Sanusvara Prasna

Sanusvara Prasna (Sunnala Pannam)

brahmaṇē brāhmaṇam ālabhatē । kṣattrāya rājanyam । marudbhyō vaiśyam । tapasē śūdram । tamasē taskaram । nārakāya vīrahaṇam । pāpmane klībam । ākrayāyāyōgūm । kāmāya puṃścalūm । atikruṣṭāya māgadhām ॥

The Supreme Being (Brahman) is symbolically offered a Brāhmaṇa (representing knowledge and wisdom). For the Kṣatriya power, a Rājanya (warrior ruler) is offered. To the Maruts (divine forces of nature), the Vaiśya (representing prosperity and commerce) is offered. For austerity (Tapas), the Śūdra (representing service and labour) is offered. For darkness, the thief is offered; for the realm of suffering, the destroyer of heroes is offered. For sin, the weak and powerless are offered; for desire, the unrestrained person is offered; and for insult and harsh speech, the bard or entertainer is offered.

gītāya sūtam । nṛttāya śailūṣam । dharmāya sabhācāram । narmāya rēbham । nariṣṭhāyai bhīmalam । hasāya kārim । ānandāya strīṣakham । pramudē kumārīputram । mēdhāyai rathakāram । dhairyāya takṣāṇam ॥

For sacred songs and recitations, the Sūta (charioteer and storyteller) is offered. For dance, the performer is offered. For righteousness, the assembly attendant is offered. For humour and amusement, the entertainer is offered. For joy and happiness, companions of celebration are offered. For intelligence and skill, the chariot maker is offered. For courage and stability, the carpenter is offered.

śramāya kaulālam । māyāyai kārmāram । rūpāya maṇikāram । śubhē vapam । śaravyāyai iṣukāram । hētyai dhanvakāram । karmaṇē jyākāram । diṣṭāya rajjusargam । mṛtyavē mṛgayum । antakāya śvanitam ॥

For physical effort and labour, the potter is offered. For creative skill and illusion, the metal worker is offered. For beauty and appearance, the jeweller is offered. For auspiciousness, the barber is offered. For weapons, the arrow maker and bow maker are offered. For work and action, the maker of bowstrings is offered. For destiny and fate, the rope maker is offered. For death, the hunter and the one who tracks animals are offered.

sandhayē jāram । gehāyōpapatim । nirṛtyai parivittam । ārtyai parivividānam । arādhyai didhiṣūpatim । pavitrāya bhiṣajam । prajñānāya nakṣatradarśam । niṣkṛtyai pēśaskārīm । balāyōpadām । varṇāyānūrūḍham ॥

For hidden meetings and unions, the lover is offered. For household life, the second husband is offered. For misfortune and destruction, the neglected one is offered. For suffering, the abandoned one is offered. For purification, the physician is offered. For wisdom and knowledge, the astrologer who observes the stars is offered. For correction and restoration, the craftsman is offered. For strength, the helper is offered.

nadībhyaḥ pauñjiṣṭam । ṛkṣīkābhyō naiṣādam । puruṣavyāghrāya durmadam । prayudbhya unmattham । gandharvāpsarābhyō vrātyam । sarpadevajēbhyō’pratipadam । avēbhyaḥ kitavam । iryatāyā akitavam । piśāchēbhyō bidalakāram । yātudhānēbhyaḥ kaṇṭakakāram ॥

For rivers, the fisherman is offered. For forest beings, the hunter is offered. For the mighty and powerful, the arrogant person is offered. For destructive forces, the mad person is offered. For Gandharvas and celestial beings, the outsider is offered. For serpentine divine beings, the unpredictable one is offered. For gamblers, the gambler is offered. For demons and harmful beings, the thorn maker is offered.

utsādēbhyaḥ kubjam । pramudē vāmanam । dvārbhyaḥ srāmam । svapnāyāndham । adharmāya badhiram । sañjñānāya smarakārīm । prakāmoddyāyōpasadam । āśikṣāyai praśninam । upaśikṣāyā abhipraśninam । maryādāyai praśnavivākam ॥

For decline and weakness, the hunchback is offered. For joy, the dwarf is offered. For doors and entrances, the tired traveller is offered. For sleep, the blind person is offered. For unrighteousness, the deaf person is offered. For awareness and learning, the teacher of memory is offered. For questioning and education, the questioner and examiner are offered.

