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Version: v2.0.0 - 29-Nov-2025 - Added new Section (Heading) - Prārthanā Mantra-s of all five devatā-s - Heading - प्रार्थना – पञ्चायतन Prārthanā - Prayer – Panchāyatana 

Version: v1.0.1 - 27-Oct-2025 - Added detailed explanation of the word साम्ब Sāmba (sa + amba / ambā). Explained how amba and ambā are same in dictionary.

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Part V, Special Page - Panchayatan Puja - PART - II - NEW

Table Of Contents

Added as new Page on: 24th November 2024

Not a part of the book, a separate article.

[beta] 

Panchāyatana Pūjā – Panchadevopāsanā in Smārta Dharma - PART - II

Propagated by Ādi Śankarāchārya

PART II – Continuity of Panchāyatana Pūjā | With Pramāṇa-s (Proofs) from śāstra-s of Panchāyatana, Special Offerings to Devatā-s, Dhūpa, Dīpa, Alaṃkāra, Naivedya, Puṣpāṃjalī, Arpaṇa, etc

Note: This is continuation of the earlier Article, a page dedicated to Panchāyatana Pūjā. More details may be added as time permits. 

Download Link is available at the top of Page and at the end of the article.

Introduction

Hari OM,

This is part two of the article on Smārta Panchāyatana Pūjā. Śloka-s or mantra-s not covered in first article are covered here. This article may be updated as and when time permits.

Disclaimer

I am not competent enough or knowledgeable enough to discuss on Karma Kāṇḍa (ritualistic way of worship), however Panchāyatana Pūjā is not as popular as Vaiṣṇava Pūjā and the vidhi (ritualistic procedure) may differ. Since our dharma is flexible, people may mix both types of vidhi (ritualistic procedure). This is an attempt to explain the Panchāyatana Pūjā, its importance and more importantly its relevance. It is more relevant today for the unity of all Hindus.

I personally respect all forms of Īśvara as sanctioned by our śāstra-s.

Special Offerings to Five Devatā-s

Special offerings like Durvā, Bilvapatra, Tulasī, etc have their mantra-s. These are special offerings to a particular Devatā or Devī.

There are other common offerings like jala i.e. water (ārghya is special liquid, water can be treated as ārghya), Naivedya i.e. special food (like dry fruits or simply fruits common to all devatā-s), mukhavāsa (mouth freshener) also known as Tambula or beetel leaf, Dhūpa (Incense sticks), Dīpa (Ghee Lamp), etc can also be offered as a common offering to all five devatā-s or forms of Īśvara.

We will discuss most of them.

Dūrvā arpaṇam to Gaṇeśa 

॥ दूर्वंकुरम् ॥  ॥ Dūrvāṃkuram ॥

Original Śloka (Original Source – unknown)

दूर्वांकुरान् सुहरितानमृतान्मंगलप्रदान् ।

आनीतांस्तव पूजार्थ गृहाण परमेश्वर ॥

गणेशाय नमः ।  दूर्वांकुरान् समर्पयामि ।

dūrvāṃkurān suharitānamṛtānmaṃgalapradān |

ānītāṃstava pūjārtha gṛhāṇa parameśvara ||

gaṇeśāya namaḥ dūrvāṃkurān samarpayāmi |

Sandhi Split

दूर्वा-अङ्कुरान् (अङ्कुर) सु-हरितान् अमृतान् मङ्गल-प्रदान् ।

आनीतान् तव पूजा-अर्थ गृहाण परम-ईश्वर (परमेश्वर)

गणेशाय नमः दूर्वा-अङ्कुरान् (अङ्कुर) समर्पयामि

dūrvā-aṅkurān (aṅkura) su-haritān amṛtān maṅgala-pradān |

ānītān tava pūjā-artha gṛhāṇa parama-īśvara (parameśvara) ||

gaṇeśāya namaḥ dūrvā-aṅkurān (aṅkura) samarpayāmi

Word by word meaning

dūrvā-aṅkurān (aṅkura) su-haritān amṛtān maṅgala-pradān |

Dūrvā grass-[fresh] blade good / fresh-green Nectar of immortality auspicious-giver/granter

ānītān tava pūjā-artha gṛhāṇa parama-īśvara (parameśvara) ||

brought close / offered you Pūjā-for accept (hold) Parameśvara (Supreme Īśvara)

gaṇeśāya namaḥ dūrvā-aṅkurān (aṅkura) samarpayāmi |

to Gaṇeśa Salutations Dūrvā / darbha grass-[fresh] blades I offer

दूर्वांकुरान् सुहरितानमृतान्मंगलप्रदान् ।

आनीतांस्तव पूजार्थ गृहाण परमेश्वर ॥

गणेशाय नमः दूर्वांकुरान् समर्पयामि ।

Translation and Meaning:

I offer fresh green blades of the holy Dūrvā grass, which is nectar-like i.e. favourite to you, and which bestows auspiciousness, [I] brought [them] for your worship. O Parameśvara (Supreme Godhead), [I humbly request you to] please accept it.

I humbly bow to Gaṇeśa, [Namaste to Gaṇeśa], I offer sprouted [fresh green] Dūrvā grass.

अङ्कुर / अंकुर = a sprout, shoot, blade,

हरित harita = green, सुहरित = lush green or fresh green

प्रदान् pradān = giving, bestowal, presentation, a gift i.e. giver or granter

आनीत ānīta = taken, brought near, etc. i.e. offering

Note: For getting optimum search results on sanskrit-lexicon website, https://www.sanskrit-lexicon.uni-koeln.de/scans/AP90Scan/2020/web/webtc2/index.php

Select the following for optimum results:

Sanskrit word: Headword or text

Right side of 1st search box à select option ‘prefix’ and select Devanagari

Right side of 2nd search box à leave options as it is  

Right side of 3rd line à Output: Devanagari, Highlight ON

Explanation of word Maṃgala-pradān मङ्गल-प्रदान् and its attribution to Dūrvā and not Gaṇeśa

Here the word Maṃgala-pradān मङ्गल-प्रदान् is an adjective used for Dārvā grass which has other attributes like

• सुहरितान् (su-haritān): "very green" or "beautifully verdant," emphasizing freshness and vitality.

• अमृतान् (amṛtān): "nectar-like" or "immortal/auspicious," connoting something divine and eternally beneficial. In devotional literature (e.g., Purāṇas), amṛta often implies "beloved" or "life-giving," aligning with dūrvā's status as Gaṇeśa's preferred offering—much like nectar to the gods.

• मंगलप्रदान् (maṅgala-pradān): "bestowers/givers of auspiciousness." Here, मंगल (maṅgala) means "auspiciousness/prosperity," and प्रदान् is the accusative plural of प्रदा (pradā, "giver/bestower"). This compound adjective describes the dūrvā blades themselves as agents that confer maṅgala.

• आनीतान् (ānītān): "brought" (past participle of ā-√nī, accusative plural), indicating the devotee's action in procuring them.

The phrase तव पूजार्थ (tava pūjārtha) is a genitive construction: "for the purpose of your worship."

It is then offered to Gaṇeśa by using the word गृहाण (gṛhāṇa, "accept!"), addressed to परमेश्वर (parameśvara, "O Supreme Lord").

The words with ending न् (n) सुहरितान् (su-haritān), अमृतान् (amṛtān), मंगलप्रदान् (maṅgala-pradān) and आनीतान् (ānītān) imply they are referring to Dūrvā which can be plural while the word परमेश्वर (parameśvara, "O Supreme Lord"). Is singular in nature.

If it would have been मंगलप्रदा (maṅgala-pradā) instead of मंगलप्रदान् (maṅgala-pradān) then it could be attributed to Gaṇeśa who is addressed here as Parameśvara.

Thus, the translation – I offer fresh green blades of the holy Dūrvā grass, which is nectar-like i.e. favourite to you, and which bestows auspiciousness, [I] brought [them] for your worship.

Is correct while the incorrect translation –

I offer fresh green blades of the holy Dūrvā grass, which is nectar-like i.e. favourite to you, O bestower of auspiciousness [I] brought [them] for your worship.

This is my personal opinion. I am not a Sanskrit Scholar. Please consult a paṇḍīta for further clarification.

Bilva arpaṇam to Śiva

While offering Bilva leaves which are intact with three leaves, one can chant Bilvāṣṭakama बिल्वाष्टकम, a stotra dedicated to Śiva having eight couplets. Bilvāṣṭakama means eight couplets on Bilva Leaves.

Some even chant just one couplet like

॥ बिल्वपत्रम् ॥ ॥ Bilvapatram ॥

Original Śloka

त्रिदलं त्रिगुणाकारं त्रिनेत्रं च त्रियायुधं ।

त्रिजन्म पापसंहारम् एकबिल्वं शिवार्पणं ॥१॥

Add - साम्बसदाशिवाय नमः । बिल्वपत्रं समर्पयामि ।

tridalaṃ triguṇākāraṃ trinĕtraṃ ca triyāyudhaṃ .

trijanma pāpasaṃhāram ĕkabilvaṃ śivārpaṇaṃ ..1..

add - sāmbasadāśivāya namaḥ | bilvapatraṃ samarpayāmi |

Sandhi Split

त्रिदलम् त्रिगुणाकारम् त्रिनेत्रम् च त्रियायुधम् ।

त्रिजन्म पाप-संहारम् एक-बिल्वम् शिव-अर्पणम् ॥१॥

Add - साम्ब (स-अम्बा) [1]-सदाशिवाय नमः । बिल्वपत्रं समर्पयामि ।

tridalam triguṇākāram trinetram ca triyāyudham |

trijanma pāpa-saṃhāram eka-bilvam Śiva-arpaṇam ||1||

sāmba (sa-ambā) [1]-sadāśivāya namaḥ | bilvapatraṃ samarpayāmi |

Word by word meaning

tridalam triguṇākāram trinetram ca triyāyudham |

a cluster of three leaves resembling three guṇa-s [having] three eyes and bearing three weapons

trijanma pāpa-saṃhāram eka-bilvam Śiva-arpaṇam ||1||

[previous] three births pāpa (sins)-destroyer one-[cluster of] Bilva leaf Śiva-offer

sāmba (sa-ambā) [1]-sadāśivāya namaḥ | bilvapatraṃ samarpayāmi |

accompanied by Ambā-SadāŚiva [I offer] my Salutations (Namaste). Bilva leaf I offer completely [wholeheartedly]

[1] साम्ब (स-अम्ब / अम्बा) samba = sa + Amba / Ambā from dictionary meaning – attended by Ambā implying always accompanied by Ambā.

Note: साम्ब = स-अम्ब.  अम्ब = अम्बा).

samba = sa + Amba. Amba = Ambā. ‘sa’ means ‘with’,

Amba = mother.

In Sanskrit Dictionaries, Amba and Ambā are same. In fact, while the word amba is defined, for its meaning, it has a note that says ‘refer Ambā’. It also talks about the word ‘amb’.

Refer Sanskritdictionary.com which refers to many dictionaries.

अम्ब Amba = See amb/ā-

Dictionary scan - amba

See middle column, first and second words – अम्ब् amb and अम्ब amba. Then see the word अम्बा ambā.

An Excerpt 

अम्ब् amb, cl. I. P. Ambati, to go, L. : cl. I. Ā. ambate, to sound, L.

अम्ब amba. See ambā.

अम्बा ambā, f. (Ved. voc. ámbe [V.S.] or ámbā [R.V.], in later Sanskṛt amba only, sometimes a mere interjection, ĀṡvṠr.), a mother, good woman (as a title of respect); N. of a plant; N. of Durgā (the wife of Śiva); N. of an Apsaras, L.; N. of a daughter of a king of Kāśī, M.Bh.; N. of one of the seven Kṛttikās, TS.; …

Page 83 – scan on Sanskritdictionary.com 

Translation and Meaning:

I offer one set of Bilva leaf to Bhagavāna Śiva – which has three leaves (a Bilva leaf has 3 leaves as a cluster), represents three Guṇa-s (Sattva, Rajasa, Tamasa), three eyes of Śiva and three types of weapons of Śiva [1].

And whose very thought or uttering of names destroys one’s sins accumulated since last three births / yoni-s.

Namaste (I humbly bow) to you O Sadāśiva who is always accompanied by Ambā, I [humbly] and wholeheartedly offer Bilva leaves with complete [faith and surrender]. 

Note: This śloka is a part of Bilvāṣṭakam Stotra which already contains the word Eka Bilvam Śivārapaṇam i.e. [I humbly] offer one set of Bilva Leaf to Śiva. Hence the third line is not necessary, atleast the second half – ‘bilvapatraṃ samarpayāmi’. One can end it with ‘sāmba-sadāśivāya namaḥ’.

Translation and Meaning 2 (detailed):

I offer one leaf of Bilva to Bhagavāna Śiva – which is –

त्रिदलं tridalaṃ - has three leaves (a Bilva leaf has 3 leaves as a cluster),

[and represents] –

त्रिगुणाकारं triguṇākāraṃ - three Guṇa-s (Sattva, Rajasa, Tamasa),

त्रिनॆत्रं trinetraṃ - three eyes and

त्रियायुधं triyāyudhaṃ - three weapons Śiva bears in his hands;

And whose very thought or uttering of names destroys one’s sins accumulated since last three births / yoni-s.

त्रियायुधम् triyāyudhaṃ = having three weapons. The weapons are said to be of three kinds:

1.        Those which can be used for hitting at the enemy, like the sword and mace,

2.       Those which can be aimed at the enemy like the disc, spear, trident and

3.       Those which are released using another instrument like the arrow from the bow.

Śiva has all the three (viz.) mace (gadā गदा), trident (Triśūla त्रिशूल) and the bow (called Pināka पिनाक) and the arrow. The weapons are gods by themselves and are in the service of the Bhagavāna. Śiva bearing these weapons show He is ready to come to the rescue of any devotee who may seek His help.

Tulasī arpaṇam to Viṣṇu

॥ तुलसीपत्रम् ॥ ॥ Tulasīpatram ॥

Original Śloka (Source unknown)

तुलसीं हेमरूपां च रत्नरूपां च मंजरीम् ।

भवमोक्षप्रदां तुभ्यमर्पयामि हरिप्रियाम् ॥

महाविष्णवे नमः । तुलसीदलं समर्पयामि ।

tulasīṃ hemarūpāṃ ca ratnarūpāṃ ca maṃjarīm |

bhavamokṣapradāṃ tubhyamarpayāmi haripriyām ||

mahāviṣṇave namaḥ | tularasīdalaṃ samarpayāmi |

Sandhi Split

तुलसीम् हेम-रूपाम् च रत्न-रूपाम् च मंजरीम् ।

भव-मोक्ष-प्रदाम् तुभ्यम् अर्पयामि हरि-प्रियाम् ॥

महाविष्णवे नमः । तुलसी-दलम् समर्पयामि ।

tulasīm hema-rūpām ca ratna-rūpām ca maṃjarīm |

bhava-mokṣa-pradām tubhyam arpayāmi hari-priyām ||

mahāviṣṇave namaḥ | tulasī-dalam samarpayāmi |

Word by word meaning

tulasīm hema-rūpām ca ratna-rūpām ca maṃjarīm |

Tulasī leaves golden-form and jewel-form and bunch of Tulasī leaves / bunch of flowers

bhava-mokṣa-pradām tubhyam arpayāmi hari-priyām ||

worldly existence-moksha / liberation-bestower to you I offer [to you] [which are] Hari (Viṣṇu)-beloved

mahāviṣṇave namaḥ | tulasī-dalam samarpayāmi |

to Mahāviṣṇu Salutations (Namaste / I bow) | Tulasī-leaf I [humbly] offer completely

राम, कृष्ण अथवा विष्णु को तुलसी अर्पण की जाती है॥

Tulasī is offered to Rāma, Kṛṣṇa or Viṣṇu.

