Lesson 1—Three Gaṇeśa Mantras
These three mantras express
adoration to Lord Gaṇeśa.
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
These three short Gaṇeśa mantras open study, worship, travel and other undertakings. They establish an auspicious beginning, invoke Gaṇeśa’s guidance and ask that obstacles be removed before the work proceeds. They are traditional invocation mantras widely used in Hindu worship and instruction, not tied to one named scripture, and are not classical metrical verses—their rhythm comes from clear pronunciation and the short pattern of sacred syllable, divine name, and salutation.
Lesson 2—Śāntiḥ Mantra (Pūrṇamadaḥ)
पू॑र्ण॒स्य पू॑र्ण॒मादा॒य पू॑र्ण॒मेवा॑वशिष्यते ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑॥
pū̍rṇa̱sya pū̍rṇa̱mādā̱ya pū̍rṇa̱mevā̍vaśiṣyate ||
oṁ śānti̱ḥ śānti̱ḥ śānti̍ḥ ||
pūr–ṇa̱s–ya pūr–ṇa̱–mā–dā̱–ya pūr–ṇa̱–me–vā–va–śiṣ–ya–te ||
oṁ śān–ti̱[ś] śān–ti̱[ś] śān–ti̍ḥ ||
That is fullness. This is fullness. From that fullness, this fullness arises. When this fullness issues from that fullness, that fullness remains unchanged.
(This mantra is also recited after the Annapūrṇā invocation in the Bhojana Mantra sequence.)
oṁ (sacred syllable) · pūrṇam (fullness) · adaḥ (that, yonder) · pūrṇam (fullness) · idam (this) · pūrṇāt (from fullness) · pūrṇam (fullness) · udacyate (arises, issues forth) · pūrṇasya (of fullness) · pūrṇam (fullness) · ādāya (having taken) · pūrṇam (fullness) · eva (only, indeed) · avaśiṣyate (remains) · oṁ (sacred syllable) · śāntiḥ (peace) · śāntiḥ (peace) · śāntiḥ (peace)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This śāntiḥ mantra is a contemplation on pūrṇam, fullness or completeness: it teaches that the Divine fullness remains whole even as the world appears from it, and its repeated use of pūrṇam gives the chant a quiet meditative force. It is the opening śāntiḥ mantra of the Īśā and Bṛhadāraṇyaka Upaniṣads in the Śukla Yajurveda tradition, built on the contrast between adaḥ, “that,” and idam, “this,” and closing with a threefold śāntiḥ.
Lesson 3—Two Gāyatrī Mantras
Gāyatrī Mantra
तत्स॑वि॒तुर्वरे॑ण्यम्॒ ।
भर्गो॑ दे॒वस्य॑ धीमहि ।
धियो॒ यो नः॑ प्रचो॒दया᳚त् ॥
tatsa̍vitu̱rvare̍ṇya̱m |
bhargo̍ de̱vasya̍ dhīmahi |
dhiyo̱ yo na̍ḥ praco̱dayā̎t ||
tat–sa̍–vi̱–tur–va–re̍ṇ–ya̱m |
bhar–go̍ de̱–vas–ya̍ dhī–ma–hi |
dhi–yo̱ yo na̍ḥ pra–co̱–da–yā̎t ||
We meditate upon the divine radiance of Savitṛ. May He guide our minds.
oṁ (sacred syllable) · bhūḥ (earth, physical plane) · bhuvaḥ (atmosphere, vital plane) · suvaḥ (heaven, causal plane) · tatsavitur (of that Savitṛ; tat, that; savitṛ, the divine impeller, the sun) · vareṇyam (worthy of worship) · bhargaḥ (divine radiance) · devasya (of the Deva) · dhīmahi (we meditate upon) · dhiyaḥ (intellects) · yaḥ (who) · naḥ (our) · pracodayāt (may he inspire and guide)
Haṁsa Gāyatrī Mantra
तन्नो॑ हंसः प्रचो॒दया᳚त् ॥
paramaha̱ṁsāya̍ dhīmahi |
tanno̍ haṁsaḥ praco̱dayā̎t ||
tan-no̍ haṁ-saḥ pra-co̱-da-yā̎t ||
We devote our thoughts to the Divine Swan.
We meditate upon the Supreme Divine Swan.
May the Divine Swan guide us on the right path.
(Some translations indicate the Divine Swan refers to the guru.)
oṁ (sacred syllable) · haṁsa (the divine swan; the Self) · haṁsāya (to the divine swan) · vidmahe (we devote our thoughts to) · paramahaṁsāya (to the Supreme Swan; parama, supreme; haṁsa, swan) · dhīmahi (we meditate upon) · tannaḥ haṁsaḥ pracodayāt (may that Divine Swan inspire and guide us)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
The Gāyatrī Mantra, more precisely the Sāvitrī Mantra—Ṛgveda 3.62.10—invokes Savitṛ, the divine source of illumination, asking that our intellect be guided toward truth; it is in gāyatrī meter, three lines of eight syllables (the opening oṁ and mahāvyāhṛtis are recited before it but aren’t counted in the meter). This guide uses suvaḥ, in keeping with the Taittirīya/Yajurveda recitation tradition; svaḥ is also common in modern printed versions of the Gāyatrī Mantra. The Haṁsa Gāyatrī follows the later devotional gāyatrī pattern, using the haṁsa (swan) as a symbol of purity and the liberated soul, and follows the familiar vidmahe/dhīmahi/pracodayāt formula; its exact textual source isn’t specified.
Lesson 4—Three Gaṇeśa Gāyatrī Mantras
Ekadantāya Gāyatrī
तन्नो॑ दन्तिः प्रचो॒दया᳚त् ॥
tanno̍ dantiḥ praco̱dayā̎t ||
vak–ra̍–tu̱ṇ–ḍā–ya̍ dhī–ma–hi |
tan–no̍ dan–tiḥ pra–co̱–da–yā̎t ||
We devote our thoughts to the one-tusked Lord.
We meditate upon Him who has a curved trunk.
