mṛtyu�jayāya - A deeper look

[yajvan]

hariḥ oṁ
~~~~~~


oṁ mṛtyuñjayāya namaḥ
oṁ I bow (salutations) to mṛtyuñjaya¹, the conqueror of death

Namasté
I thought to spend some time on this most noble mantra - one of my favorites. We have done this in past HDF posts, yet with this offer, I wish to go deeper into the appreciation of each word as it is a delight to write and study.

The mantra is called mahā mṛtyuṃjaya¹ mantra, some call tryambakaṃ mantra, from the 1st word uttered. It is found in the ṛg ved, 7th mandala, 59th śloka; the ṛṣi is Vasișțha, the devatā is rudra.

tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |
urvārukamivabandhanān mṛtyormukṣīya māmṛtāt ||

some like to break up the words a bit more for easy identification:
tryambakaṃ yajāmahe sugandhiṃ puṣṭi-vardhanam |
urvārukam iva bandhanān mṛtyor mukṣīya māmṛtāt ||

I plan to build the translation of the mantra as I proceed with future posts.

tryambakaṃ

try+ambaka+ṃ

try = trí , sometimes triy, means 3 ( triad )
trí can infer trayīmūrti - or the One with 3 forms i.e. brahmā, viṣṇu and śiva. It also can infer triśūla - a 3 pronged shaft called daṃḍa (some write daṇda); There are multiple considerations for the meaning of the 3 prongs - let me offer one. It is śiva's śakti, composed of icca śhakti, kriyā śhakti and jñāna śhakti i.e. will, action and knowledge/wisdom. Hence śiva's rule or domain over these 3 can be used as tools to bring the aspirant to Him.

ambaka = eye
This ambaka can also be amba+ka. Ambā is a noun of durgā. Durgā is also known as umā , pārvatī, etc. ; ambikā Is defined as 'mother' hence we infer Mother Divine. What of this ka? It has many meanings - that of joy, happiness, wealth; as a noun it can be viewed as prajāpati, the creator.


How does this fit in? Durgā as pārvatī, Mother Divine is that creative force (śakti) of śiva/rudra. A nice fit as I see it as śiva is also known as ambikānāthāya ; ambikā + nāthā. Ambikā as śiva's wife i.e. śrī devī, pārvatī , durgā , and nātha is protector or lord. Hence ambikānāthā is He who is the protector and Lord of ambikā.

ṃ = anusvāra is an after-sound, sounded through the nose i.e. nasalization. It has much to do with śiva-tattva and we will leave this for another time. tryambakaṃ is therefore 3 eyed, a name for śiva/rudra; Because of this 3rd eye śiva is also known as lalāṭākṣā ; lalāṭa + akṣāya ; lalāṭa is the forehead, some say the brow; akṣa or akśa is the eye; also it’s a seed; it is also considered the beam of a balance or string which holds the pivot of the beam; and this akśa is also a measure of weight. When people think of akṣa many times it is associated with rudrākśa (rudra + akśa) as the tear of Śiva. There is also another slightly different view held; that rudrākśa are the eyes of Śiva.



ॐ त्र्यम्बक नमः
oṁ I bow to tryambaka




praṇām



words

mṛtyuñjaya - mṛtyu मृत्यु is death + jaya जय is conquering or winning. Śiva is hailed as the conqueror of death.

[yajvan]

hariḥ oṁ
~~~~~~

oṁ mṛtyuñjayāya namaḥ
oṁ I bow (salutations) to mṛtyuñjaya, the conqueror of death


Namasté,
taking the next word in the mantra ...


tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |
urvārukamivabandhanān mṛtyormukṣīya māmṛtāt ||

yajāmahe
yaj-ā-ma-he

yaj is to offer, to grant, yield ; it is worshipping

ā is the 2nd vowel (svara) in the saṃskṛt alphabet (written in devanāgarī), yet that is not the point to be made. This ā is a noun of śiva.
So in one two words yaj-ā, we are offering worship, praise to siva (ā).

If we were to spend some time with mātrikācakra ( or the garland of sounds that make up saṃskṛt) we will find that vowels (svara) are the ownership of śiva; consonants (vyañjana) are owned by śrī devī, none other then śiva's śakti. Thus the first two sounds/letters are a and ā , śiva & śrī devī, both are one.

ma as a noun is happiness, welfare; it is also a the 4th note the 4th note of the scale in music (abbreviated for madhyama); ma is also 'me'.

he is 'oh!' or 'ho! ' (a vocative particle, for those interested) bringing emphysis to the overall word yajāmahe as if to put an exclamation point (!) or emphasis of enthusiasm overall . This is my view, others may vary.

Looking at yajāmahe, we know have the following:
I (ma as me, I) offer/worship (yaj), happily ( 4th derivative of ma) sing (ma as the 4th derivative of ma) thee śiva/ruda (ā) praise (yaj) (he) !

It is always interesting to know the flexibility of saṃskṛt. This word yajāmahe can also be viewed as yajā-ma-he; yajā is a word formed to explain/mean yajus which is reverence, veneration, worship a sacrificial prayer, hence the notion of singing (ma), yajus a sacrificial prayer, to tryambaka.

