – May those scorched by the fire of their sins
and roaming from one place to the other as ghosts and ghouls be banished from
here !
80
ubhayAn putra pautrakAn yamarAjakAn aham yuve – Even if they are my sons or
grandsons, I will chase them away, if they have accumulated sins that deserve
punishment by Yama dharmarAjan. I will disown them.
Sataminnu Sarada: - May we live for hundred years (Veda PrAyam) performing
auspicious deeds and living sAtvic life! "Sataminnu Sarada:" is the beginning
section of a larger mantram:
ztimÚu zrdae=AiNt deva yÇa ní³ajrs< tnUnam!,
puÇasae yÇ iptrae ÉviNt ma nae mXya rIir;tayugRNtae>.
Sataminnu Sarado anti devA yatrA naScakrA jarasam tanUnAm |
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putrAso yatra pitaro bhavanti mA no madhyA rIrishatAyurganto: ||
This has a meaning echoing the sandhyA Vandana mantram: "paSyema Sarada:
Satam, jIvema Sarada: Satam". May we see for hundred years (Veda PrAyam)!
May we live for hundred years!
The meaning of "Sataminnu Sarado anti…. …rIrishatAyurganto" is:
Oh DevAs! Our hundredth year, when you give old age to us and when our sons
have their own sons is fast approaching. Before that hundredth year arrives, let
us have few years of purposeful life and free us from harm during the middle
of the period between now and the arrival at the Veda PrAyam.
81
120th Mantram
Adae yÓ+ü ivlbm!
ipt&[aÂ ymSy c
vé[Syaiñnaer¶e>
métaÂ ivhaysam!
kamàyv[< me AStu
s ýevaiSm snatn>
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#it nakae äiüïvae rayae xnm!
puÇanapae devIirhaihta.
ado yat brahma vilabam
pitrNAm ca yamasya ca
varuNasyASvinoragne:
marutAm ca vihAyasAm
kAmaprayavaNam me astu
sa hyevAsmi sanAtana:
iti nAko brahmiSravo rAyo dhanam
putrAnApo devIrihAhitA ||
82
Introduction:
Para Brahman is saluted as

sarvAdhAran in this mantram. That
Brahman is the AdhAram for pitrs,
Yaman, VaruNa, agni, maruts and
other devatAs. JalAbhimAni is
prayed to for the blessings of
Brahma j~nAnam, worldly wealth and
good progeny.
ata: yat, tat pitrNAm ca, yamasya

ca, varuNasya ca, agne: ca marutAm
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ca vihAyasAm ca vilabam – What is
recognized as Brahmam here is the
AdhAram for pitrs, Yaman, VaruNa,
agni, Maruts, GandarvAs and other
devatAs. This is Brahma vedana
praSamsA or praising the knowledge
of Brahman.
"'sarvAdhAran!"
sa sanAtana: yeva hi asmi- This is equivalent to the Yajur Veda MahA vAkyam of
"aham brahmAsmi". This is not being interpreted in the advaitic manner
(Brahma-jIva aiykyam) but in the RaamAnuja darsana tradition of interpreting
"aham sarvAtmaka brahmAtmakosmi". "aham brahmAsmi" is the MahA Vaakyam
of brhAdAraNyaka Upanishad of the Yajur Vedam (BrhadAraNyaka Upanishad:
1.4.10). The entire mantram is:
äü va #dm¢ AasIÄdaTmanmevavedh< äüaSmIit,
tSmat! tTsvRmÉvt!
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brahma vA idamagra AsIttadAtmAnamevAvedaham brahmAsmIti |
tasmAt tat sarvamabhavat
Meaning
This (supreme Self) was indeed Brahman in the beginning. It knew itself alone
as, "I am the Brahman. Therefore it became all".
kAmaprayavaNam me astu – Oh Brahman! May all my desires be fulfilled!
Apo devI! nAka: brahmiSrava: rAya: dhanam putrAn iti iha AhitA – Oh
JalAbhimAni devatA! Please unite me with svargam, brahma j~nAnam, wealth,
progeny, fame et al right here!
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|| Twenty seventh anuvAkam sampUrNam ||
84
Twenty eighth anuvAkam
121st Mantram
ivzI:[I¡ g&ØzI:[IRÂ
Apetae in\Rit‡ hw>
pirbax‡ ñetk…]m!
inj'!"‡ zblaedrm!
s taNvaCyayya sh
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A¶e nazy s<†z>
$:yaRsUye buÉu]am!
mNyu< k«TyaÂ dIixre
rwen ik‡zukavta
A¶e nazy s<†z>.
viSIrshNIm grdhraSIrshNIm ca
apeto nirrtigum hatha:
paribAdhagum Svetakuksham
nijanghagum Sabalodaram
85
sa tAn vAcyAyayA saha
agne nASaya sandrSa:
IrshyAsUye bubhukshAm
manyum krtyAm ca dIdhire
rathena kim SukAvatA
agne nASaya sandruSa: ||
Introduction:
This mantram houses a prayer to Agni to destroy three kinds of enemies, who
could harm the conductance of the AruNa ketuka cAyanam.
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viSIrshNIm – that headless one
grdhraSIrshNIm nirrtim ita: apahatha – and that same one described as having
the neck of an eagle some times and having the name of nirrti (Mighty
misfortune), Oh agni! Please drive them away from the site of this cAyanam.
Sveta kuksham – that associate of nirrti with a white hued stomach
nijangham – the other one accompanying nirrti with twisted legs
Sabalodaram – and the other mischief makers with stomachs having different
colors
paribAdham – (all of these undesirable ones) hovering around to interfere with