मञ्जरी / मंजरिः manjarī / maṃjariḥ = flower or bunch of flowers, a cluster of blossoms, a flower, a shoot, shout i.e. a leaf or bunch of leaves in current context. It also means the holy basil i.e. Tulasī

Manjarī has two meanings, both fit well

-          Offer a bunch of Tulasī leaves (the holy basil)

-          Offer a bunch of beautiful flowers along with Tulasī leaves / leaf.

Usually, Tulasī is offered separately and flowers are offered separately.

Translation and meaning:

(Note: this is not a literal translation)

I humbly offer to you O Mahāviṣṇu! the holy Tulasī leaves / leaf which have golden complexion implying high purity and having golden spiritual energy, which adorn you as a jewel, [and are adorned with] beautiful flowers, OR I offer a bunch of Tulasī leaves.

O the remover of worldly existence [which is full of sorrows], O bestower of Moksha, I offer to you these Tulasī leaves which are beloved to you O Hari, [please accept them].

Namaste (I humbly bow) to you O Mahāviṣṇu, I [humbly] and wholeheartedly offer Tulasī leaves with complete [faith and surrender]. 

Kuṅkuma कुङ्कुम (Kumkum – Vermilion red) / Sindūra (Vermilion) to Devī

Unlike Gaṇeśa, Śiva and Viṣṇu, there is no special plant leaf or grass that can be offered to Devī and Sūrya. In case of Devī, if Adi Śakti is worshipped as Lakshmi / Laxmi, then Tulasī can be applied, however, generally Devī is worshipped as Ādi Śakti or Duryā or Gāyatrī or Ambā, hence Tulasī is not generally offered to Devī in Panchāyatana Pūjā.

The most important thing for Devī Pārvatī or Ambā is Kuṇkuma / Kumkum or Sindūra which is red in colour. Red is considered favourite of both Devī and Sūrya. Red Hibiscus flower is also offered along with applying Kumkum. Rose flower or rose petals are also fine.

In general, except Śiva who likes white coloured flowers, Red Rose can be offered to all other four deities. White to Pink coloured Roses are acceptable to Śiva. However, if you are not strict about colours and follow what Gītā BG 9.26 says, then one can offer anything with utmost devotion and full surrender.

Bhagavad Gītā 9.26

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।

तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ 9.26 ॥

BG 9.26 - “Whoever offers Me with devotion a leaf, a flower, fruit, or water, I accept that loving offering from the pure-hearted.”

॥ सौभाग्यद्रव्यम् ॥ ॥ Saubhāgyadravyam ॥

Original Śloka

हरिद्रां कुंकुमं चैव सिंदूरं कज्जलान्वितम् ।

सौभाग्य द्रव्यसंयुक्तं गृहाण परमेश्वरी ॥

देव्यै नमः [1] । सौभाग्यद्रव्यं समर्पयामि ।

haridrāṃ kuṃkumaṃ caiva siṃdūraṃ kajjalānvitam |

saubhāgya dravyasaṃyuktaṃ gṛhāṇa parameśvarī ||

sarvabhyo devebhyo namaḥ [1] | saubhāgyadravyaṃ samarpayāmi |

Sandhi Split

हरिद्राम् कुंकुमम् च-एव सिंदूरम् कज्जल अन्वितम् ।

सौभाग्य द्रव्य-संयुक्तम् गृहाण परमेश्वरी ॥

देव्यै नमः [1] । सौभाग्य-द्रव्यम् समर्पयामि ।

haridrām kuṃkumam ca-eva siṃdūram kajjala anvitam |

saubhāgya Dravya-saṃyuktam gṛhāṇa parameśvarī ||

devyai namaḥ [1] | saubhāgya-dravyam samarpayāmi |

Word by word meaning

haridrām kuṃkumam ca-eva siṃdūram kajjala anvitam |

Turmeric Kuṃkum and-also Sindūra (siṃdūra) [and] Kajjala (kohl) [1] accompanied by (and also / mixed together)

saubhāgya Dravya-saṃyuktam gṛhāṇa parameśvarī ||

grace/good fortune substance-mixed together [please] accept Supreme Īśvara (in female form i.e. Durgā)) [2]

devyai namaḥ [1] | saubhāgya-dravyam samarpayāmi |

To Devī my salutations (Namaste). Auspicious / Good fortune / grace [bestowing]-substance I wholeheartedly offer [to you with] complete [faith]

[1] The original śloka in book is सर्वभ्यो देवेभ्यो नमः which translates to Salutations to all Devatā-s. This is applicable when offering common offerings like dhūpaḥ (धूपः), dīpaḥ (दीपः), naivedyam (नैवेद्यम्) like fruits (phala फल), jala (water) or arghya (अर्घ्य) or āpaḥ (आपः).

Notes on various ways to honour Devī

Note: the word Devī is generic or universal. One can also say.

Durgai namaḥ

Durgā Devai namaḥ, etc

• देव्यै नमः॥ devyai namaḥ|| (universal form)

• महादेव्यै नमः॥ mahādevyai namaḥ|| (from Devīmāhātmya)

• दुर्गायै नमः॥ durgāyai namaḥ|| (specific to Durgā)

• दुर्गा देव्यै नमः॥ durgāyai namaḥ|| (specific to Durgā – less common)

• पार्वती देव्यै नमः ॥ pārvatī devyai namaḥ || (Salutations to Pārvatī)

You can add ॐ OM if you wish to the mantra.

Translation and meaning:

(Not literal translation, but a devotional translation)

[O Devī !], I humbly offer you the mixture of Turmeric, Kunkuma (safron, orange, reddish), Siṃdūra (Sindūra (Red Vermilion)) and Kajjala (Hindiː हल्दी, कुम्कुम / कुङ्कुम, सिन्दूर, काजल – haldī, kumkuma / kuṅkuma, sindūra, kājala,

Which represents auspiciousness, good fortune, prosperity and your grace, please accept this [humble offering] O Supreme Devī Ambā / Durgā / Ādi Śakti / Pārvatī

My humble Namaste (Salutations) to Devī Durgā, please accept this humble offering which I have wholeheartedly offered [at your lotus feet] with complete [faith].

Modified translation for Personal use

Removed Kajjala (kājala) and also Haldi (Turmeric), added Chandana Lepa (Sandalwood paste) and Kuṅkuma (Kumkuma) lepa (Kumkum paste / Vermilion paste).

Paste is made from powder mixed with water.

Sandhi Split (Modified śloka for personal use)

चन्दनाम् कुंकुमम् च अन्वितम् ।

सौभाग्य द्रव्य-संयुक्तम् गृहाण परमेश्वर ॥

देव्यै नमः । सौभाग्य-द्रव्यम् समर्पयामि ।

chandana kuṃkumam ca anvitam |

saubhāgya Dravya-saṃyuktam gṛhāṇa parameśvara ||

devyai namaḥ | saubhāgya-dravyam samarpayāmi |

Translation of modified śloka for personal use:

O Devī !], I humbly offer you the mixture of Chandana (Sandalwood) and Kunkuma (safron, orange, reddish), (Hindiː चन्दन, कुम्कुम / कुङ्कुम – chandana, kumkuma / kuṅkuma)

Which represents auspiciousness, good fortune, prosperity and your grace, please accept this [humble offering] O Supreme Devī Ambā / Durgā / Ādi Śakti / Pārvatī

I humbly offer my Namaste (Salutations) to all devatā-s (as all four are your manifestations), please accept this humble offering which I have wholeheartedly offered [at your lotus feet] with complete [faith].

Since we may not have all the mentioned ingredients in the original śloka, we need to modify the śloka or atleast the translation accordingly. In order to help modify the original śloka, Sanskrit names of various pastes like Chandana (Sandalwood), Haridyā (Turmeric), Kumkum (saffron powder, yellow-orange, reddish saffron also available), Sindūra (Red Vermilion, reddish-orange). In general, the paste can simply be called as Dravya द्रव्य or sugandhi Dravya सुगन्धि द्रव्य (aromatic paste / fragrant paste). So, the śloka can be Sughandhi. Paste is also known as Lepa लेप or Anulepa अनुलेप. Other alternative words are also given.

Simple śloka avoiding glorification of ingredients can be –

चन्दन समर्पयामि । कुङ्कुम (कुंकुम) समर्पयामि ।

Chandana samarpayāmi. Kumkuma samarpayāmi.

चन्दन Chandana = Sandalwood

Note: लेप lepa means paste in current context. It means - An unguent = paste, ointment = paste made from oil as substrate.

Other words are अनुलेप anulepa or अनुलेपम् anulepam, देवकर्दम devakardama (divine paste or fragrant paste of sandalwood), यक्षकर्दम yakṣakardama = perfumed paste. (Other reference)

हरिद्रा haridrā =  turmeric or its root ground to powder

कुङ्कुम Kunkuma (saffron powder, yellow-orange, reddish saffron also available). Turmeric is also mixed.

सिन्दूर Sindūra (Red Vermilion, reddish-orange) – traditionally made from mercury sulfide (cinnabar) which may be toxic and so replaced by Tuemeric and lime with little portions of mercury. Sometimes, Iron oxide and/or Red Sandalwood is also used.

[1] कज्जल Kajjala - kājala in Hindi (काजल) = kohl (eye-collyrium – Netra-anjana) – lampblack (used as a collyrium and applied to the eyelashes or eyelids medicinally or as an ornament)

अन्वित Anvita = gone along with, joined, attended, accompanied by, connected with, linked to, connected as in grammar or construction. à here it means mixed with or along with or together.

सौभाग्य saubhāgya = good luck, good fortune, success, prosperity, happiness, grace, loveliness, affection, good wishes, etc

संयुक्त saṃyukta = combined, joined together à mixed together

[2] Can be Parameśvarī (परमेश्वरी) i.e. female form of Parama-Īśvara (Supreme Īśvara) instead of general Parameśvara (परमेश्वर) male form of Supreme Īśvara.

परमेश्वरी Parameśvarī = name of Durga (दुर्गा) or Pārvatī (पार्वती) or even Lakshmī / Laxmī (लक्ष्मी)

समर्पण Samarpaṇa =  the act of placing, delivering or handing completely over, etc

Hindi: अबिल (अबीर) / गुलाल, सिंदूर, हल्दी वगेरे चधाए।

अबिल (अबीर) / गुलाल – Abila (Abīra) and Gulāla are Hindi names. I did not find them in Sanskrit Dictionaries like Apte or Monier-Williams. They are traditionally made from flowers and are coloured powders. They may be fragrant or not. Gulala and or Abīra is generally used in Holi. Abīra seems to be Arabic origin word meaning ‘aroma’ or ‘fragrance’ or ‘scent’ while Gulāla is a Hindi word. This needs to be fact checked. Gulāla is generally red coloured. It can have other bright colours too.

Note: Abīra and Gulāla are not used in daily Pūjā. However, these names are mentioned in the book ‘Panchadeva Pūjā’ by Shrī Ramakant Joshi in Gujarati, hence the names are added.

Alankāra to Sūrya

There is no specific plant to be offered to Sūrya Bhagavāna. We can offer flower as alankāra (Alaṅkāra – decoration or ornament). Red flowers are liked to Sūrya. Yellow or Orange flowers will also do.

॥ अलङ्काराः ॥ ॥ Alankārā ॥

Original Śloka

अनेकरत्न संयुक्तान् कांचनादि विनिर्मितान् ।

अलंकारान् गृहाण त्वं प्रसीद परमेश्वर ॥

सूर्याय नमः [2] । अलंकारान् समर्पयामि ॥

anekaratna saṃyuktān kāṃcanādi vinirmitān |

alaṃkārān gṛhāṇa tvaṃ prasīda parameśvara ||

Sūryāya namaḥ [2] | alaṃkārān samarpayāmi ||

Sandhi Split

अनेक-रत्न संयुक्तान् कांचन-आदि विनिर्मितान् ।

अलंकारान् गृहाण त्वम् प्रसीद परमेश्वर ॥

सूर्याय नमः [2] । अलंकारान् समर्पयामि ॥

aneka-ratna saṃyuktān kāṃcana-ādi vinirmitān |

alaṃkārān gṛhāṇa tvaṃ prasīda parameśvara ||

Sūryāya namaḥ [2] | alaṃkārān samarpayāmi ||

Word by word meaning

aneka-ratna saṃyuktān kāṃcana-ādi vinirmitān |

many-ornaments adorned with / combined gold-etc [other jewels] made up of

alaṃkārān gṛhāṇa tvaṃ prasīda (prasad) [1] parama-Īśvara ||

decorated by ornaments [please] accept you be pleased Supreme-Īśvara

Sūryāya namaḥ [2] | alaṃkārān samarpayāmi ||

To Sūrya Namaste [I offer my Salutations] [2]. Jewels [which are your Ornaments] I wholeheartedly offer [to you with] complete [faith]

[1] Prasīda (प्रसीद) from the word prasad (प्रसद्)

प्रसद् Prasad = be pleased, to become satisfied or pleased or glad, be gracious or kind (with genitive case"to favour"; with infinitive mood "to deign to"; imperative often "be so gracious, please")   etc. AND / OR become placid or tranquil (as the sea or sky, met. applied to the mind)   etc.

[1] The original śloka in book is सर्वभ्यो देवेभ्यो नमः which translates to Salutations to all Devatā-s. This is applicable when offering common offerings like dhūpaḥ (धूपः), dīpaḥ (दीपः), naivedyam (नैवेद्यम्) like fruits (phala फल), jala (water) or arghya (अर्घ्य) or āpaḥ (आपः).

Note: the word Devī is generic or universal. One can also say.

Primary Forms:

• ॐ सूर्याय नमः॥ oṃ sūryāya namaḥ|| (most universal)

• ॐ आदित्याय नमः॥ oṃ ādityāya namaḥ|| (as son of Aditi)

• ॐ भास्कराय नमः॥ oṃ bhāskarāya namaḥ|| (as illuminator)

• ॐ सवित्रे नमः॥ oṃ savitre namaḥ|| (as generator/stimulator)

For Sūrya specifically:

• ॐ मित्राय नमः॥ oṃ mitrāya namaḥ|| (as friend)

• ॐ रवये नमः॥ oṃ ravaye namaḥ|| (as roaring one)

• ॐ दिनकराय नमः॥ oṃ dinakarāya namaḥ|| (as day-maker)

Translation and Meaning:

O Supreme Īśvara [Sūrya Deva], please accept many ornaments made of Gold, etc jewels as your decoration / adornment. Be pleased with them.

