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Expanded from the word Om, Gayatri Mantra is the greatest of all Mantras. Om is included in the Gayatri Mantra to add to the power of the Mantra. Also known as "Sabda Brahman" this Mantra contains in itself the spirit and energy of all the Vedic Mantras.
This sound Om heard during samadi was called by all the Seers Nada – Brahma, a very great noise, but of a specific amplitude and limits of decibels suited to human hearing. Hence the Rishis called this sound musical sound of the heaven or Krishna's flute tone.
The Seer of Om is Brahma; the Devata is Agni; the Key is Gayatri; and it is employed at the beginning of all sacred rites.
Om is in everything and everything is in Om. It is often said that Om is the greatest of all mantras.
Om, the Water, the Light, the very Essence in which we exist, the Absolute, the physical world, the astral realm, the mental realm, all are Om.
Praising the power of Om the Seer of Shvetashvatara Upanishad (1, 13-14) declares, “Take the great bow of the sacred scriptures, place on it the arrow of devotion; then draw the bowstring of meditation, and aim at the target, the Lord of Love. Om is the bow, the soul is the arrow, and Brahman is called its target. Let your body be the lower firestick and the mantram Om be the upper. Rub them against each other in meditation and realize Brahman”.
The Gayatri Mantra has a special place in the Vedic literature. This mantra occurs in the Third Mandala and is the tenth mantra in the 62nd Sukta. The sage is Vishwamitra, the metre is Gayatri and the deity of the mantra is Savita, the Sun-god or the presiding deity of the Sun and it is employed in Pranayama and Prayaschitta.
While the first three Vedas have in them the sacred Gayatri Mantra, Atharvaveda does not contain it but there is a beautiful mantra addressed to Mother Goddess Gayatri that depicts that by chanting it regularly one will remain pure besides gaining longevity, progeny, wealth, fame, health, happiness and the brilliance of and the lustre of Brahma. After granting all these boons Mother Gayatri will take the devotee to Brahmaloka leading by hand and present to the very Lord Himself.
In the Brahma-samhitä (5.27–28) it is stated:
“Then Gäyatri, mother of the Vedas, having been manifested by the divine sound of Shri Krishna’s flute, entered the lotus mouth of Brahmä, the self-born, through his eight earholes. Thus the lotus-born Brahmä received the Gäyatri mantra, which had sprung from the song of Shri Krishna’s flute. Lord Brahmä, who is seated on a lotus flower, heard the sound vibration of Shri Krishna’s flute and was thereby initiated by the Gäyatri mantra: “O God ! You are all light , You are all knowledge and Bliss. We bow and Meditate upon your light, You guide our intellect in the right direction”.
The Gayatri Metre is three lines with eight letters each and this is the smallest metre in the poetry of Rigveda. All other metres are the extension of Gayatri Metre with more letters and more lines. Therefore in regard to prosody Gayatri is considered the Mother of Prosody.
Mother Gayatri resides in the heart of Mahavishnu and this divine Mantra came out from the Divine face of Mahavishnu at the time of the creation of the universe.
If the Vedas are the very breath of God, the Gayatri Mantra is the very basis of the Vedas. It is the Universal Prayer enshrined in the Rig Vedas. In case of the Gayatri Mantra we meditate upon the adorable light of that shining Creator, who incites our Buddhi. The unfoldment (pracodana) of the Intellect or Buddhi (dhi) is facilitated by meditation on this sacred Mantra.
This Savitri, or that adorable Light of the Savita is to be chosen as the splendor of the god we meditate on; who incites our Buddhi, should stir up our thoughts.
Here the Aditya (Sun) is Savitri, and the same is to be chosen by the love(r) of Self.
Then follows the next foot in the Savitri:
Bhargo devasya dhimahi, i.e. 'the splendour of the god we meditate on.' Here the god is Savitri, and therefore he who is called his splendour, him I meditate on.
Rudra is also called Bhargas, because he shines and sports, because he loves and irradiates, therefore he is called resplendent or divine, and is praised by all deities. We meditate on the light, which existing in our minds, continually governs our intellects in the pursuit of virtue, wealth, love, and beatitude.
Because the being who shines with seven rays, assuming the form of time and of fire, matures productions, is resplendent, illumines all, and finally destroys the universe, therefore he, who naturally shines with seven rays, is called light or the effulgent power. From his cherishing all, he is called the irradiating power.
The Word Savita means God the creator, the supreme Lord residing in the heart of the Sun. The word gayatri also means "she who protects the singer" (from gai, to sing, and trai, to protect). Thus, Gayatri is a name of the Divine Mother, she who protects her children and leads them toward self-realization.