May the tusked One guide us on the right path.
oṁ (sacred syllable) · ekadantāya (to the one-tusked One; eka, one; danta, tusk) · vidmahe (we devote our thoughts to) · vakratuṇḍāya (to Him of the curved trunk; vakra, curved; tuṇḍa, trunk) · dhīmahi (we meditate upon) · tannaḥ dantiḥ pracodayāt (may that Tusked One inspire and guide us)
Tatpuruṣāya Gāyatrī
तन्नो॑ दन्तिः प्रचो॒दया᳚त् ॥
tanno̍ dantiḥ praco̱dayā̎t ||
vak–ra–tu̱ṇ–ḍā–ya̍ dhī–ma–hi |
tan–no̍ dan–tiḥ pra–co̱–da–yā̎t ||
We devote our thoughts to that Supreme Person.
We meditate upon Him who has a curved trunk.
May the tusked One guide us on the right path.
oṁ (sacred syllable) · tatpuruṣāya (to that Supreme Person; tat, that; puruṣa, person, spirit) · vidmahe (we devote our thoughts to) · vakratuṇḍāya (to Him of the curved trunk; vakra, curved; tuṇḍa, trunk) · dhīmahi (we meditate upon) · tannaḥ dantiḥ pracodayāt (may that Tusked One inspire and guide us)
Tatkaraṭāya Gāyatrī
तन्नो॑ दन्तिः प्रचो॒दया᳚त् ॥
tanno̍ dantiḥ praco̱dayā̎t ||
tan-no̍ dan-tiḥ pra-co̱-da-yā̎t ||
We devote our thoughts to Him of the elephant’s noble brow. We meditate on the elephant-faced One. May the tusked One inspire us.
oṁ (sacred syllable) · tatkaraṭāya (to that noble-browed One; tat, that; karaṭa, the prominent frontal lobe of an elephant) · vidmahe (we devote our thoughts to) · hastimukhāya (to the elephant-faced One; hasti, elephant; mukha, face) · dhīmahi (we meditate upon) · tannaḥ dantiḥ pracodayāt (may that Tusked One inspire and guide us)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
These Gaṇeśa Gāyatrī mantras invoke Gaṇeśa through several sacred names, each following the same threefold pattern: knowing the deity, meditating upon the deity, and asking the deity to guide the mind forward. The Ekadantāya version occurs in the Gaṇapati Atharvaśīrṣa (verse 8); the Tatpuruṣāya and Tatkaraṭāya versions presented here circulate in traditional worship. Like the Haṁsa Gāyatrī, these are later devotional gāyatrī-style mantras rather than the Vedic Sāvitrī itself.
Lesson 5—Pavamāna Mantra
Pavamāna Mantra
त॒मसो मा ज्यो॒तिर्गमय ।
मृत्यो॒र्माऽमृ॒तं गमय ।
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
ta̱maso mā jyo̱tir gamaya |
mṛtyo̱rmā'mṛ̱taṁ gamaya |
oṁ śānti̱ḥ śānti̱ḥ śānti̍ḥ ||
ta̱–ma–so mā jyo̱–tir ga–ma–ya |
mṛt–yo̱r–mā'–mṛ̱–ta[ṅ] ga–ma–ya |
oṁ śān–ti̱[ś] śān–ti̱[ś] śān–ti̍ḥ ||
Lead me from the unreal to the real.
Lead me from darkness to the light.
Lead me from death to immortality.
Oṁ, peace, peace, peace.
oṁ (sacred syllable) · asataḥ (from the unreal; a-sat, not-being) · mā (me) · sadgamaya (lead to the real; sat, the real, truth; gamaya, lead, cause to go) · tamasaḥ (from darkness) · mā (me) · jyotiḥ (light) · gamaya (lead) · mṛtyoḥ (from death) · mā (me) · amṛtam (to immortality; a-mṛta, the deathless) · gamaya (lead) · oṁ (sacred syllable) · śāntiḥ (peace) · śāntiḥ (peace) · śāntiḥ (peace)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
The Pavamāna Mantra is a brief prayer of spiritual movement: from the unreal to the real, from darkness to light, from death to immortality. Its simple, threefold structure—each line beginning “from” and ending with the imperative gamaya, “lead me”—makes it well suited to memorization. Source: Bṛhadāraṇyaka Upaniṣad 1.3.28; the closing oṁ śāntiḥ śāntiḥ śāntiḥ is the customary peace formula used in many recitation traditions.
Lesson 6—Śāntiḥ Mantra (Saha Nāvavatu)
स॒ह नौ॑ भुनक्तु ।
स॒ह वी॒र्यं॑ करवावहै ।
ते॒ज॒स्वि ना॒वधी॑तमस्तु॒ ।
मा वि॑द्विषा॒वहै᳚ ।
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
sa̱ha nau̍ bhunaktu |
sa̱ha vī̱rya̍ṁ karavāvahai |
te̱ja̱svi nā̱vadhī̍tamastu̱ |
mā vi̍dviṣā̱vahai̎ |
oṁ śānti̱ḥ śānti̱ḥ śānti̍ḥ ||
sa̱–ha nau̍ bhu–nak–tu |
sa̱–ha vī̱r–ya̍[ṅ] ka–ra–vā–va–hai |
te̱–ja̱s–vi–nā̱–va–dhī̍–ta–mas–tu̱ |
mā vi̍d–vi–ṣā̱–va–hai̎ |
oṁ śān–ti̱[ś] śān–ti̱[ś] śān–ti̍ḥ ||
Oṁ, may we both be protected.
May we be nourished.
May we work together with vigor.
May our study be illumined.
May we not be hostile toward one another.
Oṁ, peace, peace, peace.
oṁ (sacred syllable) · saha (together) · nau (us two) · avatu (may he protect) · saha (together) · nau (us two) · bhunaktu (may he nourish) · saha (together) · vīryam (vigor, strength) · karavāvahai (may we both accomplish) · tejasvi (full of brilliance; tejas, radiance) · nāvadhītam (our study; nau, our) · astu (may it be) · mā (not) · vidviṣāvahai (may we not be hostile toward each other) · oṁ (sacred syllable) · śāntiḥ (peace) · śāntiḥ (peace) · śāntiḥ (peace)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This peace invocation frames learning as a partnership between teacher and student, asking for protection, nourishment, shared strength, clarity in study, and freedom from hostility—a series of paired blessings (“may we both be protected,” “may we both be nourished,” and so on). Source: A common śāntiḥ mantra transmitted with several Upaniṣads, including the Taittirīya, Kaṭha, and Śvetāśvatara traditions.
