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Most of Hindu ritual hymns are in Sanskrit language. Some of the holy books can be found in
Nepali language translated from Sanskrit. But still mantras in Nepali language are rarely found.
These are the blessings and mantras most used in Nepal in different rituals.
Dashain Blessing to Male
Dashain Blessing to Female
Gayatri Mantra
Bhagwati Stotra
(1)
,
, , (2)
, (3)
(4)
(1) May you live long like the son of Dronacharya (i.e. Aswasthama)
May your prestige prosper like King Dasaratha
May you become able to wipe out your enemies like Lord Ram
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Kaayena Waacaa Manasendriyairvaa
Buddhy-Aatmanaa Waa Prakrte Swabhaawaat
Karomi Yad-Yat-Sakalam Parasmai
Narayanayeti Samarpayaami
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Whatever I do with the body, speech, mind or the sense organs,
Or with my Intellect, or by m existing innate tendencies,
I do them all work without ownership,
And I surrender them to the Lord Vishnu
Gayatri Mantra
:| | |:
Meaning
Let us meditate on that excellent glory of the divine Light (Sun). May he inspire our thoughts,
stimulate our understandings. Rig Veda 3.62.10
,
,
Every year we hear the long Sanskrit shloka that begins Ayo
Drona Sute in Dashain, we know that these lines are blessings, but what
do they actually mean? This shloka actually lists out the good qualities
of characters from Hindu myths, and blesses the receiver with similar
qualities. Many of the stories are familiar, but some are pretty obscure
bits of mythology. For example, most people are familiar with the first
bit which goes Aayu Drona Sute, Shriyam Dasharathe,
Shatrukhsyayam Raghave. This line starts with Ashwatthama, the son
of Drona. He had once vengefully unleashed a weapon on the womb of
Abhimanyus wife Uttara, killing her unborn child. For this sin of
feticide, Lord Krishna cursed him to live as an insect for 3 lakh years.
Our elders would like us to live for 3 lakh years through a benign
blessing and without the disadvantage of this curse. The next bit wishes
that the receiver has as much wealth (Shree) as king Dasharath, and the
last part is regarding Ram. The receiver is hoped to destroy all his
enemies (shatru kshayam) like Raghav (another name for Ram) of yore
did.
Moving on, the next part wishes that the receiver has the speed
(gati) of air (pawan). Spending my third Dashain away from my family,
I certainly could do with that kind of speed! I could go home with the
west winds and come back with the east, and not worry about the
doldrums in between! The last bit of this line mentions the pride (maan)
of Duryodhan. Usually portrayed as the evil arch villain of Mahabharata,
here Duryodhan is heaped with praises. Indeed, abhimaan or pride is the
hallmark of this ill fated mans life. He gave his best to the Mahabharata
war, even though he knew there was no way he could win, simply
because he had too much pride to surrender to his arch enemies. Despite
having little support from his elders and being put down all his life, he
stayed true to his heart. If he had won the war, the Mahabharata might
now be a paean to his achievements, but since he did not, only this little
shloka bears testament to his iron will.
The last line begins with a praise of Bidur for his knowledge.
Bigyanam Bidure, Bhawanti Bhawatam, Keertishcha
Narayane.Bigyan would mean science, but nowhere do we find Bidur
being an engineer, or architect, or being even vaguely scientific in any
other way. However, he was certainly well versed in politics, ethics,
governance, astrology, and even Mlechha (foreign) languages. Now
these are knowledges that I would die for, so I would gladly accept this
gyan in lieu of science. The next part is the blessing part, where the
speaker says may these things happen! The last bit talks about the
fame (Keerti) of Lord Narayan. And truly, Narayan is probably the most
famous of gods. Besides being part of the mighty trinity, two of his
avatars Rama and Krishna are among the most famous Hindu gods. So
our elders would not only want us to have all the above mentioned
heavenly qualities, but also be world famous celebrities.
Though the meaning behind this shloka is now clear, many other
questions remain. Who wrote this shloka? In which epic or manual can it
be found? Since when has it been used in Nepal? Since when has it been
associated with Dashain? I could find no answers to these questions, and
I am looking forward to learning those answers too.