My Salutations to all the Devatā-s. please accept this humble offering which I have wholeheartedly offered [at your lotus feet] with complete [faith].

My humble Namaste (Salutations) to Sūrya Deva, please accept this humble offering which I have wholeheartedly offered [at your lotus feet] with complete [faith].

॥ धूपः ॥ ॥ dhūpaḥ ॥ - Offering of Incense

Original Śloka

वनस्पतिसमुत्पन्नःगंधाढ्यो गंध उत्तमः ।

निवेदितो मया धूपः गृहण परमेश्वर ॥

सर्वेभ्यो देवेभ्यो नमः । धूपं समर्पयामि ॥

vanaspatisamutpannaḥgaṃdhāḍhyo gaṃdha uttamaḥ |

nivedito mayā dhūpaḥ gṛhaṇa parameśvara ||

sarvebhyo devebhyo namaḥ | dhūpaṃ samarpayāmi ||

Sandhi Split

वनस्पति-समुत्पन्नः-गंध-आढ्यः [1] गंध उत्तमः ।

निवेदितो मया धूपः गृहण परमेश्वर ॥

सर्वेभ्यो देवेभ्यो नमः । धूपं समर्पयामि ॥

vanaspati-samutpannaḥ-gaṃdha-āḍhyaḥ gaṃdha uttamaḥ |

nivedito mayā dhūpaḥ gṛhaṇa parameśvara ||

sarvebhyo devebhyo namaḥ | dhūpaṃ samarpayāmi ||

Word by word meaning

vanaspati-samutpannaḥ-gaṃdha-āḍhyaḥ[1] gaṃdha uttamaḥ |

medicinal plant/wood-born from-fragrance-rich in aroma best

nivedito mayā dhūpaḥ gṛhaṇa parameśvara ||

[Humbly] offer I Dhūpa (Incense) please accept Parameśvara (Supreme Īśvara)

sarvebhyo devebhyo namaḥ | dhūpaṃ samarpayāmi ||

To all devatā-s my Salutations (Namaste). Dhūpa I wholeheartedly offer [to you with] complete [faith]

[1] गंधाढ्यो / गंधाढ्या (scans – column 3 ref: 38) = गंध-आढ्यः (आढ्य)

gaṃdhāḍhyo / gaṃdhāḍhyā = gaṃdha-āḍhyaḥ

Translation and meaning:

This lamp, containing ghee and fitted with a wick, kindled by me with fire;

— O Īśvara of the deva-s (Lord of the gods), O Supreme Lord, please accept this lamp and be pleased.

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering which I have wholeheartedly offered [at your lotus feet] with complete [faith].

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering of Dhūpa (incense) which I have wholeheartedly offered [at your lotus feet] with complete [faith].

[1] All five devatā-s.

If there are more devatā-s in Mandirā (मन्दिर), then the common items like Dhuupaḥ, Dīpāḥ, Naivedyam, Ārghya (water, etc) is offered to all devatā-s

॥ दीपः ॥ ॥ Dīpaḥ ॥

Original śloka

साज्यं च वर्तिसंयुक्तं वह्निना योजितं मया ।

दीपं गृहाण देवेश प्रसीद परमेश्वर ॥

सर्वेभ्यो देवेभ्यो नमः । दीपं समर्पयामि ॥

sājyaṃ ca vartisaṃyuktaṃ vahninā yojitaṃ mayā |

dīpaṃ gṛhāṇa deveśa prasīda parameśvara ||

sarvebhyo devebhyo namaḥ | dīpaṃ samarpayāmi ||

Sandhi Split

स-आज्यम् च वर्ति संयुक्तम् वह्निना योजितम् मया ।

दीपं गृहाण देवेश प्रसीद परमेश्वर (परम-ईश्वर) ॥

सर्वेभ्यो देवेभ्यो नमः । दीपं समर्पयामि ॥

Sa-ājyaṃ ca varti-saṃyuktaṃ vahninā yojitaṃ mayā |

dīpaṃ gṛhāṇa deveśa prasīda parameśvara (Parama-Īśvara) ||

sarvebhyo devebhyo namaḥ | dīpaṃ samarpayāmi ||

Word by word meaning

Sa-ājyaṃ ca varti-saṃyuktaṃ vahninā yojitaṃ mayā |

With-melted ghee and [cotton] wick-along with [and] with fire kindled by me

dīpaṃ gṛhāṇa deveśa prasīda parameśvara (Parama-Īśvara) ||

Dīpa (Dīyā / Dīpaka / Lamp) [please] accept Īśvara of deva-s be pleased [O] Supreme Īśvara

sarvebhyo devebhyo namaḥ | dīpaṃ samarpayāmi ||

To all devatā-s my Salutations (Namaste). Dīpaka (Lamp) I wholeheartedly offer [to you with] complete [faith]

Translation and Meaning:

This lamp, containing ghee and fitted with a wick, kindled by me with fire;

— O Īśvara of the deva-s (Lord of the gods), O Supreme Lord, please accept this lamp and be pleased.

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering of Dīpa (Ghee Lamp) which I have wholeheartedly offered [at your lotus feet] with complete [faith].

[1] All [five] devatā-s.

If there are more devatā-s in Mandirā (मन्दिर), then the common items like Dhuupaḥ, Dīpāḥ, Naivedyam, Ārghya (water, etc) is offered to all devatā-s

Note: the word Diyā (दिया) and Dīyā (दीया) both mean the same. However, in Hindi Diyā (दिया) also means ‘to give’ in past tense. Hence Dīyā (दीया) is a better Hindi word. Sanskrit word is Dīpaka (दीपक).

Ājyam (आज्यम्) = Melted Ghee.

Hindiː पिघलाया हुआ घी (घृत से भिन्न समझा जाता है।) - Melted Ghee (considered different from Ghee (घृत Ghṛta)

Ref: Ājya (आज्य) Apte Sanskrit Hindi Kosha Page 142 (in book), page 159 in pdf on Archive.org

Ghee (घृत Ghṛta) = Clarified butter (sanskritdictionary.com)

Ghṛta (घृत) =  Ghee, clarified butter – Archive.org

Hindi: घी, ताया हुआ मक्खन – Ghee, freshly prepared butter or clarified butter or purified butter.

Ref: Ghṛta (घृत) - Apte Sanskrit Hindi Kosha Page 364 (in book), page 381 in pdf on Archive.org

Ref: Ājya (आज्य) - Apte Sanskrit Hindi Kosha Page 142 (in book), page 159 in pdf on Archive.org

Ājya (आज्य) = melted or clarified butter (sanskritdictionary.com).

Dīpa (दीप) or Dīpaḥ (दीपः) masculine = a light, lamp, lantern

Dīpaka (दीपक) = a light, lamp, kindling, inflaming, illuminating, exciting, stimulating (digestion)

A better word is Oil Lamp or Ghee Lamp. Dīyā in Hindi or Dīpa or Dīpaka means a shallow clay container like a small saucer which holds any liquid like oil or ghee.

Alternate mantra

साज्यं च वर्तिसंयुक्तं वह्निना योजितं मया |

दीपं गृहाण देवेश त्रैलोक्यतिमिरापहम् |

भक्त्या दीपं प्रयच्छामि देवाय परमात्मने |

त्राहि मां निरयाद् घोरद्दीपज्योत

https://www.facebook.com/MantraApp/posts/साज्यं-च-वर्तिसंयुक्तं-वह्निना-योजितं-मया-दीपं-गृहाण-देवेश-त्रैलोक्यतिमिरापहम्-भ/399557073541221/?locale=hi_IN

साज्यं च वर्तिसंयुक्तं वह्निना योजितं मया ।

दीपं गृहाण देवेश त्रैलोक्यतिमिरापहम् ॥

भक्त्या दीपं प्रयव्छामि देवाय परमात्मने ।

त्राहि मां निरयाद् घोराद् दीपज्योतिर्नमोऽस्तु ते ॥

https://x.com/AnantkumarH/status/1246832610392682502

Our mantra

साज्यं च वर्तिसंयुक्तं वह्निना योजितं मया ।

दीपं गृहाण देवेश प्रसीद परमेश्वर ॥

सर्वेभ्यो देवेभ्यो नमः । दीपं समर्पयामि ॥

॥ नैवेद्यम् ॥ ॥ Naivedyam ॥

Original śloka

अन्नं चतुर्विधं स्वादु षड्रसेन समन्वितम् ।

प्रीत्या गृहाण देवेश भुक्त्वा सौख्यं प्रयच्छ मे ॥

सर्वेभ्यो देवेभ्यो नमः । नैदेद्यं समर्पयामि ।

annaṃ caturvidhaṃ svādu ṣaḍrasena samanvitam |

prītyā gṛhaṇa deveśa bhuktvā saukhyaṃ prayaccha me ||

sarvebhyo devebhyo namaḥ | naidedyaṃ samarpayāmi |

Sandhi Split

अन्नं चतुर्-विधं स्वादु षड्-रसेन [1] समन्वितम् ।

प्रीत्या गृहण देवेश भुक्त्वा सौख्यं प्रयच्छ मे ॥

सर्वेभ्यो देवेभ्यो नमः । नैदेद्यं समर्पयामि ।

annaṃ catur-vidhaṃ svādu ṣaḍ-rasena [1] samanvitam |

prītyā gṛhaṇa deveśa bhuktvā saukhyaṃ prayaccha me ||

sarvebhyo devebhyo namaḥ | naidedyaṃ samarpayāmi |

Word by word meaning

annaṃ catur-vidhaṃ svādu ṣaḍ-rasena [1] samanvitam |

food [of] four-types delicious six-tastes endowed with / consisting of

prītyā gṛhaṇa deveśa bhuktvā saukhyaṃ prayaccha me ||

lovingly / affectionately please accept O Īśvara or deva-s partake / consume [and] happiness bestow upon me

sarvebhyo devebhyo namaḥ | naidedyaṃ samarpayāmi |

To all devatā-s my Salutations (Namaste). Food I wholeheartedly offer [to you with] complete [faith]

[1] षड्रसेन = षड् + रसेन = षड्+रस+एन

ṣaḍrasena = ṣad + rasena = = ṣad + rasa + ena

Translation and meaning:

O Lord of the gods, please lovingly accept this fourfold, delicious food endowed with the six tastes / flavors. Having partaken of it, kindly grant me happiness.

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering food which I have wholeheartedly offered [at your lotus feet] with complete [faith].

[1] All [five] devatā-s.

If there are more devatā-s in Mandirā (मन्दिर), then the common items like Dhuupaḥ, Dīpāḥ, Naivedyam, Ārghya (water, etc) is offered to all devatā-s

Note: If not all four types of food endowed with six tastes is not offered, then simply recite the last line –

सर्वेभ्यो देवेभ्यो नमः । नैदेद्यं समर्पयामि ।

sarvebhyo devebhyo namaḥ | naidedyaṃ samarpayāmi |

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering which I have wholeheartedly offered [at your lotus feet] with complete [faith].

Offer five times or five bites of food and chant these mantra-s

ॐ प्राणाय नमः ।

ॐ अपानाय नमः ।

ॐ व्यानाय नमः ।

ॐ उदानाय नमः ।

ॐ समानाय नमः ।

oṃ prāṇāya namaḥ |

oṃ apānāya namaḥ |

oṃ vyānāya namaḥ |

oṃ udānāya namaḥ |

oṃ samānāya namaḥ |

Four types of food (चतुर्विधम्)

The term चतुर्विधम् (caturvidham) refers to the four types of food recognized in Sanskrit tradition and scriptures, especially as mentioned in the Bhagavad Gītā (15.14) and ritual literature.

The Four Types of Food (चतुर्विधम् अन्नम्)

1. भक्ष्य (bhakṣya)

   • Meaning: Food that is chewed (eaten by biting, e.g., bread, rice, vegetables)15.

   • Examples: Cooked rice, bread, solid foods.

2. भोद्य / भोज्य (bhojya)

   • Meaning: Food that is swallowed without chewing much, such as soft foods or those that can be sipped4.

   • Examples: Soups, porridges, soft cooked foods.

   • Note: Some texts refer to this as चोष्य (coṣya): "sucked/swallowed."

3. लेह्य (lehyā)

   • Meaning: Food that is licked15.

   • Examples: Honey, chutneys, jams, sauces or items consumed by licking.

4. पेय (peya)

   • Meaning: Food that is drunk (liquids)15.

   • Examples: Water, juice, milk, beverages.

Table 1: Four Types of Food

Added later at the end of the page

Table 2: Six tastes (षड्रस)

Added later at the end of the page

Brief Explanation of Each Taste

1. मधुर (madhura) — Sweet: Associated with pleasure, nourishment, strength. Found in foods like rice, milk, and sugar.

2. अम्ल (amla) — Sour: Stimulates appetite and digestion. Found in citrus fruits, yogurt, and tamarind.

3. लवण (lavaṇa) — Salty: Promotes digestion and flavor. Found in salt and salty foods.

4. कटु (kaṭu) — Pungent/Spicy: Increases heat, clears passages. Examples: chili, ginger, black pepper.

5. तिक्त (tikta) — Bitter: Purifies and detoxifies. Found in bitter gourd, neem, leafy greens.

6. कषाय (kaṣāya) — Astringent: Causes dry, puckering sensation (like that of raw banana or tea); helps with healing and absorption.1456

॥ पुष्पांजलिः ॥ ॥ Puṣpāṃjaliḥ ॥

Original Śloka

नाना सुगंधिपुष्पाणि ऋतुकालोद्भवानि च ।

पुष्पांजलिर्मया दत्ता गृहाण परमेश्वर ॥

सर्वेभ्यो देवेभ्यो नमः । पुष्पांजलिं समर्पयामि ।

nānā sugaṃdhipuṣpāṇi ṛtukālodbhavāni ca |

puṣpāṃjalirmayā dattā gṛhāṇa parameśvara ||

sarvebhyo devebhyo namaḥ | puṣpāṃjaliṃ samarpayāmi |

Sandhi Split

नाना सुगंधि-पुष्पाणि ऋतु-काल-उद्भवानि च ।

पुष्प-अञ्जलिः-मया दत्ता (दत्त) गृहाण परमेश्वर ॥

सर्वेभ्यो देवेभ्यो नमः । पुष्पांजलिम् समर्पयामि ।

nānā sugaṃdhi-puṣpāṇi ṛtu-kāla-udbhavāni ca |

puṣpa-añjaliḥ-mayā dattā (datta) gṛhāṇa parameśvara ||

sarvebhyo devebhyo namaḥ | puṣpāṃjalim samarpayāmi |

Word by word meaning

nānā sugaṃdhi-puṣpāṇi ṛtu-kāla-udbhavāni ca |

Various fragrant-flowers season-time-flowering / blooming and

puṣpa-añjaliḥ-mayā dattā (datta) gṛhāṇa parameśvara ||

flowers-handful of offering-by me offered please accept Supreme Īśvara

sarvebhyo devebhyo namaḥ | puṣpāṃjalim samarpayāmi |

To all devatā-s my Salutations (Namaste). Flowers I wholeheartedly offer [to you with] complete [faith]

Translation and meaning

I am offering various fragrant flowers, which bloom in their respective seasons; please accept it, O Supreme Īśvara.