The Gayatri Mantra has all the three elements that figure in the adoration of God --- Praise, Meditation and Prayer. The first nine words represent the attributes of the Divine. "Dheemahi" pertains to Meditation. "Dhi yo yonah Prachodayat" is the Prayer to God to "confer on us all powers and talents" or "Awaken my Discrmination my Lord and guide me".
The purpose of Gayatri Mantra is to illumine the intellect, man’s reasoning faculty. This has to be kept alert so that one can continue spiritual practices without hindrances.
The best time to chant the Gayatri Mantra is during dawn, noon and dusk. Her three name are Gayatri, Savitri and Saraswati. Gayatri is the master of senses, Savithri is the master of Prana or Life Force and Saraswati is the presiding deity of Speech. These three represents Purity in Thought , Word and Deed.
The Gayatri Mantra can be recited with devotion for for one's spiritual and material benefit in all times by any human being in any part of the world. After having finished chanting the Gayatri Mantra we should repeat "Santhi" three times because it will give us peace of mind to the three entities in us - body mind and soul. Brahmaprakasa or the effulgence of Brahman will descend on us and will illumine our spiritual path since it embodies all the Divine Potencies.
The Gäyatri mantra is considered to be the sound incarnation of Brahman. Lord Shri Krishna in the Bhagavad Geeta (BG 10:35.) says: “Among the Vedas I am their original teacher, Lord Brahmä, and of all mantras I am the three-lettered Omkära (AUM). Among letters I am the first letter, “a,” and among sacred meters I am the Gäyatri mantra”. The Gäyatri Mantra is mentioned in the Shrimad-Bhägavatam also.
Since the Gäyatri mantra is especially meant for God realization, it represents the Supreme Lord. When one attains success in chanting the Gäyatri mantra, he can enter into the transcendental position of the Lord.
Since Lord Brahmha, the Creator's consort is Gayatri and is the Mother of Vedas, before chanting the Gayatri Mantra, one has to invoke her blessings. The deity of the mantra is Savita, the giver of strength and energy to all the living beings from morning till evening everyday during the course of the Sun. When Gayatri Mantra is recited in meditation, however, an additional line is added at the beginning. This line contains the sound Om, followed by three short seed sounds called the three maha vyahritis ("great utterances"): bhur, bhuvah, and svah. Thus the complete mantra as it is used in meditation is:
Om bhur, bhuvah, svahtat Savitur varenyambhargo devasya dhimahidhiyo yo nah prachodayat
The Chhandogya Upanishad gives us a sense of the significance of the three vyahritis and the sound Om. It explains that once Prajapati, the lord of the universe, contemplated the nature of the three worlds: earth, sky, and heaven. (These three "worlds" also represent the three planes of existence: matter, energy or prana, and mind.) Through intense concentration Prajapati was able to discover the essential guiding force of each: agni (fire) governed the earth; vayu (the vital force) governed the sky; and aditya (the Sun) governed the vault of heaven.
Once more Prajapati applied his intense concentration to these three guiding forces and obtained their essences: from fire he obtained the verses of the Rig Veda; from the vital energy he obtained the Yajur Veda; and from the Sun he obtained the Sama Veda. From the Rig Veda he obtained the syllable bhuh; from the Yajur Veda the syllable bhuvah; and from the Sama Veda the syllable svah. Thus the three vyahritis are the essence of the three Vedas, the seeds of fire, vital energy, and the Sun—as well as the seed sounds of the earth, sky, and heaven.Finally, Prajapati focused on these three vyahritis together, and through intense concentration he obtained a single, pure sound, the syllable Om. Vedic Symbols.
The spiritual themes of the Vedas are transmitted through tangible symbols that represent an intangible reality. Thereafter it spreads everywhere into both the animate and inanimate world.—Rig Veda 10.90.4
Similarly, Savita or the power of illumination is symbolized both by light in the cosmos and intelligence within the human personality. So the word "light" may mean both the Sun’s light and the power of intelligence.
Thus the highest reality is not limited to a particular symbol, or personified by any single force of nature. It is not the Sun god, the moon god, or the god of lightning that are eulogized in the Vedas. These are only the "priests" of a cosmic ritual, an ongoing ceremony that takes place directly before our eyes in the form of the universal rhythm of life. We are all, gods and man, part of this ritual; each has a role to play.In the following verse, the Vedas describe the Sun’s role in that cosmic ceremony:
This great cosmic ceremony proceeds continuously, and all the forces of nature play some role in it. —Rig Veda 6.71.1
In the individual person, "the Self is the chief of the ritual, the power of discrimination [buddhi] is his wife, the Vedas are the priests, the ego is the subordinate priest, and the mind is the officiating priest. The body is the altar." (Pranagnihotra Upanishad 38.40)In the universe (the macrocosm) as well as in the individual person (the microcosm), the ritual ceremony of life evolves. Ultimately, through yoga, we fully internalize the ceremony, and this heralds the experience of self-realization.
