The Gayatri Mantra

Sourced by: Niradhara Mari c2007

 The Gayatri Mantra Sourced by: Niradhara Mari c2007

Just like the Sun annihilates darkness, so does the Gayatri Mantra destroy ignorance.

Through the inbreath, outbreath and the balance of life, the essential nature
which ignites the Triloka existence is the Grace of the Shining Beloved One.
May all sentient beings transcend ordinary knowledge into subtle
enlightenment by devoting Gratitude to the brilliance of that Nature.

AUM Bhur Bhuvah Svah Tat Savitur Varenyam

Bhargo Devasya Dhimahi
 Dhiyo Yo Nah Pracchodayaat

All That Is
AUM
Protector of the earth, the material sheath, incl
the waters The Life breath of the Universe. From
BHUR the feet to the navel center.

One of the meanings is the sky or the Atmosphere

w/ its evaporation. The Lord who pervades and
BHUVah eliminates all miseries. From the navel to the
throat center.

One of the meanings is the heavens. there is all

Bliss and blessing for devotees with happiness.
SVAH From above the throat center to the thousand
petaled lotus.

That Thou Art

TAT
The SUN, Creator, Preserver and Self Luminous,
SAVITUR the central mantra of the Solar Science.

Most fit to be worshipped. Most choice worthy.

VARENYAM
The burning splendor of the Sun that dispels
BHARGO ignorance, and therefore sorrows and miseries.

The 'Deva', The God, Enlightened One, The Joyful

DEVASYA One, The Shining One, The Revealer of All Glory

We meditate upon that Great One

DHEEMAHI
Whom our intelligence and Wisdom
DHEEYO YO NA
PRACHODAYAAT Is Inspired by

The Gayatri Mantra is the essence of the three Vedas. It is the Vedas simplified. The more one
contemplates and meditates upon the Gayatri, in its original sacred language, through the science
of the vibration of sound, the more complexities are revealed to one.
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The Gayatri Mantra consists of twenty-four syllables - three lines of eight

syllables each. The first line (Aum Bhur Bhuvah Svah) is considered an
invocation (from Earth through Atmosphere to Heavens), and is not technically a
part of the original Gayatri Mantra as it appears in the oldest shastra, Rg Veda
and later in the Upanishads.

The Gayatri mantra is the subject of esoteric treatment and explanation in some
major Upanishads, including Mukhya Upanishads, Brihadaranyaka Upanishad,
Shvetashvatara Upanishad and Maitrayaniya Upanishad; as well as other texts
such as the Jaiminiya Upanishad Brahmana.

Gayatri is actually a Vedic poetic meter of 24 syllables and refers to any hymn
composed in this meter. There is a whole family of Gayatri Mantras, which serve
as meditative aids to pray for the blessings of each particular personal Deva.

Aum Bhur Bhuvah Swah, Tat Savitur Varenyam

Bhargo Devasya Dhimahi, Dhiyo Yo Nah Prachodayat

ॐ भूभुर्व: स्व: तत्सिवतुवर्रेण्यं । भगोर् दे वस्य धीमिह, धीयो यो न: प्रचोदयात् ।।

This Gayatri here, which is most famously recited is more accurately the Savitri Gayatri.
The name Savitri refers to the Radiance of the Sun, aka the Daughter of the Solar Diety
and the wife of the Creator, Brahma. Thus, Savitri has the honor of the first Gayatri.

The Gayatri Mantra was traditionally given from the Guru Master to the disciple, while
standing in water. Look at the darkness. Visualize the sun rising. Offer water to the sun.