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering of flowers which I have wholeheartedly offered [at your lotus feet] with complete [faith].

[1] All [five] devatā-s.

If there are more devatā-s in Mandirā (मन्दिर), then the common items like Dhuupaḥ, Dīpāḥ, Naivedyam, Ārghya (water, etc) is offered to all devatā-s

अर्पणम् Arpaṇam – meaning by V S Apte in Hindi

अर्पणम् [ऋ+णिच्‌+ल्युट पुकागमः]

 1. रखना, स्थिर करना, जमाना,- पादार्पणानुग्रहपूतपृष्ठस्‌--रघु ० २।३५,

2. वीच मे डालना, रखना

3. देना, भेट करना, त्यागना – स्वदेहार्पणनिष्कयेण –रघु ० २|५५

4. वापस करना देना, लौटा देना न्यास ० – अमर ०

5. छेदना, गोदना – तीक्ष्णतुण्डार्पणैग्रीवां नखेः सर्वा य्वदारयत् – रामा ० |

Page no 116 – Sanskrit – Hindi Dictionary V. S. Apte

अर्पणं Arpaṇaṃ  – meaning by V S Apte in Hindi

अर्पणं [Printed book page 0170-a]
अर्पणं [ऋ-णिच्-ल्युट्]

1 Placing or putting upon, setting upon; पादार्पणानुग्रहपूतपृष्ठं R. 2. 35. 

2 Inserting, placing or putting in.

3 Giving, offering, resigning; स्वदेहार्पणनिष्क्रयेण R. 2. 55 ; मुखार्पणेषु प्रकृतिप्रगल्भाः 13. 9 ; तत्कुरुष्व मदर्पणं Bg. 9. 27. 

4 Restoration, delivery, giving back; न्यास° Ak.

5 Piercing, perforating; तीक्ष्णतुंडार्पणैर्ग्रीवां नखैः सर्वां व्यदारयत् Rām. (Said to mean also fire, god, an oblation, a Mantra and the tongue of fire-Tv.).                  [ID=4186 ]

मुखवास mukshvāsa

Original Śloka

पूगीफलं महादिव्यं नागवल्लीदलैर्युतम् ।

एलादि चूर्ण संयुक्तं तांबूलं प्रतिगृह्यताम् ॥

सर्वेभ्यो देवेभ्यो नमः । मुखवासं समपर्मयामि ।

pūgīphalaṃ mahādivyaṃ nāgavallīdalairyutam |

ekhādi cūrṇa saṃyuktaṃ tāṃbūlaṃ pratigṛhyatām ||

sarvebhyo devebhyo namaḥ | mukhavāsaṃ samaparmayāmi |

Sandhi Split

पूगीफलम् महा-दिव्यम् नागवल्ली-दलै: (दल)-युतम् ।

एला-आदि चूर्ण संयुक्तम् तांबूलम् प्रतिगृह्यताम् ॥

सर्वेभ्यो देवेभ्यो नमः । मुखवासम् समपर्मयामि ।

pūgīphalam mahā-divyam nāgavallī-dalai: (dala)-yutam |

elā-ādi cūrṇa saṃyuktam tāṃbūlam pratigṛhyatām ||

sarvebhyo devebhyo namaḥ | mukhavāsam samaparmayāmi |

Word by word meaning

pūgīphalam mahā-divyam nāgavallī-dalai: (dala)-yutam |

betel-nut highly / most-divine / excellent piper betel bunch of leaves mixed with

elā-ādi cūrṇa saṃyuktam tāṃbūlam pratigṛhyatām ||

cinnamon-etc powder along with betel pāna (leaf) please accept

sarvebhyo devebhyo namaḥ | mukhavāsam samaparmayāmi |

To all devatā-s my Salutations (Namaste). Flowers I wholeheartedly offer [to you with] complete [faith]

Note: The Sanskrit term पूगीफल (Pūgīphala), used in the mukhavāsa mantra, refers to the areca nut, known as सुपारी or सोपारी in Hindi. Some ritual texts may use पुगीफल (Pugīphala), but both denote the same item (areca nut).

Translation and meaning

The most excellent and divine betel nut, combined with betel leaves and mixed with cardamon and other (spice) powders— please accept this tāmbūla (betel offering / pāna).

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering of Mukhavāsa (pāna) which I have wholeheartedly offered [at your lotus feet] with complete [faith].

[1] All [five] devatā-s.

If there are more devatā-s in Mandirā (मन्दिर), then the common items like Dhuupaḥ, Dīpāḥ, Naivedyam, Ārghya (water, etc) is offered to all devatā-s

OR

Translation and meaning 2

Betel Leaf / leaves along with the most excellent and divine betel nut, and mixed with cardamon and other (spice) powders — please accept this tāmbūla (betel offering / pāna).

My humble Namaste (Salutations) to all devatā-s [1], please accept this humble offering of Mukhavāsa (pāna) which I have wholeheartedly offered [at your lotus feet] with complete [faith].

[1] All [five] devatā-s.

If there are more devatā-s in Mandirā (मन्दिर), then the common items like Dhuupaḥ, Dīpāḥ, Naivedyam, Ārghya (water, etc) is offered to all devatā-s

क्षमापना Kshamāpanā

We will mention a common mantra applicable to all. Though it uses the word Sureśvara (सुरेश्वर), which is an epithet of Śiva (शिव), the word Sureśvara has general meaning. Sura + Īśvara = Devatā-s + Īśvara = Lord of the Devatā-s. Thus the word as an adjective can be used for other forms of Īśvara like Viṣṇu also.

आवाहनं न जानामि Āvāhanaṃ na jānāmi

Original Śloka

आवाहनं न जानामि न जानामि विसर्जनम्।

पूजां चैव न जानामि क्षमस्व परमेश्वर॥

āvāhanaṃ na jānāmi na jānāmi visarjanam|

pūjāṃ caiva na jānāmi kṣamasva parameśvara||

Sandhi Split

आवाहनं न जानामि न जानामि विसर्जनम्।

पूजां च-एव न जानामि क्षमस्व परमेश्वर॥

āvāhanaṃ na jānāmi na jānāmi visarjanam|

pūjāṃ ca-eva na jānāmi kṣamasva parameśvara||

Word by word meaning

āvāhanaṃ na jānāmi na jānāmi visarjanam|

Invoke I don’t know I don’t know to conclude / end [pūjā / worship]

pūjāṃ ca-eva na jānāmi kṣamasva parameśvara||

Pūjā / Worship and-also I don’t know [please] forgive [me] [O] Supreme Īśvara

Translation and meaning

I do not know how to invoke you, nor do I know the proper procedure to end the Pūjā (worship);

And I do not know how to perform Pūjā (worship), please forgive me O Supreme Īśvara.

The essence is that if there is any mistake or shortcoming in doing Pūjā by any means –

In the beginning, in the end or during the Pūjā process,

Then I humbly pray to you oh Īśvara, please forgive me.

When addressed to Devī Durgā

If it is specifically addressed to Devī Durgā / Ādi Śakti –

आवाहनं न जानामि न जानामि विसर्जनम्।

पूजां चैव न जानामि क्षम्यतां परमेश्वरि ।।२।।

āvāhanaṃ na jānāmi na jānāmi visarjanam|

pūjāṃ caiva na jānāmi kṣamyatāṃ parameśvara ||2||

Source: https://mantrasangrah.blogspot.com/2011/11/blog-post.html

मंत्रहिनं क्रियाहीनं – Mantrahinaṃ kriyāhinaṃ

Original Śloka

मंत्रहिनं क्रियाहीनं भक्तिहीनं सुरेश्वर ।

यत्पूजितं मया देव परिपूर्णं तदस्तु मे ॥

maṃtrahinaṃ kriyāhīnaṃ bhaktihīnaṃ sureśvara |

yatpūjitaṃ mayā deva paripūrṇaṃ tadastu me ||

Sandhi Split

मंत्र-हिनम् क्रिया-हीनम् भक्ति-हीनम् सुरेश्वर (सुर-ईश्वर) ।

यत्-पूजितम् मया देव परिपूर्णं तत्-अस्तु मे ॥

maṃtra-hinam kriyā-hīnam bhakti-hīnam sureśvara (sura-īśvara) |

yat-pūjitam mayā deva paripūrṇaṃ tat-astu me ||

Word by word meaning

maṃtra-hinam kriyā-hīnam bhakti-hīnam sureśvara (sura-Īśvara) |

mantra-insufficient/devoid of Pūjā procedure-incorrect/insufficient/imperfect devotion-lacking Devatā-Īśvara

yat-pūjitam mayā deva paripūrṇaṃ tat-astu me ||

this/that-Pūjā/worship [of you] by me deva (Bhagavāna) fully complete that-may be [considered] by me

Note: The word हिन hina means – devoid of, incomplete, lacking, insufficient, etc. The word is often spelled as हीन hīna

Phrase wise translation:

[एषा पूजा कृता

eṣā pūjā kṛtā]

= This Pūjā done –

maṃtra-hinam

= with imperfect pronunciation of mantra-s or incomplete mantra -s

kriyā-hīnam

= with imperfect procedure of Pūjā

bhakti-hīnam

= with lacking in devotion

yat-pūjitam mayā

= this Pūjā (worship) of you done by me

deva paripūrṇaṃ tat-astu me

= O Deva (Bhagavāna), may it be considered as complete by me.

Perplexity AI Translation

Or more fluidly:

"O Lord of the gods, even if the worship I have performed is lacking in mantras, proper actions, or devotion, may that nonetheless be accepted by You as complete and perfect for me."

Translation and meaning

[This Pūjā done] with imperfect pronunciation of mantra-s or incomplete mantra -s, with imperfect procedure of Pūjā, with lacking in devotion,

this Pūjā (worship) of you done by me, O Deva (Bhagavāna), may it be considered as complete by me.

हिन्दी अर्थ

इस मंत्र का अर्थ यह है कि हे प्रभु। न मैं आपको बुलाना जानता हूं और न विदा करना। पूजा करना भी नहीं जानता। कृपा करके मुझे क्षमा करें। मुझे न मंत्र याद है और न ही क्रिया। मैं भक्ति करना भी नहीं जानता। यथा संभव पूजा कर रहा हूं, कृपया मेरी भूलों को क्षमा कर इस पूजा को पूर्णता प्रदान करें।

Source: https://hindi.webdunia.com/astrology-articles/kshama-mantra-in-puja-120020300081_1.html

When it is addressed to Devī Durgā

If it is specifically addressed to Devī Durgā / Ādi Śakti –

मंत्रहिनं क्रियाहीनं भक्तिहीनं सुरेश्वरि।

यत्पूजितं मया देवि परिपूर्णं तदस्तु मे ।।३।।

maṃtrahinaṃ kriyāhīnaṃ bhaktihīnaṃ sureśvari |

yatpūjitaṃ mayā devi paripūrṇaṃ tadastu me ||3||

Source: https://mantrasangrah.blogspot.com/2011/11/blog-post.html

आशीर्वाद Āśīrvāda

Āśirvāda means 'blessings'. Āśirvachana means 'words or sayings used for welfre of all'. There are mantra-s which one can chant at the end of pūjā which blesses all or blesses the tradition or lineage. Few mantra-s are addressed here.

मन्त्रार्थाः सफलाः - mantrārthāḥ saphalāḥ

Original Śloka

मन्त्रार्थाः सफलाः सन्तु पूर्णाः सन्तु मनोरथाः ।
शत्रूणां बुद्धिनाशोऽस्तु मित्राणामुदयस्तव ॥ ९७ ॥

mantrārthāḥ saphalāḥ santu pūrṇāḥ santu manorathāḥ |
śatrūṇāṃ buddhināśo'stu mitrāṇāmudayastava || 97 ||

Sandhi Split

मन्त्र-अर्थाः सफलाः सन्तु पूर्णाः सन्तु मनोरथाः ।
शत्रूणाम् बुद्धि-नाशः अस्तु मित्राणाम्-उदयः-तव ॥ ९७ ॥

mantra-arthāḥ saphalāḥ santu pūrṇāḥ santu manorathāḥ |

śatrūṇām buddhi-nāśaḥ astu mitrāṇām-udayaḥ-tava || 97 ||

Word by word meaning

mantra-arthāḥ saphalāḥ santu pūrṇāḥ santu manorathāḥ |

mantra-meaning be successful / fruitful may they be fulfilled / accomplished may they be desires of mind

śatrūṇām buddhi-nāśaḥ astu mitrāṇām-udayaḥ-tava || 97 ||

enemies Buddhi (intellect / intillegence)-destroyed may the friends-rise / prosper-your

Full Translation by Perplexity AI

"May the purposes of the mantras be successful; may they be fully accomplished; may your desires be fulfilled.
May the intellect of your enemies be destroyed, and may your friends prosper and rise."

Translation and meaning

May the purposes of the mantras be successful; may they be fully accomplished; may your desires be fulfilled.
May the intellect / intelligence of your enemies be destroyed, and may your friends prosper and rise.

Source:

Lakshminarayana Samhita

The Sanskrit text of Lakshminarayana Samhita Verse 2.159.97 is contained in the book Shri Lakshmi Narayana Samhita by Chowkhamba Sanskrit Series Office. 

https://www.wisdomlib.org/hinduism/book/lakshminarayana-samhita-sanskrit/d/doc576152.html

Claude Clarification of the word santu

Analysis of सन्तु (santu) – plural of astu अस्तु:

Root and Derivation:

Root: √अस् (√as) - "to be, to exist"

Formation: सन्तु (santu) is the 3rd person plural imperative of √अस्

Grammatical Details:

धातु: √अस् (as) Meaning of Root: to be, to exist, to live Tense: Present Imperative (लोट् लकार) Person: 3rd person (प्रथम पुरुष) Number: Plural (बहुवचन) Voice: Parasmaipada (परस्मैपद)

Complete Conjugation Pattern:

Person | Singular | Plural

3rd | अस्तु (astu) | सन्तु (santu)

2nd | एधि (edhi) | स्त (sta)

1st | असानि (asāni) | असाम (asāma)

Meaning:

सन्तु (santu) = "let them be" / "may they be" / "let them exist"

Usage in the Mantra:

मन्त्रार्थाः सफलाः सन्तु = "May the purposes of mantras be fruitful" पूर्णाः सन्तु मनोरथाः = "May the desires be fulfilled"

Semantic Function:

सन्तु expresses:

• Optative wish (इच्छा)

• Benedictory prayer (आशीर्वाद)

• Divine blessing (कृपा प्रार्थना)

Related Forms:

अस्तु (astu) = let it be (singular) सन्तु (santu) = let them be (plural) भवतु (bhavatu) = let it become (from √भू)

सन्तु is thus the classical Sanskrit way to express "may they be" in benedictory contexts, making it perfect for blessing mantras and prayers.