the successful conductance of the cAyanam
sandrSA: tAn vAcyAyayA saha – and the very same ones awaiting an opportune
time to start their ruinous activities along with the nirrti, the misfortunate one
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sa: agne nASaya – Oh agni of mighty fame! Please destroy these gangs of
asurAs!
IrshyA asUye – These asurAs are filled with jealousy and known for blaming
others for their misdeeds
bubhukshAm manyum krtyAm ca dIdhire – they are always hungry

(bubhukshAm), angry (manyum) and engaged in enhancing (dIdhire) harmful
abhicAra prayoams (akrtyAm-s/magic rites)
sandrSa: - and waiting for an opportunity to cause a lot of inauspiciousness
kim SukAvatA rathena – who occasionally come in the guise of parrots on

chariots
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agne nASaya- Oh Agni! We pray to You to destroy them along with their
chariots!
|| Twenty eighth anuvAkam sampUrNam ||
87
Twenty ninth anuvAkam
122nd Mantram
pjRNyay àgayt
idvSpuÇay mIFu;e
s nae yvsimCDtu
#d< vc> pjRNyay Svraje
ùdae ASTvNtrNt*uyaet
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myaeÉUvaRtae ivñk«òySsNTvSme
suipPpla Aae;xIdeRvgaepa>
yae gÉRmae;xInam!
gva»¯[aeTyvRtam!
pjRNy> pué;I[am!.
parjanyAya pragAyata
divasputrAya mIDhushe
sa no yavasamicchatu
idam vaca: parjanyAya svarAje
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hrdo astvantarantadyuyota
mayo bhUrvAto viSvakrshTayassantvasme
supippalA oshadhIrdevagopA:
yo garbhamoshadhInAm
gavAm krNotyarvatAm
parjanya: purushINAm ||
parjanyAya pragAyata – Oh people! Please pray well to the devatai of Rain!
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'parjanya!'
(Artwork by SrI Manohar Saini)
divasputrAya mIDhushe – Please eulogize him, who is the son of AkASam
(vAnulakam) and who pours down the rain.
89
sa: yavasam na: icchatu – May he bless the cows with grass and us with food.
svarAje parjanyAya idam vaca: - for this self-luminous Lord of Rain, may these
stutis
hrda: antaram astu – (may these stutis) have the effect of pleasing his heart!
tat yuyota- Oh people! Please engage in such efforts!
vAta: asme mayobhU: astu – May the Lord of Wind (vAyu) be of pleasant
disposition and delight us!
viSvakrshTaya: asme santu – May all cattle and animals be of pleasant

disposition to us and produce joy in us!
oshadhI: supippalA: deva gopA: santu – May the medicinal plants and crops be
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rich with fruits and grains and be protected by the devAs!
ya: oshadhInAm gavAm arvatAm purushINAm parjanya: garbham krNoti

sa: mayobhU: santu – May the Lord of Rains (Parjanya devan) who grows the
embryos of the oshadhIs, cows, mares and women be filled with auspiciousness
and be of pleasant disposition towards us!
||Twenty ninth anuvAkam sampUrNam ||
90
Thirtieth anuvAkam
123rd Mantram
punmaRmEiTviNÔym!
punrayu> punÉRg>
punäaRü[mEtu ma
punÔRiv[mEtu ma
yNme=* ret> p&iwvImSkan!
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ydae;xIrPysr*dap>
#dNtTpunradde
dI"aRyuÅvay vcRse
yNme ret> àisCyte
yNm Aajayte pun>
ten mamm&t»‚é
ten suàjs»‚é.
punar mA maitvindriyam
punarAyu: punarbhaga:
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punarbrAhmaNamaitu mA
punardrviNamaitu mA
yanme adya reta: prthivImaskAn
yadoshadhIrapyasaradyadApa:
idam tatpunarAdade
dIrghAyuttvAya varcase
yanme reta: prasicyate
yanma AjAyate puna:
tena mAmamrtam kuru