A story goes that the Devas wanted to learn the secrets of the Universe. Since learning
about the Scientific aspect 'atoms' etc. did not quite satiate them, they went to the
Parabrahma who gave them the Rig Veda, Yajur Veda and Sama Veda to study. After a
couple of eons of study, the Devas lost their patience and wanted to quit. The Master
urged them not to give up and taught the essence of the 3 Vedas in 3 fragments:

Essence of Rig Veda Tat Savitur Varenyam

Essence of Yajur Veda Bhargo Devasya Dhimahi


Essence of Sama Veda Dhiyo Yonah Prachodayat

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The more the Devas practiced and contemplated upon the Gayatri, the more complexities
were revealed to them. So they lost patience again and went to the Lord to make it simpler
still. So the Lord gave them the essence of the 3 segments, in the 3 words:

Bhur, Bhuvaha, Svah – the Vyahrti-s

The Devas spent a few cycles of Creation, probably a quadrillion human years
pondering upon the 'maha vyahritis' ie: 'Utterances of the Lord' but became impatient
again and urged the Lord to make it simpler yet. So He Said "All right I'll make it simpler.

And He taught them AUM.

Mysticism of Sanskrit teaches that the sound of the word never gets
ruined and that it has an everlasting value. Words in Sanskrit open out
from their seed (beej) form. A root is always a single syllable that
contains one of the basic sounds A, I, U, ri, E. The root or seed may create
a word, yet the word will vibrate to its best, and gives it tremendous
power. The Vedic or the Sanskrit view gives more importance to the special
sound it should produce, than to the meaning of the spoken word.

The great social philospher, Arthur Koestler, had once said that the
Gayatri Mantra has the power of a thousand atomic bombs! and the
scientist J.B.S. Haldana wrote: "The Gayatri Mantra should be carved on
the doors of every laboratory of the world".

.
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The long Gayatri Mantra is used for pranayama breathing exercises

and sometimes in puja. The short form is used for chanting japa.

OM bhu OM bhuva OM svah OM mahah OM janah OM tapah OM satyam

OM tat savitur OM varenyam bhargo devasya dhimahi dhi yo nahah

prachodayaat

BHUR: Bhuhloka. Protector of the earth, the material sheath,

incl the waters, The Life breath of the Universe. Basic needs.
From the feet to the navel center.

BHUVAH: Bhuvarloka. One of the meanings is the Sky or the

Atmosphere w/ its evaporation. The Sheath that pervades all
existence. Emotional movements. From the navel to the throat.

SVAH: Svarloka. one of the meanings is the heavens. The sheath

where there is all Bliss and blessing. Subtle soirit energies
From above the throat center to the thousand petaled lotus.

MAHAH: Maha, the greatest. the centre encompassing all. Can

be seen as the heart of the world, Heart-mind, intelligence.

JANAH: Jana-. Sheath of births and rebirths where Karma is

accumulated and of the mind where samskara are created and
maintained by human patterning. Psychic realm.

TAPAH: Tapoloka. Sheath where Karma is burned off by right

actions. Direct experience of the Intuitive self.

SATYAM: Satyaloka. Sheath of the True Self. Beyond samskara,

karma,birth, rebirth, beyond the mind, non-dualconsciousness.

You are the Luminous Savitri Devi, the Radiance of the Sun that
dispels the darkness of ignorance with your infinite bright
wisdom. You are most worthy of our focus of meditation. We
are inspired by you.
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The Science of Vibration of Sound & Gayatri Mantra

Sanskrit is a powerful vibrational manifester language. Each sound is made by

movements of the tongue on the various marmas in the mouth. The language itself is the
science of the vibration of sound. Thus all mantras, including the 24 syllables of Gayatri,
are meant to have both psychological and physiological effects.

Calm: We open with AUM. In some versions of Gayatri teaching, it is chanted 3 times
through the verse. The enunciation of this sound sends a vibration through your lips,
tongue, palate, back of your throat and skull, which releases relaxing hormones.

Improves breathing: While chanting the mantra you are taking deep controlled breaths
regularly, this helps improve your lung capacity and efficiency to oxygenate the entire
body. One is required to breathe in deep and hold their breath for a short period of
time during the chanting. This helps strengthen the lungs and is theraputic for asthma.