देवान् क्षमापयेच्चापि - devān kṣamāpayeccāpi

Original Śloka

देवान् क्षमापयेच्चापि प्रसन्नाः सन्तु सर्वदा ।
अग्निं सम्पूज्य च विसर्जयेत्क्षमावचोऽर्पितम् ॥ ९८ ॥

devān kṣamāpayeccāpi prasannāḥ santu sarvadā |
agniṃ sampūjya ca visarjayetkṣamāvaco'rpitam || 98 ||

Sandhi Split

देवान् {क्षमा-आपयेत्}-च-अपि प्रसन्नाः सन्तु सर्वदा ।

अग्निम् सम्पूज्य च विसर्जयेत्-क्षमा-वचः-अर्पितम् ॥ ९८ ॥

devān {kṣamā-āpayet}-ca-api prasannāḥ santu sarvadā |

agnim sampūjya ca visarjayet-kṣamā-vacaḥ-arpitam || 98 ||

Word by word meaning

devān {kṣamā-āpayet}-ca-api prasannāḥ santu sarvadā |

Devā-s {forgive-obtain/seek}-and-also be pleased may they be always

agnim sampūjya ca visarjayet-kṣamā-vacaḥ-arpitam || 98 ||

Agni (fire of Yajña) having worshipped and may (he) conclude/end-forgive-word/speech-offered

Claude AI Translation, Contextual Meaning:

"The devotee should propitiate the deities seeking their forgiveness, and may those gods always remain satisfied and pleased. After performing complete worship of the sacred fire, the ritual should be concluded by offering humble words seeking forgiveness (for any mistakes or shortcomings in the worship)."

Translation and Meaning:

May the Deva-s also forgive (us/me) and may they (the deva-s) always be pleased;

Having worshipped Agni i.e. Yajña should be concluded by offering words (prayer) of forgiveness.

Notes:

{क्षमा-आपयेत्}-च-अपि = क्षमापयेच्चापि = क्षमापयेत् + च + अपि (त् + च = च्च) = क्षमापयेच्च + अपि

आपयेत् à आप्यते à √आप्

Root Word: √आप् √āp: pervading (vyāpti व्याप्ति), obtaining (lambhana लम्भन)

आप्यते āpyate-, to be reached or found or met with or obtained ; to arrive at one's aim or end, become filled

Passive voice आपये  āpyate-, to be reached or found or met with or obtained ; to arrive at one's aim or end, become filled   etc.

Grammatical Explanation

  क्षमा-वचः (kṣamā-vacaḥ) = words of forgiveness

• क्षमा (kṣamā) = forgiveness

• वचः (vacaḥ) = words/speech (accusative singular neuter)

  अर्पितम् (arpitam) = offered/dedicated (past participle neuter accusative)

Sandhi Analysis:

1. क्षमापयेच्चापि = क्षमापयेत् + च + अपि (त् + च = च्च)

2. अग्निं = अग्निम् (म् before consonant = anusvāra)

3. विसर्जयेत्क्षमावचोऽर्पितम् = विसर्जयेत् + क्षमावचः + अर्पितम्

   • क्षमावचोऽर्पितम् = क्षमावचः + अर्पितम् (ः + अ = ओ + ')

यावद् भागीरथी गंगा - yāvad bhāgīrathī gaṃgā

Original Śloka and Sandhi Split

यावद् भागीरथी गंगा यावद् देवो महेश्वरः ।

यावद् वेदाः प्रवर्तन्ते तावत्वं (तावत्-त्वम्) विजयी भव।।

yāvad bhāgīrathī gaṃgā yāvad devo maheśvaraḥ |

yāvad vedāḥ pravartante tāvatvaṃ (tāvat-tvam) vijayī bhava||

Word by word meaning

yāvad bhāgīrathī gaṃgā yāvad devo maheśvaraḥ |

as long as Bhāgīrathī [river] Gaṃgā (Ganga) [exists] as long as Bhagavāna Maheśvara (Śiva) [exists]

yāvad vedāḥ pravartante tāvat-tvaṃ vijayī bhava||

as long as Veda-s are sung / exist [1] so long [shall]-you victorious be

[1] प्रवर्तन्ते pravartante = as long as they flow, as long as they are sung. As long as they exist

Root word is प्रवर्त pravarta प्र + √वृत् pra + √vṛt

Amrut’s translation and meaning

As long as Bhāgirathī Gaṃgā exists (flows), as long as Bhagavāna Maheśva (Śiva) exists;

As long as Veda-s are sung (exists / recited / chanted), so long shall you be victorious.

OR

Claude Translation:

"As long as the sacred Ganga (Bhagirathi) flows, as long as Lord Maheshwara exists,
As long as the Vedas remain in practice, may you be victorious (for that long)."

Contextual meaning (English):

"May you achieve victory and success for as long as these eternal elements of Hindu civilization endure - the sacred river Ganga, Lord Shiva, and the living tradition of the Vedas."

हिन्दी अनुवाद

अर्थात् = जब तक भागीरथी गंगाजी का अस्तित्व है जब तक भगवान शिवजी है; जब तक ईस संसार में वेदों के मंत्रोका गान होता रहेगा तब तक हर जगह आपका विजय हो।

Source: https://www.facebook.com/SANSKRIT.SHLOKA1/posts/यावद्-भागीरथी-गंगा-यावद्-देवो-महेश्वरःयावद्-वेदाः-प्रवतॅन्ते-तावत्वं-विजयी-भव-as/1320653451621995/

Source: https://x.com/Gohilraj00/status/1060339572494614528

प्रार्थना – पञ्चायतन Prārthanā - Prayer – Panchāyatana

Each devatā can have its own prārthanā (prayer) mantra.

गणेश प्रार्थना Gaṇeśa Prārthanā

Original Śloka

विघ्नेश्वराय वरदाय सुरप्रियाय

लम्बोदराय सकलाय जगद्धिताय।

नागाननाय श्रुतियज्ञविभूषिताय

गौरीसुताय गणनाथ नमो नमस्ते॥

vighneśvarāya varadāya surapriyāya

lambodarāya sakalāya jagaddhitāya|

nāgānanāya śrutiyajñavibhūṣitāya

gaurīsutāya gaṇanātha namo namaste||

Sandhi Split

विघ्न-ईश्वराय वरदाय सुर-प्रियाय

लम्ब-उदराय सकलाय जगत्-हिताय

नाग-आननाय (आनन+आय) श्रुति-यज्ञ-विभूषिताय

गौरी-सुताय गण-नाथ नमः नमस्ते (नमः ते)

vighna-īśvarāya varadāya sura-priyāya

lamba-udarāya sakalāya jagat-hitāya

nāga-ānanāya (ānana+āya) śruti-yajña-vibhūṣitāya

gaurī-sutāya gaṇa-nātha namaḥ namaste (namaḥ te)

Word by word meaning

vighna-īśvarāya varadāya [1] sura-priyāya

Obstacle-Īśvara giver of boon [1] deva-beloved / dear

lamba-udarāya sakalāya jagat-hitāya

hanging-belly complete / whole (all-encompassing) world-welfare

nāga-ānanāya (ānana+āya) [2] śruti-yajña-vibhūṣitāya

Elephant-faced [2] [the one] Vedas (śruti-s) [and]-sacred rituals (yajna-s)-adorned by the

gaurī-sutāya gaṇa-nātha namaḥ namaste (namaḥ te)

Gaurī (Pārvatī)-Son Gaṇa-s (attendants / warriors [of Śiva])-Lord / leader I bow I [reverentially] bow to you

Phrase wise translation (descriptive):

vighna-īśvarāya varadāya [1] sura-priyāya

: Lord of Obstacles, granter of boons, beloved of deva-s;

lamba-udarāya sakalāya jagat-hitāya

: One with large belly, all-encompassing / all knower / omnipresent / the complete one, well-wisher of the world;

nāga-ānanāya (ānana+āya) [2] śruti-yajña-vibhūṣitāya

: One with Elephant face, [one who is adorned in the Veda-s / by the Veda-s (śruti-s) and Fire-sacrifices (Yajña-s);

gaurī-sutāya gaṇa-nātha namaḥ namaste (namaḥ te)

: Son of Gaurī (Pārvatī), leader of Gaṇa-s (of Śiva), I bow, I [reverentially] bow to you.

Amrut’s Translation and Meaning:

O Lord of Obstacles, granter of boons, beloved of Devatā-s; One with large belly, all-encompassing / all knower / omnipresent / completeness, well-wisher of the world; One with Elephant face, [one who is adorned in the Veda-s / by the Veda-s (śruti-s) and honoured in Fire-sacrifices (Yajña-s); Son of Gaurī (Pārvatī), leader of Gaṇa-s (of Śiva as Gaṇapatī / Gaṇanātha), I bow, I [reverentially] bow to you.

हिन्दी अनुवाद:

हे विघ्नेश्वर, वरदाता, देवप्रिय, लम्बोदर (बड़े उदरवाले), सम्पूर्ण (अपने आपमें परिपूर्ण, पूर्ण ब्रह्म), जगत्कल्याणकारी, गजमुख धारी, वेद-यज्ञ से विभूषित (वेद-यज्ञके आराध्य देव, वेद जिसके गुणगान गाते है और यज्ञकी आहुति अंतमे जैसा देवको प्राप्त होती है), गौरी के पुत्र, हे गणो के नाथ (गणनाथ)! आपको नमस्कार है, नमस्कार है।

Translation – Literal

My humble Salutations –

To Vighneśvara, the lord of obstacles, the giver of boons, beloved of the gods,
To Lambodara, the one with big belly, the all-encompassing one, the welfare of the world,
To Nāgānana, the elephant-faced one, adorned by the Vedas and Yajña-s (sacrifices),
To Gaurīsutāya, the son of Gaurī, the Lord of the gaṇa-s (troops), I bow repeatedly.

शिव प्रार्थना Śiva Prārthanā

Original Śloka

ध्यायेन्नित्यं महेशं रजतगिरिनिभं चारुचन्द्रावतंसं

रत्नाकल्पोज्ज्चलाङ्गं परशुमृगवराभीतिहस्तं प्रसन्नम् ।

पद्मासीनं समन्तात् स्तुतममरगणैर्व्याघ्रकृत्तिं वसानं

विश्वाद्यं विश्वबीजं निखिलभयहरं पञ्चवक्त्रं त्रिनेत्रम् ॥

dhyāyennityaṃ maheśaṃ rajatagirinibhaṃ cārucandrāvataṃsaṃ

ratnākalpojjcalāṅgaṃ paraśumṛgavarābhītihastaṃ prasannam |

padmāsīnaṃ samantāt stutamamaragaṇairvyāghrakṛttiṃ vasānaṃ

viśvādyaṃ viśvabījaṃ nikhilabhayaharaṃ pañcavaktraṃ trinetram ||

Sandhi Split

ध्यायेत्-नित्यम् महा-ईशम् रजत-गिरि-निभम् चारु-चन्द्र-अवतंसम्

रत्न-आकल्प-उज्ज्वल-अङ्गम् [1] परशु-मृग-वर-अभीति-हस्तम् प्रसन्नम्

पद्म-आसीनम् समन्तात् स्तुतम् अमर-गणैः व्याघ्र-कृत्तिम् वसानम्

विश्व-आद्यम् विश्व-बीजम् निखिल-भय-हरम् पञ्च-वक्त्रम् त्रिनेत्रम्

dhyāyet-nityam mahā-īśam rajata-giri-nibham cāru-candra-avataṃsam

ratna-ākalpa-ujjvala-aṅgam [1] paraśu-mṛga-vara-abhīti-hastam prasannam

padma-āsīnam samantāt stutam amara-gaṇaiḥ vyāghra-kṛttim vasānam

viśva-ādyam viśva-bījam nikhila-bhaya-haram pañca-vaktram trinetram

Word by word meaning

dhyāyet-nityam mahā-īśam rajata-giri-nibham cāru-candra-avataṃsam

I meditate-always / continuously / daily Great-Īśvara (Maheśa / Śiva) silver-mountain-resembles / like beautiful-Moon-Crest (decoration / adorned with)

ratna-ākalpa-ujjvala-aṅgam [1] paraśu-mṛga-vara-abhīti-hastam prasannam

gem / jewel-adorned with / decoration-bright-limb / part Axe-Deer-Boon [bestowing Hand posture / mudra] (Vara)-[and] fearless [bestowing]-hand [mudra] gracious / serene / in good mood

padma-āsīnam samantāt stutam amara-gaṇaiḥ vyāghra-kṛttim vasānam

Lotus-seated on by all glorified immortals (devatā-s)-group (gaṇa-s) Tiger-skin wearing

viśva-ādyam viśva-bījam nikhila-bhaya-haram pañca-vaktram trinetram

world / universe-first (present at the beginning) universe-seed entire / all [2]-fear-remover five-faced three eyed (having three eyes)

[1] रत्नाकल्पोज्ज्वलाङ्गम् = रत्न-आकल्प-उज्ज्वल-अङ्गम्

रत्नकल्पोज्ज्वलाङ्गम् = रत्न-कल्प-उज्ज्वल-अङ्गम्

ratnākalpojjvalāṅgam = ratna-ākalpa-ujjvala-aṅgam

ratnakalpojjvalāṅgam = ratna-kalpa-ujjvala-aṅgam

Source:

https://sanskritdocuments.org/doc_shiva/shivavaidikaShoDachopachArapUjA.html

Notes: विश्व बीजं viśva bīja is correct. It is not विश्वं वंध्यं viśva vaṃdhya or विश्वं बंध्यं viśva baṃbhya.

[2] निखिल Nikhila = complete, all, whole, entire à implying ‘completely remove’ or ‘up-root’ in current context

आकल्प ākalpa = ornament, decoration, adorned with

कल्प kalpa = practicable, feasible, possible, proper, fit, able, competent, equal to, a sacred precept, law, rule, ordinance, etc 

उपकल्प upakalpa An ornament, तपनीयोपकल्पम् Bhāg.3.18.9. (Apte)

कल्पन kalpana = anything put on for ornament

अवतंस avataṃsa = crest, ring-shaped ornament, a garland, ear ornament, ear-ring

वक्त्र vaktra =  face

Amrut’s Translation and meaning (Devotional, not 100% literal)

1. May I always meditate on Maheśa (Śiva) whose complexion resembles silver capped [Himalayan Kailaśa] mountain [peaks] [implying purity and serenity], [who is] adorned with Crescent Moon [implying control over mind];

2. Whose body shines as if embedded with gems and jewels [implying radiance and spiritual development, prosperity (aiśvarya)], who holds an Axe in one hand [symbolizing destruction of Ignorance], Deer in another [symbolizing complete mastery over mind which is difficult to control and maintain steadiness and one-pointedness], third hand is in Vara mudrā i.e. granting blessing, forth hand is in Abhaya mudrā i.e. granting Abhaya i.e. freedom from fear [1], the one who is ever gracious and serene;

3. One who is seated in Padmāsana (lotus posture) [implying one who is ever in meditation i.e. alert, relaxed, conscious and free from tamasa (laziness and ignorance) and is in Samādhi], one who is glorified by Devatā gaṇa-s (groups of devatā-s [2]) from all directions, one who is wearing Tiger skin [represents austerity and always in meditativeness i.e. samādhi];

4. The one who is present prior to creation, the first and only sentient being or consciousness, the seed or root cause of universe, the one who completely uproots fear [from the hears and minds of devotees], the one who has five faces [3] and having three eyes.

