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Rishis selected the words of various
Mantras and arranged them so that they not only convey meaning but also
create specific power through their utterance. Gayatri Mantra inspires
wisdom. Its meaning is that "May the Almighty God illuminate our
intellect to lead us along the righteous path". All the problems of a
person are solved if he/she is endowed with the gift of righteous
wisdom. Once endowed with far-sighted wisdom, a man is neither entangled
in calamity nor does he tread the wrong path. A wise man finds solution
to all outstanding problems. Only those persons who do not think
correctly find difficulty and take wrong steps due to foolishness.
Chanting of Gayatri Mantra removes this deficiency. The teachings and
powers incorporated in the Gayatri Mantra fulfill this purpose.
Righteous wisdom starts emerging soon after Jap(recitation) of this
Mantra is performed.
Gayatri mantra is meant for realization of
god and is regarded as representing the Supreme Lord. It is meant for
spiritually advanced people. Success in chanting it enables one to enter
the transcendental position of the Lord. But, in order to chant the
Gayatri mantra, it is necessary for one to first acquire the qualities
of the perfectly balanced person in terms of the qualities of goodness
according to the laws of material nature. The Gayatri mantra is
considered to be the sonic incarnation of Brahman and is regarded as
very important in Vedic civilization. In Bhagavadgita (Ch. 10. 35), Lord
Krishna states:
Brihat saama latha saamnaam
Gayatri chandasaam aham
Maasaanam maarga sirshoham
Ritunaam kusumaakaraha
Among the hymns, I am the Brihat saama sung
to Lord Indra, Of the poetry, I am the Gayatri verse sung daily by the
initiated, Of all the nuwsas (months), I am the margasira (November-
December). Among all the ritus (seasons), I am the flower bearing
spring. Gayatri is depicted seated on a lotus. She is depicted with five
faces representing the pancha pranas /pancha vayus(five lives/winds):
prana, apana,vyana, udana, samana, of the five principles/ elements (pancha
tatwas) earth, water, air, fire, sky (prithvi, jala, vayu, teja, aakasha).
She has 10 hands carrying the five ayudhas: shankha; chakra, kamala,
varada, abhaya, kasha, ankusha, ujjwala utensil, rudrakshi mala. The
Shiva-Vishnu Temple performs Gayatri havan (homam) periodically to
propitiate the Lord. Numerous devotees participate in the function
performed outdoors in the Temple precincts depending on the weather
conditions. Ghee (rectified butter) is applied during the homa by all
the participants seated around the homa-kunda.
The DIVINE AND GREAT GAYATRI mantra inspires righteous intellect and
elevates prudence and devotion. It is a universal prayer and the supreme
mantra of all ages. Chhandogya Upnishada describes the existence,
expansion and activities of the world as a reflection of the eternal
vibrations of this mantra. According to Adi Shankaracharya , "Gäyatrï
represents the limitless Brahm --- eternal, omnipresent,
absolute existence of Thee….". As per the Vrahadaranyakopanishada
--- "One, who realizes and attains the essence of the knowledge of
Gäyatrï in life, becomes Omniscient and Omnipotent". The Sädhanä
of (spiritual endeavors of realization of ) Gäyatrï bestows
immense boons on a true devotee and arouses the divine element existing
in his individual self.
The Gayatri mantra is mentioned in the Srimad
Bhagavatam also. Great sins are said to be expiated by a pious
recitation of this Gayatri verse.
The origin of the divine
culture and philosophy of ancient times has been attributed to the
Gäyatrï Mantra. The Indian rishis of yore --- who are honored
as perfect beings, had devoted their lives to the Sädhanä of
Gäyatrï Mantra for the ultimate realization and spiritual refinement
of the inner self and attainment of divine potentials. Gäyatrï
Sädhanä has been an integral part of the lives of the spiritual
saints and sages of the later ages too.