Lesson 7—Jana-Kalyāṇa Mantra
स॒र्वे॒षां शा॑न्तिर्भ॒व॑तु ॥
स॒र्वे॒षां पू॑र्णं भ॒व॑तु ।
स॒र्वे॒षां म॑ङ्गलं॑ भ॒व॑तु ॥
स॒र्वे स॒न्तु नि॒राम॑याः ॥
स॒र्वे भ॒द्राणि॑ प॒श्यन्तु॑ ।
मा॒ कश्चिद् दुःख॒भाग्भ॑वेत् ॥
sa̱rve̱ṣāṁ śā̍ntirbha̱va̍tu ||
sa̱rve̱ṣāṁ ma̍ṅgala̍ṁ bha̱va̍tu ||
sa̱rve sa̱ntu ni̱rāma̍yāḥ ||
mā̱ kaścid duḥkha̱bhāgbha̍vet ||
sa̱r–ve̱–ṣāṁ śā̍n–tir–bha̱–va̍–tu ||
sa̱r–ve̱–ṣā[m] ma̍ṅ–ga–la̍[m] bha̱–va̍–tu ||
sa̱r–ve sa̱n–tu ni̱–rā–ma̍–yāḥ ||
mā̱ kaś–cid duḥ–kha̱–bhāg–bha̍–vet ||
May auspiciousness be unto all;
May peace be unto all;
May fullness be unto all;
May auspiciousness be unto all.
May all be happy!
May all be free from illness!
May everyone see what is auspicious.
May none suffer from sorrow!
Oṁ, peace, peace, peace.
oṁ (sacred syllable) · sarveṣām (unto all) · svastiḥ (auspiciousness, well-being; su, good; asti, being) · bhavatu (may it be) · sarveṣām (unto all) · śāntiḥ (peace) · bhavatu (may it be) · sarveṣām (unto all) · pūrṇam (fullness) · bhavatu (may it be) · sarveṣām (unto all) · maṅgalam (auspiciousness) · bhavatu (may it be) · sarve (all) · bhavantu (may they be) · sukhinaḥ (happy; sukha, happiness) · sarve (all) · santu (may they be) · nirāmayāḥ (free from illness; nir-, without; āmaya, disease) · sarve (all) · bhadrāṇi (auspicious things, blessings) · paśyantu (may they behold) · mā (not) · kaścit (anyone) · duḥkhabhāk (afflicted by sorrow; duḥkha, sorrow; bhāj, sharing in) · bhavet (may he be) · oṁ (sacred syllable) · śāntiḥ (peace) · śāntiḥ (peace) · śāntiḥ (peace)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This universal welfare prayer extends blessing beyond the individual, asking that all beings have well-being, peace, fullness, auspiciousness, happiness, health, and freedom from sorrow. It combines short repeated blessing forms—bhavatu, bhavantu, santu, paśyantu, bhavet—with a closing four-line prayer in the familiar eight-syllable śloka/anuṣṭubh pattern. Source: Traditional universal-welfare verses used widely in Hindu prayer collections, not tied to one scripture.
Lesson 8—Bhojana Mantra
ज्ञानवै॒राग्यसि॒द्ध्यर्थं॑ भि॒क्षां दे॒हि च पा॑र्वति ॥
बान्धवाः शि॑वभ॒क्ताः च स्व॒देशो॒ भुवन॑त्रयम् ॥
पूर्ण॒स्य पूर्ण॒मादा॒य पूर्ण॒मेवावशि॒ष्यते ॥
jñānavai̱rāgya̍ si̱ddhyarthaṁ̍ bhi̱kṣāṁ de̱hi ca pā̍rvati ||
bāndha̍vāḥ śi̍vabha̱ktāḥ ca sva̱deśo̱ bhuvana̍trayam ||
pūrṇa̱sya pūrṇa̱mādā̱ya pūrṇa̱mevāvaśiṣyate ||
oṁ śi̱vārpa̍ṇama̱stu ||
śa̱ṅ–ka–rap–rā–ṇa̍–val–la–bhe |
bhi̱k–ṣā[n] de̱–hi ca pā̍r–va–ti ||
Oṁ, Mother who is fullness of food and plenty, fullness everlasting and beloved Śakti of Śiva;
O, Mother of the universe, nourish us with this gift of food so that we may attain knowledge and dispassion.
Goddess Pārvatī is my mother. God Maheśvara is my father.
All devotees of Śiva are my family; all three worlds are my home.
Oṁ, that is fullness. This is fullness. From that fullness, this fullness arises.
When this fullness issues from that fullness, that fullness remains unchanged.
Oṁ, peace, peace, peace. Oṁ, this I offer unto Śiva.
oṁ (sacred syllable) · annapūrṇe (O fullness of food; anna, food; pūrṇa, full) · sadāpūrṇe (O ever full; sadā, always; pūrṇa, full) · śaṅkaraprāṇavallabhe (O beloved of Śaṅkara’s very life; śaṅkara, Śiva; prāṇa, life breath; vallabha, beloved) · jñānavairāgya (knowledge and dispassion; jñāna, knowledge; vairāgya, dispassion) · siddhyartham (for the attainment of; siddhi, attainment; artha, purpose) · bhikṣām (alms, gift of food) · dehi (give) · ca (and) · pārvati (O Pārvatī)
Verse 2mātā (mother) · ca (and) · pārvatī (Pārvatī) · devī (goddess) · pitā (father) · devaḥ (the Lord) · maheśvaraḥ (the great Lord; mahā, great; īśvara, lord) · bāndhavāḥ (family, kinsmen) · śivabhaktāḥ (devotees of Śiva; bhakta, devotee) · ca (and) · svadeśaḥ (my home; sva, own; deśa, land) · bhuvanatrayam (the three worlds; bhuvana, world; traya, triple)
Verses 3–4 (same as Lesson 2) · Closingoṁ śāntiḥ śāntiḥ śāntiḥ (Oṁ, peace, peace, peace) · oṁ (sacred syllable) · śivārpaṇam (offering to Śiva; arpaṇa, offering) · astu (may it be)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This food prayer invokes Annapūrṇā, the giver of nourishment, asking that food support knowledge and dispassion, and it widens the sense of family—Pārvatī as mother, Maheśvara as father, Śiva’s devotees as kin, the three worlds as home. Source: Traditional bhojana recitation drawing on Annapūrṇā devotional material and food-offering verses used in lineage practice; it combines more than one prayer unit rather than following a single meter.