[1] Abhaya means ‘absence of fear’. A saint is free from fear and also does not induce fear in others, but on the contrary, he uproots the fear that arises due to dvaita (duality) and thus alleviating one from three types of sorrows – Ādhyātmika, Ādhibhautika, and Ādhidaivika.

Three types of sorrows / sufferings

There three types of sorrows – Ādhyātmika, Ādhibhautika, and Ādhidaivika and

These are physical & mental sorrow or pain, sorrow caused due to external factors and sorrow caused by natural calamities. 

Physical and mental sorrow (Ādhyātmika duḥkha): bodily sickness or low mood like dejection, etc.

External sorrow (Ādhibhautika duḥkha): death of relative or cattle or due to scorpion bite.

Natural calamities (Ādhyātmika duḥkha): Destruction due to natural calamities like draught, flood, earthquake. It also includes malefic effects of planets and other non-human entities.

[2] Devatā-s are Amara i.e. immortal implying long life.

[3] Five faces of Śiva as mentioned in Śrīmad Bhāgavatam (Bhāgavat Purāṇa BP) are – 1) Tatpuruṣa, (2) Aghora, (3) Sadyojāta, (4) vAmadeva, and (5) Īśāna

(१) तत्पुरुष, (२) अघोर, (३) सध्योजात, (४) वामदेव, (५) ईशान 

Ref:

Verse BP 8.7.29 defines Siva as a state of consciousness

BP 8.7.29: sadyojAta etc five vedic mantras are represented by your five faces [1], from which 38 celebrated vedic mantra-s are created. When you arise beyond guNa-s and are established in your Self, then this state is called as 'Siva' (Siva-Akhyam). In reality, it is the same Self Effulgent paramArtha-tatva (supreme consciousness).

[1] Five vedic mantra-s are (1) tatpuruSa, (2) aghora, (3) sadyojAta, (4) vAmadeva, and (5) ISAna

(१) तत्पुरुष, (२) अघोर, (३) सध्योजात, (४) वामदेव, (५) ईशान 

Source: https://www.advaita-vedanta.in/adi-shankara-preached-smarta-dharma#h.pdt7k50h8ix

Complete Translation – Literal Translation:

I meditate eternally upon Mahesh (Shiva), who resembles a silver mountain, who has the beautiful moon as his crest ornament, whose limbs shine like precious gems, who holds axe, deer, with mudra-s of boon and protection in his hands, who is gracious, who is seated on lotus, who is most praised from all sides by groups of deva-gaṇa-s, who wears tiger skin, who is the primordial cause of the universe, the seed of the universe, remover of all fears, five-faced, three-eyed.

सूर्य प्रार्थना Sūrya Prārthanā

This is the prārthanā to Sūrya devā while performing Sūrya Namaskāra.

Please find in detail, twelve mantra-s while performing twelve steps of Sūrya Namaskāra

Source: https://www.drikpanchang.com/vedic-mantra/gods/navagraha/lord-surya/mantra/surya-namaskara-mantra.html

ध्येयः सदा dhyeyaḥ sadā – Sūrya Namaskāra Mantra

॥ Surya Namaskar Mantra ॥

Original Śloka / Mantra

ॐ ध्येयः सदा सवितृ-मण्डल-मध्यवर्ती, नारायणः सरसिजासन-सन्निविष्टः।
केयूरवान् मकरकुण्डलवान् किरीटी हारी हिरण्मयवपुर्धृतशंखचक्रः॥

oṃ dhyeyaḥ sadā savitṛ-maṇḍala-madhyavartī, nārāyaṇaḥ sarasijāsana-sanniviṣṭaḥ|

keyūravān makarakuṇḍalavān kirīṭī hārī hiraṇmayavapurdhṛtaśaṃkhacakraḥ||

Sandhi Split

ॐ ध्येयः सदा सवितृ-मण्डल-मध्यवर्ती, नारायणः सरसिज-आसन-सन्निविष्टः।
केयूरवान् मकर-कुण्डलवान् किरीटी हारी हिरण्मय-वपुः-धृत-शङ्ख-चक्रः ॥

oṃ dhyeyaḥ sadā savitṛ-maṇḍala-madhyavartī, nārāyaṇaḥ sarasija-āsana-sanniviṣṭaḥ|

keyūravān makara-kuṇḍalavān kirīṭī hārī hiraṇmaya-vapuḥ-dhṛta-śaṅkha-cakraḥ ||

Word by word meaning

oṃ dhyeyaḥ [1] sadā savitṛ [2]-maṇḍala-madhyavartī, nārāyaṇaḥ sarasija-āsana-sanniviṣṭaḥ [5] |

OM he who is to be meditated upon [1] always Sūrya (Sun) [2]-disk or circle or sphere-situated in centre [3], Nārāyaṇa (Sūrya-Brahma / Ātmā) [4] lotus [5]-posture / seat-seated / established

keyūravān makara-kuṇḍalavān kirīṭī hārī hiraṇmaya-vapuḥ-dhṛta-śaṅkha-cakraḥ ||

adorned with armlets crocodile-ear rings wearing [6], wearing a crown, wearing a necklace, having a golden-body-holding-conch-chakra (discus)

Literal Translation:

OM ! Nārāyaṇa, who is always to be meditated upon, who dwells in the center of Sun’s orb seated in Padmāsana (Lotus Posture), adorned with armlets, crocodile shaped earrings, and wears a crown and necklace, whose body is golden holding conch and chakra (discus).

Amrut’s Translation and meaning (Smārta / Panchāyatana Interpretation – Not Literal)

OM, Nārāyaṇa (the cosmic consciousness representing Sūrya-Brahma), who is always meditated, who dwells in the centre of Sun’s [2] sphere / circle, [abiding in the heart centre] in lotus posture (padmāsana implying in samādhi i.e. as Ātma svarūpa), who is adorned with armlets and makara-shaped earrings, who adorns a crown, who wears a necklace, whose body is of golden [complexion], and who holds the conch and chakra (discus).

[1] ध्येयः dhyeyaḥ Object of Meditation

[2] Sun = Savitṝ सवितृ

[3] [4] मध्यवर्ती madhyavartī = the one who is situated in centre of Sun implying situated in the heart of Physical Sun (Sūrya). Thus, worship is not of physical Sun alone or of his personified form but that of formless Ātmā / Brahman who resides in the heart of all (Ātma svarūpa). As per Smārta Panchāyatana, Sūrya is Sūrya Brahma as Brahmā jī, the creator, is not worshipped. The creative aspect of Sūrya (Sun) is worshipped. [3] The word Nārāyaṇa is this in-dweller, the dweller who resides in the heart of all, (नार + अयन) Nārā + ayana = Jīva + movement (towards itself) = One who attracts Jīva-s towards itself, the cosmic consciousness which resides in the hearts of all. Nārāyaṇa here does not mean Viṣṇu from Smārta context as in Smārta and Panchāyatana we separately worship Viṣṇu or Nārāyaṇa. Nārāyaṇa also means “he is identified with brahmā- with viṣṇu- or kṛṣṇa- “ – Monier-Williams Sanskrit- English dictionary.

Hence, Nārāyaṇa in current context is Brahmā or Sūrya-Brahma and in reality, is the Brahman / Ātman / Ātmā which resides in the heart of all and so it is described that Madhyavartī implying residing in center i.e. heart.

[5] सरसिज sarasija = Lotus, born in a lake (as in Monier-Willliams Sanskrit-English dictionary)

सरसिज sarasija (सरसि+ज sarasi+ja). Lake+born = born in lake = Lotus.

[6] ‘Wearing’ can be replaced by ‘adorned with’

Extra

धृत dhṛta = held, possessing

सन्निविष्ट sanniviṣṭaḥ

सन्नि-विष्टः sanni-viṣṭaḥ

Vaiṣṇava Translation (Contextually Less Appropriate, but valid – Not Literal):

Om! Nārāyaṇa (as Viṣṇu), who is eternally to be meditated upon, dwells in the centre of Sun’s (Savitṛ’s [1]) sphere / circle, as Paramātmā or Antaryāmī [2], abiding in lotus posture, adorned with armlets and makara-shaped earrings, who adorns a crown, who wears a necklace, whose body is of golden [complexion], and who holds the conch and chakra (discus) [3].

Notes:

[1] सवितृ savitṛ = he has golden hands, arms, hair etc.; the sun before rising is called savitṛ-; the celebrated verse , called gāyatrī- and sāvitrī-[qq.vv.] is addressed to him) ;  N. of Śiva. -3 Of Indra. -4 The Arka tree. -5 The creator of the world. (Apte)

Refer sanskritdictionary.com: सवितृ savitṛ for detailed meaning.

Also refer YouTube very informative Video by Śrī Nityānanda Miśra: Gayatri Mantra: Meaning and explanation | Gāyatrī Mantra: Meaning and explanation | Hindi | #Gaya...

He has also mentioned that Savitṛ means Puruṣa and Nārāyaṇa citing various sources.

From dictionary, we know that Savitṛ also means of Śiva and the creator of the world (i.e. Brahmā).

This means Sūrya i.e. Savitṛ is equated with the trinity and can hold all three functions of creation, preservation and destruction. In this case not the physical body, but the indweller Nārāyaṇa or the Supreme Brahman is implied. As per Smārta tradition, whenever any devatā is eulogised it alone is the creator, preserver and destroyer of the world, then it is the Nirākāra (formless) Brahman of the Upaniṣad-s. There is a trinity of Brahmā – Viṣṇu – Maheśa (Śiva) for each universe. Thus, there is lower Viṣṇu just the preserver and the Mahā Viṣṇu who is Supreme Brahman.  Similar are the words – Paramātmā, Sūtrātmā, etc.

[2] Implies the Paramātmā of Sūrya Deva. The one who is the in dweller of Sun as Paramātmā. The word Savitṛ has many meanings (savitṛ-maṇḍala-madhyavartī). It commonly occurs in Gāyatrī Mantra as tat savitṛ vareṇyam.

[3] Conch and Discus (chakra) are usually associated with Bhagavāna Viṣṇu.

Note (Crocodile earrings):

Crocodile earrings are generally associated with Sūrya Deva but they are also associated with Kalki / Viṣṇu / Kṛṣṇa as in Kalki Purāṇa, Chapter 7, Śloka 22-23

Note: The following pramāṇa-s are given for educational purpose for interested readers. 

This section can be skipped. 

To skip this section, search "All three Translations:"

Kalki Purāṇa Reference of Kalki / Viṣṇu wearing Crocodile shaped earrings

Full reference:

कल्किपुराणम्/अध्यायः_७

सूरात्मजावसथगन्धविदं सुनासं

भ्रूपल्लवं स्थितिलयोदयकर्म-दक्षम्)

कामोत्सवं च कमलाहृदयप्रकाशं

संचिन्तयामि हरिवक्त्रविलासदक्षम्))22

कर्णौ लसन्-मकरकुण्डल-गन्डलोलौ

नानादिशाञ् च नभसश् च विकासगेहौ)

लोलालकप्रचयचुम्बनकुञ्चिताग्रौ) (लोल-अलक-प्रचय-चुम्बन-कुञ्चित-अग्रौ)

लग्नौ हरेर् मणि-किरीटतटे स्मरामि)) 23

Relevant Reference:

कल्किपुराणम्/अध्यायः_७

संचिन्तयामि हरिवक्त्रविलासदक्षम् 22

कर्णौ लसन्-मकरकुण्डल-गन्डलोलौ … 23

kalkipurāṇam/adhyāyaḥ_7

saṃcintayāmi harivaktravilāsadakṣam 22

karṇau lasan-makarakuṇḍala-ganḍalolau … 23

I contemplate on Hari’s face (Viṣṇu’s face), proficient and shining i.e. highly attractive smiling face [proficient in the art of creation] (22).

On his ears shine crocodile-shaped earrings swaying side to side; (23)

हरिवक्त्र harivaktra = हरि + वक्त्र hari + vaktra = Hari (Visṇu) + face

विलासदक्षम् vilāsadakṣam = विलास + दक्षम् vilāsa + daksham = shining + skilled = highly attractive.

मकरकुण्डल makarakuṇḍala = मकर + कुण्डल makara + kuṇḍala = crocodile [shaped] earrings

Source: https://sa.wikisource.org/wiki/कल्किपुराणम्/अध्यायः_७

https://sa.wikisource.org/wiki/कल्किपुराणम्/सम्पूर्ण_भाग

https://sa.wikisource.org/wiki/कल्किपुराणम्/प्रथम_अंश

संचिन्तयामि हरि-वक्त्र-विलास-दक्षम्

संचिन्तयामि: I contemplate

हरि-वक्त्र: face of Hari (Viṣṇu)

विलास-दक्षम्: shining and skilled / proficient = highly attractive OR highly skilled / accomplished / has mastery in creation.

Translation: I contemplate on the very attractive, mesmerizing and proficient divine face of Hari (Viṣṇu),  

OR

I contemplate on the very attractive, mesmerizing divine face of Hari (Viṣṇu) accomplished in creation,  

Note: दक्षम् Daxam / Daksham would also mean highly skilled / accomplished / has mastery in creation.

कर्णौ लसन्-मकर-कुण्डल-गन्ड-लोलौ

कर्णौ: ears

लसन्: shining

मकर-कुण्डल: crocodile-shaped earrings

गन्ड-लोलौ: swaying side to side

Translation: who wears [beautiful] crocodile shaped earrings, which by mere swaying side to side

नाना-दिशाञ् च नभसश् च विकास-गेहौ

नाना-दिशाञ्: in various (all) directions

च: and

नभसश् च: and in the sky

विकास-गेह: expanding homes / abodes

Translation: creates abodes in all directions and expands in the sky.

लोलालकप्रचयचुम्बनकुञ्चिताग्रौ) (लोल-अलक-प्रचय-चुम्बन-कुञ्चित-अग्रौ)

लोल = dangling, swinging = implies curved shaped or playing with eye brows

अलक = curled, locked

प्रचय = collecting, gathering

चुम्बन = kissing or softly touching = in current context, appearing to soft or gently touching the temples of forehead of Hari.

कुञ्चित = curved, bent, contracted

अग्र = foremost, topmost, tip – here edge or end of eyebrows near temples.

Translation: Whose Eyebrows are curvy and appear soft, [in the beginning near center of forehead], they are curled and gather (become) pointy towards the edge near temples.

OR

Translation: Whose Eyebrows are curvy, [in the beginning near center of forehead], they are curled and gather (become) pointy towards the edge near temples touching them gently.

Full Translation (not literal): I contemplate on the very attractive, mesmerizing and proficient divine face of Hari (Viṣṇu) accomplished in creation, who wears [beautiful] crocodile shaped earrings, which by mere swaying side to side, creates abodes in all directions and expands in the sky; Whose Eyebrows are curvy, [in the beginning near center of forehead], they are curled and gather (become) pointy towards the edge near temples [as if] touching them gently.