Auto-immunity: The pressure on tongue, lips, vocal cord, palate generated by the
enunciation of the Gayatri creates a resonance in the Brahmarandhra (inner head). This
stimulates the hypothalamus to function more efficiently in its release of anti-depressant
hormones. Sanskrit chanting of mantras stimulates the chakra energy centres
throughout the entire body by way of the control centers in the brain. These regulate
lymph nodes, glands and organs that strengthen your immune system.

Concentration, memory and learning: The resultant vibration activates the 3 chakras
located in the face and head —Vishuddha (throat), Ajna (third eye), and Sahasrara
(crown). This improves concentration as these chakras relate to the pineal gland, eyes,
sinuses, lower head, pituitary gland and thyroid gland. The syllables themselves support
concentration that leads to improved memory function and learning.

Nervous System: As the mantra is chanted, the pressure that is exerted on your tongue,
lips, vocal cord, palate and the connecting regions in and around your brain create a
resonance or a vibration that helps strengthen and stimulate the functioning of your
nervous system - the proper release of neurotransmitters that help in the conduction of
impulses. The vagal tone is greatly boosted as well as parasympathetic nervous activity.
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Stress and depression: Chanting helps heal stress-related oxidative damage by

reversing the damage done by constant stress on adrenals and thyroid to name a few.
The chanting of mantra helps stimulate the functioning of the vagus nerve, which is
commonly treated in cases of depression and epilepsy. The vibrations from chanting the
mantra release endorphins, that help keep depression at bay.

Heart health: Chanting Sanskrit significantly slows down breathing, which helps
synchronize the heart beats, keeping blood pressure in check.

Skin: The vibrations stimulate vital marma points on the face that help increase
circulation and rid toxins from your skin. Deep breathing oxygenates the skin making it
look younger and glowing.

Who is Savitri?

Gayatri is a mantra dedicated to Savitri. It originally occurs as the tenth rik in

the sixty-second Sukta of the third mandala of Rig-Veda Samhita (RV: 3.62.10). It
is repeated in several other texts and i will discuss many of them here.

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The metrical form, chhandas, of the mantra is called Gayatri and this has
become the shortened name that we call the Savitri Gayatri. In accordance
with the characteristic requirement of the Gayatri chhandas, the mantra is
composed of twenty-four letters, akshara or matra arranged in three lines,
each paada having eight letters.

The mantra appearing in the Rig-Veda is known as Visvamitra-Gayatri because it

was revealed to the Rishi Visvamitra. Its extended form begins with the line
comprising the Pranava (AUM) and three Vyahrti-s (bhu, bhuvah and suvah). Both
the forms of Gayatri are recited and contemplated upon during the sunrise
and sunset prayers. The extended form is preferred during the performance of
Yajnya and Pranayama.

The extended form of Gayatri, thus, has four lines. It is said; Gayatri mantra is
four-footed when Pranava (AUM) accompanies it. However, when Pranava is
omitted it is only three footed.

The Gayatri rests on the fourth paada (turiya paada), which is established in
Satya, the Truth. This is the essence (satva) of all beings and material objects
– with form and without form.

The text interprets the Turiya Paada by relating it to the principle of Shiva: the
illumination; the pure consciousness (Shiva) latent as Paramatman in the space
of one’s heart. It is drawn out when it is associated with the Shakti of Mother
Gayatri.

In this context it is said, Turiya Gayatri is also Atma Vidya. And, the Devi
manifests in the form of the eight-lettered ‘atma-ashtakshara- vidya’ of the
Srividya tradition (om- hrim-hamsaha -soham-svaha).

Aurobindo gave his own Gayatri mantra of twenty-four syllables: Gayatri is a

Universal mantra. It is said; each one has to understand and experience it in
her/his own way. The aspirants are advised to create her/his own rendering
of the essence of the mantra, as each perceives it. Of the mantras of such
genre the one that comes to mind quickly is the celebrated Gayatri created by
Sri Sri Aurobindo.

