Namaste all,
I have found the Gayatri mantra to be the most powerful of all mantras.
This website has an abundance of information about the Gayatri and its importance.
http://shuklayajurveda.org/gayatri.html
Om Namah Sivaya
hariḥ oṁ
~~~~~~
namastщ
Per Sahasranama 's note above we know the gāyatrī is 3 footed ( 3 pada). Yet the bṛhadaraṇyaka upaniṣad ( some write bṛhadaraṇyakopaniṣad ),gāyatrī brāhmaṇa says, that ( 3 footed gāyatrī) rests on the 4th. What of this 4th? it is not spoken╣ .
praṇām
words
not spoken or it is anirukta, unuttered , not articulated , unspeakable
Last edited by yajvan; 13 January 2011 at 08:28 PM.
рдпрддрд╕реНрддреНрд╡рдВ рд╢рд┐рд╡рд╕рдореЛрд╜рд╕рд┐
yatastvaс╣Б ┼Ыivasamo'si
because you are identical with ┼Ыiva
_
hariḥ oṁ
~~~~~~
namasté
Lets go now to the chāndogya upaniṣad to finish our triangulation on this matter:
saiṣā catūṣpadā ṣaḍvidhā gāyatrī tad etad ṛcābhyanūktaṁ || 5
The śloka says, this gāyatrī is 4 footed (catūṣpadā) and 6 fold (ṣaḍvidhā).
So the chāndogya upaniṣad cooberates gāyatrī being 4 footed, but now what is this 6 folded-ness?
praṇām
рдпрддрд╕реНрддреНрд╡рдВ рд╢рд┐рд╡рд╕рдореЛрд╜рд╕рд┐
yatastvaс╣Б ┼Ыivasamo'si
because you are identical with ┼Ыiva
_
hariḥ oṁ
~~~~~~
namasté
&The śloka says, this gāyatrī is 4 footed (catūṣpadā) and 6 fold (ṣaḍvidhā).
Is this something the HDF reader wishes to know about ? Something I sould pursue , or are we okay with where we are at?Yet the bṛhadaraṇyaka upaniṣad ( some write bṛhadaraṇyakopaniṣad ),gāyatrī brāhmaṇa says, that ( 3 footed gāyatrī) rests on the 4th.
praṇām
Last edited by yajvan; 14 January 2011 at 05:56 PM.
рдпрддрд╕реНрддреНрд╡рдВ рд╢рд┐рд╡рд╕рдореЛрд╜рд╕рд┐
yatastvaс╣Б ┼Ыivasamo'si
because you are identical with ┼Ыiva
_
hariḥ oṁ
~~~~~~
namasté
Since we are fine with the (catūṣpadā) and 6 fold (ṣaḍvidhā) of gāyatrī ,let me if I may ask this.
ओं तत् सवितुर्वरेण्यं |
भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् ॥
Om̐ tat saviturvareṇyaṃ
bhargo devasya dhīmahi |
dhiyo yo naḥ pracodayāt ||
different translations ( my personal translation excluded):
In each case the translation is plural i.e. 'we' and 'our'¹ is part of the mantra. Yet it is a singular person ( me ) that is using and exercising this mantra. What are your thoughts on why many translations offer a plural verson? That is, the grouping of us all into this hymn ?
- 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.
- We meditate on the glory of that Being who has produced this universe; may He enlighten our minds
praṇām
notes
many times you will see dhīmahi defined as "may we attain" ; If we look at the wording it says the following:
- dhī - is religious thought , reflection , meditation , devotion , prayer ; splendor ; religious thought , reflection ,
- dhīyate , to contain , hold
- dhā - bring, take hold; ~ to attain~
- mahī - great , strong , powerful mighty , abundant ; of a divine being;
Last edited by yajvan; 15 January 2011 at 11:34 AM.
рдпрддрд╕реНрддреНрд╡рдВ рд╢рд┐рд╡рд╕рдореЛрд╜рд╕рд┐
yatastvaс╣Б ┼Ыivasamo'si
because you are identical with ┼Ыiva
_
*************************************
gAyatrI mantra: A comprehensive compilation
*************************************
Here is a comprehensive--but not exhaustive--compilation of the text, meaning and mahiman--greatness/power of the gAyatrI mantra.