In simple words, the mantra proper states, "We meditate upon the adorable glory and the brilliance of Lord Savita to stimulate our mental power of the highest order”.
The Mantra can also be translated in as follows:
“OM. I adore the Divine Self who illuminates the three worlds -physical, astral and causal; I offer my prayers to that Supreme God who shines like the Sun. May He enlighten our intellect.” The prayer runs thus:
"May Gayatri devi, bestower of benedictions, eternally the absolute truth come at this time of chanting. Gayatri devi, who is glorious in the Vedas, the source of all meters, the source of all living entities, be kind to us.”
“You are the abode of the devatas, You are the universe and the life of the universe. You are everything and the life of everything. You are supreme."
“Just as the brilliant rays of Sunshine/Sunrays brighten up the whole world/universe, I pray the Lord expands my knowledge base and fills any vacuums (dark spots) of "ignorance" with the Light of Knowledge. Similarly, Oh Lord, is the Power of Your rays of bright knowledge -Let that shine one me.”
As the presiding deity of Gayatri Mantra is Lord Savita, who is closely connected to Surya the Sun being our greatest benefactor, so to that lord of utmost power and greatness and kindness we bow down and pray all the time.
While the Surya signifies the Sun - the body visible to us to the naked eyes, the divine power behind it is not visible to the eyes and it is this invisible power that is hailed and worshipped as Lord Savita. Rigveda says that he is visible in the form of the Sun who is the giver and the sustainer of life on this earth and is a great friend of the people on the right path.
Gayatri as Prayer and Mantra
Gayatri is a prayer as well as a mantra. As a mantra, it is a set of sounds used by practitioners to realize a higher state of consciousness—a state symbolized by the Sun. As a prayer, it petitions God for guidance. "Direct my mind," it asks.The gayatri describes the bhargah (the pure solar spirit), who is the essence of Savitri (the divine solar being), who is yet the inner identity of Surya (the Sun).
The gayatri as a prayer is a petition to tat (that) which is the infinite light of pure consciousness.The Vedas explain that pure consciousness, dwelling in the highest heaven (and thereby pervading all), is also that which dwells in every human being (the Self):
"Now, the light which shines above in heaven—pervading all the spaces, pervading everywhere, both below and in the farthest reaches of the worlds—this indeed is that same light which shines within man." (Chhandogya Upanishad 3.13.7)
The place from which this light emerges is the heart—a word that connotes the most refined awareness possible. The Self bears Itself in two ways; as Prana [the life-force], and as Aditya (the Sun).…Worship these two, with the syllable Om, with the mahavyahritis, and with the gayatri hymn.—Maitrayani Upanishad 6 Prapathaka 1.1,2
This Rig Vedic mantra in the gayatri meter invokes the solar powers of evolution and enlightenment, dedicated to the worship of the Sun-god, Suryanarayana. The Sun-god symbolises three female deities: Gayatri, Savitri and Saraswati, to be invoked in the morning, noon and evening respectively.
The Gayatri is a universal prayer consecrated to the Supreme Intelligence that is immanent (throughout) the universe to arouse, awaken and strengthen human intelligence, so that it may lead one through spiritual effort and activities to success.
The first nine words of the Gayatri Mantra contain a ninefold description of the Ultimate Reality, as follows:
AUM - The Symbol of Brahman.
BHUR - The Earth, the gross, the physical plane of existence.
SAVITUR - Stands for the Divine Savitri, equated with the vivifying power contained within the Sun.
BHARGO - Radiance, Effulgence, Illumination.
DEVASYA - Divine Radiance or Grace.
The Remaining line constitutes the PRAYER.
DHEEMAHI - We contemplate or meditate upon
DHIYO - The Intellect
YO - Who
PRACHODAYATH - Requesting, Urging, Praying.
The prayer is directed to the Divine Mother:
Some translations of the Gayatri Mantra:
Oh God! Thou art the Giver of Life,
Remover of pain and sorrow,
The Bestower of happiness
Oh! Creator of the Universe,
May we receive thy supreme sin-destroying light,
May Thou guide our intellect in the right direction.
Other interpretations of the Gayatri Mantra are given below:
[1]
May the Supreme Light
that illuminates the three worlds,
illumine our intellect also,
fully,to the path of virtue
[2]
We meditate on the Divine Light
of that adorable Sun of Spiritual Consciousness.