Tat savitur varam rūpam jyotiḥ parasya dhīmahi yannaḥ satyena dīpayet

Let us meditate on the most auspicious form of Savitri , on the Light of the Supreme
which shall illumine us with the Truth.

Sri Aurobindo’s Gayatri is addressed to Savitri, ‘as Satya (the Truth), the pure
consciousness”, “the power of inspired speech which brings the illumination
of the supreme Truth’. Savitri is the symbol of dawn, the Truth that comes
from the Sun. It invokes Gayatri in her most auspicious form to come and
reside in us, amongst us, within us. This is the difference between the Visvamitra
and Aurobindo versions: – the first invokes a spiritual perception; the second
invokes her as a form in us. The coming down of that Grace is the birth of
Savitri. Sri Aurobindo being a Teacher in the Christian era among westerners,
has invoked the imagery of St Paul on the road to Damascus, meeting the
Christ post-crusifixion in the Sophia (feminine) form of effulgent light.
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AUM and the Vyahrti-s

Gayatri mantra as given by Rishi Visvamitra is extended by fusing it with a line

opening with the Pranava AUM followed by the three Vyahrtis (bhu,
bhuvah and suvah). Both the forms of Gayatri are recited and contemplated
upon during the Sandhya prayer

The extended form is preferred during the performance of yajnyas as these

syllables invoke the carriage of the sacred fire from earth (bhu) through
atmosphere (bhuvah) to heavens (svah). We effectively direct those energies by
invoking them within us.

AUM and Gayatri

Pranava – AUM is hailed as the the root of all mantras, Akshara (The Letter)
or Ekakshara (the single syllable). It is the auspicious sound of initiation
(diksha). Every recitation, every prayer and every worship-action is preceded by
utterance of AUM. The study of the Vedas commences with the sound of AUM.
AUM is the most comprehensive universal sound-symbol (udgita). Aitareya
Brahmana (2.5.7) explains AUM as the unity of three matras: ‘a’, ‘u’ and ‘ma’.

Sri Gauda-Paada in his celebrated Karika on Mandukya Upanishad expands on

that and avers ‘AUM represents manifest and un-manifest aspects of Brahman’.
It is the single syllable that symbolizes and embodies Brahman, the Absolute
All That Is. It is the Pranava that which pervades all existence; and it is our
very life breath. Sri Gauda-Paada explains; Vaisvanara in waking state is A, the
first part of AUM. Teijasa in dream state is U, the second part of AUM. And,
Prajna in deep sleep is M, the third part of AUM, concluding the sounds of the
earlier two parts. The Syllable AUM in its entirety stands for the fourth state
– Turiya – one beyond the phenomenal existence, supremely blissful and non-
dual. It is the source of all existence. AUM represents Ultimate Reality. AUM is
thus verily the Self itself. Meditate on AUM as the Self.
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Taittiriya Aranyaka (10.33) also declares ‘Omkara is indeed the very

representation of Brahman. All the texts advice the aspirants to meditate on
Omkara.

As regards the Pranava at the commencement of Gayatri, the two are

intimately related. The traditional view is that the Pranava, Vyahrti-s and the
Gayatri form an integral unit. Taittiriya Aranyaka (2.11.1-8) confirms
that scriptural recitation always begins with the chanting of the syllable Om.

Even if Vyahrti-s are omitted, the Pranava should always precede the Gayatri.
Maitrayani Upanishad says: Gayatri with Vyahrtis and Pranava with Vyahrtis are
two names of Brahman that is light.

Vyahrti-s

Three utterances Bhu, Bhuvah and Svah, are termed as Vyahrti-s. The term
Vyahrti literally means well articulated speech or a considered statement.
They are also taken as syllables of mystical significance. Vyahriti is also
understood as that which sheds light on our knowledge of the universe.

