Gau Maha Mantra
सर्वकामदुधे देवि सर्वतीर्थीभिषेचिनि l
पावने सुरभि श्रेष्ठे देवि तुभ्यं नमोस्तुते ll
Sarvakaamdudhe devi sarvatithirbhishechini l
Pavane surbhi shreshte devi tubhyam namostute ll
Salutations to the great Goddess,
The one who fulfills the wishes of the devotees,
The One who lives as a seed in all cows,
Salutations to the Mother of the Universe.
Gau Puja Mantra
लक्ष्मीर्या लोकपालानां धेनुरूपेण संस्थिता l
घृतंवहति यज्ञार्थमम पापंव्यपोहतु ll
Lakshmirya Lokapalanam Dhenurupena Samsthita।
Ghritam Vahati Yagyarthe Mama Papam Vyapohatu॥
Kamadhenu (Gau Mata) Gayatri Mantra
Aum Suba-kaamaayai Vidmahe
Kaama-thatrayai Cha Dhimahi,
Thanno Dhenu Prachodayath
Gau Mata Stuti
(Prayer to Mother Cow)
This prayer (according to the last sloka) is addressed by Indra to Kamadhenu.
Namo devyai Maha devyai,
Surabyai cha namo nama.
Gavam Bheeja swaroopaya,
Namasthe Jagad Ambike.
Salutations to the mother of the world,
Who lives as a seed in all cows,
Salutations to that goddess, Who is a great goddess,
And who is the wish-yielding cow.
Namo radha priyayai cha
Padmamsaya namo nama,
Nama Krishna priyayai cha
Gavam mathre namo nama.
Salutations to the pet of Radha,
Salutations to the essence of lotus,
Salutations to the darling Krishna,
Salutations to the mother of all cows.
Kalpa vruksha swaroopayai,
Sarvesham sathatham pare,
Budhidayai namo nama.
Salutations to her who gives milk,
Riches and intelligence,
Who is the form of wish giving tree,
And Who is greater than everything.
gopradhayai namo nama
Dharmadhayai namo nama.
Salutations to her who gives good,
Who takes care of us,
And who gives us cows.
Salutations to her who blesses us with Dharma,
And Who gives us fame and victory.
Stotra shravana mathrena,
Dushta, hrushta jagatprasu,
Mahendraya varam dhatwa,
Go lokam saa yayaou puna.
As soon as she destroys bad ones,
Heard this prayer of the king of devas,
She gave him all boons,
And went to the abode of cows.
Rig Veda – Hymn 6, Verse 28
The Vedas and all other Hindu scriptures venerate the cow. The Vedic dictionary, Nighantu, gives amongst other synonyms of ‘Gau’ (cow) the words ‘Aghnya’, ‘Ahi’, and ‘Aditi’. Yaska, the late Vedic Period Sanskrit grammarian and commentator on Nighantu, defines these as follows:
Aghnya — the one that should not be killed
Ahi — the one that must not be slaughtered.
Aditi — the one that should not be cut into pieces.
These three names of cow signify that this is an animal that should not be put to torture. These words appear frequently throughout the Veda in the context of the cow.
1) आ गावो अग्मन्नुत भद्रमक्रन सीदन्तु गोष्ठे रणयन्त्वस्मे |
परजावतीः पुरुरूपा इह सयुरिन्द्राय पूर्वीरुषसो दुहानाः ||
2) इन्द्रो यज्वने पर्णते च शिक्षत्युपेद ददाति न सवं मुषायति |
भूयो–भूयो रयिमिदस्य वर्धयन्नभिन्ने खिल्ये निदधाति देवयुम ||
3) न ता नशन्ति न दभाति तस्करो नासामामित्रो वयथिरादधर्षति |
देवांश्च याभिर्यजते ददाति च जयोगित ताभिः सचते गोपतिः सह ||
4) न ता अर्वा रेणुककाटो अश्नुते न संस्क्र्तत्रमुप यन्ति ता अभि |
उरुगायमभयं तस्य ता अनु गावो मर्तस्य विचरन्ति यज्वनः ||
5) गावो भगो गाव इन्द्रो मे अछान गावः सोमस्य परथमस्य भक्षः |
इमा या गावः स जनास इन्द्र इछामीद धर्दामनसा चिदिन्द्रम ||
6) यूयं गावो मेदयथा कर्शं चिदश्रीरं चित कर्णुथा सुप्रतीकम |
भद्रं गर्हं कर्णुथ भद्रवाचो बर्हद वो वय उच्यते सभासु ||
7) परजावतीः सूयवसं रिशन्तीः शुद्धा अपः सुप्रपाणेपिबन्तीः |
मा व सतेन ईशत माघशंसः परि वो हेती रुद्रस्य वर्ज्याः ||
8) उपेदमुपपर्चनमासु गोषूप पर्च्यताम |
उप रषभस्य रेतस्युपेन्द्र तव वीर्ये ||
1) ā ghāvo aghmannuta bhadramakran sīdantu ghoṣṭhe raṇayantvasme |
prajāvatīḥ pururūpā iha syurindrāya pūrvīruṣaso duhānāḥ ||
2) indro yajvane pṛṇate ca śikṣatyuped dadāti na svaṃ muṣāyati |
bhūyo-bhūyo rayimidasya vardhayannabhinne khilye nidadhāti devayum ||
3) na tā naśanti na dabhāti taskaro nāsāmāmitro vyathirādadharṣati |
devāṃśca yābhiryajate dadāti ca jyoghit tābhiḥ sacate ghopatiḥ saha ||
4) na tā arvā reṇukakāṭo aśnute na saṃskṛtatramupa yanti tā abhi |
urughāyamabhayaṃ tasya tā anu ghāvo martasya vicaranti yajvanaḥ ||
5) ghāvo bhagho ghāva indro me achān ghāvaḥ somasya prathamasya bhakṣaḥ |
imā yā ghāvaḥ sa janāsa indra ichāmīd dhṛdāmanasā cidindram ||
