Vedic Prayer for memory and retention

 

Vedic Prayer for memory and retention

नमो ब्रह्मणे धारणं मे अस्त्वनिराकरणं धारयिता भूयासं कर्णयोः श्रुतं मा च्योढ्वं ममामुष्य ओम्, इति ।।

इति कृष्णयजुर्वेदीयतैत्तिरीयारण्यके दशमप्रपाठके नारायणोपनिषदि सप्तमोऽनुवाकः ॥ ७ ॥

ब्रह्मणे जगत्कारणाय नमोऽस्तु तत्प्रसादान्मदीये चित्ते ग्रन्थतदर्थयोर्धारणमस्तु ।

[अनिराकरणं] निराकरणं विस्मरणं यथा न भवति तथा धारयिता भूयासम् । अमुष्येत्थं प्रार्थयमानस्य मम कर्णयोर्यत्किञ्चिद्वेदशास्त्रादिकं यदा कदाचिदपि श्रुतमासीत्तत्सर्वं हे देवा मा च्योढ्वं मा विनाशयत । ततोऽहामों प्राप्नुयां स्थिरं धारणमिति शेषः । ३

इति श्रीमत्सायणाचार्यविरचिते माधवीये वेदार्थप्रकाशे कृष्ण यजुर्वेदीयतैत्तिरी यारण्यकभाष्ये दशमप्रपाठके नारायणीया परनामधेययुक्तायां याज्ञिक्यामुपनिषदि सप्तमोऽनुवाकः ॥ ७ ॥

namo brahmaṇe dhāraṇaṃ me astvanirākaraṇaṃ dhārayitā bhūyāsaṃ karṇayoḥ śrutaṃ mā cyoḍhvaṃ mamāmuṣya om, iti ।।

iti kṛṣṇayajurvedīyataittirīyāraṇyake daśamaprapāṭhake nārāyaṇopaniṣadi saptamo'nuvākaḥ ॥ 7 ॥

brahmaṇe jagatkāraṇāya namo'stu tatprasādānmadīye citte granthatadarthayordhāraṇamastu ।

[anirākaraṇaṃ] nirākaraṇaṃ vismaraṇaṃ yathā na bhavati tathā dhārayitā bhūyāsam । amuṣyetthaṃ prārthayamānasya mama karṇayoryatki tkiñcidvedaśāstrādikaṃ yadā kadācidapi śrutamāsīttatsarvaṃ he devā mā cyoḍhvaṃ mā vināśayata । tato'hāmoṃ prāpnuyāṃ sthiraṃ dhāraṇamiti śeṣaḥ । 3

iti śrīmatsāyaṇācāryaviracite mādhavīye vedārthaprakāśe kṛṣṇa yajurvedīyataittirī yāraṇyakabhāṣye daśamaprapāṭhake nārāyaṇīyā paranāmadheyayuktāyāṃ yājñikyāmupaniṣadi saptamo'nuvākaḥ ॥ 7 ॥taittareeya aranyakam Mahanarayanopanishad anuvaka 7

നമോ ബ്രഹ്മണേ ധാരണം മേ അസ്ത്വനിരാകരണം ധാരയിതാ ഭൂയാസം കര്‍ണയോഃ ശ്രുതം മാ ച്യോഢ്വം മമാമുഷ്യ ഓം, ഇതി ॥

ഇതി കൃഷ്ണയജുര്‍വേദീയതൈത്തിരീയാരണ്യകേ ദശമപ്രപാഠകേ നാരായണോപനിഷദി സപ്തമോഽനുവാകഃ ॥ ൭ ॥

ബ്രഹ്മണേ ജഗത്കാരണായ നമോഽസ്തു തത്പ്രസാദാന്മദീയേ ചിത്തേ ഗ്രന്ഥതദര്‍ഥയോര്‍ധാരണമസ്തു ।

[അനിരാകരണം] നിരാകരണം വിസ്മരണം യഥാ ന ഭവതി തഥാ ധാരയിതാ ഭൂയാസം । അമുഷ്യേത്ഥം പ്രാര്‍ഥയമാനസ്യ മമ കര്‍ണയോര്യത്കിഞ്ചിദ്വേദശാസ്ത്രാദികം യദാ കദാചിദപി ശ്രുതമാസീത്തത്സര്‍വം ഹേ ദേവാ മാ ച്യോഢ്വം മാ വിനാശയത । തതോഽഹാമോം പ്രാപ്നുയാം സ്ഥിരം ധാരണമിതി ശേഷഃ । ൩

ഇതി ശ്രീമത്സായണാചാര്യവിരചിതേ മാധവീയേ വേദാര്‍ഥപ്രകാശേ കൃഷ്ണ യജുര്വേദീയതൈത്തിരീയാരണ്യകഭാഷ്യേ ദശമപ്രപാഠകേ നാരായണീയാ പരനാമധേയയുക്തായാം യാജ്ഞിക്യാമുപനിഷദി സപ്തമോഽനുവാകഃ ॥ ൭ ॥

My obeisance to that Supreme Being, the creator of the world, and by His grace, whatever I learn from Books and any other sources may be grasped and retained by me to perfection..

May I grasp all that knowledge. Forgetfulness may never encompass me.

May the Heavenly beings never allow me to lose whatever has been heard and learned by me by way of science and scriptural knowledge.

Thus, I may have long aayus. OM..

This is the Vedic prayer meant for retention of whatever we have learned..

This is from Taittireeya aranyakam of Krishna Yajurveda..Mahanarayan Upanishad

ॐ चरणं पवित्रं विततं पुराणं येन पूतस्तरति दुष्कृतानि

ॐ चरणं पवित्रं विततं पुराणं येन पूतस्तरति दुष्कृतानि

तेन पवित्रेण शुद्धेन पूताः अतिपाप्मानं अरातिं तरेम॥

तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः

दिवीव चक्षुराततं तद्विप्रासो विपन्न्यवो जागृवासस्स्मिन्धते

विष्णोर्यत् परमं पदं।

om caraṇaṁ pavitraṁ vitataṁ purāṇaṁ yena pūtastarati duṣkṛtāni

tena pavitreṇa śuddhena pūtāḥ atipāpmānaṁ arātiṁ tarema||

tadviṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ

divīva cakṣurātataṁ tadviprāso vipannyavo jāgṛvāsassmindhate

viṣṇoryat paramaṁ padaṁ|

That pair of feet...(of Narayana) which is sacred, wide, ancient ..

those who are sanctified by those feet can overcome all obstacles and evil deeds..

