Gayatri some thoughts and ....

[yajvan]

Hari Om
~~~~~~

Namaste ksudha-mukti (one hungry for moksha)

Thought I would suggest a conversation on (Savitor) Gayatri and ask a question...
Gayatri was cognized by Viswametra (Vishwa = Universe, all incompassing; and mitra or friend) � the Friend of the Universe .

In the Rig Ved is is thus:
TAT SAVITUR VARENYAM
BHARGO DEVASAYA DHEEMAHI
DHIYO YO NAHA PRACHODAYAT

Yet, you hear some folks add Bhuh, Bhuhvah , Suvwa, Mahah . Some also
add this Bhuh, Bhuhvah , Suvwa, Mahah, Janaha, Tapaya , Satyam

Perhaps there is a srotriya ( one knowledgable in the agmas) in the group that can explain?

I understand that Bhuh, Bhuhvah , Suvwa, Mahah can be found in the Taittitiya Upanishad, and the rishi Mahachamasyah taught a 4th sacred utterance (vyahritis) of Mahah. I can see why one could be perhaps add to the gayatri if instructed by a guru or proper pandit. Yet why would one add:
Bhuh, Bhuhvah , Suvwa, Mahah, Janaha, Tapaya , Satyam and change the meter?


Any one here have some thoughts on this??

FYI information that one may know or wish to know of this great Mantra

Gayatri components:
g�yanath = what is sung, giving of praise ;
tr�yate = preserves, protects, gives deliverance, grants liberation

Another viewpoint suggests that the roots are:
gaya = vital energies +
tr�yate = preserves, protects, gives deliverance, grants liberation

As we know gayatri has a specific meter (chandhas) and has 8 syllables per line ( 8 stimulates a Moksha house in one's birth chart for enlightenment ) and there are 3 lines to it � so 3 X 8 = 24 syllables. Each syllable stimulates the impulses of creation in ones being�(outlined below)

So even though there is a word associated with it, the sound, the vibration, does it�s work on the native and it is also influencing the environment around the person i.e. its good for all.

Here�s what is says: "O Lord, Thou art the giver of life, the remover of pain and sorrow, the bestower of happiness; O Creator of the Universe, may we receive Thy supreme, sin destroying light; may Thou guide our intellect in the right direction."

Here are the phonemes, or the DNA for each syllable, and what it stimulates within the sadhu:

1. 'tat' - tapini - fruitfulness
2. 'sa' - saphalata - valor
3. 'vi' - visshwa - perseverance
4. 'tur' - tushti - welfare
5. 'va' - varada - yoga
6. 're' - revati - love
7. 'ni' - sukshma - wealth
8. 'yam' - jnana - lustre
9. 'bhar'- bharga - protection
10. 'go' - gomati - wisdom
11. 'de' - devika - subjugation
12. 'va' - varahi - allegiance
13. 'sya'- simhani - determination
14. 'dhi'- dhyana - life
15. 'ma' - maryada - time
16. 'hi' - sphutaa - penance
17. 'dhi'- medha - forecast
18. 'yo' - yogamaya - alertness
19. 'yo' - yogini - production
20. 'nah'- dhanin - protection
21. 'pra'- prabhava - idealism
22. 'cho'- ushma - adventure
23. 'da' - drishya - discrimination
24. 'at' - niranjana - service

So is the greatness of Viswametra's enlightened vision on this mantra.

Pranams,
yajvan

"Let noble thoughts come to us from every side" Rig-Veda, 1-89-i

[sarabhanga]

Namaste Yajvan,


Gāyatrī Mantrah


ओं तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् ॥
om tat saviturvarenyam bhargo devasya dhīmahi | dhiyo yo nah pracodayāt ||


Gayatri Mantra consists of 24 syllables.

I have presented the mantra with the obligatory Pranava (oM), although another preliminary sanctification is generally added.


bhUr bhuvaH svaH :

These three words are the Maha-Vyahritis which are included after Om and before the Gayatri proper ~ the Vyahrititraya are considered as the veritable daughters of Savitri.


When used in Pranayama, seven Vyahritis, and a concluding Shiras, are often added to the 24 essential syllables of Gayatri.


The situation of Gayatri without the Mahavyahritis is akin to that of Pancakshara and Sadakshara mantras ~ the former is the pure (generally unspoken) form of the mantra, while the latter is the mantra as it is generally spoken and heard.


The Seer of the Gayatri Mantra is Vishvamitra, and it first appears in the Rigveda (III: 62: 10) ~ and it is also found in the Yajurveda and in the Samaveda.

The Vyahritis (and the Shiras), however, are revealed by Prajapati.


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.

The Seer of the seven Vyahritis is Prajapati; and they are employed in Upanayana, Pranayama, and Prayashcitta.

The Devata of Bhuh is Agni, and the Key is Gayatri; of Bhuvah it is Vayu and Ushnik; of Svah it is Aditya and Anushtup; of Mahah it is Brihaspati and Brihati; of Janah it is Varuna and Pankti; of Tapah it is Indra and Trishtup; and of Satyam it is Vishvadeva and Jagati.

The Seer of the Gayatri is Vishvamitra; the Devata is Savitri; the Key is Gayatri; and it is employed in Pranayama and Prayaschitta.

And the Seer of the Shiras is Prajapati; the Devatas are Brahma, Agni, Vayu, and Surya; the Key is Anushtup; and it is employed in Pranayama and Prayaschitta.


ओंकारस्य ब्रह्मा ऋषिगार्यत्री छन्दोऽग्निर्देवता सर्वकर्मारम्भे विनियोगः ।


The Samavedi Sandhya proceeds as follows:

1. Acamana
2. Marjana
3. Pranayama
4. Acamana
5. Punarmarjana
6. Aghamarshana
7. Suryopasthana
8. Gayatryavahana
9. Rishi Nyasa
10. Anga Nyasa
11. Gayatri Dhyana
12. Gayatri Japa
13. Gayatri Visarjana & Prarthana
14. Atma Raksha
15. Rudra Upasthana
16. Brahma Yajna


See: Attachment 103


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.


And the meditation affirms:

yo'haMso'sausoyo'sau'ham.

What I am that He is, what He is that I am.


We meditate on that adorable Light of the Savita, which incites our Buddhi.


We obtain desirable food (through the grace) of that Deva Savita who directs our intelligence.


|| auM || tat savitur varenyam | bhargo devasya dhīmahi | dhiyo yo nah pracodayāt ||

This of Savitri, to be chosen; the splendor of the god we meditate on; who should stir up our thoughts.

We meditate on that adorable light of the divine Savitri who should rouse our thoughts.


All of this is repeated from the SHLOKA RESOURCE thread.

[yajvan]

Hari Om
~~~~~~~