ṛtyai stēnahṛdayam । vairahatyāyai piśunam । vivittyai kṣattāram । aupadraṣṭāya saṅgrahītāram । balāyānucarām । bhūmnē pariṣkandam । priyāya priyavādinam । ariṣṭyā aśvasādam । mēdhāya vāsaḥ palpūlīm । prakāmāya rajayitrīm ॥

For destruction and wrongdoing, the thief-hearted person is offered. For causing conflict, the informer is offered. For observation and administration, the assistant is offered. For strength, the follower is offered. For abundance, the supporter is offered. For affection, the sweet speaker is offered. For prosperity, the horse caretaker is offered. For intelligence, the weaver of garments is offered.

bhāyai dārvāhāram । prabhāyā āgnēndham । nākasya pṛṣṭhāyā abhiṣēktāram । brahmaṇasya viṣṭapāya pātranirṇēgam । dēvalōkāya pēśitāram । manuṣyalōkāya prakaritāram । sarvēbhyo lōkēbhya upasēktāram ॥

For fear, the wood carrier is offered. For brilliance, the one who gathers fuel for fire is offered. For the heavenly realm, the consecrator is offered. For the divine world, the craftsman is offered. For the human world, the organizer is offered. For all worlds, the one who serves and performs duties is offered.

avartyai vadhāyōpamanthitāram । suvargāya lōkāya bhāgadhugham । varṣiṣṭhāya nākāya parivēṣṭāram ॥

For destruction and defeat, the one who strikes is offered. For the heavenly world, the distributor of offerings is offered. For the highest celestial realm, the protector and attendant is offered.

armē̎bhyō hasti̠pam । ja̠vāyā̎śva̠pam ।
puṣṭyai̍ gōpā̠lam । tēja̍sē-‘japā̠lam ।
vī̠ryā̍yāvipā̠lam । irā̍yai kī̠nāśam̎ ।
kī̠lālā̍ya surākā̠ram । bha̠drāya̍ gṛha̠pam ।
śrēya̍sē vitta̠dham । adhya̍kṣāyānukṣa̠ttāram̎ ॥

For protection and strength, the elephant keeper is offered. For speed and movement, the horse keeper is offered. For nourishment and prosperity, the cowherd is offered. For brilliance and energy, the goat herder is offered. For vitality and power, the protector of livestock is offered. For fertility and sustenance, the farmer who cultivates the earth is offered. For enjoyment and celebration, the maker of alcoholic drinks is offered. For auspiciousness and welfare, the house protector is offered. For prosperity and success, the wealth giver is offered. For authority and supervision, the assistant administrator is offered.

ma̠nyavē̍-‘yastā̠pam । krōdhā̍ya nisa̠ram ।
śōkā̍yābhisa̠ram । u̠tkū̠la̠vi̠kū̠lābhyā̎-ntri̠sthinam̎ ।
yōgā̍ya yō̠ktāram̎ । kṣēmā̍ya vimō̠ktāram̎ ।
vapu̍ṣē mānaskṛ̠tam । śīlā̍yāñjanīkā̠ram ।
nir-ṛ̍tyai kōśakā̠rīm । ya̠māyā̠sūm ॥

For anger and resentment, the one who provokes anger is offered. For wrath, the one who becomes fierce is offered. For sorrow, the one who expresses grief is offered. For unstable conditions, the restless person is offered. For yoga and discipline, the one who practices union is offered. For protection and welfare, the one who releases and preserves is offered. For beauty and appearance, the skilled decorator is offered. For character and conduct, the one who applies cosmetics is offered. For destruction and misfortune, the maker of containers is offered. For Yama (lord of death), the one connected with life force is offered.

ya̠myai̍ yama̠sūm । atha̍rva̠bhyō-‘va̍tōkām ।
sa̠ṃva̠thsa̠rāya̍ paryā̠riṇī̎m ।
pa̠ri̠va̠thsa̠rāyāvi̍jātām ।
i̠dā̠va̠thsa̠rāyā̍pa̠skadva̍rīm ।
i̠dva̠tsa̠rāyā̠tītva̍rīm ।
va̠thsa̠rāya̠ vija̍rjarām ।
sa̠ṃva̠thsa̠rāya̠ pali̍knīm ॥

For Yama, the mother of Yama is offered. For the Atharvan sages, the unprotected one is offered. For the year (Saṃvatsara), the one who completes the cycle is offered. For the changing year, the unborn one is offered. For the seasonal cycles, those who represent different stages of time are offered. For the year, the aged and weakened are offered. These represent the passing nature of time and the cycles of existence.