Lesson 9—Śiva Prārthanā Mantra
Oṁ, salutations to You, O Bhagavān. Salutations to You, Lord of the universe, great Deva, three-eyed One, destroyer of Tripura, Lord of the three sacred fires, Rudra who is the fire of time, blue-throated One, conqueror of death. Salutations to You, Lord of all, ever-auspicious Sadāśiva, glorious great Deva.
oṁ (sacred syllable) · namaḥ (salutation) · te (to You) · astu (may there be) · bhagavan (O Blessed Lord; bhaga, divine grace; van, possessing) · viśveśvarāya (to the Lord of the universe; viśva, universe; īśvara, lord) · mahādevāya (to the great Deva; mahā, great; deva, god) · tryambakāya (to the three-eyed One; tri, three; ambaka, eye) · tripurāntakāya (to the destroyer of Tripura; tri, three; pura, city; antaka, destroyer) · trikāgnikālāya (to the Lord of the three sacred fires and of time; tri, three; agni, fire; kāla, time) · kālāgnirudrāya (to Rudra who is the fire of time; kāla, time; agni, fire) · nīlakaṇṭhāya (to the blue-throated One; nīla, blue; kaṇṭha, throat) · mṛtyuñjayāya (to the conqueror of death; mṛtyu, death; jaya, conquest) · sarveśvarāya (to the Lord of all; sarva, all; īśvara, lord) · sadāśivāya (to ever-auspicious Sadāśiva; sadā, always; śiva, auspicious) · śrīman (glorious, blessed) · mahādevāya (to the great Deva) · namaḥ (salutation)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This Śiva prayer is a litany of sacred epithets, each offered in the dative case—“to the Lord of the universe,” “to the great God,” “to the three-eyed one”—building toward a single act of salutation. Source: Śrī Rudram, Namakam, Kṛṣṇa Yajurveda, Taittirīya Saṁhitā 4.5; this line is printed after the first anuvāka in common recitation texts.
Lesson 10—Pañcabrahma Mantra
भ॒वेभ॑वे॒ नाति॑भवे भवस्व॒ मां भ॒वोद्भ॑वाय॒ नमः॑ ।।1।।
सर्वे᳚भ्यस्सर्व॒ शर्वे᳚भ्यो॒ नम॑स्ते अस्तु रु॒द्ररू॑पेभ्यः ।।3।।
तन्नो॑ रुद्रः प्रचो॒दया᳚त् ।।4।।
bha̱vebha̍ve̱ nāti̍bhave bhavasva̱ māṁ bha̱vodbha̍vāya̱ namaḥ̍ ||1||
sarve̎bhyassarva̱ śarve̎bhyo̱ nama̍ste astu ru̱drarū̍pebhyaḥ ||3||
tanno̍ rudraḥ praco̱dayā̎t ||4||
bha̱–ve bha̍–ve̱ nā–ti̍–bha–ve bha–vas–va̱ mā[m] bha̱–vod–bha̍–vā–ya̱ na–maḥ̍ ||1||
vā̱–ma̱–de̱–vā–ya̱ na–mo̎ jye̱ṣ–ṭhā–ya̱ na–ma̍ś–śre̱ṣ–ṭhā–ya̱ na–mo̍ ru̱d–rā–ya̱ na–maḥ̱ kā–lā̍–ya̱ na–maḥ̱ ka–la̍–vi–ka–ra–ṇā–ya̱ na–mo̱ ba–la̍–vi–ka–ra–ṇā–ya̱ na–mo̱ ba–lā̍–ya̱ na–mo̱ ba–la̍p–ra–ma–tha–nā–ya̱ na–ma̱s–sar–va̍–bhū–ta–da–ma–nā–ya̱ na–mo̍ ma̱–non–ma̍–nā–ya̱ na–maḥ̍ ||2||
a̱–gho–re̎bh–yo–tha̱ gho–re̎bh–yo̱ gho–ra̱–gho–ra̍–ta–rebh–yaḥ |
sar–ve̎bh–yas–sar–va̱ śar–ve̎bh–yo̱ na–ma̍s–te as–tu ru̱d–ra–rū̍–pebh–yaḥ ||3||
tat–pu–ru̍–ṣā–ya vi̱d–ma–he̍ ma–hā–de̱–vā–ya̍ dhī–ma–hi |
tan–no̍ rud–raḥ pra–co̱–da–yā̎t ||4||
ī–śā–nas–sar–va̍–vid–yā̱–nā̱m īś–va–ras–sar–va̍–bhū–tā̱–nā̱[m] brah–mā–dhi̍–pa–ti̱r brah–ma̱–ṇo–dhi̍–pa–ti̱r brah–mā̍ śi̱–vo me̍ as–tu sa–dā–śi̱–vom ||5||
I take refuge in Sadyojāta, swift creator of the cosmos. Bowing again and again, I beseech You to free me from birth after birth to abide beyond saṁsāra. Obeisance to You, O birth of being! (1)
Obeisance to Vāmadeva, the splendid God, the primordial, the greatest, the remover of suffering, time eternal, the root of weakness, the source of strength, strength itself, vanquisher of the strong, destroyer of all. Prostrations to the mind's creator and confounder. (2)
To Aghora Śiva, whose countless forms are benign, frightful and even terrifying, to all Your forms, O Rudra, in every place, at every time, we offer salutations. (3)
May we know the Primal Soul, Tatpuruṣa, and meditate on that Great Divinity. O Rudra, guide and enlighten us. (4)
May Īśāna, the Master of all wisdom, Lord of all beings, protector of Vedic knowledge, commander of creation, the all-pervading Supreme Being, the eternally auspicious One, Sadāśiva, be benevolent to me. Oṁ! (5)
sadyojātam (Sadyojāta, the swiftly-born) · prapadyāmi (I take refuge in) · sadyojātāya vai namo namaḥ (salutations again and again to Sadyojāta) · bhave bhave (in birth after birth) · nātibhave (not in further worldly existence; free from repeated birth) · bhavasva mām (cause me to abide) · bhavodbhavāya namaḥ (salutations to the source of being)
Verse 2vāmadevāya (to Vāmadeva, the splendid God) · jyeṣṭhāya (the primordial, the eldest) · śreṣṭhāya (the greatest) · rudrāya (the remover of suffering) · kālāya (time eternal) · kalavikaraṇāya (the root of weakness) · balavikaraṇāya (the source of strength) · balāya (strength itself) · balapramathanāya (vanquisher of the strong) · sarvabhūtadamanāya (destroyer of all) · manonmanāya namaḥ (prostrations to the mind's creator and confounder)