That Gäyatrï Sädhanä indeed
bestows miraculous blessings and boons. Although, the positive effects
and astonishing attainments by Gäyatrï Sädhanä occur through the
subtle scientific process at deeper domains of consciousness, the
devotional sentiments of gratitude towards the power are advisable in
order to maintain humility and dedicated sincerity of mind --- which are
necessary for the consistent advancement of the Sädhanä".
Incidents of miraculous transmutation
of the personalities of Gautam, Dhruva, Mahatma Anand Swami, Kathiyawadi
Baba, Siddha Booti Baba, Madhavacharya, etc., by Gäyatrï Sädhanä
and the experiences and views of Swami Ramakrishna Paramhansa,
Vivekanand, Ravindra Nath Tagore, Lokamanya Tilaka, Mahatma Gandhi,
William Magnere, Arthur Koestler, etc, are worth mentioning in this
context.
Immediate effects of Gäyatrï Upäsana
include --- cultivation of self-confidence and fearlessness in the
Sädhaka (devotee) and gradual illumination of his intellect,
power of decision-making and sense of responsibility and purification of
the inner cores of mind. As a result, the devotee’s worldly life too
begins to progress well at personal, professional and social levels.
Further advancement of the Sädhanä with increasing devotion
awakens the hidden talents and divine sentiments and opens the doors for
materialistic as well as spiritual development. This implies the eternal
validity of the following vedic hymn ---
" Om
Stutä Mayä Vardä, Vedamätä Prachodayantäm
Pävmäni Dwijänäm, Äyuh, Pränam, Prajäm, Pashum,
Kïrtim, Dravinam, Brahmvarchasam
Mahyam Dattwä Brajata Brahmlokam || "
That "Gäyatrï bestows good
health, vitality, longevity, wealth with grace, glorious success,
co-operation, love, intellectual elevation and divine culmination of the
self" --- can be verified by everybody by sincerely practicing
Gäyatrï Sädhanä in day-to-day life with intrinsic faith….. Nothing
could be more authentic then self-experience…..
The highest level spiritual endowments
described as ashta siddhi and nava nidhï are natural
consequences of progress in Gäyatrï Sädhanä. At initial stage the
righteous progress of this Sädhanä is reflected in the serene
charm, impressive voice, brilliance of eyes, glow of the aura around the
face and the body. Clarity of thoughts, trenchancy of wisdom,
intellectual talents, creativity and prudence arouse automatically in
the Sädhaka as he (or she) matures in the Sädhanä. Most
importantly, the Sädhaka (devotee) begins to feel the presence of
divine power in the inner self which educes immense strength and peace
in his mind to face all adversities and ups and downs of life with
stable faith and patience. His inner voice forcibly cautions him against
every immoral activity and thought and guides ideal path in the moment
of difficulty and dilemma.
The japa (rhythmic enunciation
with deep meditation) of Gäyatrï Mantra is an integral part of
Gäyatrï Sädhanä. This helps refine the Sädhaka’s voice and
leads to its subtle transmutation into the extrasensory divine voice.
Boons or curses expressed in this sublime voice indeed come true.
Further awakening of the inner potentials gradually bestows the
supernormal powers of premonition, afflatus, telepathy, clairvoyance and
prophecy. Activation and sublime transformation of unconscious and super
conscious minds of such a Sädhaka links his conscious mind with
divine impulses….
In the above state, the Sädhaka
-- whether awaken, asleep or in trance, can receive cosmic signals and
divine messages. Transmission of his vital energy or mental vibrations
into other beings becomes as easy for him as if one is handing over some
physical items to the other. The atmosphere surrounding these
spiritually empowered personalities also becomes serene and remains
charged with some kind of divine influence.
Sincere and determined efforts in the
appropriate direction take one closer to the goal. Spiritual endeavors
are no exceptions. This seems to be more true and certain in case of
Gäyatrï Sädhanä. The nectar of the eternal divine power of
Gäyatrï is for every body. Each one of us can be blessed by enormous
attainments in materialist, mental, intellectual and spiritual domains
of life with the help of devoted Gäyatrï Sädhanä.