There are several myths associated with the origin of the Vyahrtis. There are
also variations in the explanations provided in some Upanishads and their
associated texts. For instance:

Chandogya Upanishad (2.23.2-3) states that Prajapathi who is the embodiment

of Truth meditated upon all existence. Out of his contemplation arose three
Vedas. From out of the Vedas that he meditated upon, there emerged these
syllables: bhu, bhuvah and suvah.

As Prajapathi contemplated further, then realized that AUM permeates every

form of speech (omkara sarva vac samtrnna), just as the network of veins is
spread over the entire leaf. Prajapathi exclaimed ‘Verily all this is Om! Verily
all this is Om! ‘ (Omkara eva idam sarvam; Omkara eva idam sarvam)’.

Chandogya Upanishad (4.27.1-3) states: Prajapathi contemplated upon all

worlds and extracted their essence: fire from the earth; air from the
intermediate-space; and Aditya (sun) from the space beyond.

As he contemplated on the three deities, he derived from their essence: Rg (Rig-

Veda) from Agni; Yajus from Vayu; and Sama from Aditya. Prajapathi further
contemplated on the three Vedas and extracted their essence: Bhu from Rig-
Veda, Bhuvah from Yajur Veda and Svah from Sama Veda.

Taittiriya Brahmana (2.2.42) offers a different explanation. It mentions that

Prajapathi at the end of his meditation uttered Bhu; and the earth come into
existence. He then uttered Bhuvah; and this brought forth the mid-region. And,
finally Prajapathi exclaimed Svah; and, the upper realm got formed. Thus the
three Vyahrtis (utterances) correspond to these realms.
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Maitrayani Upanishad expands on that and relates the Vyahrti-s to Purusha, the
Cosmic Being. And, it says: at the beginning, the existence was inarticulate.
Then, after deep contemplation Prajapathi uttered: Bhu, Bhuvah and Svah. (The
Creator said: Let there be Light, and let the earth waters be separated from
the atmospheric waters, then he turned attention to creating celestial bodies
in the heavens). In the Upanishad, that threefold utterance formed the gross
body of Purusha: Bhu his feet; Bhuvah is his navel; and Svah is his head. And,
Aditya (sun) became his eyes.

In these texts, Vyahrti-s are presented as utterances of mystical significance

that stand for regions, realms or worlds (lokah) – Bhuh is earth; Bhuvah is
mid-region; and, Svah is the upper region. The first Vyahrti Bhu is explained as
that from which objects spring up or take birth or take shape or that in which
all beings reside.

Similarly, the second Vyahrti Bhuvah signifies that principle which maintains
all objects and beings. It is said; Bhuvah symbolizes the mid-region (antariksha)
which provides space for existence and maintenance of the first Vyahrti Bhu,
the earth. It also illumines the world of earth. That which produces,
maintains all things till their destruction; and that which again produces
them.

And, the third Vyahrti Svah, the upper realm is that which provides light,
warmth, coolness and life to the two other lower regions. It also symbolizes
the ideal state of bliss, Ananada; the greatest blessing.

We can relate each of the three Vyahrti-s to the Matra-s of the Pranava (A-U-M);
three Vedas; Vedic gods – Agni, Vayu and Aditya; three realms (loka); three vital
energies (prana, apana and vyana); three modes of powers or expressions
(iccha, kriya and jnana); trinity of Brahma, Vishnu and Shiva; three existential
factors of Samkhya (Pradhana, Purusha and Kaala); three chakras
(muladhara, vishuddha and sahasrara); and, the three aspects of Brahman (Sat,
Chit and Ananda) etc. Sri Madhwacharya in his Rg-bhashya states that the
Vyahrti-s Bhu, Bhuvah and Svah denote virtues associated with Brahman:
completeness; absolute supremacy; bliss.