6) yūyaṃ ghāvo medayathā kṛśaṃ cidaśrīraṃ cit kṛṇuthā supratīkam |
bhadraṃ ghṛhaṃ kṛṇutha bhadravāco bṛhad vo vaya ucyate sabhāsu ||
7) prajāvatīḥ sūyavasaṃ riśantīḥ śuddhā apaḥ suprapāṇepibantīḥ |
mā va stena īśata māghaśaṃsaḥ pari vo hetī rudrasya vṛjyāḥ ||
8) upedamupaparcanamāsu ghoṣūpa pṛcyatām |
upa ṛṣabhasya retasyupendra tava vīrye ||
1) The Kine (*) have come and brought good fortune: let them rest in the cow-pen and be happy near us. Here let them stay prolific, many-colored, and yield through many morns their milk for Indra.
2) Indra aids him who offers sacrifice and gifts: he takes not what is his, and gives him more thereto. Increasing ever more and ever more his wealth, he makes the pious dwell within unbroken bounds.
3) These are ne’er lost, no robber ever injures them: no evil-minded foe attempts to harass them. The master of the Kine lives many a year with these, the Cows whereby he pours his gifts and serves the Gods.
4) The charger with his dusty brow o’ertakes them not, and never to the shambles do they take their way. These Cows, the cattle of the pious worshipper, roam over widespread pasture where no danger is.
5) To me the Cows seem Bhaga, they seem Indra, they seem a portion of the first-poured Soma. These present Cows, they, O ye Indra. I long for Indra with my heart and spirit.
6) O Cows, ye fatten e’en the worn and wasted, and make the unlovely beautiful to look on. Prosper my house, ye with auspicious voices. Your power is glorified in our assemblies.
7) Crop goodly pasturage and be prolific drink pure sweet water at good drinking places. Never be thief or sinful man your matter, and may the dart of Rudra still avoid you.
8) Now let this close admixture be close intermingled with these Cows,
Mixt with the Steer’s prolific flow, and, Indra, with thy hero might.
Several verses shed light on the lifestyle of the sages during the early Vedic period, the time period when this hymn was most likely composed.
Verse 1 indicates, the cattle were sheltered in separate cow-pens after their return from grazing at the end of the day. It was important that they were cared for – “happy near us”. Their breeding in prolific numbers would have mattered as well, given that the cattle were the “wealth” of these people. The cows would have been milked in the morning and the first yield was offered to Indra during the prayers at dawn.
In Verse 3, it is clear that cattle rearing is an important activity even amongst the priestly class, indeed, for the general populace, this would have been a major occupation. “The master of the kine (cattle) lives many a year with these (the cows), whereby he pours his gifts (milk and ghee) and serves the Gods (during a sacrifice)”. In the same verse, their concern over protecting their wealth is conveyed. The Gods are propitiated that “These (the cows) are ne’er lost, no robber ever injures them: no evil-minded foe attempts to harass them”. And then again, in verse 4, “These Cows, the cattle of the pious worshiper, roam over widespread pasture where no danger is”.
Verse 5 raises the relation of the sages with cows to an entirely new high – to the very divine. The cows are equated to the very highest of Vedic Gods – Bhaga, Soma and even Indra. The cows are seen as a manifestation of Indra and a this form of Indra is what the composer of the hymn longs for with his heart and spirit.
Verse 6 further enforces the materialistic value that cows had, “Prosper my house, ye (the cows) with auspicious voices. Your power is glorified in our assemblies”.
The impact of dairy based diet is evident from verse 6, “O Cows, ye fatten e’en the worn and wasted, and make the unlovely beautiful to look on”.
Tending well to their cattle is paramount, as suggested by verse 7. The caretakers, made an effort to provide proper water, and guarded them from thieves and other that could cause them harm.
Verse 8, almost an adjunct is an Artharvanic charm – uttered when a mixture is administered to unwell cows or cows with issues with fertility.
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