Gayatri mantra is taught at the time of
wearing sacred thread by a guru.It means the benefieciery(Vatu) has the
thread with three strings of cotton and all are tied called brahma
knot(Brahma mudi).Each thread represents a guna Tamo, rajo and
satvic.The knot is to indicate that he will not be controlled by the
three gunas and lives beyond these three.After the this ritual ,Guru
secretly passes on the mantra. Gayatri word is derived from Savitri
means enlightenment.With this mantra he is supposed to control his mind
not to be tempted by material existence.They used the name of god in the
begining was Surya(SUN) who clealry removes the darkness. In ancient
days people chant
surya gayatri when the sun rises. Later on the so called gurus added
several names to suit the aspirant.Hanuman gayatri, devi gayatri,
venkatesa gayatri and so on depending on the ishta devata of the
aspirant in order to chant mantra with interest and faith.Therefore the
names are not the criterea but your faith on a particular form is
necessary to create intrest in chanting the mantra.Therefore you can
choose any name you like it is immaterial.generally it is advised to
chant one name instead of mentioning all god's names,as you
will be diluting the efect of the mantra.There is only one heart and
hence you can give a place in your heart to only one form.The name of
that from should be used in gayatri mantra and keep chanting.You are
only worshipping the ishta devata by adoring, worshippin and praying to
give you enlightenment to realise HIM. This is the essence of the mantra
and let us not debate on that, let each chant with any name of GOD and
let him not keep mentioning all the gods names, it is then becomes a
mere ritual or an exercise, hence you are not getting the effect(Inner
sifnificane) of a mantra. But the most important thing is the
pronunciation of the manthra...!
The words Bhumi (earth), Antariksha (sky)
and Dyaus (heaven) form eight syllables and the first foot of the
Gayatri consists of eight
syllables. So the three worlds constitute the first foot of the Gayatri.
Whosoever knows this about the first foot of the Gayatri wins
all that is in the three worlds.
Yajur Veda, Brihadaranyaka Upanishad V,
XIV-The Sacred Gayatri, 1
GOD and HAPPINESS
Where is God? Where is God?
Somebody's (especially youth) curios enquiry .How it can be explained
The only answer is that "God is everywhere means in living and nonliving
things yet localized, all-pervading yet aloof. He walks yet doesn't
walk. He is far away yet very near as well. also like taste of water ,
ligt of sun " Such contradictory statements are not whimsical. Rather,
they indicate God's inconceivable power.We can only feel and enjoy.
The Absolute Truth, Krshna,Chirst, can be realized in three phases:
Brahman, Paramatma and Bhagavan. or father, son pure soul.These aspects
of the Absolute Truth are comparable to the sunshine (Brahman), the
sun's surface (Paramatma) and the sun planet (Bhagavan);three different
features of the same reality.
The Brahman aspect of God is the beginningless, impersonal form of the
Lord, the effulgence of Krshna's transcendental body. Just as the root
of a tree maintains the whole tree, Krsna, the root of all things,
maintains everything by His energies: He is the heat in fire, the taste
of water, the light of the sun ;the underline principle or foundatio of
everything. Although Krshna spread Himself throughout His creation, He
retained His own personality. "Unintelligent men, who do not know Me
perfectly, think that I was impersonal before and have now assumed this
personality," Krshna explains in Bhagavad-gita. "Due to their small
knowledge, they do not know My higher nature, which is imperishable and
supreme" (Bg. 7.24). Although impersonalists may eventually achieve the
Lord, their path is fraught with difficulties, for it is unnatural for
the embodied soul to conceive of the unembodied, which is only a partial
aspect of the Absolute Truth.