Verse 3aghorebhyaḥ (to the benign forms) · atha (and) · ghorebhyaḥ (to the frightful forms) · ghoraghoratarebhyaḥ (to the even more terrifying forms) · sarvebhyaḥ sarva-śarvebhyaḥ (to all, to all the forms of Śarva) · namaste astu (salutations be to You) · rudrarūpebhyaḥ (to the forms of Rudra)
Verse 4tatpuruṣāya vidmahe (may we know the Primal Soul, Tatpuruṣa) · mahādevāya dhīmahi (and meditate on that Great Divinity) · tat naḥ rudraḥ pracodayāt (may that Rudra guide and enlighten us)
Verse 5īśānaḥ sarva-vidyānām (Īśāna, Master of all wisdom) · īśvaraḥ sarva-bhūtānām (Lord of all beings) · brahmādhipatir (protector of Vedic knowledge) · brahmaṇo'dhipatir (commander of creation, of the Creator Brahmā) · brahmā (Himself the all-pervading Supreme Being) · śivo me astu sadāśivom (be benevolent to me, that Eternally Auspicious One. Oṁ!)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
The Pañcabrahma Mantra honors Śiva through five sacred faces—Sadyojāta, Vāmadeva, Aghora, Tatpuruṣa, and Īśāna—associated with creation, preservation, dissolution, concealment/grace, and revelation. Source: Kṛṣṇa Yajurveda, Taittirīya Āraṇyaka 10.17–21; the source text orders the verses Īśāna through Sadyojāta, though they are often chanted in the reverse order used here.
Lesson 11—Mahā Mṛtyuñjaya Mantra
u̱rvā̱ru̱kami̍va̱ bandha̍nāt mṛ̱tyoḥ mu̍kṣīya̱ mā’mṛtā̎t ||
u̱r–vā̱–ru̱–ka–mi̍–va̱ ban–dha̍–nā[n] mṛ̱t–yo[r] mu̍k–ṣī–ya̱ mā’–mṛ–tā̎t ||
We worship the three-eyed Lord, fragrant and increasing nourishment. May He liberate us from death, like a cucumber released from its stem, but not from immortality.
oṁ (sacred syllable) · tryambakam (the three-eyed One; tri, three; ambaka, eye) · yajāmahe (we worship) · sugandhim (the fragrant One; su, good; gandha, fragrance) · puṣṭivardhanam (the increaser of nourishment; puṣṭi, nourishment; vardhana, increasing) · urvārukam (a cucumber) · iva (like) · bandhanāt (from its stem, from bondage) · mṛtyoḥ (from death) · mukṣīya (may he liberate us) · mā (not) · amṛtāt (from immortality)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
The Mahā Mṛtyuñjaya Mantra is a widely chanted healing and liberation mantra, invoking Tryambaka (the three-eyed form of Śiva) and asking for release from death without separation from immortality—as a ripe cucumber slips free from its stem. Source: Ṛgveda 7.59.12, in anuṣṭubh meter; also transmitted in Yajurvedic liturgy and widely used in Śaiva worship and daily recitation.
Lesson 12—Dīpa Mantra
पशू॑ग्ँश्च॒ मह्य॑ममा॑वह जी॑वनं॒ च॒ दिशो॑ दिश॒ ॥ २०॥
अबिभ्रदग्न॒ आग॑हि श्रिया॒ मा॒ परिपातय॒ ॥ २१॥
Note: The crescent-and-dot mark ँ, called candrabindu, is a Devanāgarī nasalization sign. Here it is used in a Vedic notation, placed over the pure consonant ग्, forming ग्ँ; the virāma under ग् removes the inherent a, so the intended sound is gṁ, not gaṁ.
paśū̍gṁśca̱ mahya̱mamā̍vaha jī̍vanaṁ̱ ca̱ diśo̍ diśa̱ || 20 ||
abibhradagna̱ āga̍hi śriyā̱ mā̱ paripātaya̱ || 21 ||
pa–śū̍–gṁ–śca̱ mah–ya̱–ma–mā̍–va–ha jī̍–va–na̱[ñ] ca̱ di–śo̍ di–śa̱ ||20||
a–bibh–ra–dag–na̱ ā–ga̍–hiś–ri–yā̱ mā̱ pa–ri–pā–ta–ya̱ ||21||
Blaze forth, O Jātavedas, driving away my misfortune. Bring to me cattle, long life and blessing in every direction.
Do not harm us, O Jātavedas: neither cow, nor horse, nor person, nor any living being. Come to us, O Agni; with prosperity, protect me on every side.
uddīpyasva (blaze forth) · jātavedaḥ (O Jātavedas, Agni) · apaghnan nirṛtim mama (driving away my misfortune) · paśūn ca mahyam amāvaha (bring cattle and sustaining abundance to me) · jīvanam ca (and long life) · diśo diśa (grant blessing in every direction)
mā naḥ hiṁsīḥ (do not harm us) · gām aśvam puruṣam jagat (cow, horse, person or any living being) · jātavedaḥ (O Jātavedas) · abibhrad agne āgahi (come, O Agni, bearing light and blessing) · śriyā mā paripātaya (protect me on every side with prosperity)
About This Chant
This Vedic verse invokes Agni as Jātavedas, the fire who knows all beings; in lamp worship, the flame is honored as Agni and asked to blaze forth, remove misfortune, and bring life, prosperity, and protection. Source: Mahānārāyaṇa Upaniṣad, first anuvāka, verses 20–21 (transmitted as Prapāṭhaka 10 of the Taittirīya Āraṇyaka, Kṛṣṇa Yajurveda).