Fourth Vyahrti – Mahah

The Vyahrti-s: Bhu, Bhuvah and Svah are

together known as Maha-Vyahrti-s. Because,
they are the fundamental realms (loka),
universally accepted and integrated into
Gayatri mantra.

Taittiriya Upanishad (Shiksha valli: 1-7)

mentions ‘Bhu, Bhuvah and Svah are the three
Vyahrti-s’. And that the son of Rishi
Mahachamas had the knowledge of the fourth
Vyahrti called Mahah. This is higher than
Svah, it ennobles (mahat) all the worlds.
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Mahah is one who nourishes life everywhere; sought by who aspire for
liberation. Taittiriya Upanishad further states: These are the four
Vyahrti-s. And, everything in this existence is fourfold. One who
understands, through meditation, the four states in the four planes of
existence, knows Brahman (ta yo Veda sa brahma). Everyone loves such
a knower. Even the gods bring him offerings.

The passage goes on to describe Mahah: as Chandra who supports all plant-
life and celestial bodies as Brahma who presides over Yajnya and as Anna that
nourishes all the vital forces. It declares Mahah is Brahman that pervades
everything’.

Seven Vyahrti-s

Bhu, Bhuvah and Svah are the fundamental (Maha) Vyahrti-s; and Mahah is the
fourth one. In addition, three other Vyahrti-s are mentioned :
janah, tapah and satyam, bringing the total to seven Vyahrti-s .
Janah, tapah and satyam, in the ascending order, are placed above Svah . These
Vyahrti-s, referred to as loka-s, are also understood as the levels of
consciousness.

The concept of loka-s or realms arranged in ascending (urdhva) and

descending (adho) order with reference to the position of the earth (Bhu) at
the middle (madhya) emanates from the imagery of the structured world
(Bhuvana) as envisioned by the ancients. The six lower (adho) loka-s placed
below the earth (Bhuloka) are: atala, vitala, sutala, tala-tala,
rasatala and patala the lowest loka. The seven upper (urdhva) loka-s
positioned above the earth, in ascending order, are: bhuvarloka, svarloka,
maharloka, janaloka, tapoloka and satyaloka the highest loka.

These levels are , in a similar manner, associated with the chakras, the energy
centres or seats of consciousness in human body. There is a faith that
desirable progression arises from these seven lokas or planes, of existence.

Though each of the seven Vyahrti-s represents a distinct loka or a level of

consciousness their utterance is always preceded by the Pranava AUM. The
tradition regards each Vyahrti as a mantra in its own right.

The Rishis of the seven Vyahrti-s are, in order, Atri, Brighu, Kutsa, Vashista,
Gautama, Kashyapa and Angirasa.

The Devata-s of the mantras are: Agni Vayu, Arka (Surya, Aditya), Vagisha
(Brihaspathi), Varuna, Indra and Visvedevah.And, the metrical forms, the
chhandas, of these Vyahrti-s are Gayatri, Ushnik, Anushtup, Brhati, Pankti,
Trishtup, and Jagati.

Contemplation on the mantra – AUM âpo jyotih rasomritam brahma bhûr

bhuvas suvar AUM – pays tribute to the all- comprehensive nature of AUM :
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“AUM, the water, the light, the very essence in which we exist, the Absolute,
the physical world, the astral realm, the mental realm, all are indeed AUM”.

Prapancha Sara, a tantric text describes the intimate relation between

the Pranava and the Vyahrti-s. Purusha Suktam describes the Vyahrti-s
as the limbs of the Cosmic-person Purusha, where Bhu is his
feet; Bhuvah the knees; Suvah the loins; Mahah the navel; Janah the
heart; Tapah the throat; and Satya the midpoint of his forehead.

Elongated Gayatri

The seven Vyahrti-s each accompanied by AUM are followed by the

three lines of the traditional 24-syllable Gayatri mantra.