Realization of God as "Paramatma," the Supersoul in the heart of every
embodied soul, is compared to knowing the sun disc in the sky. The
Paramatma is the supreme proprietor, witness and permitter, and He
accompanies the wandering soul through its 8,400,000 embodiments. Acting
as the soul's friend, He remains the soul's constant companion during
his sojourn in the material world, no matter what type of body the soul
inhabits;in pig, mosquito, philosopher, demigod. The Supersoul helps him
fulfill his desires by supplying knowledge, remembrance, and
forgetfulness.
Although the Supersoul appears to be divided among all beings, He is
never divided. Rather, He is situated as one and all;like the sun
reflected in millions of buckets of water. Paramatma can be perceived
through total surrender, meditation, cultivation of knowledge, working
without fruitive desires and finally devotion. A person in full
knowledge of Paramatma understands that the Supersoul is the localized
aspect of the Supreme Personality of Godhead within this material world
and that the next step is to worship Him as Bhagavan.
The word "Bhagavan" refers to one who possesses in full all opulences
that we possess in minute degree: riches, strength, fame, beauty,
knowledge and renunciation. Although everyone can claim some degree of
these opulences, only the Supreme Personality of Godhead can claim them
all absolutely.
"Although I am unborn and My transcendental body never deteriorates,"
Krshna tells Arjuna in the Bhagavad-gita (4.6), "I still appear in every
millennium in My original transcendental form." Krshna appears in this
world "to deliver the pious, annihilate the miscreants, and to
reestablish the principles of religion" (Bg. 4.8). He does not change
His body when He appears, like a common living entity, who appears in
body after another. Rather, He appears in His original eternal form,
with two hands, holding a flute. Still, it appears that He takes birth
like an ordinary child and grows to boyhood and youth. But He never ages
beyond youth. At the time of the Battle of Kuruksetra, He was more than
one hundred years old by material calculations, but He looked like a
young man. He is the oldest person, but neither His body nor His
intelligence ever deteriorates or changes.
To know Krshna as Bhagavan is a privilege reserved for bhakti-yogis. "I
am never manifest to the foolish and unintelligent," Krshna explains (Bg.
7.25). "For them I am covered by My internal potency, and therefore they
do not know that I am unborn and infallible."
"One can understand me as I am, as the Supreme Personality of Godhead,
only by devotional service. And when, by such devotion, one is fully
conscious of Me, one can enter the
kingdom of God" (Bg. 18.55).
The Vedic scriptures declare that Bhagavan Sri Krshna is the source of
both the Supersoul and Brahman and the origin of all avataras. Avataras
are scheduled incarnations who descend from the spiritual world to
execute the Lord's mission of protecting the devotees and annihilating
the miscreants. Their descent is foretold in the scriptures so that
unscrupulous persons can be checked from claiming to be avataras. .
A common misconception of uninformed students of the Bhagavad-gita is
that Krsna's universal form (described in the Eleventh Chapter) is the
last word in God realization. The universal form is most impressive and
spectacular: "If hundreds of thousands of suns were to rise at once into
the sky, their radiance might resemble the effulgence of the Supreme
Person in that universal form. Arjuna could see in the universal form of
the Lord the unlimited expansions of the universe situated in one place
although divided into many, many thousands" (Bg. 11.13). The universal
form frightened Arjuna and boggled his mind, especially the kala-rupa,
the form of time that was devouring and chewing up all the combatants on
the battlefield of Kuruksetra. Arjuna therefore requested Krshna to
withdraw His terrifying universal form and show him His four-armed Visnu
form. Krshna agreed. Then, reverting back to the two-armed form that
Arjuna was accustomed to see, the Lord declared, "This form of Mine you
are now seeing is very difficult to behold. It cannot be understood
simply by studying the Vedas, nor by undergoing serious penances, nor by
charity, nor by worship. Only by undivided devotional service can I be
understood as I am, standing before you, and can thus been seen
directly" (Bg. 11.53-4).