Sūrya Brahma – References in Purāṇa-s

https://sa.wikisource.org/wiki/वायुपुराणम्/पूर्वार्धम्/अध्यायः_६१

।।याज्ञवल्क्य उवाच।।

अहमेव चरिष्यामि तिष्ठन्तु मुनयस्त्विमे।

बलञ्चोत्थापयिष्यामि तपसा स्वेन भावितः ।। ६१.१७ ।।

एवमुक्तस्ततः क्रुद्धो याज्ञवल्क्यमथाब्रवीत् ।

उवाच यत्त्वयाधीतं सर्वं प्रत्यर्पयस्व मे ।। ६१.१८ ।।

एवमुक्तः स रूपाणि यजूंषि प्रददौ गुरोः।

रुधिरेण तथाक्तानि छर्दित्वा ब्रह्मवित्तमः ।। ६१.१९ ।।

ततः स ध्यानमास्थाय सूर्यमाराधयद् द्विजाः ।

सूर्यब्रह्म यदुच्छिन्नं खं गत्वा प्रतितिष्ठति ।। ६१.२० ।।

Source: https://sa.wikisource.org/wiki/वायुपुराणम्/पूर्वार्धम्/अध्यायः_६१

Note: This is the famous portion found in few śāstra-s. It is also found in Vāyu Purāṇa where Yājñavaklya (याज्ञवल्क्य) egoistically says to his fellow monk-brothers (who has same Guru) that I alone will meditate on your behalf (as now I have all the knowledge given by our Guru) to which the Guru gets angry on him and asks Yājñavālkya to return the knowledge the he (Guru) has given to him. So Yājñavālkya vomits it out and the blood stained vomit (which symbolizes digested knowledge). Then Yājñavālkya meditates on the Sūrya – Brahman ascends his consciousness into Ākāśa (space / ether) and gets the knowledge of Brahman.

It has to be understood that the story may repeat in other śāstra with little variation and it may not be complete in other śāstra.

To complete the story (not mentioned in Vāyu Purāṇa) – Other students transform into Tittiri birds and eat up the knowledge vomited in the form of food by Yājñavālkya as they were very eager to gain knowledge. They then had the direct revelation of those Yajurveda collections. As the Tittiri birds ate this Veda, it is thenceforth called the Taittiriya Yajurveda. It is also known as Kṛṣṇa (black) Yajurveda knowledge was received the form of vomited food. Yājñavalkya later meditated on Sūrya deva who was pleased by his devotion and revealed unknown portions of Yajurveda to him in the form of white (Śukla) horse, hence this part of Yajurveda is known as Śukla Yajurveda. Later on Yājñavalkya taught Śukla Yajurveda to his disciples and also to the disciples of his Guru Vaiśapāyana (वैशम्पायन).

This is a short story of relevant śloka-s.

Complete story is –

Once all the Rishis decided to form an association near the Meru mountain and made a rule that any Rishi who absented himself at the appointed hour should incur the sin of Brahmahatya (the sin of killing a Brahmin) for seven days. On that appointed day fell the Sraddha ceremony of Vaishampayana’s father. Vaishampayana thought, “Somehow I have to perform my father’s ceremony. If the sin of Brahmahatya comes to me, my disciples will observe the expiatory penance therefor”. So Vaishampayana did not attend the meeting of the Rishis. And accordingly he incurred the sin of Brahmahatya.

Then Vaishampayana said to his disciples, “Now I have to expiate this great sin of Brahmahatya. Therefore, you all will observe, for my sake, an expiatory penance for seven days”.

At once Yajnavalkya stood up and said, “O Guru! All these are poor-spirited young students. They will not be able to undergo such a hard penance. So, instead of all, I myself alone shall observe it in the manner in which nobody else can”. Vaishampayana told Yajnavalkya not to undertake it alone. But Yajnavalkya persisted. The preceptor was offended at this audacious attitude of the disciple and said, “O proud one, you are very conceited. You get away from me. Enough of you who is disposed to despise wise Brahmins. Give back to me immediately whatever you have learnt from me”.

Upon the order of the Guru, Yajnavalkya, the son of Devarata, vomited out the collection of the Yajus in the form of food. The other disciples ate that food taking the form of the Tittiri birds, because they were very eager to receive the same. They then had the direct revelation of those Yajurveda collections. As the Tittiri birds ate this Veda, it is thenceforth called the Taittiriya Yajurveda. It is also known as Krishna (black) Yajurveda on account of its being vomited substance.

Then Yajnavalkya determined not to have any human Guru thereafter. Thus he began to propitiate the Sun-God, Surya. Yajnavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaishampayana.

Yajnavalkya said, “Prostration to the glorious Aditya, who in the form of the Atman, abides in all beings. I bow to Him who surrounds all like Akasa, who is one and not separated or distanced by limiting conditions. O Great God, O Creator, I contemplate upon that glowing sphere which lights and warms the whole world! O God who burns all miseries wrought by unrighteous activities, who burns ignorance which is the seed of activity! O Lord, I worship Thy lotus-like feet praised and worshipped by the rulers of the three worlds. Give me those portions of the Veda which are not known to others”.

The Sun-God, the glorious Lord Hari, pleased with Yajnavalkya’s penance, assumed the form of a horse and taught the sage such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Shukla Yajurveda. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Surya in the form of a horse through his manes. Yajnavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Kanva, Madhyandina and others learnt those branches.

Source: https://www.dlshq.org/saints/sage-yajnavalkya/

The very word याज्ञवल्क्य Yājñavalkya means “relating to or derived by yajur-veda”. The correct spelling in my opinion is याज्ञवल्क्य Yājñavalkya.

It is also mentioned as the name of ancient sage who gave Śukla Yajurveda.

The name is यज्ञवल्क Yajñavalka which the dictionary says is the name of a man. Apte

Bhāgavat Pūrāṇa – Sūrya Brahma – Mārtaṇḍa

https://sa.wikisource.org/wiki/श्रीमद्भागवतपुराणम्/स्कन्धः_५/अध्यायः_२०

अण्डमध्यगतः सूर्यो द्यावाभूम्योर्यदन्तरम्

सूर्याण्डगोलयोर्मध्ये कोट्यः स्युः पञ्चविंशतिः ४३

मृतेऽण्ड एष एतस्मिन्यदभूत्ततो मार्तण्ड इति व्यपदेशः हिरण्यगर्भ इति यद्धिरण्याण्डसमुद्भवः ४४

सूर्येण हि विभज्यन्ते दिशः खं द्यौर्मही भिदा

स्वर्गापवर्गौ नरका रसौकांसि च सर्वशः ४५

देवतिर्यङ्मनुष्याणां सरीसृपसवीरुधाम्

सर्वजीवनिकायानां सूर्य आत्मा दृगीश्वरः ४६

Source: https://sa.wikisource.org/wiki/श्रीमद्भागवतपुराणम्/स्कन्धः_५/अध्यायः_२०

Relevant śloka-s

सूर्याण्डगोलयोर्मध्ये कोट्यः स्युः पञ्चविंशतिः ४३

sūryāṇḍagolayormadhye koṭyaḥ syuḥ pañcaviṃśatiḥ 43

मृतेऽण्ड एष एतस्मिन्यदभूत्ततो मार्तण्ड इति व्यपदेशः हिरण्यगर्भ इति यद्धिरण्याण्डसमुद्भवः ४४

mṛte’ṇḍa eṣa etasminyadabhūttato mārtaṇḍa iti vyapadeśaḥ hiraṇyagarbha iti yaddhiraṇyāṇḍasamudbhavaḥ 44

Source: https://sa.wikisource.org/wiki/श्रीमद्भागवतपुराणम्/स्कन्धः_५/अध्यायः_२०

Note: Here, the word मृतेऽण्ड mṛte’ṇḍa = मृत + अण्ड mṛta + aṇḍa = dead / lifeless + [cosmic] egg.

Śloka 5.20.43 says, Between the Sūrya (Sun) and the[edge of] [cosmic] egg-sphere there may be [a distance of] twenty-five koṭis (25 Crore yojanas).

Śloka 5.20.44 says, because [Sūrya deva] was born from the lifeless [cosmic] egg, hene it is known as ‘मार्तण्ड Mārtaṇḍa’ and he is called) 'Hiraṇyagarbha' because (he is) born from the golden egg."

To conclude, the original śloka – This is Sūrya Namaskāra Mantra which should be recited daily as separately in the early morning during rising Sun. There are twelve steps to perform the Sūrya Namaskāra which means Salutations to the Sūrya Deva or Sūrya Bhagavāna. It helps keeps body fit.

All three Translations:

Literal Translation:

OM ! Nārāyaṇa, who is always to be meditated upon, who dwells in the center of Sun’s orb seated in Padmāsana (Lotus Posture), adorned with armlets, crocodile shaped earrings, and wears a crown and necklace, whose body is golden holding conch and chakra (discus).

Amrut’s Translation and meaning (Smārta / Panchāyatana Interpretation – Not Literal)

OM, Nārāyaṇa (the cosmic consciousness representing Sūrya-Brahma), who is always meditated, who dwells in the centre of Sun’s [2] sphere / circle, [abiding in the heart centre] in lotus posture (padmāsana implying in samādhi i.e. as Ātma svarūpa), who is adorned with armlets and makara-shaped earrings, who adorns a crown, who wears a necklace, whose body is of golden [complexion], and who holds the conch and chakra (discus).

Vaiṣṇava Translation (Contextually Less Appropriate, but valid – Not Literal):

Om! Nārāyaṇa (as Viṣṇu), who is eternally to be meditated upon, who dwells in the center of the solar orb [1], abiding in lotus posture, who wears armlets and makara-shaped earrings, who is crowned, who wears necklaces, whose body is golden, and who holds the conch shell and discus.

आदित्यस्य नमस्कारान् ādityasya namaskārān – Mantra Dedicated to Sūrya deva

Original Śloka

आदित्यस्य नमस्कारान् ये कुर्वन्ति दिने दिने।
आयुः प्रज्ञा बलं वीर्यं तेजस्तेषां च जायते॥

ādityasya namaskārān ye kurvanti dine dine|

āyuḥ prajñā balaṃ vīryaṃ tejasteṣāṃ ca jāyate||

Sandhi Split

आदित्यस्य नमस्कारान् ये कुर्वन्ति दिने दिने।
आयुः प्रज्ञा बलं वीर्यं तेजः-तेषाम् च जायते॥

ādityasya namaskārān ye kurvanti dine dine|

āyuḥ prajñā balaṃ vīryaṃ tejaḥ-teṣām ca jāyate||

Word by word meaning

ādityasya namaskārān ye kurvanti dine dine|

to Āditya (Sūrya / Sun) bow those who they do / to tell day [by] day {daily}

āyuḥ prajñā balaṃ vīryaṃ tejaḥ-teṣām ca jāyate||

Age (longevity) intellect (wisdom) strength valour radiance (effulgence)- of them and is born / arises

Translation (Literal)

Those who daily perform salutations to the Sun for them longevity, intellect (wisdom), strength (physical and mental), valour (courage), and radiance (effulgence) manifests.

Amrut’s Meaning and Translation (Explanatory):

Those who reverentially bow (i.e. perform Namaste) to Sūrya Deva daily (each day), for them [long] life (longevity), [sharp] intellect (wisdom), [physical and mental] strength, valour (courage), radiance (name, fame and recognition, influence on others and society, spiritual effulgence, etc) arises (manifests naturally) i.e. these qualities are cultivated, nurtured and amplify.  

Devotional-Explanatory Translation (Claude AI):

Those blessed devotees who worship the Sun-god with prostrations every single day are bestowed with five divine gifts: a long life (āyuḥ), profound wisdom (prajñā), bodily strength (balam), heroic vitality (vīryam), and inner radiance (tejaḥ).

विष्णु प्रार्थना – Viṣṇu Prārthanā

Original Śloka

सशंखचक्र सकिरीटकुंडलं सपीतवस्त्रं सरसीरुहेक्षणम् ।

सहारवक्षःस्थल कौस्तुभश्तियम् नमामि विष्णुं शिरसा चतुर्भुजम् ॥

saśaṃkhacakra sakirīṭakuṃḍalaṃ sapītavastraṃ sarasīruhekṣaṇam |

sahāravakṣaḥsthala kaustubhaśtiyam namāmi viṣṇuṃ śirasā caturbhujam ||

Sandhi Split

स-शंखचक्र स-किरीट-कुंडलं स-पीत-वस्त्रं सरसीरुह-इक्षणम् ।

स-हार-वक्षस्-स्थल कौस्तुभश्तियम् नमामि विष्णुं शिरसा चतुर्-भुजम् ॥

sa-śaṃkha-cakra sa-kirīṭa-kuṃḍalaṃ sa-pīta-vastraṃ sarasīruha-ikṣaṇam |

sa-hāra-vakṣas-sthala kaustubhaśtiyam namāmi viṣṇuṃ śirasā catur-bhujam ||

Word by word meaning

sa-śaṃkha-cakra sa-kirīṭa-kuṃḍalaṃ sa-pīta-vastraṃ sarasīruha-ikṣaṇam |

with-conch-[Sudarśana] chakra (discus) with-crown-earrings with-yellow [pitāmbara]-garment/cloth [having] lotus [petal] like-eyes

sa-hāra-vakṣas-sthala kaustubhaśtiyam namāmi viṣṇuṃ śirasā catur-bhujam ||

with-garland-chest-place [1] Kaustubha gem I [reverentially] bow to Viṣṇu head [2] [having] four-arms

[1] on chest = adorning chest

[2] I reverentially bow my head to

Literal Translation (adapted from Claude)

I bow with my head to the four-armed Bhagavāna Viṣṇu, who holds the conch and discus, who is adorned with crown and earrings, who wears yellow garments, whose eyes are like lotuses, and whose chest is beautified with a necklace and the splendorous Kaustubha gem.

Amrut’s Translation and Meaning (Not Liternal):

I reverentially bow my head to four-armed Bhagavāna Viṣṇu, who holds [Pāñcajanya] Śaṅkha (Conch) (पाञ्चजन्य शङ्ख) and Sudarśana Chakra (Discus) (सुदर्शन चक्र), who is adorned with crown and earrings, who wears yellow Pitāmbara (garment) (पीताम्बर), whose has lotus [petal] like [beautiful] eyes {big, round eyes}, chest adorned with garlands, with the splendour of the Kaustubha gem [O Viṣṇu, please accept my namaskāra].