Namaste Śarabhaṅga Giri

Your post is very insightful and matches the brilliance of gayatri itself... thank you.
If we could discuss a few more dimensions of this gayatri it will be worthy of the effort and perhaps remove any defects (amala) in my understanding:
1.0 Gayatri’s 3 pada’s and length of 8 syllables = 24
2.0 Gayatri chant and meditations during a 24 hr period
3.0 General questions if I may ask....

1.0 Gayatri’s 3 padas and length of 8 syallables = 24
1.1 The first pada as you have pointed out is || tat savitur varenyam.
In the Gayatri-Brahmana of the Brihadaranyaka Upanishad it points out that the first pada of gayatri is the 3 worlds of bhumi, antariksha and dyauh ( earth or matter, sky or space, and heaven or higher levels of consciousness). It says the one who knows this ( for me means firmly established in THAT) achieves what ever is there in the 3 worlds.

1.2 The second pada : bhargo devasya dhīmahi.
Gayatri-Brahmana continues and says these syllables are associated with the veda’s – richa, yajumsi, and samani. One who knows this wins/achieves as much knowledge represented by the three veda’s.

1.3 The third pada: dhiyo yo nah pracodayāt ||
Gayatri-Brahmana points out these syllables are associated with the 3 vital prana’s - prana, apana and vyana. One who knows this wins as many creatures that exist in the universe.

1.4 There is a 4th suggests Gayatri-Brahmana. This is turiyam and suggests it is seemingly visible as the solar orb, or the sun, or the manifestation of hiranyagarbha. One who knows this shines with magnificence and fame. The three padas of gayatri rests on the 4th, or Satyam, the Truth, or the Supreme.

2.0 Chanting and Meditations
2.1 It is my understanding, those that practice gayatri do so at the junctions (sankranti) of the day i.e. morning, noon, evening. The turyia as I understand it is midnight which is a good example of the forth , neither day or night, the junction and underlying 4th that is found to support all other times.

2.2 One can do japa of gayatri .... also one can meditate with the intention of transcending the gayatri ( which is yajna ) and experiencing the 4th state or pure consciousness.

2.3 Do you have thoughts on this you care to share – what scriptures suggest the times for doing japa or meditation of gayatri?