Earth, sky, heaven.
Light of that adorable Sun.
We pray that they may
guide our intellect
[3]
We meditate on the glory of the Creator;
Who has created the Universe;
Who is worthy of Worship;
Who is the embodiment of Knowledge and Light;
Who is the remover of all Sin and Ignorance;
May He enlighten our Intellect.
[4]
Swâmi Shivânanda's translation of the Gâyatrî Mantra is:
We meditate on the glory of the Creator;
Who has created the Universe;
Who is worthy of Worship;
Who is the embodiment of Knowledge and Light;
Who is the remover of all Sin and Ignorance;
May He enlighten our Intellect.
[5]
We meditate upon the radiant Divine Light
of that adorable Sun of Spiritual Consciousness;
May it awaken our intuitional consciousness.
O nourishing Sun, solitary traveler,
controller, source of life for all creatures,
spread your light and subdue your dazzling splendor
so that I may see your blessed Self. Even that very Self am I!
Isa Upanishad (16)
[6]
Sri Aurobindo, in Hymns to the Mystic Fire, wrote:
"We have to invoke the gods by the inner sacrifice, and by the word call them unto us - that is the specific power of the Mantra, - to offer to them the gifts of the sacrifice and by that giving secure their gifts, so that by this process we may build the way of our ascent to the goal... We give what we are and what we have in order that the riches of the Divine Truth and Light may descend into our life."
"Of all the mantras, the supreme and the most potent power of powers is the great, glorious Gâyatrî Mantra.
It is only one's faith and purity of heart that really count. Indeed, Gâyatrî is an impregnable spiritual armor, a veritable fortress, that guards and protects its votary, that transforms him into the divine, and blesses him with the brilliant light of the highest spiritual illumination.
It is universally applicable, for it is nothing but an earnest prayer for Light, addressed to the Supreme Almighty Spirit.
This single mantra, repeated sincerely and with clear conscience, brings the supreme good."
The Gâyatrî Mantra combines the effects of mantric sound with the effects of a deep and profound prayer, resulting in a combination which is exceedingly potent.
Many of the greatest prayers, such as the Gâyatrî Mantra from the ancient rishis of India, the Fâtiha which was received by the prophet Muhammad, and the Lord's Prayer which was given to us by Jesus, all share some magnificent similarities, illustrating the highest and noblest principles of prayer.
We meditate upon the Divine Radiance,
that One Light which deserves our worship,
the One whose noble thought
energizes and directs our awakening.
Mind Illumining Mantra
The mantra begins with the word tat (meaning "that"). It is a word that specifies the thing in mind. It is derived from the verb root dhyai, which means "to meditate on, to contemplate, to recollect, to call to mind." The word that follows tat is Savitur (meaning "of the Sun" or "of the solar being"). The Sun is the vivifier, the principle of life-giving energy that is symbolized by the radiant solar orb.The word Savitur is in the possessive case (its nOminative form is Savitri). Two words remain in the opening lines. The word varenyam is an adjective meaning "excellent, desirable, wished for, best among, choice-worthy, wondrous." It modifies the noun bhargah (bhargo), a word that plays an important role in clarifying the Gayatri Mantra.
Bhargo means "the self-effulgent consciousness that dwells in the Sun." Concepts included in this word are "radiance, splendor, luminosity, eminence." But to use a more spiritual analogy, bhargo here is the soul of the Sun, the indwelling self of the divine reality whose body is the solar orb.The opening two lines of the Gayatri Mantra, then, venerate solar images of light, energy, purity, transcendence, illumination, and compassion (the Sun shines for all). The third line, dhiyo yo nah prachodayat, changes the tone. "Guide us," the mantra asks.The word prachodayat means "may he guide, lead, direct." Self-surrender, faith, and trust are all implied. It may mean simply "thoughts," but more importantly it refers to buddhi, the mind’s higher faculty and intuitive vision. Om.
The Mantra however has a great scientific import too. All planets around the Sun each of the above bodies revolves round at its axis as well.
The Rishi instructs us to meditate upon the available form (Light of Sun ) to discover the formless creator ( God ) seated within the Sun globe.
d) Dhiyo yo nah prachodayat :
dhiyo - intellect,
yo - he who,
nah - we all - all of us,
prachodayat - enthuses or guides to right direction. O my Lord ! deploy our intellect on the right path.