May we , being blessed and sanctified by those feet which are sacred, and pure, overcome the tortuous path of sins and obstacles..

"Just as the sun's rays in the sky are extended to the mundane vision, in the same way the wise and learned devotees always see the supreme abode of Lord Vishnu."

"Because those supremely praiseworthy and spiritually awake devotees are able to see the spiritual world, they are also able to reveal that supreme abode of Lord Vishnu."

May that pair of feet of Krishna lead us to eternity..

Lakshmeenaraayanaabhyaam NamaH..

even the slightest deviation from the path of righteousness would throw him out of the path of immortality..

कर्मणो दूराद्गन्धो वाति यथासिधारां कर्तेऽवहितमवक्रामे

यद्युवे युवे हवा विह्वयिष्यामि कर्तं

पतिष्यामीत्येवममृतादात्मानं

जुगुप्सेत् । 11

mahanarayanaopanishat Taittireeya Aranyakam (Yajniki Upanishad)

When a tree is bearing a lot of flowers, its fragrance would be wafted by the air and such fragrance would be carried to people who are placed at great distance from the tree. In the same way when one engages in meritorious actions, it fragrance or the meritorious effects arising out of such action would reach him even from long distances (or unexpected sources) ..

A person should be very careful in every action he engages himself into.. He should guard himself from hidden sins and actions represhensible to scripture.. It should be like this. If a sword with its cutting sharp edge is kept up across a pit or chasm across a deep pit on earth, and a person is walking across the sword with the feet directed at the sharp edge, the person would be afraid that he might fall down into the pit at every step. In the same way a man seeking immortality or emancipation should guard himself at each step he takes against hidden sinful activities.. He should be aware that even if he takes a single wrong step, he would fall into the pit, cut his feet. Similarly even the slightest deviation from the path of righteousness would throw him out of the path of immortality..

सुपुष्पितस्य which has given flowers in huge quantity

वृक्षस्य relating to a tree

गन्धः the fragrance

यथा in what way

दूरात् from great distance

वाति comes wafting

एवं in the same way

पुण्यस्य कर्मणः of meritorious deed

गन्धः fragrance दूरात् from great distance

वाति comes wafting

यथा वा even as

कर्ते(गर्ते) in a deep pit, deep chasm over the ground

अवहितां which laid across

असिधारां the sharp cutting edge of the sword

युवे I negotiate with my feet युवे I cross (carefully)with my feet इति thus thinking

यद् अवक्रामे ह कर्तं (गर्तं) that if do not take care during the walk across the pit

पतिष्यामि I would fall into the pit

इति thus

विह्वयिष्यामि I am afraid

एवं in the same way

अमृतात् in the path of immortality

आत्मानं self

जुगुप्सेत् one should guard himself from the path reprehensible to scriptures and from the path of hidden acts of sin.

A vedic prayer to Agni, the Fire

A vedic prayer to Agni, the Fire

उद्दीप्यस्व जातवेदोऽपघ्नन्निऋतिम् मम।

पशूग्ंश्च मह्यमावह जीवनम् च दिशो दिश॥२।२०

मा नो हिग्ंसीज्जातवेदो गामश्वम् पुरुषम् जगत्।

अबिभ्रदग्न आगहि श्रिया मा परिपातय॥२।२१

महानरायणोपनिषद्

uddīpyasva jātavedo'paghnanniṛtim mama|

paśūgṁśca mahyamāvaha jīvanam ca diśo diśa||2|20

mā no higṁsījjātavedo gāmaśvam puruṣam jagat|

abibhradagna āgahi śriyā mā paripātaya||2|21

mahānarāyaṇopaniṣad

uddiipyasva jaatavedo.apaghnanniRRitim mama.

pashuugMshcha mahyamaavaha jiivanam cha disho disha..2.20

maa no higMsiijjaatavedo gaamashvam puruSam jagat.

abibhradagna aagahi shriyaa maa paripaataya..2.21

mahaanaraayaNopaniSad

This is a mantram found Krishna Yajurvedam.. Taittireeya Aranyakam and in Mahanarayanopanishat..

The greatness of Fire as the source of welfare and destroyer of maladies when it is benevolent to us and the impossible power of destruction the same fire can wield on us when it is in rampage was understood with great awe and reverence by the Vedic man..

Hence the prayer.

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While offering lighted lamp (Deepam ) to God during our poojas, we chant this mantram.

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Translation

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Holy Fire Jaathaveda, may you shine for ever with brilliance.

May your intensity wipe away all my sins and blemishes.

Oh fire, bestow on me large number of cattle..

Oh fire, provide me with living space in all directions.

Oh Agni, please do not cause any destruction to cattle, horses and human beings occupying the whole earth..

Oh Agni, Please manifest yourself before me without holding in your hands any weapons of destruction.. Oh Agni, provide me with abundance of wealth..

Humble Homage to the Aacharayaals..

Humble Homage to the Aacharayaals..

न कर्मणा न प्रजया धनेन त्यागेनेके अम्रुतत्त्वमानशुः 

परेण नाकं निहितं गुहायां विब्राजदेतद्यतयो विशन्ति 

Na karmanaa na prajayaa dhanena tyageneke amrutattwamaanashuH

Parena naakam nihitam guhaayaam vibhraajatedatyatayo vishanti..

XII-14:Mahanarayanopanisat.. tittariya samhita Krishnayajurvedam...

Not by work, not by progeny, not by wealth, they have attained Immortality. Some have attained Immortality by renunciation. 

That which the hermits attain is laid beyond the heaven; yet it shines brilliantly in the (purified) heart.