It should be remembered that from the time the gAyatrI was first listed in Rg veda 3.62.10, the mantra has evolved in a rich tradition of satsangha from our gurus, for specific requirements of japa homa dhyAna, and that no interpretation can fully express its potency, which is realized in varying degrees of spiritual advancement and benefits, by people who chant the mantra with shraddha--sincerity and faith.
Three popular invocations
The gAyatrI mantra has three popular invocations: gAyatrI proper, gAyatrI popular and gAyatrI in prANAyAma.
• The gAyatrI proper has the text:
तत् सवितुर् वरेण्यं भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् ॥
tat savitur vareNyaM bhargo devasya dhImahi |
dhiyo yo naH prachodayAt ||
• Chanted with the three mahA vyAhRutis--manifest worlds, the gAyatrI becomes (which is the popular version):
ॐ भूर् भुव सुवः ।
तत् सवितुर् वरेण्यम् ।
भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् ॥ ॐ ॥
oum bhUr bhuva suvaH |
tat savitur vareNyam |
bhargo devasya dhImahi |
dhiyo yo naH prachodayAt || oum ||
--Baraha transliteration
• Chanted with the sapta vyAhRutis--seven manifest worlds, the gAyatrI becomes (which is used in prANAyAma):
ॐ भूः । ॐ भुवः । ओँ सुवः । ॐ महः ।
ॐ जनः । ॐ तपः । ओँ सत्यम् ।
ॐ तत् सवितुर् वरेण्यम्
भर्गो देवस्य धीमहि ।
धियो यो न प्रचोदयात् ॥
ओमापो-ज्योती-रसोऽमृतं-ब्रह्म भूर्भुवस्सुवरॊम् ॥
oum bhUH | oum bhuvaH | o~M suvaH | oum mahaH |
oum janaH | oum tapaH | o~M satyam |
oum tat savitur vareNyam
bhargo devasya dhImahi |
dhiyo yo na prachodayAt ||
omApo-jyotI-raso&mRutaM-brahma bhUrbhuvassuvarOm ||
--Baraha transliteration
*****
Three popular interpretations
The three invocations of the gAyatrI are usually interpreted as follows:
• gAyatrI proper
tat savitur vareNyam:
That (tat or Brahmam) which creates and vivifies everything (savitur) is the best for worship (vareNyam).
bhargo devasya dhImahi:
light (bhargo) of the divine (devasya), let us meditate on (dhImahi).
dhiyo yo naH prachodayAt:
that which (yo) kindles and inspires (prachodayAt) our (na) intellect (dhiyo)
• gAyatrI popular
That which remains as AUM, the praNava mantra, and as the three worlds (bhuH, bhuvaH and suvaH), kindles our intellect (buddhi). It is the divine light (as of the sun) of tat (Brahmam) which creates and vivifies everything, and is the best for us to worship (vareNyam). Let us meditate (dhImahi) on this divine light.
• gAyatrI in prANAyAma
The seven worlds are only Brahman, denoted by AUM. We meditate on the excellent light of Ishvara who kindles from inside our intellectual actions, in order that the right wisdom arises in us. That same Brahman denoted by AUM is what appears as water, light, taste and nectar. The three words, namely this earth, astral world and the heavens are indeed Brahman, denoted by AUM.
• Agastya maharShi has given the common meaning of gAyatrI thus:
यो देवः सवितास्माकं धियो धर्मादिजोचराः ।
प्रेरयेत् तस्य यद्भर्गः तत्वरेण्यम् उपास्महे ॥
yo devaH savitAsmAkaM dhiyo dharmAdijocharAH |
prerayet tasya yadbhargaH tatvareNyam upAsmahe ||
We meditate on the excellent light of the deva called SavitA who directs our intellect towards the ways of dharma.