The longer version of Gayatri is usually invoked during Pranayama preceding
meditation on Gayatri and during Yajnyas.

The discussion on the meaning, significance and symbolisms of the mantra is

one thing; the diligent practice of its contemplation is quite another.

Through these verses, recited with great reverence and devotion, the devotee
awakens and enlivens the potent Goddess residing in her/ his heart-cave.
Gayatri is said to manifest her shakti in three forms:

Gayatri in the morning (pratah-savana); Savitri in the midday (madyanh savana)

and Sarasvathi in the evening (saayam savana) – [Aitareya Brahmana-13.25].

It is also said; Gayatri herself represents all three savana-s. As Gayatri in the
morning she is Bramha svarupini; as Savitri in the mid-day is Rudra svarupini; and
as Sarasvathi in the evening is Vishnu svarupini.

Mahanirvana Tantra (56-60) provides a slightly different version of her

manifestations:

In the morning meditate upon Her ( Devi Gayatri) in Her Brahmi form, as a Maiden
of ruddy hue, with a pure smile, with two hands, holding a gourd full of holy
water, garlanded with crystal beads, clad in the skin of a black antelope,
seated on a Swan. At midday meditate upon Devi Gayatri in Her Vaishnavi form,
of the colour of pure gold, youthful, with full and rising breasts, situated in
the Solar disc, with four hands holding the conch-shell, discus, mace, and
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lotus, seated on Garuda, garlanded with wild-flowers. In the evening meditate

upon Devi Gayatri as Maheshwari of a white colour, clad in white raiment, old
and long past her youth, with three eyes, beneficent, propitious, and seated on
a Bull, holding in her lotus-like hands a noose, a trident, a lance, and a
skull. [ from Mahanirvana Tantra -Translated by Arthur Avalon (Sir John
Woodroffe)-1913].

The following verses are expanded here in reverence to Gayatri Devata:

pratar dhyayami gayatrim, ravimandala-madhyagam

rg-vedam uccarayantim raktavarnam kumarikam
akshamalakaram brahmadevatyam hamsavahanam’

In the morning, I meditate upon Gayatri- young and glowing; red in

complexion; wearing garland of rosaries; and riding a swan. She is
reciting Rig-Veda. Gayatri who is of the form of Brahma is settled in the
solar orb.

‘madhyandine tu savitrim ravimandalamadhyagam

yajur-vedam vyaharantim svetam sulakaram sivam
yuvatim rudradevatyam dhyayami vrshavahanam’

At noon she is Savitri. She is an auspicious young person, well adorned

in white garments. She is engaged in Yajur Veda. I meditate upon Savitri
of the form of God Rudra, riding a bull and settled in the solar orb.

sayam sarasvatim syamam ravimandalamdhyagam

sama-vedam vyaharantim cakrayudhadharam subham
dhyayami vishnudevatyam vrddham garudavahanam

In the evening, she is Sarasvathi. She is auspicious looking mature

person; and is in the form of Vishnu dark in complexion, holding Chakra
and riding Garuda. She is reciting Sama Veda. I meditate upon Sarasvathi
settled in the solar orb.

Mukta-vidruma – hema-nila-dhavala-chayair mukhair-tryakshnaih,

Yuktam indu-nibadha-ratna-makutam tatvarthavarnatmikam
Gayatrim varadabhayankusa-kasam subhram-kapalam gadam
Sankham chakram atha aravindayugalam hastair vahantim bhaje

I meditate upon the Goddess Gayatri of five faces tinged with shades of
pearl, coral, gold, sapphire, and white. Each of her heads is adorned
with three eyes and crescent moon upon diamond studded crown. She is
seated on a lotus. She is endowed with ten arms. She holds in her six
hands: the goad, the whip, the white skull, the mace, the conch and the
discus; as also two lotuses in two other hands. With the other hands
she gestures protection (abhaya mudra) and granting blessings (varada
mudra).She is the very embodiment of mystic utterances of great
philosophical import.
 Sourced by: Niradhara Mari c2007

Gayatri Devi’s five heads are variously interpreted as : 5 vital

energies, pancha prana (prana, apana, vyana, udana and samana). 5
fundamental elements, pancha tattva (earth, water, air, fire and
sky ), 5 parts of Gayatri mantra (i) AUM ; (ii) Bhu, Bhuvah , Suvah; (iii)
tat savitur varenyam; (iv) Bhargo devasya; and, (v) dhimahi diyo
yonah prachodayat.