वेदान्तविज्ञान विनिश्चितार्थाः सन्न्यसयोगाद्यतयः शुद्धसत्वाः।

ते ब्रह्मलोके तु परान्तकाले परामृतात् परिमुच्यन्ति सर्वे॥

दह्रम् विपापं वरवेश्मभूतं यत्पुन्डरीकम् पुरमध्यसँस्थं।

तत्रापि दह्रे गगनं विशोकं तस्मिन् यदन्तस्तदुपासितव्यं॥

यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः।

तस्य प्रकृतिलीनस्य यः परः स महेश्वरः॥

vedāntavijñāna viniscitārthāḥ sannyasayogādyatayaḥ śuddhasatvāḥ|

te brahmaloke tu parāntakāle parāmṛtāt parimucyanti sarve||

dahram viapāpaṁ varaveśmabhūtaṁ yatpunḍarīkam puramadhyasasthaṁ|

tatrāpi dahre gaganaṁ viśokaṁ tasmin yadantastadupāsitavyaṁ||

yo vedādau svaraḥ prokto vedānte ca pratiṣṭhitaḥ|

tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ||

श्री महानारायणोपनिषत् द्वादशोऽनुवाकः १५-१६-१७

śrī mahānārāyaṇopaniṣat dvādaśo'nuvākaḥ XII- 15-16-17

Having attained the Immortality consisting of identification with the Supreme, all those aspirants who strive for self-control, who have rigourously arrived at the conclusion taught by vedanta through direct knowledge, and who have attained purity of mind through the practice of the discipline of yoga and steadfastness in the knowledge of brahman preceded by renunciation, get themselves released into the regions of Brahman at the dissolution of the body.

In the citadel of the body there is the small sinless and pure lotus of the heart which is the residence of the Supreme. Further in the interior of this small area there is the sorrowless ether.. That is to be meditated upon continuously.

He is the supreme Lord who transcends the syllable Om which is uttered at the commencement of recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause (prakriti) during contemplation

The above anuvakas in Mahanarayanopanishat, which is a part of advanced yajurvedic learning along with raittareeyopanishat, in three stanzas describe the way of renunciated people, the location of the Supreme Self in the anahata lotus at the heart of the living being and identifies the Brahman who is to be worshiped.

These three stanzas along with Na karamana Na prajaya dhanena..... is chanted wherever the great Aacharys who have renunciated everything and walk on this earth as living gods are present.

in praise of renunciation

in praise of renunciation

न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः।परेण नाकं निहितं गुहायां बिभ्राजते यद्यतयो विशन्ति॥१४॥

na karmaṇā na prajayā dhanena tyāgenaike amṛitatvamānaśuḥ |pareṇa nākaṁ nihitaṁ guhāyāṁ bibhrājate yadyatayo viśanti ||14||

वेदान्तविज्ञानविनिश्चितार्थाः सन्न्यासयोगाद्यतयः शुद्धसत्त्वाः।ते ब्रह्मलोके तु परान्तकाले परमृताःपरिमुच्यन्ति सर्वे॥१५॥

vedāntavijñānaviniścitārthāḥ sannyāsayogādyatayaḥ śuddhasattvāḥ|te brahmaloke tu parāntakāle paramṛtāḥparimucyanti sarve ||15||

दह्रम् विपापं वरवेश्मभूतं यत् पुण्डरीकं पुरमध्यसग्म्स्थम्।तत्रापि दह्रे गगनं विशोकं तस्मिन् यदन्तस्तदुपासितव्यम्॥ १६॥

dahram vipāpaṁ varaveśmabhūtaṁ yat puṇḍarīkaṁ puramadhyasagmstam |tatrāpi dahre gaganaṁ viśokaṁ tasmin yadantastadupāsitavyam || 16||

यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः।तस्य प्रकृतिलीनस्य यः परः स महेश्वरः॥ १७॥

yo vedādau svaraḥ prokto vedānte ca pratiṣṭhitaḥ |tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ || 17||


महानारायणोपनिषद् द्वादशोनुवाकः
mahānārāyaṇopaniṣad dvādaśonuvākaḥ


XII-14: Not by work, not by progeny, not by wealth, have they attained Immortality. Great ouls have attained Immortality by renunciation. That which the sannyasin attains is placed far beyond the heaven; yet that shines brilliantly in the (purified) heart of the one who has attained.

XII-15: Having attained the Immortality consisting of identity with the Supreme, all those aspirants who strive for self-control, who have rigorously arrived at the conclusion taught by the Vedanta through direct knowledge, and who have attained purity of mind through the practice of the discipline of yoga and steadfastness in the knowledge of Brahman preceded by renunciation, get themselves released into the region of Brahman at the dissolution of their final body.

XII-16: In the citadel of the body there is the small sinless and pure lotus of the heart which is the residence of the Supreme. Further in the interior of this small area there is the sorrowless Ether. That is to be meditated upon continually.

XII-17: He is the Supreme Lord who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation.

to measure one's own mind

I think the difficulty we face is that we are trying to measure the possibilities lying within our own mind using the same mind.

Just think how difficult it is to cut the knife with the same knife unless we break it into two.

 If it is possible to stimulate some particular part of the mind and shield and insulate  it with something like cellwalls or air-tight separations just like something  we find in vegetable cells and isolate on part of the mind from the other parts of the mind, we may be able to gain greater insights by using that isolated part of the mind in probing the activities of the other parts of our own min. 

.One learned friend was telling about concentration in one of his posts. The aim of the premier concepts of yoga starting from the chittavrittinirodha is aimed at this concentration, but the Endocrinol flows in the biological body often prove to be roadblocks. 

 Chemistry and spirituality get into conflict here. .

 The upward flow of kundalini energy is envisaged somewhat as an antidote to our hormonal flows.

 The famous dhyanamantrm of Viswaroopa shiva.. 

ऋतम् सत्यम् परंब्रह्म पुरुषम् कृष्णपिङ्गलं ऊर्ध्वरेतम् विरूपाक्षं विश्वरूपाय वै नमः
ṛtam satyam paraṁbrahma puruṣam kṛṣṇapiṅgalaṁ ūrdhvaretam virūpākṣaṁ viśvrūpāya vai namaḥ

Here the lord after controlling all his senses is having a flow of semen upward through his Sushumna.

.He is called uurdhwaretaaH..

That is why when Shanmugha was to be born the life energy emanated from Shiva's  five faces and also his Sahasraara face.. 

If people really reach such stages connection with the superior wisdom may be possible-- it is only a speculation.. 

The ancient rishis who discovered mantras including  Gayatri ( they are called manthradhrishtaas) achieved such discoveries by such intense concentration of their own minds with the universal wisdom.. like we do of electromagnetic waves of the various measurable frequencies.

But the difficulty is that even the best of the minds of the yore had only partial experiences, and even when they would have had experiences, such experiences were either not properly documented, or were not capable of documentation and whatever that was documented has been more or less lost.

