Mangala mantra

Mangala mantra lausutaan asentoharjoituksen lopuksi. Sitä kutsutaan myös shanti mantraksi. Loppumantran toista osaa ei lausuta ohjatulla tunnilla vaan mantra päättyy sanoihin sukhino bhavantu, jonka jälkeen lausutaan kolme kertaa shanti.

Kuuntele mp3 tiedosto – äänenä sri K. Pattabhi Jois

mangala_mantra

OOM
svastipradzaabhjah paripaalajantaam
njaajeena maargeena mahiim mahiishaaha
goobraamhaneebhjah shubhamastu nitjam
lookaas samastaah sukhinoo bhanvantu

kaalee varshatu pardzanjaha
prthivii sasja shaalinii
deeshoojam’ kshoobharahitaha
braamhan.aah santu nirbhajaaha

aputraaha putrinaha santu
putrinas santu pautrin.aaha
adhanaaha sadhanaas santu
dziivantu saradam shatam
oomm shaantih shaantih shaantihii

– lähde Rg Ved

Suomenkielinen käännös

Om

Olkoon kansalaisten vauraus ja hyvinvointi turvattua, valtiaiden ja hallintovirkamiesten noudattaman lain ja oikeuden mukaisesti, olkoon hengellisyys ja sivistyneisyys turvattua, eläkööt kaikki maailmat onnellista ja yltäkylläistä elämää.

Satakoot pilvet oikeina aikoina, kantakoon maa runsaan viljan (sadon), olkoon tämä maa (valtio) vapaa häiriöistä (sekasorrosta), olkoot totuuden tietäjät vapaita pelosta (vainon).

Tulkoot isät pojallisiksi, tulkoot isoisät pojanpojallisiksi, loppukoon köyhyys, eläköön jokainen ihminen sata tervettä vuotta.

Om rauhaa rauhaa rauhaa

Englanninkielisestä käännöksestä suomentanut :  Juha Javanainen

Englanninkielinen käännös

Let prosperity be glorified –
Let rulers, (administrators) rule the world with law and justice
Let divinity and erudition be protected
Let people of the whole world be happy and prosperous.

May thye clouds rain at the proper times,
may the earth be endowed with grain,
may this land be free from disturbances,
may the knowers of truth be free from fear.

om peace peace peace

Englanninkielinen käännös : Eddie Stern

The sloka is an invocation for harmony and blessings for all of creation. In ancient days the social structure and form of government differed from ours in many ways, that is why we need not take the literal meaning of this sloka, but the essence.

For peace and harmony to prevail, the kings–i.e. the politicians and leaders–should have a healthy approach towards their subjects and govern according to principles of dharma. This, we sadly note, is very rare indeed in today’s world where power and wealth seem to be the prime motivation for the ruling elite. Nevertheless, the ideal remains as it is, and as Amma’s teachings are personally influencing countless politicians all over the world, there might yet be light at the end of the tunnel.

Brahmin is one who has either realised his oneness with Brahman, the Absolute, or one who has dedicted his life to the pursuit of that realization. Such selfless people are the enlightened thinkers who provide society with a healthy understanding of life. They give guidance to all sections of society, including the political leadership. A Brahmin can also mean a brilliant intellectual who is using his talents to selflessly serve society. Thus for a stable and bright society, it is essential that these Brahmins are healthy. The sage who gave voice to this mantra obviously does not assert Brahmin-hood as a hereditary vocation as found today.

There are many examples in history to demonstrate that Brahmin-hood is an inner quality not dependent on the social status that prevails upon one’s birth. We need only to look back to the great sage Veda Vyasa, also known as Krishna Dvaipayana because he had a dark complexion and was born on an island. He was born to a fisherwoman but possessed one of the greatest minds of all times and is universally accepted as a great rishi. He codified the Vedas and composed original works that are famed all over the world for their exquisite spiritual content. Among them are popular works like the Mahabharata and Srimad Bhagavatam, as well as profound treatises on the Ultimate Reality like the Brahma Sutras. In spite of his humble origins, Sage Vyasa is one of the most revered among the plethora of India’s spiritual giants.

The most important aspect of the mantra is that the sage does not pray only for his clan or nation but for the whole world or, more precisely, all the worlds. Instead of asking for something for our self, we should pray for the whole creation. Praying for the welfare of all sentient beings–all humans, all animals, all plants—our mind