7 vyahrutis

Courtesy: Sri.KV.Anantanarayanan

The seven Vyaahritis*
*The sevem vyaahritis are **ॐ** **भूः** **ॐ** **भुवः** **ॐ** **सुवः** *
*ॐ** **महः** **ॐ** **जनः** **ॐ** **तपः** **ॐ** **सत्यं***
* om bhū**ḥ** om bhuva**ḥ** om suva**ḥ** om maha**ḥ** om jana**ḥ
** om tapa**ḥ** om satya**ṁ** each prefixed by pranavaM.*
* Each of the vyaahriti has a separate Rishi, chandas and devata. *
*They are respectively : *
* Rishis Atri, Bhrigu, Kutsa, Vasishta, Gautama, Kasyapa and
Angiras. Chandas.. Gayatri, Ushnik, Anushtup, Brihatee, Pankti, Trishtup
and Jagatee. *
*The deities are Agni, Vayu, Arka, Isana, Varuna Indra and Viswedevas. *
* The body parts where the seven vyahritis are to be touched for
nyasa(anganyasa) are..*
* Bhuu.. Feet. BhuvaH.. ankles, SuvaH.. calves, MahaH ..stomach, *
*JanaH .. Throat. TapaH, .. face and Satyam… head, *
*and while chanting the seven Vyahritis we should meditate that each of
them is present in the respective body portioned mentioned.*
*The seven vyahritis have to be pictured in our mind as follows.*
*श्वेतश्याम** **पीतपिशङ्ग** **लोहित** **नील** **कनक** **वर्ण्णाः** **
अभयाक्ष** **स्रक्** **पात्र** **वरदहस्ताः** **सपवित्र** **चतुर्हस्ताः** **
स्रक्चन्दनालङ्कृताः** **सर्वाभरणभूषिताः** **सोपवीताः** **सजटाः** **ध्यात्वा
**--*
*śvetaśyāma pītapiśa**ṅ**ga lohita nīla kanaka var**ṇṇ**ā**ḥ** abhayāk**ṣ**a
srak pātra varadahastā**ḥ** sapavitra caturhastā**ḥ** srakcandanāla**ṅ**k**ṛ
**tā**ḥ** sarvābhara**ṇ**abhū**ṣ**itā**ḥ** sopavītā**ḥ**
saja**ṭ**ā**ḥ**dhyātvā—
*
*They have the respective colurs..White, black, yellow, copperish colour,
red, blue and golden. Each vyahriti has four hands wearing pavitrams..
and each on the repective hands carry Abhayamudra, Akshamaalaa, Jalapatram
and varadhaana mudra. Each is wearing sandal paste and fragarant and
multicoloured garlands, adorned with all suitable ornaments, and having
the holy threads (upaveetham) and matted hairs.*
gayatri nyasam

*After describing the seven vyahritis, the method to pay respects to
gayatri is described. Each paadam of gayatri is divided into two.. total
six*
*तत्** **सवितुः**(1) **वरेण्यम्** **(2) **भर्गो** **देवस्य**(3) *
*धीमहि**(4) **धीयो** **यो** **न** **(5) **प्रचोदयात्** (6)*
*With these six parts anganyasas are to be done by touching our heart,
head, shika, shoulders, legs and the diks or direction. Then
Shadanganyasa with six mudras have to be done. *
*
*
*तत्सवितुः ज्ञानाय हृदयाय नमः** -- वरेण्यं ऐश्वर्याय शिरसे स्वाहाः--भर्ग्गो
देवस्य शक्त्यै शिखायै वषट्--धीमहि बलाय कवचाय हुं--धीयो यो नः तेजसे
नेत्राभ्यां वौषट्--प्रचोदयात् वीर्याय अस्त्राय फट्*
*
*
*tatsavituḥ jñānāya hṛdayāya namaḥ -- *
*vareṇyaṁ aiśvaryāya śirase svāhāḥ--*
*bharggo devasya śaktyai śikhāyai vaṣaṭ--*
*dhīmahi balāya kavacāya huṁ--*
*dhīyo yo naḥ tejase netrābhyāṁ vauṣaṭ--*
*pracodayāt vīryāya astrāya phaṭ*
*We have to pay obeisance at heart with NamaH mudra for Knowledge with
tatsavituH, we heve to pay obeisance at the top of the head with swahaaH
mudra for wealth with varenyam*
*We have to pay obeisance at our hind of the head where we tie the hair as
shika..with vashat mudra for strengtha.. with bharago devasya *
*We have to pay obeisance at our bosom where we wear armour with hum
mudra for pover.. with dhiimahi*
*We have to pay obeisance at our eyes with Vaushat mudra for effulgence
with dhi yo yo naH.*
*We have to pay obeisance at all directions with Phat mudra for valour,
with prachodayaat.* the inner meaning of
vyaahritis.

http://kanfusion.blogspot.in/2012/08/the-inner-meaning-of-vyaahritis.html

 

Now let us ponder over the meanings behind the vyahritis.

The pranavam, which precedes every vyahriti is the combination of
akaara ukaara and makaara and in this combination it represents the
triumvirate Brahma Vishnu and Maheswara who are the manifestation of the
supreme brahmam.

The seven vyahritis can be defined only in conjunction with the Pranavam
and it has to be considered that pranavam is the integral part of each
vyaahriti.
If we consider each vyahriti along with the pranavam.

Om bhuuH.. bhuu is the embodiment of Satta or the essence of existence and
it is one with brahmam in combination with pranava.

Om BhuvaH… bhuvaH represents the stithi or the present existence of all
things and it is one with brahmam in combnation with pranava.

Om SuvaH.. this is invoked by the harbingers of welfare and prosperity
like the rishis Sanaka… vring varane(वृङ्ग् वरणे) representing Va preceded
by Su shobane..( सु शोभने) (meaning that it attracts all that is shobanam)
-- and in conjunction with pranavam this vyahriti also represents brahmam.

Om MahaH… this is the vyahriti invoked by the great souls seeking
emancipation or moksham form mundance existence (MahaH poojaayam महः
पूजायाम्) is also the ultimate brahmam in conjunction with pranava.

Om janaH.. this vyahriti represents the creation of the entire universe
(janee praadhurbhaave.. जनी प्रादुर्भावे) and in conjunction with
pranava, this also represents brahmam.

Om tapaH.. the energy which is inherent in all beings and present in its
manifest form in the effulgent sun and is setting all beings into action..
is represented by this vyahriti (तपति इति तपः) and in conjunction with
pranva this again represents the supreme brahma.

Om Satyam… Satyam is one that is not affected or destroyed by space,
time, matter or any other existing stimuls, and one that has no destruction
because it was never born but was ever existent (न जायते म्रियते वा कदाचित्
----गीतायां it is never born so it has no death.. cf Gita), and it
represents the absolute truth and in conjunctin with pranava it again
becomes the supreme brahma…

So while contemplating on the seven vyahritis during japa and pranayama we
have to be conscious that we are invoking into our own beings the supreme
brahma in the shape of pranava, the triumvirate and the seven forms as
discussed above