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The Gayatri Mantra  

 More Articles: Bhagavad Gita and Management , About Hinduism , Brahmacharya Essence of Hindu Scriptures , Happiness , Ramayana and Karkadaka Month , Power of Mantra , Neurophysiology of Meditation , The Vedas , Gayatri Mantra, The Holy Gita , Sanskrit Mantra , Divine Sanskrit , How to overcome fear of death , Benefits of Prayers , God's Existence , Sree Chakra , Religions Ohm (Om) , Upanasids , Guruvayoor temple, Building Temples, Bhagavatham,

The Gayatri Mantra (Rig Veda (III, 62, 10 an ancinet Hindu sacred book said to be more than 5000 years old). does not belong to any particular sect of worship, or it is not restricted to any certain community. It is universal, for the whole world. It contains in it the culture not of any particular society, but the culture of humanity. The Gayatri Mantra is a treasure and heritage that belongs to the whole of humanity without exclusion.  

 Om Bhoor Bhuvah Svah
Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dhiyo Yonah Prachodayaat.

Oh Creator of the Universe!
We meditate upon thy supreme splendour.

May thy radiant power illuminate our intellects,
destroy our sins, and guide us

in the right direction!

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


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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Last updated on 31-03-2007