Meaning Of Gayatri Mantra

OM BHUH BHUVAHA SVAHA OM TAT SAVITHUR VARENYAM

BHARGO DHEVASYA DHEEMAHI DHIYO YO NAHA PRACHODAYAT

The meaning of the Gayatri Mantra is more a prayer than revealing the essence of the
Vedas. Gayatri mantra is said to be mother of Vedas meaning the mantra points to the full
import of the Vedas. But the meaning does not suggest what the Vedas have to say except
here and there to give the attributes of God and praying to that God to illumine us. So let
us meditate on Gayatri Mantra to find out the true Vedic meaning: The accepted meaning of
Gayatri Mantra is as follows:

OM :- Pranava - The word that is God

BHUH :- God who is eternal

BHUVAHA :- God who is the creator

SVAHA :- God who is Independent

OM TAT :- That eternal God

SAVITHUR :- That creative principle of light manifested through Sun

VARENYAM :- That Supreme God propiated by the highest Gods

BHARGO :- That light that bestows wisdom, bliss and everlasting life

DHEVASYA :- The light of that effulgent God

DHEEMAHI :- we mediate

DHIYO :- May our intellect

YO NAHA :- Be directed by that lord

PRACHODAYAT :- Towards Illumination Freely rendered

The meaning should suggest the following.:

OM, thou my supreme lord, my innermost SELF, mayest thou open my mind and make it
receptive to comprehend the deep meaning of thy word OM and enable me to purify my
mind so as to unlock the door to wisdom! May my consciousness be free to experience that
pure and immaculate awareness, and be able to abide in that absolute SELF. May all my
propensities be erased to make me ready for the holy immersion into the supreme taintless
immutable SELF. OM Gayatri Mantra indicates the knowledge of the essential Oneness of the
self in each of us and self everywhere. Yonaha --- Our Dhiyo (Dhiyaha --- Intellects)
Prachodayat --- (prerayetu inspire) The one who illumines all activities of the subtle body
(mind, intellect ego etc) and remains itself as a mere uninterferring " witness" is the inner
self. Thus the word sound Prachodayat indicates the Atman. Through the Tat Savitur
sentence the real Brahmin is established. The supreme Brahman alone is the self, invoking
whom the prayer "inspire us" (Prachodayat) was raised. The self is indicated in the Gayatri
Mantra by the term Sun (savituhu the effulgent light). Here the word "THAT (TAT) "
indicates the Self evident, Self within which is nothing but self in all, the supreme self. That
thou art--- tat thvam asi The term Savituhu (Sun) indicate the One Substratum for all the
delusory experiences of plurality and their illusory play in the field of creation-sustenance-
and - destruction). Worshipful, adorable, (varenyam) means, " That which is courted by all"
as It is the nature of Infinite Bliss. Resplendent (bhargaha) here is indicative of the
knowledge, which will destroy avidya and its associated rajas and tamas. The Light
(devasya) here suggests the ever-present Pure Consciousness illuminating everything. The
terms Sun (Savituhu) and light (Devasya) are used in constructive meaning " Sun's Light"
the consciousness of the self. The term "Dheemahi" is the Vedic construction for "we
meditate" (dhyayem). Now it is clear that the Gayatri-mantra indicates in its deeper
meaning the invocation of the supreme self, which is the sum, and substance of Vedas and
Upanishads. Therefore the name Veda Mata for Gayatri is justified. Let us look into the
meaning of the VYAHRUTIES. Bhuh indicates the permanent. The all pervading One that
exits at all period of time, the self is invoked by this term. The term Bhuwah suggests Pure
Consciousness due to the etymology of the term: Bhuwah comes from "imagines"
(bhavayati) suggesting the awareness that illumines our thoughts. Swah in its import
suggests one own essential reality. The term Mahah directly suggests the "most glorious" or
the "most wosshipful" which is the Supreme self. Jana derives from "creates" (janayati)
suggests that which is the "One Cause" for all names and forms, within and without. The
term Tapah means resplendent-splenderous full of brilliancy. The Self as Consciousness
alone the source of all light in the Universe. Satyam is a state that is beyond the pale of
sorrows and pain. Thus the seven Vyahruties are described as the seven "Worlds" meaning
the field of experiencees NOW: Therefore as we said earlier that Gayatri indicates the
Infinite reality. The self which is the pure Existence, which is the meaning indicated by the
Vedic mantra OM, signifying Brahman, Bhuh etc., all the seven worlds are also
comprehended in OM- meaning and Brahman alone is meant here. The above commentary
about the Gayatri Mantra is by Adi Sankara and rediscovered by Swami Chinnmayananda
during his travels in Himalayas in the hands of a Brahmin in Devaprayag. The Sanskrit text
of Adi Sankara's commentary follows. Nah - asmakam Dheeyah - Buddhi Prachodayat-
prerayet Sarvabudhi samgnanthah karana prkashakah sarva sakshi prethyagathma iti
uccyathe Thusya prachodayatu sabdanistasya atmanah Swarupabhutam param brahma tat
savitur ityati padayh nirdisyateh Atra tat subdena prthyagbhutam swatah siddham param
bramhma uccayathe "Savituriti" srustistitilayam lakshnasya sarvaprpanjasya
dwaitabhavasya adistanam lakshyate "varenyamiti" sarvaraneyam niradhshayaandarupam
"bharga iti" aviyatidosabharjanatmakam gyanaikavishayathwatu "devasya iti"
sarvathyadhothanathmakaakandachitekarasam savitudevasya ityatra sastayarchi rahoha
shirovatu oupacarikaha bhdhyati sarva dhrisyasya sakshilakshanan yanme swarupam thath
sarvadhristanarupam paramanandam nirastasamasthanardharupam
swaprkashachitatmakam brahma ityevam dhimahe - dhiyayeth evam sathi
praytyagatmanaha brahmana saha thatahtmarupamekatvam bhavathi thayaa
sarvathmakabrahmabhodakosyam gayatrimantraha sampatyate atah saptavyahritinam
ayamarthah "Bhuriti" nityatvam uchyate - thatha hi sarvavyapi sarvakalikam sarvorthkusta
nityamuktam atmasvarupam anmatra uchyate "bhuvha" iti sarva bhavayati prakshyati iti
vuthpatya chitrupatvam uchyate "sawriti" srusti sarvaha veramansyarupam uchyate "maha
iti" mahiyathe pujyata iti vyuthpathya sarvatshyatvam uchyate "jana iti" janyatheethe
vyuthpatha sakalakaranatvam uchyate "thapa iti" sarvatejorupam "atyamiti"
sarvabhatarahitam yetadhktuktam bhavati satrupam thadhu Omkaravachasya brhamayva
bhurathayaha sarva lokaha Omkaravachyabrahmatkaaha na thatrayatirikta kichidhasthi Iti
vyahruthayospi sarvathmabrahmabhodhikaha Let us look at the mantra words from another
Upanishad : Tripura-Tapini-Upanishad I praise that Supreme Truth which is Knowledge
Absolute, which is to be known through the Vidya of the Tripura-Tapini-Upanishad. The Lord
assumed the form of destructive ferociousness and then He covered Himself all over the
three worlds, Bhuh, Bhuvah and Svah. Then He had that power of the Adi-Sakti, i.e., the