3.0 General Questions
3.1 I will hold for a later time after I read SHLOKA RESOURCE & Attachment 103




Pranams,

[atanu]

The following is from MAITRAYANA-BRAHMAYA-UPANISHAD

--------
7. (The Savitri begins Tat Savitur varenyam, i.e. 'this of Savitri, to be chosen.' Here the Aditya (sun) is Savitri, and the same is to be chosen by the love(r) of Self, thus say the Brahma-teachers.

(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, thus say the Brahma-teachers.

(Then follows the last foot): Dhiyo yo nah prachodayat, i.e. 'who should stir up our thoughts.' Here the dhiyah are thoughts, and he should stir these up for us, thus say the Brahma-teachers.

(He now explains the word bhargas). Now he who is called bhargas is he who is placed in yonder Aditya (sun), or he who is the pupil in the eye. And he is so called, because his going (gati) is by rays (bhabhih); or because he parches (bhargayati) and makes the world to shrivel up. Rudra is called Bhargas, thus say the Brahma-teachers. Or bha means that he lights up these worlds; ra, that he delights these beings, ga that these creatures go to him and come from him; therefore being a bha-ra-ga, he is called Bhargas.


Om Namah Shivayya

[sarabhanga]

3 = A = tatsavitur varenyam = vaishvānara
2 = U = bhargodevasya dhīmahi = taijasa
1 = M = dhiyoyonah pracodayāt = prajñā
4 = AUM = tatsaviturvarenyambhargodevasyadhīmahidhiyoyonahpracodayāt = turya

[sarabhanga]

... according to Yogi Yaj�avalkya:

The parent of all beings produced all states of existence, for he generates and preserves all creatures: therefore he is called the generator. 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. The first syllable [gA] denotes that he illumines worlds; the second consonant [ya] that he colors all creatures; and the last syllable [trI] signifies that he moves without ceasing. From his cherishing all, he is called the irradiating power.

[Transl. Rai Bahadur Shrisha Candra Vidyarnava]

[yajvan]

Hari Om
~~~~~

Namaste Visphulinga ( sparks of the divine),

If I may ask how many sadhu's on the forum are practicing (savitri) Gayatri ?
Are you doing this as japa or meditation for transcending?
Anyone doing it at the junction ( sankrati) points of the day AM, Mid-day, evening and Mid-night?
Has many recieved the mantra from a guru, pandit, shastrail, etc.
How have your practices progressed???

[Sahasranama]

Thanks for this thread, very informative.

I understand that Bhuh, Bhuhvah , Suvwa, Mahah can be found in the Taittitiya Upanishad, and the rishi Mahachamasyah taught a 4th sacred utterance (vyahritis) of Mahah. I can see why one could be perhaps add to the gayatri if instructed by a guru or proper pandit. Yet why would one add:
Bhuh, Bhuhvah , Suvwa, Mahah, Janaha, Tapaya , Satyam and change the meter?

For so far as I know this is done in pranayama.

Inhale one nostril: Aum bhu, Aum bhuva, Aum svaha, Aum Maha, Aum Jana, Aum Tapa, Aum Satyam

Hold Breath: Tat saviturvarenyam bhargo devasya dhimahi, dhiyo yo na prachodayat

Exhale other nostril: Aum apo jyoti raso'mritam brahma bhur bhuvasvarom

[sm78]

Thanks for this thread, very informative.




For so far as I know this is done in pranayama.

Inhale one nostril: Aum bhu, Aum bhuva, Aum svaha, Aum Maha, Aum Jana, Aum Tapa, Aum Satyam

Hold Breath: Tat saviturvarenyam bhargo devasya dhimahi, dhiyo yo na prachodayat

Exhale other nostril: Aum apo jyoti raso'mritam brahma bhur bhuvasvarom
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Is it? I was under the impression that one mentally recietes the gayatri with the mahavyahritis (i.e all the 3 mantras above combined) each time in puraka, kumbhaka and recaka. This ensures the same count for inbreath, retention and outbreath.

In vedic pranayama during sandhyavandam the length of the 3 breaths should be same ... at least I was under that impression.

[Sahasranama]

You can do that if you are more advanced in doing pranayama and can breath in and out and hold your breath longer without straining. Doing one line each time is easier for beginners. Some say that beginners can chant the first line with the inhale and the second and third with the exhale, this way there is no holding of the breath and the exhalation is a little longer. Yoga teachers also often tell beginning students not to hold the breath. But if you are advanced, you can mentally chant the entire mantra during puraka, kumbhaka and rechaka at equal length. In the arya samaj only the first line is used in all the three stages of pranayama to keep things simple.