Lesson 13—Dīpa Darśana
गृहा॑ण मङ्ग॑लं॒ दीपं॑ ई॒शपु॒त्र गणा॑धिपम् ॥
gṛhā̍ṇa maṅga̍la̱ṁ dīpa̍m ī̱śapu̱tra gaṇā̍dhipam ||
va̱h–ni–nā̱ yo–ji–ta̍[m] ma–yā |
gṛ–hā̍–ṇa maṅ–ga̍–la̱[n] dī–pa̍m ī̱–śa–pu̱t–ra ga–ṇā̍–dhi–pam ||
O Son of Śiva, Leader of the Gaṇas, please accept this auspicious lamp, prepared by me with ghee, three wicks and fire.
oṁ (sacred syllable) · sājyam (with ghee; sa-, with; ājya, ghee) · trivartisaṁyuktam (fitted with three wicks; tri, three; varti, wick; saṁyukta, equipped) · vahninā (with fire) · yojitam (prepared) · mayā (by me) · gṛhāṇa (please accept) · maṅgalam (auspicious) · dīpam (lamp) · īśaputra (O Son of Śiva; īśa, Lord Śiva; putra, son) · gaṇādhipam (Leader of the Gaṇas; gaṇa, host; adhipa, lord)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This dīpa darśana verse accompanies the offering of a lamp: the devotee presents a light prepared with ghee, wick, and fire, and asks the deity to accept it. Source: A traditional ritual verse for offering a lamp to Gaṇeśa.
Lesson 14—Subrahmaṇya Dīpam
tāra̍kāre̍ kumā̱ra tva̍ṁ gṛhā̍ṇa harana̍ndana ||
tā–ra̍–kā–re̍ ku–mā̱–rat–va̍[ṅ] gṛ–hā̍–ṇa ha–ra–na̍n–da–na ||
O son of Hara (Śiva), destroyer of Tārakāsūra, commander of the army of the devas, please accept this lamp prepared with ghee and wicks.
oṁ (sacred syllable) · devasenāpate (O commander of the divine army; deva, god; senā, army; pati, lord) · dīpam (lamp) · sājyavartisamanvitam (furnished with ghee and wicks; ājya, ghee; varti, wick) · tārakāre (O destroyer of Tāraka; tāraka, the demon; ari, enemy) · kumāra (O Kumāra) · tvam (you) · gṛhāṇa (please accept) · haranandana (O son of Hara; hara, Śiva; nandana, son)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This lamp-offering verse is addressed to Subrahmaṇya, also known as Murugan or Kumāra, honoring him as commander of the divine hosts, destroyer of Tāraka, and son of Śiva. Source: A traditional ritual dīpa verse for Subrahmaṇya, used in lineage worship.
Lesson 15—Śiva Dīpam
O Compassionate One, friend of the needy, please behold this auspicious lamp, lit with ghee and three wicks, bestower of abundant blessings. Salutations to You!
oṁ (sacred syllable) · sājyavartitrayopetam (furnished with ghee and three wicks; ājya, ghee; varti, wick; traya, three; upeta, endowed with) · prājyamaṅgaladāyakam (bestower of abundant blessings; prājya, abundant; maṅgala, auspiciousness; dāyaka, giver) · dīpam (lamp) · paśya (behold) · dayārāśe (O ocean of compassion; dayā, compassion; rāśi, ocean) · dīnabandho (O friend of the needy; dīna, the needy; bandhu, friend) · namaḥ (salutation) · astu (may there be) · te (to You)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This Śiva dīpam verse offers an auspicious lamp to Śiva, addressing him with tender devotional titles—ocean of compassion, friend of the humble—and asking him to behold it. Source: A traditional ritual dīpa verse for Śiva, in the style of temple or pūjā worship.
Lesson 16—Gaṇeśa Invocation (Gaṇapati Prārthanā)
Note: The crescent-and-dot mark ँ, called candrabindu, is a Devanāgarī nasalization sign. Here it is used in a Vedic notation, placed over the pure consonant ग्, forming ग्ँ; the virāma under ग् removes the inherent a, so the intended sound is gṁ, not gaṁ. This mantra is often printed as gaṇapatiṁ havāmahe; this guide writes gaṇapatigṁ havāmahe to reflect the chanted pronunciation used here.
ka̱viṁ ka̍vī̱nāmu̍pa̱maśra̍vastamam |
jye̱ṣṭha̱rāja̱ṁ brahma̍ṇāṁ brahmaṇaspata̱
ā na̍ḥ śṛ̱ṇvannū̱tibhi̍ḥ sīda̱ sāda̍nam ||
ka-vi[ṅ] ka-vī-nā-mu-pa-maś-ra-vas-ta-mam |
jyeṣ-ṭha-rā-ja[m] brah-ma-ṇā[m] brah-ma-ṇas-pa-ta
ā na[ś] śṛṇ-van-nū-ti-bhi[s] sī-da-sā-da-nam ||
Oṁ. We invoke You, Gaṇapati, Lord of the Gaṇas, the most renowned Seer among seers, the preeminent Ruler of sacred utterances. O Lord of sacred utterance, hearing us, with Your aid, sit here upon Your seat.
gaṇānām (of the Gaṇas, hosts or groups) · tvā (you) · gaṇapatim (Gaṇapati, Lord of the Gaṇas; gaṇa, host; pati, lord) · havāmahe (we invoke, call upon) · kavim (Seer, inspired poet) · kavīnām (among seers, of seers) · upamaśravastamam (most renowned) · jyeṣṭharājam (preeminent ruler or king) · brahmaṇām (of sacred utterances) · brahmaṇaspate (O Lord of sacred utterance) · ā (here, hither) · naḥ (us) · śṛṇvan (hearing) · ūtibhiḥ (with aids or protections; collectively, with Your aid) · sīda (sit, be seated) · sādanam (seat, place of sitting)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This Vedic invocation is commonly cited by its opening words, gaṇānāṁ tvā gaṇapatiṁ havāmahe, “we invoke you as Gaṇapati.” In the Ṛgveda it praises Brahmaṇaspati or Bṛhaspati, lord of sacred utterance; in later Hindu worship it became a beloved invocation of Gaṇeśa because of the title Gaṇapati. Source: Ṛgveda 2.23.1, in jagatī meter.