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tena suprajasam kuru ||
Introduction:
These are series of prayers for urdhva retas through control of retas
(vIryam) to enhance Brahma varcas and gain the blessings of the generations of
good (God-fearing, righteous) progeny and through them amaratvam
(immortality).
This mantram is recited, when one loses his vIryam involuntarily due to a bad
dream. The prayer is for the restoration of vIryam to gain back Brahma tejas
through ISvara ArAdhanam.
indriyam puna: mAm aitu – May the vIryam reach me again and grow!
Ayu: puna: - May my life and longevity grow further!
bhaga: puna: - May my fortunes grow further!
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brAhmaNam puna: mAm aitu – May the Brahma tejas grow again!
draviNam puna: mAm aitu – May my wealth grow further!
adya me yat reta: prthvIm askAn – On this day, when my vIryam reached the
earth,
yat oshadhI: api – On this day, when my vIryam reached the medicinal plants
and creepers,
yat Apa: asarat – On this day, when my vIryam reached the waters (Apa:),
tat idam dIrghAyuttvAya varcase puna: Adade – May this vIryam be for return
of long life span and the enhancement of the Brahma tejas!
me yat reta: prasicyate – This retas of mine joined to the egg in the womb to
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form the embryo
me yat puna: AjAyate – and is born again in the form of a child
tena mAm amrtam kuru – through the birth of the child, Oh Lord, bless me to
become immortal
tena suprajasam kuru – by that union of vIryam to form the growing embryo,
Oh Lord, please bless me to have good progeny!
||Thirtieth anuvAkam sampUrNam ||
93
Thirty first anuvAkam
Introduction:
This anuvAkam houses the prayers to Kuberan and serves as the angam
(ancillary/limb) for the vaiSravaNa yaj~nam.
124th Mantram
AÑ(iStraexa=jayt
tv vEïv[Ssda
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itraexeih spÆaÚ>
ye Apae=îiNt kecn
Tvaò+I— maya< vEïv[>
rw‡ shövNxurm!
puéí³‡ shöañm!
AaSwayayaih nae bilm!
ASmE ÉUtain bilmavhiNt
xn¼avae hiStihr{ymñan!.
abhdyastirodhA ajAyata
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tava vaiSravaNassadA
tirodhehi sapatnAnna:
ye apo aSnanti kecana
tvAshTrIm mAyAm vaiSravaNa:
rathagum sahasravandhuram
puruScakragum sahasrASvam
AsthAyAyAhi no balim
yasmai bhUtAni balimAvahanti
dhanam gAvo hasti hiraNyamaSvAn ||
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tvayA grhIta vaiSravaNa: sadA abhdya: tirodhA ajAyata, na: sapatnAn tirodehi
– KuberA! The one included by You in your assembly, VaiSravaNan, the son of
ViSravasa Maharshi, always causes trouble by interfering with sat karmAs and
hides them. He is born that way as an interferer of sat karmAs. Oh KuberA! As
the other son of Sage ViSravasa, You should block such enemies of ours, who
are intent on spoiling our sat karmAs.
kecana apa: aSnanti ye tirodhehi – There are others who swallow as it were our
sat kAryams and belch thereafter joyously; Oh KuberA! You must prevent them
from harming our sat kAryams.
vaiSravaNa: tvAshTrIm mAyAm sahasra vandhuram puruScakram sahasrASvam

ratham AsthAya na: balim AyAhi – Oh Kubera VaiSravaNA! Please come to our
yAgasAlais to receive our offerings speedily on the wondrous chariot created
by the divine architect, ViSvakarmA for You with its thousands of spokes,
wheels and horses.
95
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"The Indweller of kuberA!"

yasmai bhUtAni balim Avahanti, (yasmai) dhanam ghAva: hasti hiraNyam aSvAn
(Avahanti) – Oh Lord KuberA for whom all the jIvarASis bring pUjA offerings,
wealth in the form of cows, elephants, gold and horses! Please accept our
offerings and bless us and protect us!
96
125th Mantram
Asam sumtaE yi}ySy
iïy< ibætae=ÚmuoI— ivrajm!
sudzRne c ³aEÂe c
mEnake c mhaigraE
stÖa”argmNta
s‡hayRÚgr< tv
#it mNÇa>
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kLpae=t ^XvRm!
yid bil‡ hret!
ihr{ynaÉyee ivtudye kaEberayay< bil>.
asAma sumatau yaj~niyasya
Sriyam bibhratoannamukhIm virAjam
sudarSane ca kraunce ca
mainAke ca mahAgirau
satadvATTAragamantA
sagumhAryannagaram tava
iti mantrA:
97
kalpoata Urdhvam
yadi baligum haret
hiraNyanAbhaye vitudaye kauberAyAyam bali: ||
annamukhIm virAjam Sriyam bibhrata: yaj~niyasya sumatau asAm, sudarSane ca