 The kindling of the intellect by the superior bharga of Savita (is it the Sun we see?) as prayed in the mother of mantras Gayatri reflects the yearning of the human mind to connect with the supreme mind.

 No one can say anything categorically on this point because the experiences may not be similar or complete for different minds. 

Still everyone would have experience some elation or foreboding when some good or bad news is about to arrive.

 These premonitions are also perhaps part of this package.

This is also one of the reason why people are advised to remain optimistic, because negative thoughts originating especially in trained and strong minds can find resonance in some distant superior mind and might bring about the feared catastrophe. 

This premonition is used to great advantage by the astrologers and soothsayers.

Ma and Tha put together makes a word which is holier than the holiest..Maatha... of course it is not the same tha in malayalam..

And  they talk a lot about the hasta mudras, chinmudraas.. etc.

 Jagatguru Dakshinamruthy sit under a Vata vriksha and the disciples sanatkumaras sat around him and they exchanged knowledge in silence.. 

"gurosthu maunam vyaakhyaanam shishyaastu chchinna smashayaaH.". 

Symbols which are perceived by mind need not be vocal or visual.

 We talk about the transfer of energy quanta.. can we define the shape of the quantum? 

We may use some symbol in science, but it is only for the person who have learned the language of that faculty.

 But the transfer of knowledge between the supreme mind and the receptor human mind is direct.. and no platform or operating system may be required for that. 

The mother who has delivered a child a few hours ago communicates with her child.. what is the language or symbol used? 

I think the phenomenon is more important than the mode of communication and the symbols.

.I always feel human beings who arrogate to themselves the possession of sixth sense and all waste more time in the preface, and appendix and bibliography rather that the real stuff governing the core of the matter. 

When will we come out of this scholastic approach? 

What Ramana or Ramakrishna or Radhakrishna or Russel said is less important that the interaction of the mind, and the ideas. 

What is done is more important than who asked me to do it.

The hypothesis is not mine.. It is the primordial idea available in our ancient scriptures.

At the end of every Kalpa the entire world is destroyed. 

The sum and substance of all knowledge which is symbolically the Vedas are withdrawn from the human minds at that stage, and is taken over by the universal puruSa. 

At the beginning of the next Kalpa the Supreme deity is born and also the Brahma. 

But the vedas are not revealed by Brahma .

The sons or manasaputras of Brahma are created, and they are directed to do tapas(penances and austerities) or contemplation and in that contemplation alone the knowledge is once again revealed to them. 

So the creation by Vishnu and Brahma are only putting the foundation and superstructure of the universe. 

The Rishis are given the duties of getting power supply through contemplation.

 Like a NoaHs ark the entire living species are perhaps kept in some place, may be the belly of Damodara but the data base or universal wisdom or knowledge is just stored in some unknown contraption, may be what we call ether or whatever receptacle one may choose to call.. and through concerted mental exercise the newly born Rishis have to revive that knowledge, set up connection between that great source-house of knowledge and the human mind. 

We on earth who have received only maybe very little portion of that knowledge, do not know really  how much knowledge is in store somewhere.

 And if a lucky or great person is born who can connect with greater antennae of mind more effectively with that endless source, he may be able to draw greater knowledge and since the minds of other human beings in the world would find it easier to receive the knowledge channelized through a human mind, such people become prophets, or Gurus, or seers... whatever we call them.

 They are actually like the relaying stations or sorts of transponders.. 

Maybe it is for this reason that we believe that we cannot attain knowledge without the intervention of the Guru. 

The books we read are also our gurus, but as we were discussing at great length , we try to imbibe knowledge contained in books through visual symbols.

 Such symbols have limitations.. 

What is conveyed by such symbols at some point of time may not induce the exact resonance in the mind of the reader sitting in a different frame of space- time.

 But the sadguru uses books, audio signals and more significantly his knowledge base gained through perhaps direct communion  with the universal repository of wisdom and conveys to the disciple all that he has got. 

The supreme burning intellect of a Vyasa, Krishna, Dakshinaamoorthy, or Shankara cannot be explained unless we believe that they were more in sync with the great stored knowledge and wisdom than their peers. 

We can see even from the level of depth of discussion in this thread itself that the capacity to perceive and interpret things is present in varying degrees among the participants. Here the difference is negligible, although.

 And we have to remember that our attempt should be to gain more knowledge than dishing out whatever half-baked ideas we have formed and adding so much of garbage to it.

 I was always mentioning for this reason alone that we can convey to others only hundred words carrying sense, only if we have digested ten thousand words. 

We should be able to differentiate between the signals carrying knowledge and the background noise and static.. as we conceive in the language of electronics.. 

We should be able to apply suitable filters, oscillators and amplifiers. 

These are easy with the known wavelengths of electromagnetic spectrum but when the knowledge is transmitted and received in a bandwidth which we are not able to identify we face limitations.



There is an interesting slokam in Kumarasambhavam.. Parvathi the Uma  when she was a child was being imparted knowledge on Vidyaas .
How strange? She is the Vidhya Herself ..

All the knowledge reached Her  when she in Her form of a little girl  is just  reminded of the treasure  of the knowledge..

The rich poetic imagination of Kalidasa describes this in a very picturesque manner.

तां हंसमाला शरदीव गङ्गां महौषधीं नक्तमिवात्मभासः 

स्थिरोपदेशामुपदेशकाले प्रपेदिरे प्राक्थनजन्मविद्याः

tāṁ haṁsamālā śaradīva gaṅgāṁ mahauṣadhīṁ naktamivātmabhāsaḥ
sthiropadeśāmupadeśakāle prapedire prākthanajanmavidyāḥ


as the swans reach Ganga naturally in the Sarat season, the intrinsic lustre visits the great medicinal herbs at night, when she was just  reminded of the vidyaas through proper advise. all the vidyaas of ealier lives  reached her so naturally.. 


This lead to another thought which is not exactly subject matter of this thread.. do we. at the time of birth inherit some wisdom which we have acquired in our earlier lives.. that is to say, our connection with the supreme intelligence is revived to a certain extent when our mind is activated for action after we attain the present birth?

The ideas are hazy..we do not have empirical proof for the existence of a super brain connected to mundane brains. I do agree. 

But regarding the tenets of religion, if we go into the basic core of any religion the principles evolved would be more or less the same.

