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
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
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.
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
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.
6. Chanting 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
- long and up vowels are chanted as diirgha svarita.
ex: viśh’vadēēvai‑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
ex: duṣh’kṛta‑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.