Tryambakam yajaamahe – multi-dimension protection
The ancient Vedic hymn, enshrined as Rig Veda 7.59.12 and Yajur Veda 3.60, is reverently known as the Mahamrityunjaya Mantra. This sacred verse, while often associated with averting physical death, unfolds into a profound philosophical contemplation when approached from a non-mythological and introspective standpoint. It serves as a powerful prayer for spiritual liberation and a practical guide to a life of dharma, free from the entanglements of our own making.
त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्ध॑नम्।
उर्वारुकमिव बन्धनान्मृत्योर्मु॑क्षीय मामृतात् ॥
(ऋग्वेद ७.५९.१२; यजुर्वेद ३.६०)
Triyam-bakam yajaamahe
sugandhim puṣhṭi-vardhanam
Urvaa-urukamiva bandhanaan
mrityor-muksheeya maa-amritaat.
(Rig Veda 7.59.12; Yajur Veda 3.60)
O multi-dimensional visionary of the world; you are the master of all dimensions and the entire cosmos. We rejoice in your devotion so as to become immersed in your energy and bliss that permeates our entire being. May we be free from the diseases. May we be released from the attachments of this world so as to immerse in liberation. Like a ripened fruit released from its vine, may we readily release attachments.
Note1 – Release from bondage: If a fruit is not freed from it stem, if a cucumber is not freed from its vine, it can never serve its purpose. In addition, fruit has the ability to propagate, to create new beginnings by its seeds spreading. without that release. In this verse, the bondage from attachment, sin and other things are freely given up by the worshipper. One has to give up before it can be taken away. If we continue to hold on to things, we cannot be released from them.
Note2 – Multi-dimensional God: While humans are usually single or dual dimension in thinking and in their approach to the world, God is said to be multi-dimensional, tri-dimensional. His powers are said to be in (mathematical) powers of three (cubic; cube).
When we look at the world, we see one side or two sides, when we look at each other, we see the front and part of the sides. But God is tryambakam, his vision is mult-dimensional. He sees all at the same time. When we “see” we see things infront of us and, at the same time, we see almost 180 degrees within our peripheral vision. God, the Almighty, “sees” all without limitation. The God-conscience pervades all and everything at the same time.
To that multi-dimension One, we pay homage in this mantra.
Note 3: Maharishi Dayanand’s observations on this mantra: त्र्यम्बकं Rudra, lord of the world, the jagadeeshvaram यजामहे my eternal worship सुगन्धिं grace, splendor, luster पुष्टिवर्ध॑नम् the source of increasing strength of head (wisdom) and heart (emotion), उर्वारुकमिव the fruits (of life) having become mature and immortal बन्धनान् bound like/with vine मृत्यु separation of breath from soul मोक्षिय becoming free/immune मा not (not to be hindered or kept back/prohibited) अमृतात् the happiness of moksha.
त्र्यम्बकं 3-eyed, 3-dimensional visionary, master of the three-syllablic-Om (vibration of the cosmos) यजामहे we worship, adore, honour सुगन्धिं grace, splendor, fragrance – the kind that permeates, spread to every atom, core of being पुष्टिवर्ध॑नम् that which sustains & nourishes yet increasing; the source of increasing strength of head (wisdom) and heart (emotion) उर्वारुकमिव the big & powerful diseases (of the mind, like ignorance and untruth); also the mature fruits of life उर्वा – big and powerful – also, cucumber उरुकम् diseases (of the mind like मृत्यु death, ignorance) बन्धनान् bondage – bound like/with vine मृत्यु separation of breath from soul मोक्षिय becoming free/immune मामृतात् not hindered from everlasting happiness मा not (not to be hindered or kept back/prohibited) अमृतात् the happiness of moksha.
The multi-dimensional One
This exploration will delve into the sublime essence of the mantra, viewing it not as a petition to a three-eyed deity in a mythological sense, but as a recognition of a multi-dimensional divine consciousness and a roadmap to releasing ourselves from the bondages that hinder our spiritual progress. While traditionally translated in the context of seeking protection from mortality, a deeper, more philosophical interpretation reveals a prayer for enlightenment and release from the cycle of suffering.
1. The Multi-Dimensional Seer and Our Release from Self-Imposed Bondage
The term tryambakam (त्र्यम्बकं), often translated as “the three-eyed one,” can be philosophically interpreted as the all-perceiving consciousness that transcends the limitations of ordinary perception. This “multi-dimensional vision” suggests a divine awareness that encompasses the past, present, and future; the gross, subtle, and causal realms; and the waking, dreaming, and deep sleep states of consciousness. It is the silent witness to all of creation, the jagadeeshvaram (जगदीश्वरम्), the lord of the universe.