 The procedures and rituals, and later interpolations causing strife among believers are all only peripheral additions.

 But the similarity in thoughts manifesting in various time frames and various geographical areas could be simply attributed to the identical brain structure, logical patterns and other common features obtaining across the whole human race.

 The religion is basically one thing.. there is someone other than the group of humans who is in control..the extent of control, the form of control etc may vary from religion to religion, schools of thoughts within the religion, and even some atheists and agnostics have directly or indirectly subscribed to the idea of existence of a collective superior being.

 I think howsoever we argue, we may not reach any finality in this matter because our thoughts are created essentially by this mind matter and what we call logic is for the die hard seeker of proof only materials which can be perceived and proved by the human senses with the mind presiding over it.

The question whether there is anything above and beyond the perception of mind and sense organs cannot be answered sitting in our restricted frame of reference. 

This may be the reason why the Great Logician, Krishna the blessed lord, concluded his Gita with a call to Arjuna that he has expounded the various aspects of the philosophy which he is fairly confident to be representing the truth and supporting the logic.

 But then He leaves it to arjuna to take a choice between accepting it or rejecting it 

"Yadechchasi tada kuru.. you do what you think is right.".

 this is the greatest advice that has come from the Lord and Master that is Krishna. We have the power to accept or reject.


The storage of the super intelligence in any particular medium or in any form should  not be   the core issue..If that is what you are searching for, you will never reach any particular location. 

 The loud thinking is that there is some repository of all that is to be ever known and the cognitive faculties in the living creature..with five, six, seven or eight senses can connect (strangely we do not know how, but such connections do occur)  with that storehouse and draw from it according to the receptive capacity of the beings.

 This thought in some form or other is present in philosophy, spirituality and may be in a muffled way in science. It would appear that even super brains like Hawkings and Einstein speculated on this.

 If we are missing the core issue and are discussing on the modalities, we can discuss for ever and ever with each one us  pulling in diverse directions of his own. 

  In fact the Vedic speculations like Naasadidya suuktham do not reveal anything definite.

 The Vedic man just looks up at the expanse of the vast universe and utters many speculative words in awe.

 I do not think we have proceeded much from that state even now.

 We are insignificant creatures before that great force which is beyond any definitions. We have to shed our ego and prejudices if we are  to think freely.

Aghamarshana manthras.

Aghamarshana manthras.

हिरण्यशृङ्गं वरुणम् प्रपद्ये तीर्थं मे देहि याचितः।
यन्मया भुक्तमसाधूनाम् पापेभ्यश्च प्रतिग्रहः॥५५॥
यन्मे मनसा वाचा कर्मणा वा दुष्कृतम् कृतं
तन्न इन्द्रो वरुणो बृहस्पतिः सविता च पुनन्तु पुनः पुनः॥५६॥
नमोऽग्नयेऽप्सुमते नम इन्द्राय नमो वरुणाय नमो वारुण्यै नमोऽद्भ्यः॥५७॥
यदपां क्रूरम् यदमेध्यं यदशान्तं तदपगच्छतां॥५८॥
अत्याशनादतीपानात् यच्च उग्रात् प्रतिग्रहात्।
तन्मे वरुणो राजा पाणिना ह्यवमर्शतु॥५९॥
सोऽहमप्यपापो विरजो निर्मुक्तो मुक्तकिल्बिषः

नाकस्य पृष्टमारुह्य गच्छेत्ब्रह्मसलोकतां॥६०॥
यश्चप्सु वरुणः स पुनात्वघमर्षणः॥६१॥
इमम् मे गङ्गे यमुने सरस्वती शतुद्रि स्तोमग्ँ सचता परुष्णिया
असिक्निया मरुद्दृधे वितस्तयार्जीकीये शृणुह्या सुषोमया॥६२॥
तैत्तरीयारण्यके महानारायणोपनिषत्सु  प्रथमभागः
hiraNyashR^i~NgaM varuNam prapadye tiirthaM me dehi yaachitaH.
yanmayaa bhuktamasaadhuunaam paapebhyashcha pratigrahaH..55..
yanme manasaa vaachaa karmaNaa vaa duSkR^itam kR^itaM
tanna indro varuNo bR^ihaspatiH savitaa ch punantu punaH punaH..56..
namo.agnaye.apsumate nama indraaya namo varuNaaya namo vaaruNyai namo.adbhyaH..57..
yadapaaM kruuram yadamedhyaM yadashaantaM tadapagachchhataaM..58..
atyaashanaadatiipaanaat yachcha ugraat pratigrahaat.
tanme varuNo raajaa paaNinaa hyavamarshatu..59..
so.ahamapyapaapo virajo nirmukto muktakilbiSaH
naakasya pR^iSTamaaruhya gachched brahmasalokataaM..60..
yashchapsu varuNaH sa purtwghamarSanaH..61..
imam me ga~Nge yamune saraswatii shatudri stomag.N sachataa paruSNiyaa>
asikniyaa maruddR^idhe vitastayaarjiikiiye shR^iNuhyaa suSomayaa ..62..
taittariiyaaraNyake mahaanaaraayaNopaniSatsu  prathamabhaagaH

Our ancestors believed that the ultimate relief from sins can be delivered to us only by water.. They praised the various deities presiding over water and its sources and also the great rivers found in India at that time with a request the all their sins should be washed off, 
This is aghamarshana mantram.

"I take refuge in Varuna who is having the golden hue and who adorns a golden diadem.
 O Varuna, having been entreated by me please grant me the tiitham  (saving grace in the shape of holy waters)
 Let the waters purify me of the sin of enjoying the belongings of bad people and acceptance of gifts from sinners.
 May Indra, Varuna, Brihaspati and Savita completely destroy whatever sin my people or I have committed in thought word and action.
 My respectful salutation to the Badvaanala (The fire submerged in water), my salutations to Indra,  my salutations to Varuna, my salutations to Vaaruni, the consort of Varuna, and my salutations to all the deities of waters.
 May,  as a result of my this prayer and the power of this mantra, all that is injurious, impure and troublesome in water be destroyed.
  May the king Varuna efface by his benevolent and strong hand whatever sins I have incurred by unlawful and limitless eating, unlawful drinking and accepting gift from one who is not eligible to grant a gift, or which gift is given to me impelling me to perform an unlawful act.
 Thus being sinless,spotless,unbound from evil and bondage, may I become eligible to ascend the path of heaven and gain equal status with Brahman.
May Varuna the effacer of sins who dwells in all sources of water like ocean, rivers, tanks and wells  purify us.
O Ganga, O Yamuna, O Saraswati, O Sutudri, O Marudhwrudhaa, O Arjikiya, all of you mother rivers, come together to listen to this hymn of mine along with Parushni,  Asikni, Vitasta and Sushoma.."