Elaborating scientific interpretation of the mantra it has been observed that the Earth (bhur), the planets (bhuvah), and the galaxies (swah) are moving at a very great Velocity, the sound produced is Om, (the name of the all pervading God). That God (tat) Who manifests himself in the form of the radiating light of Suns (Savitur) is worthy of bowing / respect (varenyam). We all, therefore should meditate (dheemahi ) upon the light eminating from Him (bhargo) of that deity (devasya) May He (yo) guide us in right direction (prachodayat) our (nah) intellect (dhiyo), so we notice and understand all the important points that He is teaching us through reflection at the conjunctions of every day.
This prayer is not offered to the Sun-god as an independent or autonomous entity but rather to the Supreme Personality of Godhead.
Gayatri Mantra is the embodiment of all forms of Spirit and does not belong to any particular sect of worship nor is it restricted to a certain community.
Thursday, May 07, 2009
O the four-footed Devi!
the manifest creation is your one foot,
invisible are the other three
in the highest heaven.
O the four-footed Devi!
Your gentle foot is this cosmos,
other three feet have their seat
above dark peaks on the Sun.
O Devi!You are the Light
from the primordial skies
in the beginning of creation,
the Mother of all Vedic hymns.
O Shakti! Your breath takes us to the origins
in ecstasy of primeval harmony,
hymning creations upon creations,
the source supreme of all hymns.
O Mother!
Your meter and diction
flow from some invisible source
in the all-pervading silence.
O Mother!
Agni, Savitri, Soma in you merge
to become the eternal chant
of supreme ecstasy.
O Mother! the primordial power,
Your chant rises from the realm of Savitri
from depths of the splendorous Sun
embracing the earth, heaven, the space in-between.
O Gayatri!Your every syllable stirs
the solar world's ethereal waters,
making every speck and sphere sing
with Brhaspati’s sonorous voice.
O Mother of the Vedas!
Cosmic resonance is Your song,
the Nad Symphony
in every particle reverberates.
O Gayatri! O Devi!
You are the Shakti!
obeisance to you,
obeisance to you.
Om Bhur Bhuvah Svah
Tat Savitur Varenyam
Bhargo Devasya Dhimahi
Dhiyo Yo Nah Prachodyat
Shantih, Shantih, Shantih.
The ultimate in speech,
Word-in-flesh
of joyous grace,
bless.
Monday, May 04, 2009
THE GAYATRI MANTRA:THE MANTRA OF MANTRA
The gayatri mantra is the most popular Vedic hymn. It is tenth mantra in the 62nd sutra of the third mandal in Rig Veda. Gayatri Chhand is a poetic metre consisting of 24 syllables (letters), three lines of eight syllables each. Any hymn composed in this meter is called gayatri. The meter though originally contained in Rig-Veda is also found in other Vedas.(cf. Yajurveda-22/9, 30/2,36/3;Samveda 1462). The Gayatri Mantra has four feet: The first foot consists of the earth, sky and Heaven, the second foot, the Rig Veda, the Yajur Veda and the Sama Veda and the third foot, prana, apana and vyana. The fourth foot consists of the Sun, the solar being. The Gayatri Mantra was first revealed to the Rishi Vishwamitra who was the very embodiment of all tapas and cosmo-ascetic forces and his mantras are endowed withthe power of light, energy,life, and transformation.
Most important and sacred duty of man is to remember God for all the bounties he has bestowed on all beings. Vedic prayers are hymns and are known as mantras. Apart from being a prayer-mantra the Gayatri Mantra is a beej mantra or seed syllable, derived from ancient primeval sounds.
All Vedic prayers have emerged from Om, which is synonymous with Brahma, and have ‘Om’ as prefix. ‘‘Om is a primeval sound. Exhaustive exposition of this mystic word has been given in the Mandukya Upanishad. ‘‘The word Om is this, that was in the past and all that would be in future. that which is beyond all this is also AUM’’. Om represents all physical and astral bodies, both manifested and unmanifested, from the external-most physical to the internal-most spiritual on four cosmic planes’’.
The mantra ,originally conceived is the worship of lord hari, of aditya or the sun and also pure nirguna worship of brahma, the all-creating principle. Japa or chanting of this mantra with concentration and understanding, bestows inexplicable inner peace, calm of mind and solace from triple affliction.It destroys the birth and death cycle and all the sins. Japa of this Mantra has the potential to unite the soul with the Supreme Being. it has miraculous powers which can infuse us with courage and strength to whether any storm and brave any adversity in life.
Lord krishna says in the bhagavad gita, ‘‘amongst the Mantras I am Gayatri’’. As Savitri or Sun Mantra, it is addressed to the divine power in the sun. The svetasvatara upanishad says, ‘‘the one affluent divinity is hidden in all beings. He is all- pervading and is the inner-self of all creatures. He presides over all actions and all beings reside in him. He is the inner-witness. He endows all with consciousness and He is Nirguna or free from the three Gunas’’.