kraunce ca mainAke mahAgirau sata dvA aTTAra gamantA tava nagaram
samhAryam (iha Ahi) – Oh KuberA with lustrous wealth like food et al and
worshipped by Yaj~nams! May we be in Your good thoughts! May Thou leave your
residences at sudarSana giri, Kraunca mountain, MainAka parvatam, MahA giri
and AlakApuri (Your capital) known for its hundreds of entrances and tall
mansions and arrive at our Yaj~na sAlai to receive our specially prepared
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offerings to You and accept our ArAdhanams!
iti mantrA: - up to now are the mantrams
ata Urdhvam kalpa: - from here on the procedures (anushThAnams).
balim yadi haret, hiraNya nAbhaye vitudaye kauberAya ayam bali: - If one has
to offer the Bali, it should be given to VaisravaNan associated with Kuberan,
who adorns his nAbhi desam with gold jewelry and shines like the fierce fire at
the time of deluge (kAlAgni). One should offer the bali and identify it
especially for him.
Bali is given to the RaakshasAs and dushTAs and bhUta-preta - PiSAsa gaNams
to pacify them and prevent them from harming the yaj~nams. The mantram for
bhUta gaNams during VaiSvadevam is covered by MahA nArAyaNa Upanishad
mantram (67.4). It states: "I who seek strength (pushTi) offer the Bali to the
servants of kAlAgni rudran, who roam day and night for such balis. I place this
bali on the ground. May the Lord, who gives strength and vigour grant
permanent pushTi to me".
98
126th and 127th Mantrams
svRÉUtixptye nm #it
Aw bil‡ ùTvaepitóet
]Ç< ]Ç< vEïv[>
äaü[a vy‡Sm>
nmSte AStu ma ma ih‡sI>
ASmaTàivZyaÚmÏIit
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Aw tmi¶madxIt
yiSmÚetTkmR àyuÃIt
itraexa ÉU>
itraexa Éuv>. 126.
sarva bhUtadhipataye nama iti
atha baligum hrtvopatishTheta
kshatram kshatram vaiSravaNa:
brAhmaNA vayagumsma:
namaste astu mA mA higumsi:
asmAt praviSyAnnamaddhIti
99
atha tamagnimAdadhIta
yasminnetatkarma prayunjIta
tirodhA bhU:
tirodhA bhuva: || 126 ||
itraexaSSv>
itraexa ÉUÉRuvSSv>
sveR;a< laekanamaixpTye sIdeit
Aw tmai¶imNxIt
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yiSmÚetTkmR àyuÃIt
itraexa ÉUSSvaha
itraexa ÉuvSSvaha
itraexa SvSSvaha
itraexa ÉUÉRuvSSvSSvaha
yiSmÚSy kale svaR AahutIhuRta Éveyu>. 127.
tirodhA: sva:
tirodhA bhUrbhuva: sva
sarveshAm lokAnAmAdhipatye sIdeti
100
atha tamAgnimindhIta
yasminnetat karma prayunjIta
tirodhA bhU: svAhA
tirodhA bhuva: svAhA
tirodhA sva: svAhA
tirodhA bhUrbhuvassvasvAhA
yasminnasya kAle sarvA AhUtIr-hutA bhaveyu: || 127 ||
sarvabhUtadhipataye nama: iti balim hrtvA atha upatishTheta – One should
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offer the bali with namaskAram to VaiSravaNar by addressing him as the Lord
of all jIvarAsis. After offering the Bali, one should eulogize him with the
following mantram.
vaiSravaNa: kshatram kshatram vayam brAhmaNA: sma – Oh VaiSravaNA! Thou

art a kshatrian, who comes to the rescue of one who experiences troubles! We
happen to be BrahmaNAs.
nama: te astu – May our namskaraNams reach You.
mA mA higumsI – Please do not harm us.
asmAt praviSya annam addhi iti – adiyEn's prayers are for You to arrive here to
bless me and partake the annam prepared for You by me.
atha yasmin etat karma prayunjIta tam agnim AdadhIta – After that,
consecrate on this earth the appropriate Agni needed for the performance of
the VaiSravaNa yaj~nam. The mantrams for that are:
tirodhA bhU: - Please hide the bhU lokam with Your supreme lustre!
101
tirodhA bhuva: - Please hide
the bhuvar lokam with Your
supreme lustre!
tirodhA sva: - Please hide