Lesson 17—Guru Mantra (Sannyāsa Sūkta)
Maha-Narayana Upanishad, XII. 14-17
dhane̍na̱ tyāge̍naike amṛta̱tvamā̍na̱śuḥ |
pare̍ṇa̱ nākaṁ̱ nihi̍taṁ̱ guhā̍yāṁ̱
vibhrāja̍te̱ tadyata̍yo vi̱śanti̍ |1|
ve̱dā̱nta̱vi̱jñāna̱ suni̍ścitā̱rthāḥ
sannyāsa yo̱gādyata̍yaḥ śuddhasattvāḥ|
te bra̍hmalo̱ke tu̱ parā̍ntakāle̱
parā̍mṛtā̱tpari̍mucyanti̱sarve̎ |2|
da̱hraṁ̱ vi̱pā̱paṁ pa̱rame̎śmabhūtaṁ̱
yatpu̍ṇḍarī̱kaṁ pu̱rama̍dhyasa̱ggastham |
ta̱trā̱pi̱da̱hraṁ̱ ga̱ganaṁ̍ viśoka̱stasmi̍n yada̱ntastadupā̍sita̱vyam |3|
yo vedādau sva̍raḥ pro̱kto̱ve̱dānte̍ ca pra̱tiṣṭhi̍taḥ |
tasya̍ pra̱kṛti̍līna̱sya̱ yaḥ̱ paraḥ̍ sa ma̱heśva̍raḥ |4|
dha-ne̍-na̱ tyā-ge̍-nai-ke a-mṛ-ta̱t-va-mā̍-na̱-śuḥ |
vibh-rā-ja̍-te̱ tad-ya-ta̍-yo vi̱-śan-ti̍ |1|
san-nyā-sa yo̱-gād-ya-ta̍-ya[ś] śud-dha-sat-tvāḥ|
pa-rā̍-mṛ-tā̱t-pa-ri̍-muc-yan-ti̱ sar-ve̎ |2|
Based on the translation by Swami Vimalananda of the Sri Ramakrishna Math; the final verse uses the approved Himalayan Academy house rendering
Immortality is attained not by work, not by progeny, not by wealth, but only by renunciation. That which recluses attain is laid beyond the heaven, yet it shines brilliantly in the heart.
Having attained the immortality consisting of identity with the Supreme, aspirants who strive for self-control, who have realized the conclusions of the Vedas and have attained purity of mind through yoga, and steadfastness in the knowledge of Brahman, preceded by renunciation, are released into the region of Brahman at the dissolution of their final 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 continually. The sacred syllable Oṁ, uttered at the beginning of the Vedas and established at their end—He who is beyond it as it dissolves into its primal source is the Great Lord.
oṁ (sacred syllable) · na (not) · karmaṇā (by work) · na (not) · prajayā (by progeny) · dhanena (by wealth) · tyāgena (by renunciation) · eke (alone, only) · amṛtatvam (immortality; a-mṛta, deathless; -tva, the state of) · ānaśuḥ (attained) · pareṇa nākam (beyond heaven) · nihitam (placed, laid) · guhāyām (in the cave of the heart) · vibhrājate (shines brilliantly) · tad (that) · yatayaḥ (ascetics, renunciants; yati, renunciant) · viśanti (enter, attain)
Verse 2vedāntavijñāna (the knowledge of Vedānta; vedānta, the Upaniṣads; vijñāna, discernment) · suniścitārthāḥ (those who have firmly grasped the truth; su-, well; niścita, certain; artha, truth) · sannyāsayogād (through the yoga of renunciation; sannyāsa, renunciation; yoga, discipline) · yatayaḥ (strivers, ascetics) · śuddhasattvāḥ (those of purified mind; śuddha, pure; sattva, mind, being) · te (they) · brahmaloke (in the world of Brahman) · tu (indeed) · parāntakāle (at the final dissolution; para, final; anta, end; kāla, time) · parāmṛtāt (from supreme immortality) · parimucyanti (are completely liberated) · sarve (all)
Verse 3dahram (small, tiny) · vipāpam (sinless; vi-, free from; pāpa, sin) · parameśmabhūtam (which has become the residence of the Supreme) · yatpuṇḍarīkam (that lotus; puṇḍarīka, lotus) · puramadhyasaṁstham (situated in the center of the citadel; pura, citadel; madhya, center; saṁstha, situated) · tatrāpi (there also) · dahram (small) · gaganam (ether, sky) · viśokaḥ (sorrowless; vi-, free from; śoka, grief) · tasmin (in that) · yadantaḥ (what is within) · tadupāsitavyam (that is to be meditated upon)
Verse 4yaḥ (which) · vedādau (at the opening of the Vedas; ādi, beginning) · svaraḥ (the sacred syllable) · proktaḥ (declared, uttered) · vedānte (at the end of the Vedas; traditionally, in the Upaniṣads) · ca (and) · pratiṣṭhitaḥ (firmly established) · tasya (of that) · prakṛtilīnasya (dissolved into its primal source; prakṛti, primordial nature; līna, dissolved) · yaḥ (who) · paraḥ (beyond, transcendent) · saḥ (he) · maheśvaraḥ (the Great Lord; mahā, great; īśvara, lord)
About This Chant
The Sannyāsa Sūkta teaches that immortality is attained not by ritual action, progeny or wealth, but through tyāga, renunciation; the verses then turn inward to the lotus of the heart, meditated upon as the seat of the Supreme. Source: Mahā-Nārāyaṇa Upaniṣad XII.14–17; translation based on Swami Vimalananda’s rendering for the Sri Ramakrishna Math, with the final verse revised to the approved Himalayan Academy house rendering.
Translation Used in This Lesson
Immortality is attained not by work, not by progeny, not by wealth, but only by renunciation. That which recluses attain is laid beyond the heaven, yet it shines brilliantly in the heart.
Having attained the immortality consisting of identity with the Supreme, aspirants who strive for self-control, who have realized the conclusions of the Vedas and have attained purity of mind through yoga and steadfastness in the knowledge of Brahman, preceded by renunciation, are released into the region of Brahman at the dissolution of their final 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 continually.
The sacred syllable Oṁ, uttered at the beginning of the Vedas and established at their end—He who is beyond it as it dissolves into its primal source is the Great Lord.