--

Discussion on Pranava-- omkaram

अकारश्चाप्युकारञ्च मकारञ्च प्रजापतिः

वेदत्र्यान्निरदुहद् भूर्भुवस्वरितीति च

तदित्र्यचोस्यास्सवित्र्याः परमेष्ठी प्रजपतिः

त्रिभ्य एवेतु वेदेभ्यः पादम् पादम्रूदहत् 

akāraścāpyukārañca makārañca prajapatiḥ 

vedatryānniraduhad bhūrbhuvasvaritīti ca 

taditryacosyāssavitryāḥ parameṣṭhī prajapatiḥ 

tribhya evetu vedebhyaḥ pādam pādamrūdahat 

from the three Vedas RK, yajus and Saama, Brahma the prajapati extracted the three letters A, U and Ma. He also extracted the three words BhuuH BhuvaH and SuvaH also from the three Vedas.

And the Savitri Gayatri Manthram.. tatasavithurvarenyam bhargo devasyas dheemahi dhiyo yo nah prachodatyaat is also extracted by the Brahma the paramesti. 

Hence the three things are worshipped togtether, ..the pranavam (OM), the thrivyahriti… bhurbhuva swaH and the savitri(gayatri) .manthra 

The supreme Brahman is not amenable to evaluation or description.

The pranavam which has come as the primordial sound from Brahma also has the same quality. Hence, an attempt to find meaning from the Omkara would take us nowhere.

However we can think in terms of speculating the meaning of the three words A, U and M constituting the pranavam.. even though such exmplanation is very incomplete. 

यो वेदादौ स्वरः प्रोक्तः वेदान्ते च प्रतिष्ठितः 

तस्य प्रक्रितिलीनस्य यः परः स महेश्वरः 

yo vedādau svaraḥ proktaḥ vedānte ca pratiṣṭhitaḥ 

tasya prakritilīnasya yaḥ paraḥ sa maheśvaraḥ

which is the word appearing at the beginning of the Veda, 

the word which is well established in vedantha, ( or found in the end of the Vedas) 

and 

in whose basic nature the presences of Maheshwara the Shiva is manifesting, that word is A  

(cf.. agnimeele purohitam.. start of rgvedam) 

There for the A in pranavam represent Lords Shiva. 

There is another view. 

अमुं कङ्काळ वपुषम् जटिलं जलजासनं 

नमामि नौमि ध्यायामि समं सोमं सभारतिं 

amuṁ kaṅkāla vapuṣam jaṭilaṁ jalajāsanaṁ 

namāmi naumi dhyāyāmi samaṁ somaṁ sabhā 

कालवपुषं समं नमामि 

जटिलं सोमं नौमि 

अमुं कं जलजासनं सभारतिं 

we worship with equal reverence 

kam (brahma who sits on a lotus and the husband of vagadevata)

kaalavapushum.. ( the Vishnu of the hue of dark clouds and the husband of maa lakshmi) 

and

jatila ( the matted haired one Shiva and the consort of uma.. the Parvathi)

with the words for namaskaram are

namaami A,

naumi… U 

and dhaayaami… Mi, 

here the A is given to Vishnu, U is given to Shiva and M is given to Brahma. 

Hence Omkaram is the combination of the three supreme Gods Brahama Vishnu and Shiva. Further discussion on Pranavam will follow. 

NamaH Sivaaya

NamaH Sivaaya

मानो महान्तमुत मानो अर्भकं
मा न उक्षन्तमुतमान उक्षितं।
मा नो वधीः पितरं मोत मातरं
प्रिया मा नस्तनुवो रुद्र रीरिषः॥५२-१॥
मा नस्तोकेतनये मा न आयुषि
मा नो गोषु मा नो अश्वेषु रीरिषः।
वीरान्मानो रुद्र भामितो वधीर्
हविष्मन्तो नमसा विधेम ते॥ ५३-१॥
महानारायणोपनिषद्॥
māno mahāntamuta māno arbhakaṁ
mā na ukṣantamutamāna ukṣitaṁ|
mā no vadhīḥ pitaraṁ mota mātaraṁ
priyā mā nastanuvo rudra rīriṣaḥ||52-1||
mā nastoketanaye mā na āyuṣi
mā no goṣu mā no aśveṣu rīriṣaḥ|
vīrānmāno rudra bhāmito vadhīr
haviṣmanto namasā vidhema te|| 53-1||
mahānārāyaṇopaniṣad||
māno mahāntamuta māno arbhakaṁ
mā na ukṣantamutamāna ukṣitaṁ|
mā no vadhīḥ pitaraṁ mota mātaraṁ
priyā mā nastanuvo rudra rīriṣaḥ||52-1||
mā nastoketanaye mā na āyuṣi
mā no goṣu mā no aśveṣu rīriṣaḥ|
vīrānmāno rudra bhāmito vadhīr
haviṣmanto namasā vidhema te|| 53-1||
mahānārayaṇopaniṣad||

This is a prayer to Sri  Rudra, the Lord Shiva the Destructor among the  triumvirate ..this is found in Mahanarayanaopnishat,  Taiittareeya aranyaka of Krishna yajurveda. It is also chanted as part of Sri Rudram 

the free translation is
Oh, bhagavan Rudra..
 please do not injure or punish  the elders, nor the infants, 
Do not hurt the adults  who are endowed with the capacity to procreate 
nor the foetus lying in the female wombs. 

Do not injure our dear fathers or mothers. 
 Do not destroy our  bodies.
Oh Rudra we offer oblations to you through havis (cooked grain) 
and we offer you utmost reverence.. 
Be pleased not to hurt us through harm to our children, 
to our grandchildren.
 Be pleased not to hurt other persons belonging to us, 
our cows and cattle, and our horses. 
 Be pleased not to annihilate our heroes..who protect us from attacks.