The kingdom
of God is called Vaikuntha, the place without anxiety, and it lies far
beyond this world of matter. It is eternal, and every single one of its
atoms is fully conscious and blissful. Shaped like a lotus flower whose
petals are the countless spiritual planets where the Visnu expansions of
Krshna reside, Vaikuntha has a whorl called Goloka Vrindavana, a planet
where every word is a song and every step is a dance, where trees
fulfill all desires, palaces are made of touchstone, and transcendental
cows supply unlimited milk. The original Krshna enjoys life there as a
cowherd boy with His loving devotees. Those who reach that supreme abode
never return to the material world.In this Kaliyuga we are fortunate to
see and worship Lord in the form of krishna, christ, allah, Budha to
remove all our hurdles.
Everywhere in this universe, in
one respect man’s condition is the same. No matter how vastly different
he may be in the outer appearance of his life, different countries,
different races, different cultures, different languages, different ways
of living, eating, dressing, etc., he may be completely different in all
of these aspects, but there is one thing that is the same to all human
individuals. And it is this factor that binds them into a global unity.
If analyzed, it will be discovered that all humanity is engaged
ceaselessly, day after day, from the cradle to the grave, only in trying
to avoid painful experiences and in trying to attain that which gives
them happiness.
Yet, beloved seeker, let me ask
you this one very important question. Since the time of creation, is
there one single individual who has been born onto this earth who can
stand up boldly and declare, "In my life I have never experienced any
sorrow or pain or suffering whatsoever. My whole life has been a life
full of joy, full of happiness, full of bliss". You will find that there
is not even one single individual on earth who has not had at some time
or another some type of pain or suffering or grief or sorrow.
This is a world of pain and
sorrow. With a few minutes thoughtful reflection you will see that this
is so. Many painful experiences are brought about by natural forces
beyond our control—floods, earthquakes, tidal waves, cyclones, fires,
famines. Then there is suffering brought about by other forms of
life—germs, microbes, bacteria, viruses, insects, reptiles, animals. But
by far the greatest source of suffering is caused by man himself. It is
suffering that is self-created, that arises within our own psychological
self due to desire and attachment for worldly objects—love and hate,
anger and passion, fear, worry, tension, anxiety, jealousy, envy, greed,
frustration, disappointment, disillusionment, the sorrow of separation,
bereavement, and all other varieties of restlessness of mind due to our
multitude of desires.
Everyone thinks happiness is to
be found in objects and experiences. Everyone thinks, "If I could only
attain certain objects, if I could only possess them, if I could
experience them, I will get happiness." In spite of countless
disappointments and disillusionments, man never learns.
There is not an iota of
happiness in earthly objects. No object is perfect. They do not have in
them the power or ability to give you lasting happiness or joy because
they are finite and they are imperfect. Otherwise, they must be able to
give a homogeneous state of happiness to all beings at all times under
all conditions. But what do you actually see?
If you like milk and you take a
glass full of sweetened milk flavoured with spices, the first glass may
give you satisfaction. And if you are pressed upon to take another
glass, the second glass may give satisfaction, but it is not the same
degree of happiness or pleasure as was the first glass. And if your
stomach is already full with two glasses of milk, if you try to take a
third glass of milk, it becomes unpleasant, it becomes undesirable. And
if it is forced upon you, a fourth glass of milk produces nausea and you
will have to throw it up. Where then is real happiness?
If milk had in it the power of
giving happiness, it must be able to grant you this happiness at all
times, under all conditions. It cannot change its nature. Such examples
show that all experiences derived from the contact of senses with their
respective sense-objects ultimately are experiences that end in
disappointment.
Therefore, the great world
teacher, Lord Krishna had this very important insight to impart to us
when he said: "O Arjuna, all these experiences brought about by the
contact of one or other of the five senses with their respective sense
objects, these experiences are ultimately the source of sorrow. There is
no real happiness in these sense contacts and sense experiences. They
are but mere momentary sensations afterwards giving you pain."
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