vanā̍ya vana̠pam । a̠nyatō̍-‘raṇyāya dāva̠pam ॥

For forests, the forest guardian is offered. For wilderness and remote places, the protector of wild regions is offered.

sarō̎bhyō dhaiva̠ram । vēśa̍ntābhyō̠ dāśam̎ ।
u̠pa̠sthāva̍rībhyō̠ baindam̎ ।
na̠ḍva̠lābhya̍-śśauṣka̠lam ।
pā̠ryā̍ya kaiva̠rtam । a̠vā̠ryā̍ya mārgā̠ram ॥

For lakes and waters, the fisherman is offered. For water settlements, the boatman is offered. For riverbanks and water passages, the ferryman is offered. For dry channels, the one connected with dry lands is offered. For crossing places, the navigator is offered. For difficult paths, the guide is offered.

tī̠rthēbhya̍ ā̠ndam । viṣa̍mēbhyō mainā̠lam ।
svanē̎bhya̠ḥ parṇa̍kam । guhā̎bhya̠ḥ kirā̍tam ।
sānu̍bhyō̠ jambha̍kam । parva̍tēbhya̠ḥ kimpū̍ruṣam ॥

For sacred places, the wanderer is offered. For dangerous and uneven places, the mountain dweller is offered. For forests and natural sounds, the leaf gatherer is offered. For caves, the hunter is offered. For mountain peaks, the mysterious beings such as Kimpuruṣas are offered.

pra̠ti̠śrutkā̍yā ṛtu̠lam । ghōṣā̍ya bha̠ṣam ।
antā̍ya bahuvā̠dinam̎ । a̠na̠ntāya̠ mūkam̎ ।
maha̍sē vīṇāvā̠dam । krōśā̍ya tūṇava̠dhmam ।
ā̠kra̠ndāya̍ dundubhyāghā̠tam ।
a̠va̠ra̠spa̠rāya̍ śaṅkha̠dhmam ।
ṛ̠bhubhyō̍-‘jinasandhā̠yam । sā̠dhyēbhya̍ścharma̠mṇam ॥

For the power of echo and response, the one who repeats sounds is offered. For proclamation, the speaker is offered. For endless expression, the one who speaks excessively is offered. For silence and infinity, the mute person is offered. For greatness and celebration, the musician who plays the Vīṇā is offered. For loud calls, the drummer is offered. For cries and announcements, the one who beats the Dundubhi drum is offered. For divine communication, the conch blower is offered. For the Ṛbhus (divine craftsmen), the worker of animal skins is offered. For the Sādhyas (celestial beings), the leather worker is offered.

bī̠bha̠thsāyai̍ paulka̠sam । bhūtyai̍ jāgara̠ṇam ।
abhū̎tyai svapa̠nam । tu̠lāyai̍ vāṇi̠jam ।
varṇā̍ya hiraṇyakā̠ram । viśvē̎bhyō dē̠vēbhya̍-ssidhma̠lam ।
pa̠śchā̠ddō̠ṣāya̍ glā̠vam । ṛtyai̍ janavā̠dinam̎ ।
vyṛ̍ddhyā apaga̠lbham । sa̠ṃśa̠rāya̍ pracChidam ॥

For that which is unpleasant and impure, the outcast is offered. For prosperity and growth, the awakened one is offered. For decline and loss, the sleeper is offered. For trade and measurement, the merchant is offered. For colour and beauty, the goldsmith is offered. For all the divine beings, the purifier is offered. For faults arising afterwards, the weak and exhausted person is offered. For destruction, the one who spreads accusations is offered. For poverty and decline, the foolish person is offered. For separation and division, the cutter is offered.

hasā̍ya puṃścalūm ālabhatē ।
vī̠ṇā̠vā̠da-ṅgaṇa̍ka-ṅgī̠tāya̍ ।
yāda̍sē śābu̠lyām ।
na̠rmāya̍ bhadrava̠tīm ।
tū̠ṣṇa̠va̠dhma-ṅgrā̍ma̠ṇya̍-mpāṇisaṅghā̠ta-nnṛ̠ttāya̍ ।
mōdā̍yānu̠krōśa̍kam ।
ā̠na̠ndāya̍ tala̠vam ॥

For laughter and amusement, the entertainer is offered. For Vīṇā music, counting, and singing, the respective performers are offered. For aquatic beings, the one connected with water creatures is offered. For humour and pleasure, the graceful performer is offered. For silent performance and village leadership, the drum player and community performer are offered. For happiness and delight, the compassionate person is offered. For joy and celebration, the Tāla instrument player is offered.