दुर्गा प्रार्थना – Durgā Prārthanā

This is a śloka #No 2 from Srī Durgā Saptaślokī ॥ श्री दुर्गा सप्तश्लोकी ॥

Original Śloka

दुर्गे स्मृता [1] हरसि भीतिमशेषजंतोः

स्वस्थैः स्मृता मतिमतीव शुभां ददासि ।

दारिद्र्यदुःखभय हारिणि का त्वदन्या

सर्वोपकारकरणाय सदार्द्रचित्ता ॥ २ ॥ - श्री दुर्गा सप्तश्लोकी

durge smṛtā harasi bhītimaśeṣajaṃtoḥ

svasthaiḥ smṛtā matimatīva śubhāṃ dadāsi |

dāridryaduḥkhabhaya hāriṇi kā tvadanyā

sarvopakārakaraṇāya sadārdracittā || 2 || - Srī Durgā Saptaślokī

Sandhi Split

दुर्गे स्मृता [1] हरसि भीतिम्-अशेष-जंतोः

स्वस्थैः स्मृता मतिम्-अतीव-इव [1] शुभाम् ददासि ।

दारिद्र्य-दुःख-भय हारिणि का त्वत्-अन्या

सर्व-उपकार-करणाय सदा-आर्द्र-चित्ता ॥ २ ॥- श्री दुर्गा सप्तश्लोकी

durge smṛtā [1] harasi bhītim-aśeṣa-jaṃtoḥ

svasthaiḥ smṛtā matim-atīva-iva [1] śubhām dadāsi |

dāridrya-duḥkha-bhaya hāriṇi kā tvat-anyā

sarva-upakāra-karaṇāya sadā-ārdra-cittā || 2 ||- śrī durgā saptaślokī

Word by word meaning

durge smṛtā [1] harasi bhītim-aśeṣa-jaṃtoḥ

O Durgā when remembered remove / take away / uproot fear-completely-Jīva-s (Living beings)

svasthaiḥ [1] smṛtā [2] matim-atīva [3] śubhām dadāsi |

by those who are healthy [1] when remembered [2] intellect / wisdom-highly/exceedingly [3] auspiciousness you grant

dāridrya-duḥkha-bhaya hāriṇi kā tvat-anyā

poverty-sorrow-fear remover who you-others

sarva-upakāra-karaṇāya sadā-ārdra-cittā || 2 ||- śrī durgā saptaślokī

all/every possible-help-for doing always-soft/kind-hearted

Notes:

[1] स्वस्थैः svasthaiḥ = by those at peace / healthy ones. Literal translation is healthy ones. Implied translation may be by those at peace. The reason is the Matim-atīva means “intellect- exceedingly”. Here, intellect (Mati = Buddhi) means Awakened Intellect which is wisdom which is knowledge of Self i.e. Self-Realisation (Puruṣa). This bestowing of knowledge of Self is highly auspicious and it is exceedingly rare. Such wisdom is bestowed when a person is calm and fully sāttvika. It is only then the knowledge of Self shines by itself. To those who are in fear being trapped in the cycle of birth and death and the Duḥkha i.e.  sorrow is unending. There are three types of sorrows and Mā Durgā liberates one from all sorrows and gives knowledge of Puruṣa i.e. Self which is pure consciousness and auspiciousness itself. For those suffering from worldly issues like illness, etc needs to be first relieved from suffering which Mā Durgā does and the kindhearted mother always helps in every possible way to alleviate the suffering, both material and spiritual.  Material sufferings are like curing illness and making one healthy but not providing knowledge of Self-Realisation. Spiritual illness is forgetting one’s true nature which is pure witness i.e. Puruṣa or Self or Brahman or Ātmā / Ātman.

[1] स्मृता = (feminine) who is remembered à when remembered. In current context, Whoever Remembers is also fine. 

[2] अतीव = अति + इव = excess + like)

अतीव = exceedingly

Amrut’s Translation (literal):

O Durgā! When remembered, you completely remove the fear of all beings. When remembered by those who are healthy, you grant intellect (wisdom) which is exceedingly auspicious. O the remover of poverty, sorrow, and fear! O kind-hearted Dūrgā, it is you who gives every possible help to your devotees.

Amrut’s Translation and Meaning (not literal):

1. O Durgā! You uproot the fear [of death] of all living beings who remember youː

2. O Durgā! Whenever a devotee with healthy mind, calm and purified mind remembers you [i.e. unconditionally surrenders you with strong faith], you grant your beloved devotee wisdom of Self Realisation which is extremely rare and is highly auspicious;

3. To other devotees to remember you, O Devī, you alleviate poverty, sorrow / suffering, and fear;

OR

3. To other devotees to remember you, O Devī, you uproot poverty [ignorance of knowledge of Self is real poverty], [three types of] sorrows, and fear [of duality];

4. O kind-hearted mother! You offer every possible help to all types of your devotees [– those who want freedom from fear [of death], grant knowledge of Self Realisation to those who deserve and freedom from poverty, sorrow and fear [of duality] to others].

Green mesg Translation:

Meaning:
2.1: (I Reverentially Bow down to You, O Jagadamba) O Devi Durga, Whoever Remembers You with Devotion, You Remove the endless Fears of Samsara from the mind of that Person,

2.2: (And) Whoever Meditates on You in their Heart, You bestow exceeding Auspiciousness (which is beyond description),

2.3: O Mother, Apart from You, Who else can destroy Poverty, Sorrow and Fear from our Lives? (which appears to be a never-ending cycle),

2.4: Your Heart is always full of Compassion for rendering all sorts of Help to Your Devotees.

Source: https://greenmesg.org/stotras/durga/durga_saptashloki.php

Śanti Mantra-s from Upaniṣad-s (Peace Mantra-s)

Śānti Mantra-s are to be recited in the beginning and end of any Dhārmikā Karma like Pūjā or Pravachana (Spiritual discourse on śāstra-s). Two mantra-s are mentioned here. There are atleast ten mantra-s. Each Upaniṣad has its own Śānti Mantra.

शान्ति मंत्र - सर्वे भवन्तु सुखिनः - उपनिषद् – Śanti Mantra - sarve bhavantu sukhinaḥ - Upaniṣad

Original Śloka

ॐ सर्वे भवन्तु सुखिनः

सर्वे सन्तु निरामयाः ।

सर्वे भद्राणि पश्यन्तु

मा कश्चिद्दुःखभाग्भवेत् ।

ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ sarve bhavantu sukhinaḥ

sarve santu nirāmayāḥ |

sarve bhadrāṇi paśyantu

mā kaścidduḥkhabhāgbhavet |

oṃ śāntiḥ śāntiḥ śāntiḥ ||

Sandhi Split

ॐ सर्वे भवन्तु सुखिनः

सर्वे सन्तु निरामयाः ।

सर्वे भद्राणि पश्यन्तु

मा कश्चित् दुःख-भाक् भवेत् ।

ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ sarve bhavantu sukhinaḥ

sarve santu nirāmayāḥ |

sarve bhadrāṇi paśyantu

mā kaścit duḥkha-bhāk bhavet |

oṃ śāntiḥ śāntiḥ śāntiḥ ||

Word by word meaning

oṃ sarve bhavantu sukhinaḥ

OM all may they be happy

sarve santu nirāmayāḥ |

all may they be free from disease (healthy)

sarve bhadrāṇi paśyantu

all auspicious may they see

mā kaścit {duḥkha-bhāk} bhavet |

may not anyone {sorrow / suffering-partaker à suffer} may become

oṃ śāntiḥ śāntiḥ śāntiḥ ||

OM peace peace peace [1]

Green mesg’s Translation / Meaning:

1: Om, May All be Happy,
2: May All be Free from diseases (Illness).
3: May All See what is Auspicious,
4: May no one Suffer.
5: Om Peace, Peace, Peace.

Source: https://greenmesg.org/stotras/vedas/om_sarve_bhavantu_sukhinah.php

Translation and Meaning

OM, May All be Happy,
May All be Free from diseases (Illness).
May All See what is Auspicious,
May no one Suffer.
OM Peace, Peace, Peace [liberate me from three types of worldly sorrows / sufferings]. [1]

Three types of sorrows / sufferings

[1] There three types of sorrows – Ādhyātmika, Ādhibhautika, and Ādhidaivika and

These are physical & mental sorrow or pain, sorrow caused due to external factors and sorrow caused by natural calamities. 

Physical and mental sorrow (Ādhyātmika duḥkha): bodily sickness or low mood like dejection, etc.

External sorrow (Ādhibhautika duḥkha): death of relative or cattle or due to scorpion bite.

Natural calamities (Ādhyātmika duḥkha): Destruction due to natural calamities like draught, flood, earthquake. It also includes malefic effects of planets and other non-human entities.

शान्ति मंत्र - असतो मा सद्गमय – Śanti Mantra - asato mā sadgamaya

Original Śloka

ॐ असतो मा सद्गमय ।
तमसो मा ज्योतिर्गमय ।
मृत्योर्मा अमृतं गमय ।
ॐ शान्तिः शान्तिः शान्तिः ॥
oṃ asato mā sadgamaya |

tamaso mā jyotirgamaya |

mṛtyormā amṛtaṃ gamaya |

oṃ śāntiḥ śāntiḥ śāntiḥ ||

Sandhi Split

ॐ  असतः मा सत् गमय ।

तमसः मा ज्योतिः गमय ।

मृत्योः माः अमृतम् गमय ।

ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ  asataḥ mā sat gamaya |

tamasaḥ mā jyotiḥ gamaya |

mṛtyoḥ māḥ amṛtam gamaya |

oṃ śāntiḥ śāntiḥ śāntiḥ ||

Word by word meaning

oṃ asataḥ mā sat gamaya |

OM from untruth / unreal me truth / reality lead

tamasaḥ mā jyotiḥ gamaya |

darkness / ignorance me light / knowledge lead

mṛtyoḥ māḥ amṛtam gamaya |

death me immortality lead

oṃ śāntiḥ śāntiḥ śāntiḥ ||

OM peace peace peace

Amrut’s translation and meaning

ॐ OM lead me from unreal [samsāra, empirical world] to truth [the Eternal Self]

Lead me from darkness [of ignorance of truth knowledge of Self] to knowledge [of Eternal Self]

Lead me from death [i.e. this temporary world of samsāra] to immortality [i.e. abide me in my true Self].

ॐ OM peace peace peace [liberate me from three types of worldly sorrows / sufferings] [1]

Three types of sorrows / sufferings

[1] There three types of sorrows – Ādhyātmika, Ādibhautika, and Ādidaivika and

These are physical & mental sorrow or pain, sorrow caused due to external factors and sorrow caused by natural calamities. 

Physical and mental sorrow (Ādhyātmika duḥkha): bodily sickness or low mood like dejection, etc.

External sorrow (Ādhibhautika duḥkha): death of relative or cattle or due to scorpion bite.

Natural calamities (Ādhyātmika duḥkha): Destruction due to natural calamities like draught, flood, earthquake. It also includes malefic effects of planets and other non-human entities.

Green Mesg’s Translation and Meaning:

1: Om, (O Lord) From (the Phenomenal World of) Unreality, make me go (i.e. Lead me) towards the Reality (of Eternal Self),
2: From the Darkness (of Ignorance), make me go (i.e. Lead me) towards the Light (of Spiritual Knowledge),
3: From (the World of) Mortality (of Material Attachment), make me go (i.e. Lead me) towards the World of Immortality (of Self-Realization),
4: Om, Peace, Peace, Peace.

Source: https://greenmesg.org/stotras/vedas/om_asato_ma_sadgamaya.php

References and Sources:

This section is not exhaustive. It gives only important References and Sources.

Books:

The main sources of reference for the compilation of this booklet are three books and a website.

It all started with Deva Krama i.e. Positing of Five Devatā-s and their Dhyāna śloka-s. The article was later expanded to cover other topics that you have hopefully read.

1. ‘Panchadeva Pratiṣṭhā – Rahasyam’ Page No 432 Pt. Ashok Kumar Gaud (Hindi) – provided Deva Krama with Directions which is very important.

2. ‘Panchadevopāsanā’ – Book published by Swami Sadananda Sarasvati and compiled by Dr. Sacchidananda Dwivedi ji. Svāmī is now Śankarāchārya of Dvārkā Śāradā Maṭha. Author of Book is / was the head of ‘Department of Sanskrit’ of college ‘Shri Shardapeeth Arts, Commerce College of Education, Dwarka’. (Hindi)

3. ‘Panchadeva Pūjā’ by Shrī Ramāshankar Joshi (Gujarati). A very basic book as compared to other two with Pt. Ashok Gaud’s book being very detailed. I have taken few Dhyāna śloka-s form this book.

Online Source:

4. An Article on very popular website www.advaita-vedanta.org  written and managed by a very knowledgeable Advaitin Shri VS ji who also manages Advaita-L mailing list, one of the oldest discussion group with archived posts available today as on 28-Oct-2024. Relevant Page is PanchAyatana Puja.

Other Online Sources for Stotra-s and Stuti-s:

Only a single link is provided for entire website.

5. Greenmsg website: Excellent website with reliable translation.

https://greenmesg.org/stotras/

https://greenmesg.org/stotras/tulasi/tulasi_stotram.php

https://greenmesg.org/nature/trees/k/karavira.php

6. shlokam website: Another excellent source with reliable translation.

https://shlokam.org

https://shlokam.org/sarvamangalamangalye/

https://shlokam.org/sarangatadinarta/

https://shlokam.org/ardha-narishvara-stotram/

7. Wikisource: Large collect of śāstra-s which includes entire Purāṇa-s on Sanskrit. Very helpful.

https://sa.wikisource.org/wiki/पञ्चतन्त्रम्_०२ग

This link referring to Panchatantra stories also has a reference to Panchāyatana.

https://sa.wikisource.org/wiki/नारदपुराणम्-_पूर्वार्धः/अध्यायः_६५

https://sa.wikisource.org/wiki/स्कन्दपुराणम्/खण्डः_२_(वैष्णवखण्डः)/कार्तिकमासमाहात्म्यम्/अध्यायः_०३

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_६_(उत्तरखण्डः)/अध्यायः_०८८

https://sa.wikisource.org/s/fqz

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_३_(स्वर्गखण्डः)/अध्यायः_३४

https://sa.wikisource.org/wiki/देवीभागवतपुराणम्/स्कन्धः_११/अध्यायः_१७

All sources are mentioned in their sections. Hence not mentioning them all.

8. Other Sources

https://www.advaita-vedanta.org/archives/advaita-l/2020-February/053967.html

https://adbhutam.wordpress.com/2023/03/22/panchayatana-mentioned-in-skanda-purana/

https://en.wikipedia.org/wiki/Panchayatana_puja

https://archive.org/details/bOJY_kalyan-vol.-61-issue-no.-1-damaged-gita-press/page/n93/mode/2up - Page 95 (pdf file)

pdf link from archive.org, book page no 71, pdf page no 95. Open the pdf file or open txt file in browser and search for word “कलयन्ति” and you will find the śloka). The article is in the name of Śankarāchārya Svāmī Svarūpānanda Sarasvatī jī of Jyotirmaṭha and Dvārkā Maṭha.

If someone finds reference, please email at indiaspirituality [at] gmail [dot] com.

https://www.drikpanchang.com/hindu-goddesses/parvati/durga/navdurga.html

Excellent information with Drik Panchang.

Other Misc Sources (unverified):

https://sankalpamforpuja.blogspot.com/2019/07/sankalpam-for-daily-puja-with-daily.html

https://hindi.webdunia.com/astrology-tantra-mantra-yantra/basil-mantra-118052800036_1.html

https://www.bankbazaar.com/indian-holiday/makar-sankranti-holiday.html

Note: The article may be updated as and when time permits.

 || Hari OM ||

Sheets Tables: Four Types of Food and Six Types of Tastes