*****
Chanting gAyatrI
1. The gAyatrI should be chanted as five parts, with four passes, thus:
AUM | bhUr bhuva suvaH | tat savitur vareNyam | bhargo devasya dhImahi | dhiyo yo naH prachodayAt AUM ||
2. Specific care should be taken to follow the svara marks in the Sanskrit version of the mantra. Here is an image of the mantra with the svara notations:
http://www.mediafire.com/imageview.p...3e4ye6&thumb=4
Here is an audio version of the mantra chanted with svaras:
http://www.mediafire.com/download.php?lxug29cii0debd1
3. When doing gAyatrI japam, the meaning of the mantra should be contemplated. The japam must be preceded by a saMkalpam and a count is always maintained, either using a japamAla or the knuckles of the right hand. The person in gAyatrI japam should sit erect and still and should not let the mind wander outside the scope of the mantra.
4. The gAyatrI proper should never be chanted in isolation in gAyatrI japam. It is ordained that the gAyatrI should be chanted with the praNavam and the vyAhRutis, and that the chanting should be done in nitya-karma--daily religious routine and in prAyashchittam--atonement.
*****
рд░рддреНрдирд╛рдХрд░рдзреМрддрдкрджрд╛рдВ рд╣рд┐рдорд╛рд▓рдпрдХрд┐рд░реАрдЯрд┐рдиреАрдореН ред
рдмреНрд░рд╣реНрдорд░рд╛рдЬрд░реНрд╖рд┐рд░рд░рддреНрдирд╛рдвреНрдпрд╛рдВ рд╡рдиреНрджреЗ рднрд╛рд░рддрдорд╛рддрд░рдореН рее
To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.
--viShNu purANam
gAyatrI in our shAstras
With VishvAmitra maharShi as the mantra dRShTa--seer of the mantra, gAyatrI first occurs as below in Rg veda 3.62.10:
तत् सवितुर् वरेण्यं भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् ॥
tat savitur vareNyaM (1) bhargo devasya dhImahi | (2)
dhiyo yo naH prachodayAt || (3)
Prof.R.L.Kashyap in his translation of the Rg veda (SAKSI publication), offers the following translation and explanations about the gAyatrI here and in other Vedic texts.
3.62.10: We meditate on the divine splendour (bhargaH)(2), of SavitRu, who is supremely desirable (vareNya) and is That One (tat)(1). May he activate our thoughts towards wisdom (3).
• Mantras RV 3.62.10 to 3.62.12 are addressed to the deva SavitRu, the spiritual Sun: SavitRu is not the physical Sun seen in the sky, but the supreme Effulgence in the highest firmament above, beyond the lower triple creation.
• The physical Sun is taken as the image of the Truth-Sun, the Centre of all Knowledge and radiating Power. It is the radiance issuing from the Supreme Source in which is massed all the creative movement of the Uncreate that is the ultimate root of all movements in the creation. Let that light motivate and energize our thought-movements, says the RShi.
*****
Variants of the gAyatrI mantra
a. The Savitar mantra in the Yajur veda: VS(36.3), KYTS(4.1.11.1)
While the last three lines of the mantra here are the same as those in the vishvAmitra gAyatrI of the Rg veda, the first line is:
भूर्भुवः स्वः
bhUrbhuvaH svaH
• With 27 syllables in the entire mantra here, the metre becomes uShNik, not gAyatrI.
• The meaning of the first (additional) line is:
"May we become aware of the three planes in us."
• The three worlds bhUH, bhuvaH and svaH in this line are the three worlds/planes of consciousness in each one of us: bhUH the plane of physical matter, bhuvaH the plane of life-energies or prANa and svar or svaH the plane of mental energies and the higher spiritual intelligence.
• One should become aware or conscious of these three plances in ourselves at first. Then the other three lines, beginning with tat savitur vareNyaM are chanted.
*****
b. Variants of the main mantra
• Some persons of KRShNa Yajur veda school, replace the word svaH by suvaH, so the first line becomes:
ॐ भूर्भुवः सुवः
oum bhUrbhuvaH suvaH
• In some booklets, the word vareNyam is replaced by vareNiyam, to make, with that modification, the gAyatrI proper beginning with tat savitur to have exactly 24 syllables.
