The picture below is a little child's drawing made by spontaneous inspiration, without even knowing what this whole picture means; the little child could only say that the too human forms are angels (with radiant halos above their heads), at the top left the moon appears, and the arched-gate-like thing below is a represantation of rays forming a halo around the short vertical brown trunk-like thing which is surrounded by something like a snake or a purple ribbon. The little square outcropping at the top was meant for a hole to hang the picture on a board or something. Some people who saw this picture could not interprete it as anything. I see profound meaning in this picture, which should take long time to explain, and still there would be left much to be said, as a really inspired work of art is inexhaustible of interpretations. If this c.d. could be edited commercially, this round picture should take all its upper side. For my interpretation, please read under the picture.
A deity is sprouting from the earth. Or, it is manifesting in the sky. The first thing Hindu children learn at school is to draw 3 concentric circles , which symbolize the trimurti, the three-form deity. (According to reverend Zriila Pravypaada, the three hypostasis' of God are PARAÑCJOTI (the supreme light, uncreated light), PARAMAATMAN (the supreme soul, which is present in every being), and PARAMAPYRY,SA (supreme personality).
In fact here the concentric circles may be quite more than 3, so they can symbolize the layers of earth with the layers of atmosphere around it. The layers can also symbolize the succession of the "yuga"s. (Remember what Q,r,s,ná said: SAMVAWAAMI JYGE JYGE "sambhavami yuge yuge").
The top of such a triple circle shows here at the bottom; in this case, the triple circle symbolises the earth (or the area where the deity is manifesting). On it, the deity is sprouting like a tree trunk surrounded by a snake or ribbon and a radiant halo around it. The deity sprouting from the ground is Mahaawi,sny. The "snake" around is Ze,sa appearing with Mahaawi,sny as Qr,sna appeared together with Balaraama. From the Christian point of view, it may be argued that the "trunk" is the Father, the "ribbon" around is the Son, and the "radiance" around both is the Spirit. (Mind that this "radiance" can also be viewed as a gate!) The red background is the praa,na, the life force filling the universe, shown red as life-giving and auspicious. Red is a most auspicious colour, and reminds of blood too, enlivening all parts of a body. The Universe is God's body, enlivened by praa,na. The angel (male) on the left must be Brahmaa representing all gods, while the angel (female) on the right must be Saraswati, Brahmaa's consort, representing all goddesses. They hold their sceptres of their authority and offer their reverence to the God of Life, because all divinities are servants and parts of Mahaawi,sny, the God of all life. (The white / golden colour of garments and all pictural elements show that both of these forms are gods (syraas) and none is a demon (asyra)
Both on the plane of the whole universe and when Mahaawi,sny incarnates on earth, gods offer their obeisances to Mahaawi,sny and his incarnations. As asyraas (demons) are not in the picture, it means that Mahaawi,sny incarnates in order to punish the evil demons and wipe them off the earth.
The Moon and stars symbolise the spirits of heavenly bodies and potencies of all nature, who perform the work of Mahaawi,sny. As the Moon shines by the brilliance of the Sun, in the same way all deities have got power by Mahaawi,sny only. The stars, which are in fact distant suns, revolve around the heads of gods. But notice also that the gods' wings are fastened on them by buttons (!) which means that they are only acting, they are not the true rulers, because they derive all of their authority from the Supreme Being that here is referred to as Mahaawi,sny or Hari etc.
As we know, Q,r,s,ná incarnated in the Lunar Dynasty, so the moon appearing in the picture may imply that the moon is watching the deity being born in the dynasty founded by the moon itself.
Another aspect is that the setting is at night. And night is also metaphorical: the moral night of "kaliyuga", when the sun of dharma does not appear. But we know that the physical sun is always present, keeping the earth alive at every moment. In the same way, the notional sun, that is God, Hari, Naaraaya,na, Mahaawi,sny, is always present and always protecting the righteous, although the dharma is apparently not prevalent, due to most people's choices.
By the way, people in this era prefer to worship feminine deities, because it is the age of Pisces (which will last up to the year 2400 approximately), Pisces a very feminine sign, and that may explain why the feminine deity in the picture is shown flying somewhat higher than the male deity.