the svarga lokam with Your
brilliant lustre!
tirodhA bhUrbhuva: sva: -

Please hide all the three
lokams with Your supreme
"Cover all three worlds with Your supreme
lustre!
lustre!"
sarveshAm lokAnAm Adhipatye sIda iti – The Agni is to be established with the
invitation to VaiSravaNar as: Please come as the protector of all the worlds!
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ata: yasmin etat karma prayunjIta tam agnim indhIta – The next prayer is:
Please kindle and make that Agni burn bright, which is appropriate for this
homa karmA!
tirodhA bhU: svAhA, tirodhA bhuva: svAhA, tirodhA sva: svAhA, tirodhA
bhUrbhuva: sva svahA – The mantram for realization of the tall and
resplendent JwAlais in the Agni KuNDam are: "tirodhA bhU: svAhA, tirodhA
bhuva: svAhA, tirodhA sva: svAhA, tirodhA bhUr-bhuva: sva: svAhA".
asya sarvA AhUtI: yasmin kAle hutA: bhaveyu: - When all the AhUtis
(offerings) of the AruNa ketukA cAyAnam are completed, then the VaiSravaNa
Yaj~nam must be performed.
102
128th Mantram
Aip äam[muoIna>
tiSmÚû> kale àyuÃIt
prSsuÝjnaÖeip
maSm àma*NtmaXyapyet!
svaRwaRiSsÏ(Nte
y @v< ved
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]uXyiÚdmjantam!
svaRwaR n isÏ(Nte
ySte iv"atukae æata
mmaNtùRdye iït>.
api brAmaNamukhInA:
tasminnahna: kAle prayunjIta
parassuptajanAdvepi
mAsma pramAdyanta-mAdhyApayet
sarvArthA: siddhyante
ya evam veda
103
kshudhyannida-majAnatAm
sarvArthA na siddhyante
yaste vighAtuko bhrAtA
mamAntarhrdaye Srita: ||
api bhrAmaNa mukhInA: sarvA: AhUtI tasmin ahna kAle , vepi para: supta janAt
prayunjIta – This VaiSravaNa yaj~nam should be conducted during day time or
at night time, when all the people have fallen asleep; it should be done after
completing all AhUtis to the accompaniment of brAhmaNa vAkyams
like "rudrovA esha yadagni: sa etarhijAta:" used in Sata rudrIya homams.
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pramAdyantam mAsma mAdhyApayet – One should not bless others with this
upadesam, when they lead an unrighteous life and travel by the unprescribed
roads.
ya: evam veda sa: sarvArthA: siddhyante – For one who comprehends these
doctrines correctly, all mangaLams will come his way.
idam ajAnatAm kshudhyan sarvArthA: na siddhyante – For one who does not
comprehend the true meanings, he will be afflicted with hunger and all
amangaLams will confront him.
te bhrAtA vighAtuka: ya: mama antarhrdaye Srita: - Oh KuberA! adiyEn is

performing this Yaj~nam to remove the interferences caused by Your brother
and reflect on him in my heart and continue with this VaiSravaNa homam.
(VighAtukan is one who causes vignams).
104
129th Mantram
tSma #mm¢ip{fÃuhaeim
sme=waRNma ivvxIt!
miy Svaha
rajaixrajay àsýsaihne
nmae vy< vEïv[ay k…mRhe
s me kamaNkamkamay mým!
kameñrae vEïv[ae ddatu
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k…beray vEïv[ay
mharajay nm>
ketvae Aé[así
\;yae vatrzna>
àitóa‡ ztxa ih
smaihtasae shöxaysm!
izvanZzNtma ÉvNtu
idVya Aap Aae;xy>
sum&fIka srSvit
105
ma te Vyaem s<†iz.
tasmA imamagrapiNDam juhomi
sa me arthAn mA vivadhIt
mayi svAhA
rAjAdhirAjAya prasahyasAhi ne
namo vayam vaiSravaNAya kurmahe
sa me kAmAn kAma kAmAya mahyam
kAmeSvaro vaiSravaNo dadAtu

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kuberAya vaiSravaNAya
mahA rAjAya nama:
ketavo aruNAsaSca
Rshayo vAtaraSanA:
pratishThAgum SatadhA hi
samAhitAso sahasra dhAyasam
SivA na: SantamA bhavantu
divyA Apa oshadhaya:
sumrDIkA sarasvati
mA te vyoma sandrSi ||
tasmai imam agrapiNDam juhomi – adiyEn performs the homam with the first
106
offering aimed at that VaiSravaNan.
sa: me arthAn mA vivadhIt – May He stay away from destroying my wealth!
mayi svAhA – May He protect them and sustain them for me.
rAjAti rAjAya – For that King of Kings
prasahaya sAhi ne – for that One, who overpowers others with His strength and
might
vaiSravaNAya nama: kurmahe – For that VaiSravaNan, our salutations!
kAmeSvara: vaiSravaNa: kAma kAmAya mahyam me kAmAn dadAtu – May that

Lord of desires (kAmeSvaran) fulfill all the desires/wishes sought by me!
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kuberAya vaiSravaNAya mahArAjAya nama: - Our Salutations are unto that
Lord of Lords, vaiSravaNa Kuberan!
ketava: AruNasa: ca vAtaraSanA: Rshaya: samAhitAsA: SatadhA

sahasradhAysam pratishThAm - May the Ketava, AruNa and vAtaraSana rshis
in their hundreds and thousands unite together to confer on adiyEn auspicious
fame!
divyA: Apa: oshadhaya: SivA: SantamA: na: bhavantu – May the powerful
waters, medicinal plants grant us auspiciousness and well being and banish all
ills!
sarasvati! sumrDIkA – Oh Sarasvati Devi! May thou bless us with loftiest

sukhAnubhavams!
te vyoma na sandrSi – May there be no separation between us! May we be united

always!
|| Thirty first anuvAkam sampUrNam ||
107
Thirty second anuvAkam
(Mantrams 130-132)
Introduction:
The preparations for conducting the AruNa ketuka cAyanam by an adhikAri is