However, the Rig Veda has defined this Mantra from a different angle. ‘‘The illumined sages like surayah constantly see that infinite all-pervading supreme reality vishnu without any obstruction as though their vast intuitive eye or vision was spread over the spiritual sky’’.
Gayatri is a spiritual Power which protects one who chants it, and blesses him with brilliant light of the highest spiritual illumination. Japa of the gayatri mantra ushers in the realisation of the divinity of the self.
Meaning of Gayatri
The word gayatri is drived from gaya, that which is sung, given in praise, and trayate that which preserves/protects/ gives deliverance/grants liberation. The word gaya also stands for vital energies. Thus, gayatri connotes a prayer of praise that awakens the vital energies in man and grants liberation. The mantra is said to have been revealed to sage Vishwamitra. The Vedic name of this Mantra is Savitri, as the hymn is addressed to Savitur (the sun) and that the word gayatri is nowhere mentioned in the body of the mantra.
Savitur stands for bright, luminous, sun like illumining inner power that leads to self-realization. Thus, through Savitur the prayer is addressed to the Light of lights which resides in the inner most sheath of golden hue (hiranmaye pare ko`se virajam brahma nishkalam, tachubhram jyotisam jyotih -tad yadatma- vido viduh - Mundak-II-2-9).
Three Aspects
The mantra has three aspects: praise, meditation, and prayer. The mantra hails the bestower of happiness, knowledge and light. It contemplates upon the glory of the lord who is the remover of darkness, of ignorance, pains, and of sorrows. It finally prays to the lord of light, the most adorable One,to shine forth its resplendent light and stimulate our intellect, illuminate our inner self and dispel our ignorance.
The first line of the Gayatri Mantra (Aum Bhur Bhuvah Swah) is an invocation.
AUM , the Supreme name of God.
BHUR BHUVAH SWAH. The three words collectively are known as the "Mahavyahriti". They express the nature of God, and highlight His inherent qualities.
Word to Word Meaning
The word to word meaning of the Gayatri Mantra is as follows: Tat=That;
Savitur=Bright, effulgent,luminous like sun;
Varenyam=The choicest, the most adorable One, worthy to be worshipped and sought, the most venerable Being;
Bhargo= Destroyer of sins and afflictions, or gloried radiance, effulgence, splendour (that Light which bestows and sharpens intelligence);
Devasya= Of the shining divinity ;
Dheemahi=Meditate upon,on Whom we fix our whole attention;
Dheeyo=Intellect, intuition, power of inseeing,understanding of reality ;
Yo=He who,or the one who;
Na=Our, of us;
Prachodayat =May inspire, stimulate, sharpen, energise, direct, guide, reveal, unfold His Divine and Glorious Light.
Thus the literal meaning of the Mantra is: " We meditate upon (dheemahi) the splendour or the glory (bhargo) of the most adorable or acceptable One (varenyam) Supreme-Divine- Being (devasya) from which Savitur (the centre of light) is born, Who (yo) may stimulate or sharpen (prachdayat) our (na) intellect or illumine our inner self (dheeyo)"
A basic enunciation of the mantra can be given as under:
Oh God, the Lord Protector,the Self-emanating Effulgence, the basis of all life, Who is self-existent Light of Light, Whose contact frees the soul from all sorrows and afflictions, Whose power all-creating pervades and sustains all beings and things, Who is the Energizer-Supreme of the whole Universe, the Giver of life and happiness, Who is worthy of acceptance and worship, the most excellent Sovereign Divine Being , Who is Pure and the Purifier of all, let us adore and embrace that very God,so that He may direct our mental faculties in the right direction and guide us out of the mazes of the world into the tranquility and peace of God Himself, the source-supreme of all Existence, Knowledge, and Bliss.
The Four Parts of the Gayatri Mantra
Aum Bhur Bhuvah Swah
AUM
The Supreme name of God. AUM is the naad Brahman (primeval sound) emanating from the Creator Supreme at the time of creation.
BHUR BHUVAH SWAH
These three words Bhur, Bhuvah Suvah collectively are known as the "Mahavyahriti". They express the nature of God, and demonstrate his inherent qualities.
They represent the earth (matter), atmosphere and the space as symbols of gross, subtle and casual or sat, chit, annanda (truth, beauty bliss ). In the context of human body, from feet to the navel center is bhur (the earth), from navel to throat centre is bhuva (the atmosphere), and from above the throat to mind (braham randhra) is svaha (the space).