Some Hindu scripture, with the well known fondness of Hindus for amazingly high numbers, has given exaggerated numbers for the years of the yugas, and these numbers are only symbolic and not factual. We must remember Jesus' words: (Luke 12) 54He said to the crowd: ”When you see a cloud rising in the west, immediately you say, ‘It’s going to rain,’ and it does. 55And when the south wind blows, you say, ‘It’s going to be hot,’ and it is. 56Hypocrites! You know how to interpret the appearance of the earth and the sky. How is it that you don’t know how to interpret this present time?„
Ordinary humans indeed are able to interpret this present time and understand that the end of this "kaliyuga" is so near, that even if you do not have the chance to see it, your children certainly will.
about this recording
I made this recording in honour of my father who passed away from the visible world, although in fact his soul is still with his family. My father's personal deity was, in my opinion, Ga,neza, although he didn't know about this. This c.d., which i name Sydarzaná c.d., was not made on thought of selling it, and i do not seek any money gain by it (and yet it is all right if you make money for yourself by selling it on terms stated below). It has not yet been reproduced unless for a few homemade copies for a few friends. This c.d. will be an invaluable aid for those who wish to learn to pronounce sanskrit correctly, nowadays that there is no recording whatsoever of sanskrit unless in badly distorted pronunciation as if in modern languages; this is the only Sanskrit recorded material pronounced as in Sanskrit, with only insignificant and negligible distortion (while it contains the most auspicious words of all history). Click http://users.sch.gr/ioakenanid/pronouncingsansqrt.htm to see how Sanskrit is to be pronounced in Sanskrit (not in English or Hindi or anything else!). To have a copy of the Sydarzana c.d. sent to you, please email to give me your post address, and send me a donation of 10€ or 20€ or nearly equivalent, according to your means. This is not for me to earn any money, it is only to cover a part of the recording, copying, packaging and posting expenses; it is also necessary for you to donate some money, or you shall be debted; debt and telling lies are the 2 worst enemies for your freedom; moreover, you shall not pay due attention to this c.d. if you pay no money for it, consequently it will be useless to you.
I do not object to reproducing or selling copies of this c.d. as long as the whole text of the words (the chart below) goes together with the c.d. and there is nothing depicted on the c.d. or its case unless the drawing shown at the top of this page.
Below there are the words of all tracks recorded in the Sydarzaná c.d..
files given to download below are not from the studio recording; they are recorded with a simple voice recorder, so not really great quality recording, they are small sized, but they can show you the correct pronunciation and the metre as well, why not have them in your mp3 device.
The studio recording of the saawitrii can be downloaded in two pieces, both of which together take 30 MB; it may take up to 5 minutes to download each piece, but the quality is good and the sound clear, it is good for you to download and store in your mp3 to hear it all the time, or when you go to sleep. The saawitrii is the ONLY MANTRA that is proper for the people of all genders, all social classes, ALL RELIGIONS, it is offered to every person for solving all kinds of problems. And i believe that if it is incessantly and correctly recited in the most sacred and most central place of earth, the humanity will never again experience a "kaliyuga", a dark age of ignorance and lawlessness.
1. Dedication, introduction
2. OM námo vagawate waasydewáaja
2. OM námo naaraaja,naaja
2. Om aaim hriim zriim zrii maatre náma:
3. Om gacaananaaja náma: (download)
4. Om waqraty,nda mahaaqaaja qo,ti-surja-samaprava
nir-wighna˚ qyry me dewa sarwa-qaarje,sy sarwadaa (download)
5. aca˚ nir-wiqalpa˚ nir-aaqaaram eqá˚) nir-aanandam aanandam a-dwaaita-pur,nam
para˚ nir-gy,na˚ nir-wize,sa˚ nir-iiham) para-brahma-rupa˚ ga,neza˚ vacema
gy,naatiita-maana˚ kid-aananda-rupa˚) kid-aavaasaqa˚ sarwa-ga˚ cñaana-gamjam