• But the Rg veda samhitA states that the metre is nichRut gAyatrI, that is, the gAyatrI metre with less than 24 syllables.
• But all the elaborate error-correcting methods of chanting the Rg veda (3.62.10), called aShTa-vikRtis declare that the correct word is vareNyam.
*****
c. Extended mantra used in prANAyAmam
ॐ भूः । ॐ भुवः । ओँ सुवः । ॐ महः ।
ॐ जनः । ॐ तपः । ओँ सत्यम् ।
ॐ तत् सवितुर् वरेण्यम्
भर्गो देवस्य धीमहि ।
धियो यो न प्रचोदयात् ॥
ओमापो-ज्योती-रसोऽमृतं-ब्रह्म भूर्भुवस्सुवरॊम् ॥
oum bhUH | oum bhuvaH | o~M suvaH | oum mahaH | (1)
oum janaH | oum tapaH | o~M satyam | (2)
oum tat savitur vareNyam
bhargo devasya dhImahi | (3)
dhiyo yo na prachodayAt || (4)
omApo-jyotI-raso&mRutaM-brahma bhUrbhuvassuvarOm || (5)
--Baraha transliteration
Om Earth, Om mid world, Om Heaven, Om the realm of supermind (1), Om Ananda world, Om the world of askesis, Om Truth (2). Om we meditate on the Adorable Light of that Divine Generator (3), who energizes our thoughts (4). Om, He is water, light, flavour, ambrosia and also the three worlds. He who is denoted by praNava is all these (5).
[This mantra is a prayer for activation of intelligence. How should the devotee use this power is the subject matter of the next two mantrAs.]
*****
(to continue...)
рд░рддреНрдирд╛рдХрд░рдзреМрддрдкрджрд╛рдВ рд╣рд┐рдорд╛рд▓рдпрдХрд┐рд░реАрдЯрд┐рдиреАрдореН ред
рдмреНрд░рд╣реНрдорд░рд╛рдЬрд░реНрд╖рд┐рд░рд░рддреНрдирд╛рдвреНрдпрд╛рдВ рд╡рдиреНрджреЗ рднрд╛рд░рддрдорд╛рддрд░рдореН рее
To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.
--viShNu purANam
The greatness of the sUrya-savitRu: RV 5.81.1
Although the deity of the gAyatrI mantra in RV 3.62.10 is sUrya-savitri, this manDala does not gives more details on this deity.
• However, Rg veda has 8 complete sUkatas dedicated to SavitRu:
1.35, 4.53, 4.54, 5,81, 5.82, 6.71, 7.45, 10.139 and 10.149. One can use the epithets in these sUktas for meditating on the deity SavitRu.
• SUrya--Sun, is closely reltated to SavitRu. Whereas SUrya represents the static elements of creation, SavitRu represents the dynamical elements. About 65 mantras in RV are dedicated to SUrya. Among them are complete sUktas, namely, 1.50, 1.115, 10.37, 10.139, 10.158 and 10.170. Other manDalas have some mantras. In the 3rd manDala (where the gAyatri mantra occurs) there are no mantras to SUrya.
• Seer VashiShTha maharShi in RV 7.45.1 says:
आ देवो यातु सविता सुरत्नोऽन्तरिक्षप्रा वहमानो अश्वैः ।
हस्ते दधानो नर्या पुरूणि निवेशयञ्च प्रसुवञ्च भूम ॥ ७.०४५.०१ ॥
A devo yAtu savitA suratno&ntarikShaprA vahamAno ashvaiH |
haste dadhAno naryA purUNi niveshaya~jcha prasuva~jcha bhUma || 7.045.01 ||
7.045.01: SavitRu comes holding in his hand many human fulfilments, brings forth and establishes here the fullness of being.
• In RV 7.45.4 he says:
इमा गिरः सवितारं सुजिह्वं पूर्णगभस्तिमीळते सुपाणिम् ।
चित्रं वयो बृहदस्मे दधातु यूयं पात स्वस्तिभिः सदा नः ॥ ७.०४५.०४ ॥
imA giraH savitAraM sujihvaM pUrNagabhastimILate supANim |
chitraM vayo bRuhadasme dadhAtu yUyaM pAta svastibhiH sadA naH || 7.045.04 ||
7.045.04: May he establish for us a vast manifestation of being rich in content. May he always protect us with happy states of being.