a̠kṣa̠rā̠jāya̍ kita̠vam ।
kṛ̠tāya̍ sabhā̠vinam̎ ।
trētā̍yā ādinavada̠rśam ।
dvā̠pa̠rāya̍ bahi̠-ssadam̎ ।
kala̍yē sabhāsthā̠ṇum ।
du̠ṣkṛ̠tāya̍ cha̠rakā̍chāryam ॥

For gambling and dice, the gambler is offered. For the age of Kṛta (Satya Yuga), the respected member of the assembly is offered. For Tretā Yuga, the observer of decline is offered. For Dvāpara Yuga, the outsider is offered. For Kali Yuga, the person who remains in assemblies is offered. For sinful actions, the teacher of harmful practices is offered.

adhva̍nē brahmachā̠riṇam̎ ।
pi̠śā̠chēbhya̍-ssaila̠gam ।
pi̠pā̠sāyai̍ gōvya̠chCham ।
nir-ṛ̍tyai gōghā̠tam ।
kṣu̠dhē gō̍vika̠rtam ।
kṣu̠ttṛ̠ṣṇābhyā̠-ntam ।
yō gāṃ vi̠kṛnta̍nta-mmā̠ṃsa-mbhikṣa̍māṇa upa̠tiṣṭha̍tē ॥

For the journey and path, the celibate traveller is offered. For spirits and hidden beings, the mountain wanderer is offered. For thirst, the cattle seeker is offered. For destruction, the cattle killer is offered. For hunger, the one who cuts cattle is offered. For hunger and thirst together, the one who seeks meat after slaughter is offered.

bhūmyai̍ pīṭhasa̠rpiṇa̠māla̍bhatē ।
a̠gnayē̍-‘gṃsa̠lam । vā̠yavē̍ chāṇḍā̠lam ।
a̠ntari̍kṣāya vaṃśana̠rtinam̎ ।
di̠vē kha̍la̠tim । sūryā̍ya harya̠kṣam ।
cha̠ndrama̍sē mirmi̠ram ।
nakṣa̍trēbhyaḥ ki̠lāsam̎ ।
ahnē̍ śu̠klaṃ pi̍ṅga̠lam ।
rātri̍yai kṛ̠ṣṇaṃ pi̍ṅgā̠kṣam ॥

For the Earth, the person who sits upon a low seat is offered. For Agni (fire), the one who carries burdens is offered. For Vāyu (air), the outcast person is offered. For the atmosphere, the bamboo dancer is offered. For heaven, the bald person is offered. For the Sun, the one with reddish eyes is offered. For the Moon, the person with trembling movements is offered. For the stars, the diseased person is offered. For the day, the golden-coloured person is offered. For the night, the dark-eyed person is offered.

vā̠chē puru̍ṣa̠māla̍bhatē ।
prā̠ṇama̍pā̠naṃ vyā̠namu̍dā̠naṃ sa̍mā̠naṃ tān vā̠yavē̎ ।
sūryā̍ya̠ chakṣu̠rāla̍bhatē ।
mana̍ścha̠ndrama̍sē ।
di̠gbhyaḥ śrōtram̎ ।
pra̠jāpa̍tayē̠ puru̍ṣam ॥

For speech, the human being is offered. To the vital airs — Prāṇa, Apāna, Vyāna, Udāna, and Samāna — the corresponding life energies are offered to Vāyu. For the Sun, the eye is offered. For the Moon, the mind is offered. For the directions, the ear is offered. To Prajāpati, the complete human being is offered.

athai̠tānarū̍pēbhya̠ āla̍bhatē ।
ati̍hrasva̠mati̍dīrgham ।
ati̍kṛśa̠matyag̍ṃsalam ।
ati̍śukla̠mati̍kṛṣṇam ।
ati̍ślakṣṇa̠mati̍lōmaśam ।
ati̍kiriṭa̠mati̍danturam ।
ati̍mirmira̠mati̍mēmiṣam ॥

From among beings of unusual forms, offerings are made to those who are extremely short and extremely tall; those who are excessively thin and those with unusual bodies; those who are extremely white or extremely dark; those who are very smooth or very hairy; those with extraordinary head forms or teeth; those with unusual eyes or blinking movements.

ā̠śāyai̍ jā̠mim ।
pra̠tī̠kṣāyai̍ kumā̠rīm ॥

For hope and expectation, the young maiden is offered, representing the future possibilities and continuation of life.