myni-dhjejam aaqaaza-rupa˚ para+iizam) para-brahma-rupa˚ ga,neza˚ vacema
cagat-qaara,na˚ qaara,na-cñaana-rupa˚) syra+aadi˚ syqha+aadi˚ gy,na+iiza˚ ga,nezam
cagad-wjaapina˚ wizwa-wandja˚ syra+iizam) para-brahma-rupa˚ ga,neza˚ vacema (download)
6. (OM vur OM vywa: OM swa: OM maha: OM cana: OM tapa: OM satjam)
OOOM VUR VÝWA: SYWÁ:) TÁT SAWITÝR WÁRE,NIJAM
VÁRGO DEWÁSJA DhIIMAHI) DhÍJO JÓ NA: PRAKODÁJAAT )) (download)
7. OM xraaym bíica˚ me zira: paaty kandra-war,no mahaa-many:
OM ygrá˚ wiirá˚ maháa-wi,sny˚ cwálanta˚ wizwáto-myqham)
nŕsi˚ha˚ vii,sa,na˚ vadrá˚ mrtjý-mrtjy˚ námaamj ahám))
OM qa,ntha˚ paaty dhrywa˚ xraaym
kaxy,sii mama nárasi˚haaja
cwaalaa-maaline paaty mastaqam
diipta-dá˚,s,traaja +agní-netraaja sarwa-raxo-ghnaaja sarwa-vuta-winaazanaaja swaahaa naasiqaam
OM xraaym sarwa-cwara-winaazaaja daha daha paka paka raxa raxa
OM ygrá˚ wiirá˚ maháa-wi,sny˚ cwálanta˚ wizwáto-myqham)
nŕsi˚ha˚ vii,sa,na˚ vadrá˚ mrtjý-mrtjy˚ námaamj ahám))
OM xraaym vagawate nárasi˚haaja cwaalaa-maaline diipta-dá˚,s,traaja +agní-netraaja
sarwa-raxo-ghnaaja sarwa-vuta-winaazanaaja swaahaa)) paaty myqha˚ máma
OM raamakandraaja náma: paajaad gydá˚ máma
qliim paajaat paa,ni-jygmam
OM námo padam naaraaja,náaja parzwam
aam hriim qraaym xraaym hum pha,t swaahaa)) parzwam
wará+axáram OM qa,ti˚ paaty
OM námo vágawate padam waasydewáaja pr,s,tham)
qliim qr,s,naája uru dwajam OM qliim qr,s,naája sadaa paaty caanynii mány+yttama:
qliim glaaym qliim zjaamala+a.ngaaja náma:) paajaat pada dwajamOM xraaym nárasi˚haaja xraaym sárwa+a.nga˚ me sadaa +awaty))
<in some sources ‘sarwatomyqham’ is found instead of 'wizwatomyqham'; the latter is the correct word in this context, as it is obvious that the r,si deliberately uses a series of similar sounding words: wiirá˚ wi,sny˚ wizwá- vii,sa,na˚> instructions as to how to "put on" the qawaka are given in red, the text recited is in black. (download)
8. OM xraaym
garcanta˚ gaarcajanta˚ nica-vyca-pa,tala˚ sfo,tajanta˚ ha,thantam) rupjanta˚ taapajanta˚ diwi vywi ditica˚ xepajanta˚ xipantam
qrandanta˚ gho,sajanta˚ dizi dizi satata˚ sa˚haranta˚ varantam) wiixanta˚ ghur,najanta˚ qaraniqarazataair diwja-si˚há˚ namaami))
9. OM ZRII RAAMA CAJA RAAMA CAJA CAJA RAAMA (download)
10. razmimanta˚ sam-ydjanta˚ dewa+asyra-námas-qrta˚) pucajaswa wiwaswanta˚ vaasqara˚ vywana+iizwara˚))
sarwa-dewa+atmaqo hj-e,sá técaswíi razmi-vaawana:) e,sá dewa+asyra-ga,naa˚l loqaan paati gavastivi:))
e,sá bráhmaa ka wí,snyz ka ziwá: sqanda: pracaa-pati:) mahendro dhana-da: qaaló jamá: somo hj-apaa˚pati:))
pitaro wasawa: saadhjaa hj-azwinaay maryto many:) waajyr wahni: pracá: praa,ná rty-qartaa praváa-qara:))
aaditja: sawitaá surja: qhaga: pu,saa gavastimaan) sywar,na-sadrzo vaanyr hema-retaa díwaa-qará:))
haríd-azwa: sahasra+arki: sapta-saptir mariikimaan) timiron-mathana: za˚výs twa,staá maartaa,nda a+a˚zymaan))
hira,nja-garva: ziziras-tapano ’hasqaro rawi:) agni-garvo ’dite: pytra: za.nqha: zizira-naazana:))
wjoma-naathas tamo-vedii rg-jacy:-saama-paaraga:) ghana-wr,stir apaa˚ mitro windhja-wiithii-plawa.ngama:))
aatapii ma,ndalii mrtjý: pi.ngala: sarwa-taapana:) qawir wizwo mahaa-tecaa raqta: sarwa-vawod-vawa:))
náxatra-graha-taaraa,naam adhipo wizwa-vaawana:) técasaam api técaswíi dwaadaza+aatman námo ’sty te))
náma: purwaaja giraje pazkimaaja +adraje náma:) cjotir ga,naanaa˚ pataje dina+ádhipataje náma:))
cajaaja caja-vadraaja harj-azwaaja námo náma:) sahasra+a˚zo námas tyvjam aaditjaaja námo náma:))
náma ygraája wiiraája saara.ngaaja námo náma:) náma: padma-prabodhaaja maartaa,ndaaja námo náma:))
brahmaa+iizaana+akjyta+iizaaja syraaja+aaditja-warkase) vaaswate sarwa-vaxaaja raaydraaja wapy,se náma:))
tamo-ghnaaja hima-ghnaaja zatry-ghnaaja+amita+atmane) qrtaghna-ghnaaja dewaaja cjoti,saa˚ pataje náma:))
tapta-kaamiiqara+aavaaja haraje wizwa-qarma,ne) námas tamovinighnaaja rykaje loqa-saaxi,ne))
naazajatj e,sá waí vutá˚ tad ewá srcati pravy:) paajatj e,sá tapatj e,sá war,satj e,sá gavastivi:))
e,sá sypte,sy caagarti vute,sy parini,sthita:) e,sá ewa+agni-hotra˚ ka fala˚ ka+ewa+agni-hotri,naam))
wedaaz ka qratawaz ka+ewa qratunaa˚ falam ewá ka) jaani-qrtjaani loqe,sy sarwe,sy parama-pravy:))
☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼ ☼
Slight mispronunciations in the c.d. have been corrected in the text here. Please see below for philological notes.