covered in this anuvAkam. These vratams and anushThAnams should be
conducted for a whole year with strict restrictions based on AcAram and
anushThAnams. If one can not observe this preparatory vratam for a whole
year, he should observe it for at least two months. Some homa mantrams to be
used during this vratam are identified. In the next two mantrams (131 and 132),
the details for conductance of the vratam and the specific homa mantrams for
the observance are covered. In the final 132nd mantram of this 32nd anuvAkam,
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the phalans for performing this cAyanam by an adhikAri in close cooperation

with his AcAryan are summarized. The final anuvAkam ends with the SAnti
pATham of "bhadram karNebhi: SrNAyAma:".
130th Mantram
s<vTsrmetÖ+tÂret!
ÖaE va masaE
inymSsmasen
tiSmiÚymivze;a>
iÇ;v[mudkaepSpzIR
ctuwRkalpanÉ´SSyat!
108
AhrhvaR ÉE]mîIyat!
AaeÊMbrIiÉSsimiÑri¶< pircret!
punmaR mEiÅviNÔyimTyetena=nuvaken
%Ï¯tpirpUtaiÉriÑ> kayR»‚vIRt.
samvatsarametadvratam caret
dvau vA mAsau
niyama: samAsena
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tasminniyama viSeshA:
trishavaNa-mudakopasparSI
caturthakAla pAnabhakta: syAt
aharaharvA bhaikshamaSnIyAt
oudumbarIbhi: samidbhiragnim paricaret
punarmA maittvindriyamityetenA anuvAkena
uddhrtapari pUtAbhiradbhi: kAryam kurvIta ||
samvatsaram etat caret – This vratam has to be observed for one year.
vA dvau mAsu (caret) – If it were not possible, then it must be observed at

least for 2 Months.
niyama: - The niyamam for this vratam is briefly described here.
109
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SrI atti varadar - tirukkacci
110
tasmin niyama viSeshA: - The particular aspects of these niyamam are as
follows:
trishavaNam udakopasparSI – One should take a bath immersing himself in the

water three times a day: Morning, midday and evening.
caturtha kAla pAnabhakta: syAt – According to SaastrAs, one should eat once
in day and once in the evening. During the observance of this vratam however,
the interval between bhojanam increases to caturtha kAlam (i.e.,) if one has
eaten during the day, he has to skip the night and next day bhojanams and can
only eat during the next night (i.e.,) 1,0,0,1 is the order.
vA aharaha: bhaiksham aSnIyAt – If the above strict observance is not

possible, then one has to eat once a day like BrahmacAris through observance
of Bikshai (1,0,1,0)
sadagopan.org
oudumbarI samidbhi: agnim punarmAmaittvindriyam etena anuvAkena paricaret
- One should worship the Agni with atti twigs (oudumbari samits) to the
accompaniment of the recitation of the 123rd Mantram (punarmAmaitvindriyam).
atti twigs are one of the 8 sacred twigs used in different yAgams.
Kaanchipuram hill where Lord VaradarAjan appeared at the end of BrahmA's
Yaj~nam from the agni kuNDam is known as atti giri possibly because of the
abundance of atti (Oudumbara) trees on that hillock. Besides its twigs, the
wood from the atti tree is used for making the ladle for the pUrNAhUti/
VasordhAra (final) stage of the Yaj~nams. The ancient arcA Murthy at
Kaanchipuram VaradarAjA Temple is made of Oudumbara wood and today He is
resting under the PushkaraNI water and this Yaj~na mUrti is taken out for
worship every forty years. Such is the sacredness of Oudumbara wood.
uddhrta paripUtAbhi: adbhi: kAryam kurvIta – All duties should be performed

with filtered water. One can surmise that no ahimsai to water residing animals
is intended through this procedure.
111
131st Mantram
AsÂyvan!
A¶ye vayve sUyaRy
äü[e àjaptye
cNÔmse n]Çe_y>
\tu_ySs<vTsray
vé[ayaé[ayeit ìthaema>
sadagopan.org
àvGyRvdadez>
Aé[a> ka{f\;y>
Ar{ye=xIyIrn!
ÉÔ< k[eRiÉirit Öe jipTva.
asancayavAn
agnaye vAyave sUryAya
brahmaNe prajApataye
candramase nakshatrebhya:
rtubhya: samvatsarAya
varuNAyAruNAyeti vratahomA:
112
pravargyavadAdeSa:
arunA: kANDarshaya:
araNyedhIyIran
bhadram karNebhiriti dve japitvA ||
asancayavAn – The adhikAri should be the type, who does not accumulate
wealth for the future times.
agnaye vAyave sUryAya brahmaNe prajApataye candramase nakshatrebhya:

rtubhya: samvatsarAya varuNAya AruNAya iti vrata homA: - The vrata homams
should be done for Agni, vAyu, sUryan, BrahmA, PrajApati, Candran, the 27
sadagopan.org
Nakshatrams, rtus (Six seasons), samvatsaram (the Year), VaruNan and
AruNan. The model invocation for the homam for Agni is "agnaye svAhA", for
vAyu, it is "vAyave svAhA" et al.
pravargya vad AdeSa: - The other commands are as in the Pravargya kANDa
chapters. Pravargyam is considered as the head of a Yaj~nam. There is specific
Havis (Heated ghee admixed with cow's milk and milk from white goat). The
twin aswini devatAs and indran are the devatAs for Pravargyam. The details of
the procedures are at AraNyaka PraSnam, 4th kANDam, anuvAkams 9 and 10.
aruNA kANDa rshaya: - The Maharshis who visualized these mantrAs are the
kANDa Rshis. Homam should be done for them as well.
araNye adhIyIran – The adhyayanam of these mantrams should be done in

forests and not in crowded cities and populated villages.
bhadram karNebhi: japitvA – The AcAryan should recite the two mantrams
starting from "bhadram karNebhi:" and instruct the disciple to recite the same
and then commence the samvatsara vratam prior to starting the AruNa ketuka
cAyanam.
113
132nd Mantram
mhanaçIiÉédk‡ s‡SpZyR
tmacayaeR d*at!
izvanZzNtmeTyae;xIralÉte
sum&fIkeit ÉUimm!
@vmpvgeR
xenudRi][a
sadagopan.org
k‡s vasí ]aEmm!
ANyÖazu¬m!
ywazi´ va
@v‡ SvaXyayxmeR[
Ar{ye=xIyIt
tpSvI pu{yae Évit tpSvI pu{yae Évit.
mahAnAmnIbhirudakagum sagummsparSya
tamAcAryo dadyAt
SivA na: SantametyoshadhIrAlabhate
114
sumrDIketi bhUmim
evamapavarge
dhenurdakshiNA
kagumsa vAsaSca kshaumam
anyadvA Suklam
yathA Sakti vA
evagum svAdhAya dharmeNa
araNyeadhIyIta
tapasvI puNyo bhavati tapasvI puNyo bhavati ||
sadagopan.org
Introduction:
The step by step procedures for this vrata anushThAnam is described here.
The AcArya is there to initiate the yajamAnan of this vratam.
mahAnAmnIbhi: udakam samsparSya AcArya: tam dadyAt – The AcAryan should

touch the water with the recitation of the mantram starting with
"mahAnAmnIr mahAmAnA" and ask the sishyan to touch the same water and
thus initiate him to observe the vratam.
SivA na: Santameti oshadhI: Alabhate – The sishyan should follow the
AcAryan's recitation of the Mantram, "SivA na: Santameti" and touch the
OshadhIs.
sumrDIketi bhUmim Alabhate – the Earth (bhUmi) should be touched with the
recitation of "sumrDIkA sarasvati" mantram by both the AcAryan and Sishyan.
These are all at the commencement of the adhyayanam in the forest.
115
apavarge evam – All these procedures should be repeated at the conclusion of
the adhyayanam as well.
dhenu: dakshiNA – When the adhyayanam is completed, a cow should be given as

a gift to the AcAryan.
kamsam kshaumam vAsa: ca anyat vA Suklam – The sishyan should gift a bronze
vessel as well as a white silk vastram or a white cotton vastram to the AcAryan.
yathA Sakti vA – If the above gifts are beyond the reach of the Sishyan, he
should give whatever he can afford.
evam svAdhyAya dharmeNa araNye adhIyIta – Thus the sishyan should learn in
the forest, while strictly following the adhyayana dharmam.
sadagopan.org
tapasvI puNya: bhavati – This sishyan, who has performed the svAdhyAya tapas
in this manner will be filled with PuNyams and acquires the honor of being called
a tapasvI.
tapasvI puNyo bhavati – There is no doubt that one who has completed such a
tapas (tapasvI) will be a PuNyasAli. GeetAcAryan instructs Arjuna on who is a
true tapasvI. Such a person (sAtvIka tapasvI) practices three fold austerity
(tapas); with the body, speech and mind (GitA Chapter 17.17).
The SarIra tapas is practiced through the worship of the gods, the Brahmins,
the AcAryAs, the BhAgavatAs and by observing purity of body (AcAram),
uprightness, control over indriyAs and ahimsA.
The vAngmaya tapas (verbal austerity) involves study of scriptural texts and
avoidance of words that do not hurt other's feelings as well as using words that
are pleasing and benevolent.
The mAnasa tapas is practiced through absence of anger (krodhAdirahitatvam),