Lesson 18—Guruparamparā Vandanā (Kailasa Paramparā)
Sanskrit Text: (Anuṣṭup chandaḥ - eight-syllable form)
ति॒रुमूलारसि॒द्धान्त॑ ते॒जोरश्मिप्र॒काशि॑ताम् ।।1।।
क॒डैत्स्वाम्यद्भुता॒श्च॑र्य-सि॒द्धिसामर्थ्य॒ भूषि॑ताम् ।।2।।
दुः॒खविनाशिनीं॒ सद्यः॑ प॒रमानन्दप्र॒दायि॑नीम् ।।3।।
सा॒धनैर्गुरुदे॒वस्य॑ शि॒वसन्मार्ग॒गामि॑नः ।।4।।
दि॒व्येन भावतो॒ नित्यं॑ व॒न्दे गुरुप॒रम्प॑राम् ।।5।।
ti̱rumūlārasi̱ddhānta̍ te̱joraśmipra̱kāśi̍tām ||1||
ka̱ḍaitsvāmyadbhutā̱śca̍rya si̱ddhisāmarthya̱ bhūṣi̍tām ||2||
du̱ḥkhavināśinī̱ṁ sadya̍ḥ pa̱ramānandapra̱dāyi̍nīm ||3||
sā̱dhanairgurude̱vasya̍ śi̱vasanmārga̱gāmi̍naḥ ||4||
di̱vyena bhāvato̱ nitya̍ṁ va̱nde gurupa̱rampa̍rām ||5||
ti̱-ru-mū-lā-ra-si̱d-dhān-ta̍-te̱-jo-raś-mip-ra̱-kā-śi̍-tām ||1||
ṛ̱-ṣi-pu-nī-ta-mau̱-nāp-ta̍p-ra̱-san-nas-yan-da̱-noj-jva̍-lām |
ka̱-ḍait-svām-yad-bhu-tā̱ś-ca̍r-ya-si̱d-dhi-sā-mar-thya̱-bhū-ṣi̍-tām ||2||
ce̱l-lap-pās-vā-mi-sa̱-mṛd-dhā̍ṁ-yo̱-gas-vā-mi-su̱-bhā-ṣi̍-tām |
du̱ḥ-kha-vi-nā-śi-nī̱ṁ-sad-ya̍ḥ-pa̱-ra-mā-nan-dap-ra̱-dā-yi̍-nīm ||3||
va̱r-dhi-tā[ṅ]-gu-ru-bhi̱r-lo-ke̍-śu̱-cis-ne-ha-sa̱-man-vi̍-taiḥ |
sā̱-dha-nair-gu-ru-de̱-vas-ya̍-śi̱-va-san-mār-ga̱-gā-mi̍-naḥ ||4||
sā̱m-pra-ta[m]-bo-dhi-nā̱-the-na̍-so̱t-sā-ha-ma-bhi̱-rak-ṣi̍-tām |
di̱-vye-na-bhā-va-to̱-nit-ya̍ṁ-va̱n-de-gu-ru-pa̱-ram-pa̍-rām ||5||
I bow with heartfelt devotion to the guru paramparā that began with Sadāśiva, was joyfully blessed by Nandinātha and is illumined by the Siddhāntic light of Tirumūlār. (1)
It shines with the gracious flow received in the holy silence of Ṛishi and is adorned with the wondrous siddhis and spiritual power of Kadaitswami. (2)
It was enriched by Chellappaswami and beautifully expressed by Yogaswami, instantly dispelling sorrow and bestowing supreme bliss. (3)
It has been nurtured in the world through Gurudeva’s pure and loving sādhanas along Śiva’s liberating San Mārga. (4)
Now protected with divine enthusiasm by Bodhinathaswami, to that guru paramparā I offer my heartfelt obeisance. (5)
sadāśivasamārambhām (begun with Sadāśiva; sadāśiva, ever-auspicious Śiva; samārambha, beginning) · nandināthasunanditām (joyfully blessed by Nandinātha; sunanditā, well-rejoiced) · tirumūlārasiddhānta (the Siddhāntic light of Tirumūlār; siddhānta, established truth) · tejoraśmiprakāśitām (illumined by rays of radiance; tejas, radiance; raśmi, ray; prakāśita, illumined)
Verse 2ṛṣipunītamaunāpta (received in the holy silence of the Ṛishi; ṛṣi, seer; punīta, holy, purified; mauna, silence; āpta, received) · prasannasyandanojjvalām (shining with gracious flow; prasanna, gracious; syandana, flowing; ujjvala, shining) · kaḍaitsvāmyadbhutāścarya (the wondrous marvel of Kadaitswami; adbhuta, wondrous; āścarya, marvel) · siddhisāmarthyabhūṣitām (adorned with siddhis and spiritual power; siddhi, attainment; sāmarthya, power; bhūṣita, adorned)
Verse 3cellappāsvāmisamṛddhām (enriched by Chellappaswami; samṛddha, enriched) · yogasvāmisubhāṣitām (beautifully expressed by Yogaswami; subhāṣita, beautifully spoken) · duḥkhavināśinīm (destroyer of sorrow; duḥkha, sorrow; vināśinī, destroyer) · sadyaḥ (instantly) · paramānandapradāyinīm (bestower of supreme bliss; parama, supreme; ānanda, bliss; pradāyinī, bestower)
Verse 4vardhitām (nurtured) · gurubhiḥ (by the gurus) · loke (in the world) · śucisnehasamanvitaiḥ (by those endowed with pure love; śuci, pure; sneha, love; samanvita, endowed with) · sādhanaiḥ (through spiritual practices; sādhana, practice) · gurudevasya (of Gurudeva) · śivasanmārgagāminaḥ (walking Śiva’s liberating path; sanmārga, true path or right path; gāmin, walking)
Verse 5sāmpratam (now) · bodhināthena (by Bodhinatha) · sotsāham (with enthusiasm; utsāha, enthusiasm) · abhirakṣitām (protected) · divyena (divine) · bhāvataḥ (with heartfelt devotion; bhāva, feeling) · nityam (always) · vande (I bow, I offer obeisance) · guruparamparām (the guru lineage; paramparā, succession, lineage)
Practice and learn this chant by listening and chanting along with the instructor.
About This Chant
This Kailasa Paramparā vandanā honors the guru lineage from Sadāśiva through the named preceptors to the present Satguru—both a salutation and a map of how the teaching has been transmitted. Source: Himalayan Academy / Kailasa Paramparā lineage composition, in anuṣṭubh (eight-syllable) lines.