In the nomadic life in the Vedic period man feared the natural forces and the destructive hands of the Rudra terrified them.  
So they offered praise and oblation to the angry God with a prayer that  all that is near and dear to them should be left unharmed. 
The Sreerudraprashnam in yajurvedam  also called Shatarudreeyam and Namkam is also  a prayer to Lord Shiva who has manifested in the fierce form of Rudra..

and the Chamakam following it is the recital of a long list addressed to the same lord,  of things we woud be bestowed with , 
when the  Lord has abandoned  his anger
and is in a pleasant and blessing mood.  

It is no wonder that Lord Shiva is called Aashuthosha...who become calm and happy very easily.  
The Lord's anger is towards evil and when his children cry in supplication before the primordial father, like all nice fathers, his anger subsides in a jiffy and he is prepared to do anything for his children

NamaH Sivaaya

intellect is Her bounty

मेधा म इन्द्रो ददातु मेधां देवी सरस्वतीः
मेधां मे अश्विनावुभावाधत्तां पुष्करस्रजौ॥१॥
अप्सरासु च या मेधा गन्धर्वेषु च यन्मनः
देवी मेधा सरस्वती स मां मेधा सुरभिर्जुषताग्ँ स्वाहा॥२॥
महानारयणोपनिषद्॥ ४२॥
आ मां मेधा सुरभिर्विश्वरूपा हिरण्यवर्णा जगती जगम्या।
ऊर्जस्वती पयसा पिन्वमाना स मां मेधा सुप्रतीका जुषताम्॥१॥
महानारयणोपनिषद्॥ ४३॥
medhā ma indro dadātu medhāṁ devī sarasvatīḥ
medhāṁ me aśvināvubhāvādhattāṁ puṣkarasrajau||1||
apsarāsu ca yā medhā gandharveṣu ca yanmanaḥ
devī medhā sarasvatī sa māṁ medhā surabhirjuṣatāg svāhā||2||
mahānārayaṇopaniṣad|| 42||
ā māṁ medhā surabhirviśvarūpā hiraṇyavarṇā jagatī jagamyā|
ūrjasvatī payasā pinvamānā sa māṁ medhā supratīkā juṣatām||1||
mahānārayaṇopaniṣad|| 43||

This is a prayer found in Mahanarayanopanisat, Taittariiyaaranyakam and partilally in a slightly modified form in Rgvedakhila.  This is also chanted as part of Medhaasooktham, prayer to the Universal Mother  for kindling our intellect.

"May the leader of Gods Indra bestow on me the greatest Intellect.  May the Goddess Saraswathi grant us intellect. May the divine twin master physicians Ashwins wearing beautiful garlands, enhance our intellect.
I hail the sacred divinities.May the intellect that is present in the dancers of heaven the Apsaraas,  visit me.  May the intellect that is present as discretion and stability of mind in the divine singers called  gandharvaas, visit me. May the Goddess Saraswathi  who is fragrant and pure, be with me in the form of the sacred scriptures,

May that goddess of muses Saraswathi come me with Her most pleasant demeanour and bless me with success,.  That Goddess of intelligence pervades the entire universe like fragrance. She is the one who is possessing the  letters(sripts) resplendent in golden colours, Her vision covers the entire realm of knowledge.,She is   the  dispenser of all that a man can desire...dharma, artha, kama and moksha and  she is waited upon always by the seekers. She is the origin of all positive energy.  She nourishes me with all elixirs like milk. and makes my life eminently pleasant  for me with  wealth and prosperity. "

All that is great in our lives  ultimately comes to us through  Divine favour alone . The greatest faculty that contributes to our  wholesome existence is  our intellect which is kindled in us by the mother of Muses  Devi Saraswathi, who is also addressed as Devi Medhaa or intellect personified. The faculty of fine arts are manifested in the Apsaras and gandharvas and in the divine manifestation of intelligence in  golden scripts (through which we communicate).  That beloved mother's blessings are sought throught these vedic mantras
We are praising the mother only with the faculty of intellect that is bestowed upon us  by Her through her most benign will.  Without her motherly nourishment neither our individual intellect or the collective intellect of the universe can function. 
Let us pray  the most benign mother to  be with all of us for ever.
--
।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
(kanfusion)
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

prayer for knowledge

prayer for knowledge

ॐ यश्च्छन्दसामृषभो विश्वरूपाः।
छन्दोभ्योऽद्यमृतात् संबभूव।
समेन्द्रो मेधया स्पृणोतु।
अमृतस्य देवधारणो भूयासं।
शरीरं मे विचर्षणं।
जिह्वा मे मधुमत्तमा।
कर्णाभ्यां भूरिविश्रुवं।
ब्रह्मणः कोशोऽसि मेधया पिहितः।
श्रुतं मे गोपाय।
ॐ शान्तिः शान्तिः शान्तिः।
तैत्तरीय आरण्यकं  ७-४
om yaścchandasāmṛṣabho viśvarūpāḥ|
chandobhyo'dyamṛtāt saṁbabhūva|
samendro medayā spṛṇotu|
amṛtasya devadhāraṇo bhūyāsaṁ|
śarīraṁ me vicarṣaṇaṁ|
jihvā me madhumattamā|
karṇābhyāṁ bhūriviśruvaṁ|
brahmaṇaḥ kośo'si medhayā pihitaḥ|
śrutaṁ me gopāya|
om śāntiḥ śāntiḥ śāntiḥ|
taittarīya āraṇyakaṁ  7-4
"That Pranava ( Omkara) (1) which  is verily called as Indra,(2) which is the most revered among metres (chandas), (3)  which spreads the entire universe in the form of sound (Naada brahman), (4) which is foremost in importance above all  other vedic metres,  may enlighten me with the power of  intellect to fully understand all the vedas and related scriptures. Oh Divinity in the form of pranava, please kindle my faculties for  grasping the vedas which are immortal. Render my body capable of acquiring such splendid knowledge. May my tongue be the source of the sweetest of the sweet words from  the scriptures . May my two ears be blessed with the opportunity  and capability of hearing and understanding the sublime meaning of various scriptures. You are the source of the eternal Brahman. You have spread yourself all over the universe through the supreme intellect. Oh pranava, who is Brahman itself, may you protect me who has learned the scriptures from the mouth of my guru( preceptor) through my ears blessed by you.  Om Peace, peace, peace

This is a prayer to the Pranava, the source of supreme intellect (though addressed  in this mantra as Indra also, we have to consider this prayer as addressed only to the supreme brahman.   There are various metres used  in rendering vedas  but the pranavam is in the metre Gayatri and it is supreme.  It is the supreme sound which  became the cause for everything in the universe. 
The mantra is a prayer by the student that he may be blessed with the physical and intellectual faculties to enable him to learn and understand the sublime vedas  and  in general all great knowledge.  For a student, healthy body, sweetness in words and speech, and  unimpaired capacity to hear and grasp the meaning of what he hears are essential. 
The holy word is here described as the treasure-house  from which the entire universe and its knowledge sprang up.
The tradition that the knowledge should spring from the mouth of the Guru and should be grasped through the attentive  hearing of the disciple is highlighted in this prayer.