Enveloped by aakaas (the space),Rishis have envisioned seven realms (lokas) of existence viz:
(1) bhu=earth, the physical realm, the realm of being or food (matter);
(2 )bhuvah=atmosphere, the vital plane, the realm of becoming or prana (breath);
(3) suvah= space or heaven, the mental plane, the realm of light or illumination;
(4) maha=cosmic mind, the realm of dharma;
(5) janah=bliss, the realm of creation and creativity;
(6) tapah=force or penance, the realm of consciousness;and (7) satyam=truth, the realm of absolute reality.
1. BHUR
The word Bhur implies God is self-existent and independent of all. He is eternal and unchanging. He is without beginning and without end, the word Bhur can also mean the Earth as mother, on which we are born and who sustains all.
Bhur also means God is the provider and protector of all, by His divine will we all are blessed with all means to maintain us through our lives.
Bhur also signifies Prana, or life (literally, breath).It implies God is the life giver. He is the One Who maintains us throughout our lives. God alone has the power to take away our life, when He so chooses. He is the only permanent enduring entity, all others are subject to His Will.
2. BHUVAH
Bhuvah describes the absolute Consciousness of God, the Power all-controlling That govern the Universe.
Also, the word Bhuvah denotes God's greatness - greater than the sky and space, indeed everything in the celestial and temporal world. God is boundless and unlimited.
Bhuvah also points to God's role as the remover of all pain and sufferings (Apaana), what man is heir to and what surrounds him. We can be freed from that pain and hardship by God Who Himself is devoid of any pain. It is our own ignorance that makes us susceptible to the effects of Maya, or illusion, which is the root cause of all affliction and pain. Only true devotion to God frees us from the clutches of Maya, and thus rids us of all
pain and sorrow.
3. SWAH
The word Swah indicates God is omnipresent and pervades the entire Universe.Without Form Himself, He is able to manifest Himself in in the entire creation.He sustains the Universe created by Him, and thus ensures its smooth and proper running and functioning.
Also, Swah symbolizes God's bliss.He is above all pain, suffering and troubles. While happiness as experienced by humans is temporary and a transient state of mental satisfaction, which soon dissolves back into the mire of worldly afflictions, God alone experiences true bliss, permanent and unaffected by worldly woes. True happiness falls to the lot of those who establish oneness with that Supreme Divinity.
TAT SAVITUR VARENYAM
4. TAT
Literally, this word(TAT) means"that". Sri Krishna uses it to imply the selfless nature of Yajna or charity being used as r worship, in the form of action, implying that all action should be preformed without regard to its fruits, but simply out of devotion and sense of duty, or Dharma.
Tat then is used here in the Mantra to indicate that the praise being offered to God in the prayer is purely directed towards Him, without any thought of personal gain from that praise.
5. SA-VI-TUR
Savita, from which Savitur is derived, is another name of God, this being the reason that the Gayatri Mantra is often known as the Savitri Mantra. The implication of Savita is of God's status as the fountain, the source of all things. It is through His Divine Grace that the Universe exists.So this word sums up the Mahavyahriti, by describing God's ability to create the Universe and sustain it, as well as, at the right time, bring about its dissolution.
Savita is also indicative of God's gift to mankind in the form of power, or shakti, of savita which acts as an impetus in humans to do something or to constantly search and strive for something to do, what is commonly called the "creative urge" in man.
It is through this shakti that mankind has created art, and literature, and also made scientific advances .
Savita also gives creatures the ability of procreation. Hence, Savita can be thought of as denoting Father (or Mother) also.
Finally, it is the discerning power of Savita that enables mankind to distinguish right from wrong, and virtue from vice. Thus, Savita imparts to us a certain self-guiding ability to uplift ourselves and help ourselves to be our highest selves.
6. VA-RE-NY-AM
Varenyam signifies our acceptance of God as the Highest reality, and it is to Him that we dedicate our efforts rather than to material worldly pursuits.
Varenyam can also be interpreted to mean as the one
who is the most eligible or fit to be our Leader and our Guide. We surrender ourselves to Him out of sheer devotion regardless of anything else. We place no conditions on this acceptance.
BHARGO DEVASYA DHIMAHI
These three words are a further description of the attributes and qualities of God. They indicate His functional and instrumental qualities, and through those qualities, His relationship to us.
7. BHAR-GO
Bhargo connotes the light (devasya) of the divine being, dheemahi on whom we should meditate as the available form of light onto light of suns, to discover the formless Creator (God).