When we yajaamahe (यजामहे), or worship, this multi-dimensional reality, we are aligning ourselves with this vast, all-seeing perspective. This act of worship is not a mere ritual but an internal turning towards the recognition that we are observed by, and are a part of, a consciousness that perceives everything. This realization has a profound practical impact. The awareness of this all-pervading divine witness encourages introspection and self-correction. Our hidden transgressions, our “secret” habits that bind us, are no longer truly secret. This understanding fosters a sense of accountability, not born of fear, but of a desire to live in harmony with the cosmic order, or dharma. The bandhanaan (बन्धनान्), the bondages we entrap ourselves in—be they addictions, negative thought patterns, or harmful behaviors—are brought into the light of this higher awareness, initiating the process of their dissolution.
2. The Path to Moksha: Freedom from Inner Turmoil
The mantra’s prayer for release is not merely a plea for an afterlife paradise but a call for liberation in this very life. The line, urvaarukamiva bandhanaan mṛityormukṣheeya (उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय), “As the cucumber is released from its bondage (to the vine), so may I be liberated from death,” is a powerful metaphor for this process. The ripening fruit, the cucumber, detaches effortlessly from the vine when it is mature. Similarly, when we, with sincere intent and persistent effort, work to release ourselves from our sinful inclinations and attachments, we ripen spiritually.
This “death” (mṛityuḥ) from which we seek release is not just the cessation of breath but the death of our limited, egoic self—the self that is perpetually caught in the grip of anxiety, depression, and attachment. These mental afflictions are the very bonds that tie us to the vine of suffering. By cultivating sugandhim (सुगन्धिं), the fragrance of virtue, and nurturing puṣhṭivardhanam (पुष्टिवर्धनम्), the inner strength of wisdom and compassion, we mature. Our attachments to worldly outcomes and our identification with fleeting emotions begin to wane. This is the path to moksha (मोक्ष), a state of liberation characterized by inner peace, equanimity, and freedom from the anxieties that plague the unawakened mind. The final plea, maa’mṛitaat (माऽमृतात्), “but not from immortality,” underscores that this liberation is a transition into a state of eternal, unshakeable bliss.
3. Holistic Well-being: The Integration of Body and Mind
A truly spiritual life does not neglect the physical vessel. The concept of puṣṭivardhanam (पुष्टिवर्धनम्) extends to the nourishment of the body as well as the spirit. The pursuit of good health through a disciplined and healthy lifestyle is a foundational aspect of dharma. The bondage of bad habits, such as poor diet, lack of exercise, or substance abuse, are significant obstacles on the path to clarity and self-realization. These habits cloud the intellect, agitate the emotions, and weaken the will.
Therefore, the prayer to be released from bondage is also a prayer for the strength and discipline to adopt a lifestyle that promotes vitality. By choosing to let go of detrimental habits, we are actively participating in our own well-being. This is a practical application of the mantra’s wisdom. A healthy body supports a clear mind, and a clear mind is better equipped to grasp the subtle truths of our existence and to engage in the deep introspection required for spiritual growth. The release from the “vine” of unhealthy living is a crucial step towards overall liberation.
4. Surrender, Karma, and the Ultimate Release
The mantra encourages a life of mindful action and surrender to the divine will, as understood through scriptural teachings. By aligning our actions with dharma, we cease to accumulate negative karma—the fruits of actions that bind us to the cycle of rebirth and suffering. The teachings of the scriptures provide a roadmap for righteous living, helping us to navigate the complexities of life without creating further entanglements.
When the moment of physical death arrives for one who has lived a life of dharma and surrender, it is not a tragic end but a natural transition, a final and genuine release. The ripened soul, like the mature cucumber, detaches from the physical body, the bandhanaan (बन्धनान्) of earthly existence, without trauma or resistance. This release is not just from the body but also from the remaining karmic imprints that have not yet fructified. The journey of the soul continues, unburdened and free, towards its ultimate union with the immortal, the amṛta (अमृत).
The Sublime Essence: A Prayer for Conscious Evolution
The Mahamrityunjaya Mantra, when viewed through this philosophical lens, transcends its traditional interpretation and becomes a universal prayer for conscious evolution. It is a daily reminder that we are not helpless victims of our circumstances but active participants in our own liberation. It calls on us to:
Acknowledge a higher, all-perceiving consciousness, which inspires us to live with integrity.
Strive to release ourselves from the mental and emotional bondages that cause suffering.
Cultivate a healthy and disciplined lifestyle as a foundation for spiritual practice.
Surrender to the wisdom of righteous living, thereby freeing ourselves from the chains of karma.
Ultimately, this mantra is a profound affirmation of our potential to achieve a state of lasting peace and freedom, not in some distant heaven, but here and now, in the fertile ground of our own lives. It is a timeless guide to transforming our mortal existence into a conscious journey towards the immortal essence of our being.
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