practice of benevolence (saumyatvam), the use of mental capabilities for the
benefit of others (pareshAm abhyudaya prAvaNyam) and maunam (the control
116
of speech by the mind) as well as focusing the mind on Para Brahmam. Such true
tapasvIs do not expect any rewards for themselves through their deeds.
sadagopan.org
""gItOpadeSam!"
(Art by SrI Kesav kamadenu.blogspot.com )
|| Thirty second anuvAkam sampUrNam ||
117
sadagopan.org
"bhadrasya bhadram!"
(http://www.ranganatha.org)
118
Concluding SAnti pATham
mantram 133
ÉÔ< k[eRiÉZï&[uyam deva>
ÉÔ< pZyemaa]iÉyRjÇa>
iSwrEr¼EStuòuva‡sStnUiÉ>
Vyzem deviht< ydayu>
SviSt n #NÔae v&Ïïva>
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SviSt n> pU;a ivñveda>
SviStnStaúyaeR Airòneim>
SviSt nae b&hSpitdRxatu
Aae< zaiNt> zaiNt> zaiNt>.
bhadram karNebhi: SruNuyAma devA:
bhadram paSyemAkshabhiryajatrA:
sthirairangaistushTuvAgumsastanUbhi:
vyaSema devahitam yadAyu:
svasti na indro vrddhaSravA:
svasti na: pUshA viSvavedA:
119
svastinastArkshyo arishTanemi:
svasti no brhaspatir-dadhAtu
om SAnti: SAnti: SAnti:
This mantram is the first mantram of the First anuvAkam of aruNa PraSnam
and has been covered earlier. This is a prayer to indran, sUryan, GaruDan and
Brhaspati to bless us to hear nothing but auspicious things, see only benevolent
objects and to have long life with firm limbs to worship them. This is the SAnti
pATham positioned at the beginning and the end of aruNa PraSnam to invoke all
auspiciousness on the reciter.
sadagopan.org
|| iti taittirIya AraNyake prathama praSna:
(aruNa praSna:) samApta: ||
namo veda purushAya
dAsan,
Oppiliappan Koil VaradAcAri SaThakopan
120

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What is the structure and content of the document?

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Sincere Thanks To:

1. SrI Anil for the Cover Image ofSrI sudarSana nrsimha

2. Smt. Krishnapriya for compiling the source document

4. Nedumtheru SrI Mukund Srinivasan for creative suggestions for images

5. Smt Jayashree Muralidharan for eBook assembly

Twenty third anuvAkam 3

Twenty fourth anuvAkam 26

Twenty fifth anuvAkam 37

Twenty sixth anuvAkam 45

Twenty seventh anuvAkam 65

Twenty eighth anuvAkam 85

Thirty first anuvAkam 94

Thirty second anuvAkam 108

SAnti pATham 119

1. AruNam Text in Sanskrit svara notations: http://www.geocities.com/

2. Audio for AruNam - http://www.vedamantram.com/audio/arunam.mp3

3. Another audio for aruNam - http://www.astrojyoti.com/

4. A u d i o for ashtottaram - http://www.astrojyoti.com/

5. Famous sUryanArAyaNa Temple in SrI KAkulam, Andhra Pradesh, India -

6. The ancient Konarak Sun Temple in India - http://konark.nic.in/intro.htm

7. Vedic rituals - http://www.jyotistoma.nl/EN/DEFAULT.asp

8. Yaagam photos - http://www.namboothiri.com/articles/yaagam-photos.htm

Page # Photo Detail Courtesy

iv, SrI Malayappa Swamy - Tirumala SrI Ramakrishna Deekshitulu

18, 83. 89 AdityAs www.exoticindiaart.com

48 yaj~na paSu www.namboothiri.com/

74 SrI sUryanArAyaNa kadirursuryanarayana.org

SrI Malayappa Swamy on Ratha Sapthami day

ïI Daya suvR½laMÉa smete ïI sUyRnaray[ Svaimne nm>.

k«:[ yjuveRdIy tEiÄrIyar{ykm!

KrshNa yajurvedIya taittrIyAraNyakam

This Volume comprises of the mantrams from 23rd anuvAkam to 32nd

SrI SUrya nArAyaNa swamy

k«:[ yjuveRdIy tEiÄrIyar{ykm!

Introduction to 23rd anuvAkam

In the 23rd anuvAkam, the origin of creation and the appearance of

s àjapitrek> pu:krp[eR smÉvt!

mnsae ret> àwm< ydasIt!.

Apo vA idamAsan salilameva

sa prajApatireka: pushkaraparNe samabhavat

tasyAntarmanasi kAma: samavartata

tasmAdyat purusho manasAabhigacchati

manaso reta: prathamam yadAsIt ||

idam – this world at the beginning,

salilameva AsIt – There was nothing except water.

pushkaraparNe sa: prajApati: eka: samabhavat - On a lotus leaf, the Lord of

tad agre atisamavartata – The desire to create arose.

stae bNxumsit inrivNdn!

ùid àtI:ya kvyae mnI;eit

ttae=é[a> ketvae vatrzna \;y %ditón!.

sato bandhumasati niravindan

hrdi pratIshyA kavayo manIsheti

tatoaruNA: ketavo vAtaraSanA rshaya udatishThan ||

sata: bandhum asati niravindan kavaya: - The farsighted PrajApatis (kavaya:)

ye vAlA: te vAlakhilyA: - The hairs on the body of PrajApati became vAlakhilya