1. Which one of the following is correct in gaayatrii mantra: ‘suvaH’ or ‘svaH’?

Bhagavaan Baba chants the gaayatrii mantra in His own & unique way with ‘suvaH’.

In Rigveda, gaayatrii is present as “tat savitur vareNyaM... ...prachodayaat” without “bhuur bhuvaH s(u)vaH”.

In Krishna Yajurveda,

taittiriiya saMhitaa contains occurences of “bhuur bhuvaH suvaH” not followed by “tat savitur…”

taittiriiya aaraNyaka contains:

- occurences of “bhuur bhuvaH svaH” not followed by “tat savitur…” (aruNa prashnaH)

- ‘suvaH’ in “Om bhuuH Om bhuvaH Ogm suvaH…” followed by “tat savitur…” (mahaanaaraayaNopaniShat)

So, if we chant the gaayatrii mantra in a Krishna Yajurvedic style, then ‘suvaH’ may be a relevant choice. As well as “svaH” in a Rigvedic style.


2. At many places in your documents, you have used the term ‘bramha’. One professor in Sanskrit said the correct pronunciation is ‘brahma’. Can you please clarify?

In classical Sanskrit, yes, this professor is right.

But in Vedam chanting, ‘brahma’ is pronounced ‘bramha’, hence written ‘bramha’ in SaiVeda.

Note: Such an inversion also occurs in some seldom cases, like ‘vahnishikhaa’ pronounced as ‘vanhishikhaa’ (naaraayaNa suuktam).

The chanting of the well-known and excellent Challakere Brothers or Sri K. Suresh, confirm that point.


3. The version of shrii suuktam available on SaiVeda seems to be different from another one I heard. What is the right version?

Some famous prayers, like shrii suuktam or gaNapati atharva shiirShopaniShat belong to forgotten Vedic shaakhaa-s, and are chanted and preserved by still-alive Vedic shaakhaa-s. Hence the many different versions, all acceptable.


4. In gaNapati atharva shiirShopaniShat, should we chant “samhitaa sandhiH” or “sagmhitaa sandhiH”?

The ‘gm’ appears in Yajurveda only. This sentence belongs to an upaniShat from Atharva Veda, so ‘gm’ should not appear in the chanting.

This upaniShat being often chanted by Yajurvedic paNDits, ‘gm’ appears in their chanting of this sentence. Thereupon, ‘gm’ should also logically appear in some other sentences, like “tvaM (tvagm) saakShaadaatmaa 'si nityam” or “tvameva kevalaM (kevalagm) hartaa 'si”. But it is not the case in many versions. 

Finally, since this upaniShat belongs to a forgotten Vedic shaakhaa, many ways of chanting based on tradition are to be accepted.


5. Please explain the difference between ‘dadaatu’ and ‘dadhaatu’.

The term ‘dadaatu’ means to give; ‘dadhaatu’ is broken up as ‘dadaatu + dhaarayatu’: give AND maintain/sustain it (for a longer time)

Whatever is merely given (‘da’) may be wasted and lost, whereas ‘dha’ implies that some positive qualities will be given in addition (wisdom, moderation,…), for an appropriate and lasting use of that gift.

Thus, ‘da’ is related to the gross and immediate aspect of the gift, and ‘dha’ to its subtle and lasting aspect.


6Chanting in devii suuktam differs from other suuktams. Why application of svarita, etc. are not like in others?

On SaiVeda, the documents concerning the Rig Veda are presented in two styles: kaañchii paaTha and shRingerii paaTha. For both styles, the main rules are thus:

- long and up vowels are chanted as diirgha svarita.
viśhvadēēvai‑ḥi |

- short and up vowels followed by a nasal sound are chanted as diirgha svarita on the nasal sound.

- short and up vowels followed by final visarga: their length is doubled.
duṣhkṛta‑ḥa || 2 ||  (parjanya suuktam, RVS 5-83)


Specific rule for kaañchii style:
Short and high vowels, not followed by two consonants (or, followed by consonant + vowel): their length is doubled.




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