• In RV 7.038.02 he says:
उदु तिष्ठ सवितः श्रुध्यस्य हिरण्यपाणे प्रभृतावृतस्य ।
व्युर्वीं पृथ्वीममतिं सृजान आ नृभ्यो मर्तभोजनं सुवानः ॥ ७.०३८.०२ ॥
udu tiShTha savitaH shrudhyasya hiraNyapANe prabhRutAvRutasya |
vyurvIM pRuthvImamatiM sRujAna A nRubhyo martabhojanaM suvAnaH || 7.038.02 ||
7.038.02: Rise up, O SavitRu, you are releasing the splendour over the wide earth. May you grant mortal enjoyments in men.
• The seer of RV 5.081.01 is RShi ShyAvAkShva Atraya, a son of the well known RShi Atri. This mantra is in jagati metre with 4 lines of 12 letters each. This mantra is quoted by shvetAshvatara upaniShad 2.2.
युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः ।
वि होत्रा दधे वयुनाविदेक इन्मही देवस्य सवितुः परिष्टुतिः ॥ ५.०८१.०१ ॥
yu~jjate mana uta yu~jjate dhiyo viprA (1) viprasya bRuhato vipashchitaH | (2)
vi hotrA dadhe vayunAvideka (3) inmahI devasya savituH pariShTutiH || 5.081.01 || (4)
[b]The illumined yoke their mind and they yoke their thoughts (1), to the the illumined godhead, to the vast, to the luminous consciousness (2).
• SUrya, with illuminations of Truth, enlightens the human mind, since he is vipra--the illumined.
• He delivers human mind from its limited consciousness of self and world, and enlarges the limited movement imposed thereby. So he is bRhat--the Large.
• It is not a vague light--his illumination. Nor does his largeness is realized by any confused and dissolved view of self and object. His illumination holds in itself a clear discernment of things, parts and relations in totality. So he is viprashchit--clear in the perception.
• Soon after they begin to receive something of this solar illlumination, men strive to yoke their mentality and thoughts to the conscious existence of the divine SUrya in them. In other words, they apply their obscure mind and erring thoughts to the light of their inner Sun, which clears the obscurity and puts truths in perspective. This yoking (yunjate) becomes their Yoga.
• [b]Knowing all phenomena (vayunAvit) he orders, sole, the Energies of the sacrifice (3). Great is the praise of Savitri, the creating Godhead (4).
• The Lord of the Truth then orders all human energies offered to him and becomes in man a sole and sovereign Power that governs all knowledge and action.
• With no conflicting agencies to interfere, he governs perfectly, for he knows all manifestations, comprehends their Causes, contains their law and process and compels their right result.
• Seven are the sacrificial energies (hotras) in the human being, with one to one correspondence to the seven constituents of his psychological existence: body, life, mind, supermind, bliss, will and essential being.
• Their erring actions and wrong relations caused by a Mind with obscured knowledge, is the source of all stumbling and unhappiness. SUrya puts each of them in its right place in the Sacrifice. 'Knower of the phenomena, sole, he arranges the sacrificial energies.'
Man thus arrives at a vast and all-embracing affirmation in himself of this divine Creator, which in turn, brings about a right and happy creation.
[For more information on SavitRu, check Essentials of Rig Veda (SAKSi).]
*****
(to continue...)
рд░рддреНрдирд╛рдХрд░рдзреМрддрдкрджрд╛рдВ рд╣рд┐рдорд╛рд▓рдпрдХрд┐рд░реАрдЯрд┐рдиреАрдореН ред
рдмреНрд░рд╣реНрдорд░рд╛рдЬрд░реНрд╖рд┐рд░рд░рддреНрдирд╛рдвреНрдпрд╛рдВ рд╡рдиреНрджреЗ рднрд╛рд░рддрдорд╛рддрд░рдореН рее
To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.
--viShNu purANam
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