Hence we have tryambakaṃ yajāmahe - O' 3 eyed, the One with 3 forms, I happily sing and offer thee praise as worship -or- I happily worship thee with praise .


ॐ त्र्यम्बक नमः
oṁ I bow to tryambaka



praṇām

[yajvan]

hariḥ oṁ
~~~~~~

ॐत्रयीमूर्तयेनमः
oṁ trayīmūrtaye namaḥ
oṁ I bow (salutations) to the One Being of three forms

Namasté
continuing with the mantra's translation...


tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |
urvārukamivabandhanān mṛtyormukṣīya māmṛtāt ||

sughandhiṃ
su+ghandhiṃ su is to go , move, also to bring forth ; it also can be used as an adjective meaing good , excellent , right , virtuous , beautiful


ghandha is fragrant substance , fragrance , scent , perfume; it is also of the nose i.e. smell
Hence sughandha is a beautiful (su) fragrance (ghandha) that is brought forth (su).


But is there something deeper in these words? As you would expect, yes. Note that su also has the 2nd derivation of to possess supremacy; gha is surely , indeed and dhi is to delight, please. Hence su + gah + dhi - is that Supreme that surely delights.

puṣṭivardhanam
puṣṭi+vardhanam
puṣṭi - a well-nourished condition, thriving, prosperous, full, complete, opulence
vardhana - One who nourishes, strengthens, causes an increase in health and well-being; causing to increase , strengthening , granting prosperity


Hence puṣṭivardhanam is one that causes and nourishes prosperity and fullness. Within our sphere of existence, we consider the sun the one that nourishes all (shines on all the same). This is pūṣan of the veda-s, from 'pūṣ' to nourish and connects nicely with our word puṣṭi.



We now have the following:


tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |



tryambakaṃ yajāmahe - O' 3 eyed, the One with 3 forms, I happily sing and offer thee praise as worship or I happily worship thee with praise


sughandhiṃ puṣṭivardhanam - the beautiful fragrance of Your Being, the Supreme that Delights, and nourishes all fully


ॐ त्र्यम्बक नमः
oṁ I bow to tryambaka
praṇām

[kd gupta]

Who has the third eye , he who is awake in Samadhi stage or turiya stage , he is shiva, shruti says shiva advaitam chaturtham manyate .
Who willingly or with great essence gives all to those who need , he is shiva only because shiva needs nothing for him .

Aum namah shivay

[yajvan]

hariḥ oṁ
~~~~~~

ॐत्रयीमूर्तयेनमः
oṁ trayīmūrtaye namaḥ
oṁ I bow (salutations) to the One Being of three forms

Namasté


continuing with the mantra's translation...
tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |
urvārukamivabandhanān mṛtyormukṣīya māmṛtāt ||


urvārukamivabandhanān


urvārukamiva
urvārukamiva is urvāru + kam + iva



urvāru is defined as cucumber and can be written like this urvāruka or urvārukam; yet if defined this way we just get cucumber and we miss the important word kam and its 2nd derivative.

kam - is desire, to wish or long for. It points to the notion of attachment. Just as there is the attachment of the cucumber to its stem (to hold onto).


iva - is like or ~ just as~



Hence like or as (iva) the cucumber (urvāru) is bound/desires (kam), holds on


bandhanān




bandhana - is holding fast ; it is also defined as a stem or stalk ; Hence we have the stem of the urvāru , holding fast i.e. attached and is the symbol ( and also defined as) mundane bondage. The bondage of the Self bound to the body and this plane of existence.


What is interesting to note bandhana also has the definition of catching , capturing , confining , detention , custody , imprisonment or a prison; The body has seemingly 'imprisoned' the Self.





Hence urvārukamiva-bandhanān tells us, just like (iva) the cucumber (urvāru) holding fast (bandhana) we are bound, we too have our Selves in the custody of mundane bondage, and it is this kam (desire) that brings the notion of attachment.


Now, what to do? What are we asking tryambaka (rudra/śiva)?


mṛtyormukṣīya māmṛtāt

mṛtyor-mukṣīya
mṛtyor is mṛtyu¹ - death, dying.


mukṣīya is mukti - to set free;final liberation or emancipation= mokṣa





mṛtyormukṣīya is to set free, liberate one from dying. This dying has two implications ; That of ill-health no doubt, but also set free this birth-death-birth cycle ; that is the fruit of mokṣa. But where did I get ' ill-health' from?

Mṛtyú is the god of disease. Let me be free of ill-health and of birth-and-rebirth i.e. death.



māmṛtāt is mā-amṛtāt



mā - is 1st person pronoun or me; this too has various derivatives i.e. mother, light, to measure, happiness, welfare, water. (a very useful sound I may say).

amṛtāt is amṛtā - this means imperishable, immortal ; nector; the deeper significance is, as a noun, it is a name of śiva.


Hence māmṛtāt says bring/make me (mā) measure me (mā) as imperishable, immortal ; bring me/make me amṛtā - śiva.