a manuscript has "maartaa,ndaqo ’˚zymaan" and another "maartaa,n,da a˚zymaan".
"ziziras-tapano ’hasqaro rawi:" or "ziziras-tapano vaasqaro rawi:" according to others.
"rg-jacy:-saama-paaraga:" should be "jacyr-rq-saama-paaraga:" to restore sandhi.
"námo náma: sahasra+a˚zo aaditjaaja námo náma:" is corrected as above to restore the sandhi.
tamovinighnaaja = tamas-avi-ni-ghnaaja.
11. OOOM VUR VÝWA: SYWÁ:) TÁT SAWITÝR WÁRE,NIJAM)
VÁRGO DEWÁSJA DhIIMAHI) DhÍJO JÓ NA: PRAKODÁJAAT )) (download)
apo cjotii raso amrtam brahmaa vur vywa: swa: OM))
12. OM háre ráama háre ráama ráama ráama háre háre)
OM háre qr,sná háre qr,sná qr,sná qr,sná háre háre))
In my opinion the mantra number 12 is paa,sa,nda (wrong worship) for the following reasons: "hare" being the locative case of "Hara" (=Ziwá), it implies that raama and qr,sna are within Ziwá or part of Ziwá, while the truth is the opposite, Ziwá and all deities are part of Mahaawi,sny, i.e. Qr,sna, as Qr,sna says in the giita: "they all are in me, I am not in them" ("na ca+ahaM teSw avasthitaH"). "hare" is the vocative of Hari (Wi,s,ny), but the same "hare" is the vocative of Haraa i.e. the goddess "Kali" who is the personification of all adharma and the cause of all evils of this yuga; therefore, by chanting "hare" people worship "Kali", and not just Wi,s,ny. Also, there are lots of people around the globe who repeat this mantra countless times every day, and this does not make the world any better, on the contrary adharma and ignorance are more and more increasing. I have personally tried this mantra and it only brought me misfortune, no spiritual or material benefit. While pure "Vaisnava" mantras (for example, OM NAMO NAARAAJA,NAAJA ॐ नमो नारायणाय ) give purely good results as protection, spiritual growth, and fulfilment of necessities.
Still i include this in the Sydarzaná c.d. for the sake of those non fanatical people who for some reason hold it in great esteem. There are countless other mantras if you wish to worship Qr,sna, i suggest "OOOM GOWINDA DAAMODARA MAADhAWA" which is most beneficial and easy. To input the melody for "OOOM GOWINDA DAAMODARA MAADhAWA" to your mobile phone, the figures are: 2g1 8g1 4- 4d2 4a1 8g1 4d2 4e2 8a1 8g1 4d2 8g1 8a1, where the letters show the music notes, - is a pause, the number before the letter or pause shows the duration: 2 being a half, 4 a quarter, 8 an eighth; and the number on the right of a letter shows the octave: 2 is an octave above 1.