Bhargo also refers to That Glorious Light embodied in God's love and power. It signifies His complete purity and by virtue of His power to purify, and to destroy all sins and afflictions. By realizing His Divine Form and experience of unity and oneness with Him, we can cleanse ourselves of all stains of sin and be made pure by His Grace. This way we can regain our lost divinity, our soul’s lost radiance and luster. By removing the veil of Maya, we can cleanse our soul, and realize our true Divine self.
8. DE-VAS-YA
The word Deva, from which this word is derived, means "quality" or "attribute", and can denote another word for "Guna". Thus, the various forms of God are given this name, as each of those forms points to a specific quality and function (for example, Brahma has the quality of Creation, Shiva the quality of dissolution, Kamadeva has the quality of carnal love, etc.). Deva is thus anyone who is considered to possess a special quality or guna.
Deva can also be taken as describing the fundamental unity of God, describing in one word all the functions, roles and different attributes of God, and thus symbolizing his absolutely essential nature ,that is, without God, nothing can exist. He is all-creating Power.
9. DHI-MA-HI
Means to meditate and fix our mind on God. Meditation on God implies that we concentrate, and direct our mental energies towards the cherished object of all human quest, that is,
communion with God.
DHI-YO-NA-PRA-CHO-DA-YAT
Prayer is primarily aimed at:
praising and glorifying God;
thanksgiving to God;
asking forgiveness from God;
or asking a boon from God.
Having offered praise to God on His greatness, thanking Him for His generosity in Creation and maintaining all the created forms and asking forgiveness for our impurity and sins, which we have realized can and must be cleansed through our communion with God, we now proceed to beseech His guidance to show us the way. Since our soul is the Light of Life within us, of course inherently pure, being itself Divine in nature, through these four words we ask God to help us to refine and sharpen our intellect, and guide it towards what is right.
10. DHI
Sanskrit word stands for “intellect”. It is by use of this intellect that we are able to cultivate all other qualities (power, wealth, success in life, physical fitness, personal and collective wellbeing etc. Thus, intellect is the key to all else in life. We ask God to invest us with the highest intellect, and show us the way to use that intellect in the best possible manner both for personal and collective wellbeing and prosperity.
Material prosperity has little meaning for the person who is truly devoted to God. Pain and suffering can touch him not, since he is imbued with God’s own Divine Bliss. Thus, ones intellect must remain focussed on communing with and serving God.
11. YO
Means “Who” or “That”.
Yo points to the fact that we direct these prayers, but to God alone. Only God is worthy of the highest adoration andworship. God alone is perfect and free from all taints. It is That all-loving God, the Light all-pervading, to Whom we offer these prayers.
12. NAH
Means “Ours”.
Nah signifies the selflessness of the request, that is, we offer this prayer not simply for ourselves, but for the whole mankind. We wish for the wellbeing of the whole human family, true to the Hindu ideal of “Vasudhaiva Kutumbakam” - “The whole world is one big family”. Thus, our prayer embraces not only ourselves, but one and all inhabiting the universe.
13.Pra-cho-dayat
The word Prachodayat rounds off the whole mantra. Here we invoke God for His Guidance, and Inspiration. We beseech Him to show us His Divine and Glorious Light (cf. BHARGO).We ask Him to remove the darkness of Maya from our paths ,to let us see the way .We crave that He guide us through the mazes of this world, to the haven of tranquility and peace, where dwells God Himself, the root of all Happiness, and the source of true Bliss.
Significance of the mantra
The Gayatri Mantra invokes the Sun, which in turn invokes the Self, the Atman, the Light of Life within. The Atman is the illuminator of reason, intelligence, perceptions, emotions, thoughts and purposes, just as the Sun is the illuminator of the entire world.
The Gayatri Mantra is an appeal by the seeker to the divine Sun inhering within everyone’s being to emerge out of the cloud of sensate desires and shine forth its resplendent light. The greatness of the Gayatri Mantra lies in its power of prayer and mantric power. It offers a guide to the unfoldment of the spiritual potentialities as well as man’s ultimate transformation.
The Gayatri mantra occupies a hallowed place in ancient Indian culture. Its importance is quite evident in branches like Yoga, Vedanta, Ayurveda and Vedic Astrology. In Yoga, it helps awaken the Kundalini force. In Vedanta, it grants the light of Self-knowledge and knowledge of the solar Self. In Ayurveda, it enlivens the power of the cosmic prana whose source is the sun. In Jyotir Vigian (Vedic astrology), it provides knowledge of the movements of all the heavenly bodies ruled by the sun.
Thus the Gayatri Mantra ,the mother of all the mantras, is a boon to the sincere seeker and it confers upon him the Light of the Infinite, the Bliss of the Eternal and the Life Divine of the Immortals.