We now have mṛtyormukṣīya māmṛtāt - liberate me from the cycle of death, bring good heath, may I become imperishable, may I enjoy the nector of śiva.



tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |

urvārukamivabandhanān mṛtyormukṣīya māmṛtāt ||



tryambakaṃyajāmahe - O' 3 eyed, the One with 3 forms, I happily sing and offer thee praise as worship or I happily worship thee with praise .

sughandhiṃ puṣṭivardhanam - the beautiful fragrance of Your Being, the Supreme that Delights, and nourishes all fully
urvārukamiva-bandhanān - just like (iva) the cucumber (urvāru) holding fast (bandhana) I am bound; my Self is in the custody of mundane bondage
mṛtyormukṣīya māmṛtāt - liberate me from the cycle of death, bring good health, may I become imperishable, may I enjoy the nectar of śiva.

ॐ शूलपाणये नमः


oṁ śūlapāṇaye namaḥ
oṁ I bow (salutations) to śūlapāṇi, the Wielder of the trident


praṇām

words



1. mṛtyu for those studying jyotiṣ, it is another name for the 8th house.

[atanu]

hariḥ oṁ

Namast�


continuing with the mantra's translation...
tryambakaṃ yajāmahe sughandhiṃ puṣṭivardhanam |
urvārukamivabandhanān mṛtyormukṣīya māmṛtāt ||

urvārukamivabandhanān
urvāru is defined as cucumber and can be written like this urvāruka or urvārukam; yet if defined this way we just get cucumber and we miss the important word kam and its 2nd derivative.


kam - is desire, to wish or long for. It points to the notion of attachment. Just as there is the attachment of the cucumber to its stem (to hold onto).

iva - is like or ~ just as~
Hence like or as (iva) the cucumber (urvāru) is bound/desires (kam), holds on



urvārukamiva-bandhanān - just like (iva) the cucumber (urvāru) holding fast (bandhana) I am bound; my Self is in the custody of mundane bondage
Dear Yajvanji

Recently the following occured to me.

Does the Cucumber wish for its freedom? Does the Cucumber (destructible limited body) attain freedom and immortality on being freed of the attachment to the bigger plant (infinite)?:)

Regards

[yajvan]

hariḥ oṁ
~~~~~~

namast� atanu




Recently the following occured to me.

Does the Cucumber wish for its freedom? Does the Cucumber (destructible 1. limited body) attain freedom and immortality on being freed of the attachment to the bigger plant (infinite)?:) Regards

A most excellent question. I know this: This whole universe is bent on expansion. The cucumber wishes to grow, advance, proceed. It desires to become full, whole - to reach its full potential within the limits of being a cucumber. Yet to think beyond this and ponder if that cucumber is capible of kevala-j�āna� would only be conjecture on my part.


praṇām
1. kevala-j�āna - the highest possible knowledge i.e. that of considering mokṣa

[Omkara]

Wonderful thread!

[devotee]

Namaste Atanu,



Recently the following occured to me.

Does the Cucumber wish for its freedom? Does the Cucumber (destructible limited body) attain freedom and immortality on being freed of the attachment to the bigger plant (infinite)?:)


Nice to see you back after a long time. :)

First of all, does Cucumber think that it is bound ? In my opinion, the feeling of bondage, liberation and even a "wish" ... may not be available to a being below a certain level of consciousness. I would give another example : In my body there are billions of cells which have their own individuality but I don't think they have a a separate wish or a will ... they are programmed to act for the bigger cause (for my body) and perish when their role is over ... that is all ... similarly, cucumber and infinite number of things in this universe are programmed to work for the bigger cause of this universe.

OM

[atanu]

hariḥ oṁ
namast� atanu

A most excellent question. I know this: This whole universe is bent on expansion. The cucumber wishes to grow, advance, proceed. It desires to become full, whole - to reach its full potential within the limits of being a cucumber. Yet to think beyond this and ponder if that cucumber is capible of kevala-j�āna� would only be conjecture on my part.


praṇām

1. kevala-j�āna - the highest possible knowledge i.e. that of considering mokṣa


Namaste Atanu,

Nice to see you back after a long time. :)

First of all, does Cucumber think that it is bound ? In my opinion, the feeling of bondage, liberation and even a "wish" ... may not be available to a being below a certain level of consciousness. I would give another example : In my body there are billions of cells which have their own individuality but I don't think they have a a separate wish or a will ... they are programmed to act for the bigger cause (for my body) and perish when their role is over ... that is all ... similarly, cucumber and infinite number of things in this universe are programmed to work for the bigger cause of this universe.

OM

Namaste All

Sorry. Possibly, I failed to convey.

If Cucumber cannot know, how can this body (if compared to a cucumber) know?

I think it is not the Cucumber that gets freed.:)

Regards

[yajvan]

hariḥ oṁ
~~~~~~

namast� atanu



Sorry. Possibly, I failed to convey.
If Cucumber cannot know, how can this body (if compared to a cucumber) know?
I think it is not the Cucumber that gets freed.:)

Yes, I see your point... not the ~body~.
In fact the notion of mokṣa is more about the alignment to the Divine. ~Body~ is inconsequential, but a vehicle for awareness, a vehicle for this awareness to experience the finite.

praṇām