13. nawa-prijaqa-mañcarii-rakita-qar,na-pura-zrija˚) winidratara-maalatii-qalita-zeqhare,na +yccwalam|
darokkhwasita-juthiqaa-grathita-walgy-waaiqaxaqrt) wrace wicajina˚ vace wipina-dezata: qezawam ||1||
piza.ngi ma,niqa-stani pra,nata-zr.ngi pi.ngexa,ne) mrda.nga-myqhi dhumale zawali ha˚si wa˚zii-prije |
iti swa-syravi:-qyla˚ taralam aahwajanta˚ mydaa) wrace wicajina˚ vace wipina-dezata: qezawam ||2||
ghana-pra,naja-medyraan madhyra-narma-go,s,thii-qalaa) wilaasa-nilajaan milad-wiwidha-weza-widjotina: |
saqhiin aqhila-saarajaa pathi,sy haasajanta˚ giraa) wrace wicajina˚ vace wipina-dezata: qezawam ||3||
zramaamby-qa,niqaawalii-dara-wilii,dha-ga,n,daantara˚) samu,dhagiri-dhaatyvir liqhita-kaary-patraa.nqyram |
ydañkad-ali-ma,n,dalii-djyti-wi,dambi-waqraalaqa˚) wrace wicajina˚ vace wipina-dezata: qezawam ||4||
nibaddha-nawa-tar,naqaawali-wiloqanotqa,n,thajaa) na,tat-qhyra-py,taañkalaair alaghyvir vywa˚ vindatiim |
qalena dhawalaa-gha,taa˚ laghy niwartajanta˚ pyro) wrace wicajina˚ vace wipina-dezata: qezawam ||5||
padmaa.nqa-tativir waraa˚ wirakajantam adhwa-zrija˚) kalat-tarala-naaikiqii-nikaja-dhuli-dhumra-sracam |
maryl-lahari-kañkalii-qrta-dyqula-ku,daañkala˚) wrace wicajina˚ vace wipina-dezata: qezawam ||6||
wilaasa-myralii-qala-dhwanivir yllasan-maanasaa:) xa,naad aqhila-wallawii: pylaqajantam antar grhe |
myhyr widadhata˚ hrdi pramyditaa˚ ka go,s,thezwarii˚) wrace wicajina˚ vace wipina-dezata: qezawam ||7||
ypetja pathi syndarii-tativir aavir avjarkita˚) smitaa.nqyra-qarambitaair na,tad-apaa.nga-va.ngii-zataai:|
stana-stawaqa-sa˚karan-najana-kañkariiqaañkala˚) wrace wicajina˚ vace wipina-dezata: qezawam ||8||
"zawali", "wallawii:" attested with w, but the more original forms are "zabali" and "ballawii:" respectively.
"swa-syravi:-qyla˚" correct to "swa-syravii-qyla˚".
"-widjotina:" in the website source, i think it should be corrected to "-widjotinam".
-py,taañkalaair probably to be corrected to -py,taañcalaair, as the cows' hooves are likened to a couple of hands joined in worship.
sung "padmaa.nqa-tativir", correct to "padaa.nqa-tativir".
14. OM triàmbaqa˚ jacaamahe sygándhi˚ py,s,ti-wárdhanam) yrwaaryqám iwa bándhanaan mrtjór myxiija máa+amŕtaat)) (download)
15. -brahma-myraari-syraarkita-li.ngam) nirmala-vaa,sita-zovita-li.ngam)
canmaca-dy:qha-winaazaqa-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 1
-dewa-myni-prawara+arkita-li.ngam) qaama-daha˚ qary,naaqara-li.ngam)
raawa,na-darpa-winaazana-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 2
siddha-syra+asyra-wandita-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 3
daxa-sy-jacña-winaazana-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 4
sañkita-paapa-winaazana-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 5
-dewa-ga,na+arkita-sewita-li.ngam) vaawaair-vaqtivir ewa ka li.ngam)
dina-qara-qo,ti-pravaaqara-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 6
a,s,ta-daridra-winaazita-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 7
paraatpara˚ paramaatmaqa-li.ngam) tat pra,namaami sadaa-ziwa-li.ngam)) 8
(1st: mind that sanskrit odes are not to be judged through the mind. Even if there could be a perfect translation, that would only give a superficial interpretation. Even a perfect mind is only "a finger pointing to the moon", while you watch the finger you ignore the moon's beauty. Judge through your feelings, just listen and feel. Put these odes to practice: learn to sing one in your own voice, maybe more pleasant than my voice;
2nd: select the ode you like the most, keep listening to it or singing it; see what it brings to your life: if it brings you real health, insight, good disposition, you should keep using it; if it brings you unexplainable trouble, you should discard it: it may be harmful to you even if it is good for everybody else. Do not trust this person or that deity; trust your own feelings and your own experience).
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