This mantra is chanted as the first part of Medhaa Sooktham by the initiates,   and it is considered to be a potent  vedic  prayer which should be chanted by all seekers and also by students who are in pursuit of any knowledge.

--

Re: Prayer to water at the time of upasana to sandhya.

sir, it is sloka 29  of Mahaanarayanopanisat,  an upanishad attached  to the  shakha of Krishna yajurvedam along with taittariiyopanishad.

it is  also rendered as the fourth prasna of  taittariyopanishad  after the shikshavalli, brahmanandavalli, and bhriguvalli. The prayer Om Sri kesavaya namaH is not found in the upanishad.  it is only a shistaachara since Lord Krishna is the protector of the Universe.

2011/5/28 RAJAGOPALAN R.

The source of this prayer is not  indicated?

2011/5/28 Ananthanarayanan Vaidyanathan

आपो वा इदग्ँ सर्वं विश्वाभूतान्यापः
प्राणा वा आपः पशवः आपः अन्नमापः।
अमृतमापः च्छन्दाग्ँस्याप ज्योतीग्ँष्याप
यजूग्ँष्याप सत्यमाप सर्वा देवता आपः॥
ॐ भूर्भुवस्सुवराप ॐ श्री केशवाय नमः

āpo vā idag sarvaṁ viśvābhūtānyāpaḥ
prāṇā vā āpaḥ paśavaḥ āpaḥ annamāpaḥ|
amṛtamāpaḥ cchandāgsyāpa jyotīgṣyāpa
yajūgṣyāpa satyamāpa sarvā devatā āpaḥ ||
om bhūrbhuvassuvarāpa om śrī keśavāya namaḥ

All that is found in this world has origin in water, whatever is manifest as universe is water, water is the life-breath in us , all living beings are manifested in water, food is emanating from water, water is ambrosia (nectar) , water forms the vedas (chandaas) , water is the energy found in  light, water is the yajus,  water is the truth, all gods are manifested in water--
Om, I invoke water in the three worlds bhoo, bhuva and suvaH... OM I prostrate before the God with copious hair, kesava, the Krishna

Prayer to water at the time of upasana to sandhya.

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
(kanfusion)
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

--
Rajagopalan.R

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
(kanfusion)
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

Prayer to water at the time of upasana to sandhya.

आपो वा इदग्ँ सर्वं विश्वाभूतान्यापः
प्राणा वा आपः पशवः आपः अन्नमापः।
अमृतमापः च्छन्दाग्ँस्याप ज्योतीग्ँष्याप
यजूग्ँष्याप सत्यमाप सर्वा देवता आपः॥
ॐ भूर्भुवस्सुवराप ॐ श्री केशवाय नमः

āpo vā idaglm sarvaṁ viśvābhūtānyāpaḥ
prāṇā vā āpaḥ paśavaḥ āpaḥ annamāpaḥ|
amṛtamāpaḥ cchandāgmsyāpa jyotīgmṣyāpa
yajūgmṣyāpa satyamāpa sarvā devatā āpaḥ ||
om bhūrbhuvassuvarāpa om śrī keśavāya namaḥ

All that is found in this world has origin in water, whatever is manifest as universe is water, water is the life-breath in us , all living beings are manifested in water, food is emanating from water, water is ambrosia (nectar) , water forms the vedas (chandaas) , water is the energy found in  light, water is the yajus,  water is the truth, all gods are manifested in water--
Om, I invoke water in the three worlds bhoo, bhuva and suvaH... OM I prostrate before the God with copious hair, Kesava, the Krishna

Prayer to water at the time of upasana to sandhya.

kaamokaarshiid manyurakaarshiid namo namah

कामोऽकार्षीन्नमो नमः।  कामोऽकार्षीत्काम करोति नाहं करोमि कामः कर्ता नाहं कर्ता कामः कारयिता नाहं कारयिता एष ते काम कामाय स्वाहाः।
मन्युरकार्षीन्नमो नमः। मन्युरकार्षीन्मन्युः करोति नाहम् करोमि मन्युः कर्तानाहं कर्ता मन्युः कारयिता नाहं कारयिता एष ते मन्यो मन्यवे स्वाहाः।
महानरायणोपनिषत्         ६१         ६२
kāmo'kārṣīnnamo namaḥ|  kāmo'kārṣītkāma karoti nāhaṁ karomi kāmaḥ kartā nāhaṁ kartā kāmaḥ kārayitā nāhaṁ kārayitā eṣa te kāma kāmāya svāhāḥ|
manyurakārṣīnnamo namaḥ | manyurakārṣīnmanyuḥ karoti nāham karomi manyuḥ kartā
nāhaṁ kartā manyuḥ kārayitā nāhaṁ kārayitā eṣa te manyo manyave svāhāḥ|
mahānarāyaṇopaniṣat         61         62
  Salutations to the gods. Desire performed the act. Desire did the act. Desire is doing the act, not I. O Desire, fascinating in form, let this oblations be offered to thee, Hail
  Salutations to the gods. Anger performed the act. Desire did the act. Anger is doing the act, not I. O anger, let this oblation be offered to thee.
These mantras as from Taittariya Aranyaka of Krishna Yajurveda.  The latter is found in rgveda also.  Brahmins belonging to the Krishna yajurveda school, chant a shortened form of this manthra every day once during  the oblations to  Sandhya three times a day.  On the upakarma day, this year it falls on today, this manthra  in shortened form is repeated 1008 times as expiation by way of confession that many of our acts are instigated by desire and anger over which we have little control most of the time, and, therefore we are trying to propitiate them so that they will get out of our way.