Adi-Sakti burst out from His heart. This is The Sakti called the Maya of Siva and She is
understood by the fundamental syllable 'Hrim'. This Sakti then covered the whole universe.
Since She Covered the three worlds or Tripuras, She has been styled as 'Tripura'. This
Tripura Sakti has the following Vidya called Sri Vidya, which can be Derived from the
following Vedic Mantras: TATSAVITURVARENYAM BHARGO DEVASYA DHEEMAHI | DHIYO YO
NAH PRACODAYÀT | PARO RAJASE SÀVADOM | JÀTAVEDASE SUNAVÀMA SOMAMARÀTÃYATO
NIDAHÀTI VEDAÞ | SANAÞ PARÙADATI DURGÀÕI VI÷VÀ NÀVEVA SINDHUÜ DURITÀTYAGNIÞ
|| TRYAÜBAKAM YAJÀMAHE SUGANDHIM PUSTIIVARDHANAM | URVÀRUKAMIVA
BANDHANÀTHMIRTYORMUKTIYA MÀMRITÀT || This Vidya consisting of one hundred letters
is the Supreme Vidya in its entirety. This is Paramesvari, Tripura Herself. Out of the above
Mantras, the first four stanzas deal with the exposition of the glory of the Para-Brahman.
The second set of stanzas deals with the Mahima of Sakti. The third set deals with the glory
of Siva Himself. In this Vidya, all the worlds, all the Vedas, all the Sastras, all the Puranas
and all the Dharmas have been dealt with and this is the Effulgence that has come out of
the combination of Siva and Sakti. Now, we shall comment on the most important and the
hidden meanings of these verses. Here the great word 'Tat' means Para-Brahman Itself, the
Eternity. This is the symbol used for that Lord who is beyond all definitions and arguments.
This Lord is the embodiment of Supreme Knowledge itself. That is, He wishes to be in the
form of Knowledge Absolute. He alone is the great Lord Siva who is always desired by
sages, Yogins, etc., in Yajnas. Therefore there is the creation of desire. Thus, this Lord who
is beyond the reach of all desires, still desires and is being desired. He creates the
alphabetical list of language. Therefore, the Lord is called 'Kama' or desire. The letter
representing Kama is called 'Ka'. Therefore the word 'Tat' represents the letter 'Ka'. This is
the meaning of the word 'Tat'. 'Savituh' comes from the Sanskrit root-word 'Sunj
Praniprasave', which means the Generator or producer of all beings. He is the great Power.
Power means Sakti. This great Sakti or Devi called Tripura, is embodied in the Mahakundali
(Yantra). Thus, the fire-globe (of the sun,Savituh) should be known by the intelligent. This
Sakti or power of Trikona (triangular figure) bears out the letter called 'E'. Therefore we
should learn the word 'E' from the word 'Savituh'. 'Varenyam' means that which is fit to be
adored and worshipped, which is the imperishable and the praiseworthy. Therefore, it
should be understood that the letter 'E' should be taken from the word 'Varenyam'. 'Bhargo'
and 'Dhimahi' will be now commented upon. The letter 'Dha' means Dharana or
concentration. The Lord is always concentrated upon by the 'Dhi' or the intellect or Buddhi.
'Bharga' is the Lord Himself who can be understood only by reaching the fourth stage or
Avastha and this is the Being that pervades all and all. The letter representing this fourth
stage is called 'I' and this is the real meaning of the above-mentioned words of the Mantra.
We shall now talk of the word 'Mahi'. 'Mahi' means greatness, idleness, strength,
stubbornness, and this applies to that element which possesses all these qualities. That is
the earth which is represented by the letter 'La'. This is the Supreme state. Thus, this
Lakara shows the quality of the earth in its being the embodiment of all oceans, forests,
mountains and the seven islands. Therefore the form of Devi called the earth, is termed
'Mahi'. Now about 'Dhiyo Yo Nah Prachodayat'. Para or the Supreme is the Imperishable
Siva Himself, the Eternal Soul. The underlying meaning here is this: We should meditate on
the immobile form of Lakara or Jyotirlinga or Lord Siva which is the most supreme thing
that ever exists anywhere. Here, there is no desire for any Dhyana whatsoever. It is beyond
all Dhyanas. Therefore, we are requesting the Lord to direct our minds to be established in
that Nirvikalpa State where there is no thinking at all. This request should not be made
through the mouth. It should be simply thought of in the mind. Then 'Paro Rajase
Savadom'. After meditating on the form of the Supreme Truth, there will come out a big
effulgence, pure and blissful, full of knowledge which is residing inside the heart. This is the
essence of all speech and Knowledge. This is the true Sakti. And this is called the
Panchakshara, since it is the creator of the Pancha Bhutas or the five elements. This should
be understood correctly by the intelligent. This is the Vidya giving all desires to the
devotee. Thus, after understanding in its true aspect, this Vidya of thirtytwo letters, the
devotee Should think of the letter called 'Ha' which is the form of Siva, who is the
Imperishable, pure State. The letter derived out of the combination of the sun and the
moon, that is, the combination of Siva and Sakti is 'Ha' and it is also named as 'Hamsa'.
This is the seed of Kama. Through this Vidya, we can know the Supreme Lord Siva. This
combination is also understood as being the merging of the Jivatma in the Supreme
Paramatman. Thus 'Ha' means the Eternal Stage or the Final Emancipation. This is the
derivation of the Sri Vidya. One who knows this, attains the form of Rudra. He bursts open
the residence of Vishnu and reaches the Para-Brahman. Thus we can understand that the
Tripura Tapini Upanishad directly points to the Para Brahman, the Mantra words of the
Gayatri.

---Spandan dutta