Tat savitur varenyam

Bhargo devasya dheemahi
Diyo yonah prachodayat

We meditate on the adorable glory
of the radiant Savitr,
May he inspire our intellect
***
 Sourced by: Niradhara Mari c2007

Gayatri Mantra that is recited daily by millions of devout is indeed very

ancient and is regarded among the most sacred of all mantras. Gayatri
is a mantra dedicated to Savitri and is not a prayer in the ordinary sense
of the term. A mantra – a specific structure of sound patterns coded in
syllables and vowels – may be articulate or inarticulate; it may or may
not convey a meaning. Its relevance is in its inherent Shakti. The accent,
intonation and articulation play a role in the efficacy of a mantra.

Mantra is neither a magical formula, nor is it a logical sentence; it

connects in a very special way to the objective and subjective aspects
of reality. The term Mantra is explained as mananat trayate mantrah;
the contemplation of which liberates. It is the harmonious and
powerful union of mind (Manas) and (Vac). It is the living sound,
transcending beyond the mental plane. The fruitfulness of a mantra
depends upon the authority of the teacher and the spiritual
preparedness of the student who is initiated into it. It has to be grasped
in humility, earnestness and faith.

A prayer, is a submission and has an intellectual appeal. Mantra is

beyond intellect. Gayatri is both mantra and prarthana; a profound
invocation. It has the intrinsic shakthi of mantra; as also the intense
devotion and reverence of prayer.

The Savitri mantra came to be celebrated as Gayatri mantra because of

its structure in classic Gayatri chhandas. The Savitri-mantra came to be
known as THE Gayatri because of it being the first of the chhandas
meter and the most enduringly poplular.

The term Gayatri is derived from the root ‘traing’ (paalana) which means
‘to protect’.

Gayatri is itself the prana; and, in prana reside all the Devata-s, the
energies and activating faculties. All knowledge, action and the
consequences thereof become united in Gayatri.

Gayatri has acquired the meaning ‘that which protects the one who
recites it mindfully’. There is a firm faith that Gayatri protects the
devout from evils and sins.

Gayatri mantra are a vital part of the daily prayers known as Sandhya.
Not merely that; the Gayatri mantra became so important that its
recitation by itself came to be known as Sandhya.
 Sourced by: Niradhara Mari c2007

The Rishi

Rishi in the Rig-Vedic context is an illumined wise seer, an author of a

Rik, a mantra expressing the Truth revealed to him, not a product of his
reasoning or intellect, but of an intuitive perception. Those who
envisioned the mantras are Rishis.

The term Rishi is defined as one who goes beyond the mundane world by
means of knowledge. Some scholars think the root ‘drish’ (sight) might
have given rise to root ‘rish’ meaning ‘to see’. That is to say; the Rishi is a
visionary - one who envisioned the entities beyond the range of human
senses, conceived the self evident knowledge and realized the Truth by
direct intuition.

Rishi Vamadeva, in one of his hymns (RV 4.3.16) describes himself as the
illumined one, expressing the Truth revealed to him. The Sanskrit
lexicon Amarakosha (2.7. 43) also says that one who speaks the Truth is
Rishi. A Rishi in the Rig Veda is a sage who realized the truth.

A Kavi is the most exalted visionary. However all sages are not Rishis;
just as not all Rishis are Kavis.

The Srutha-rishi is like the mirror or the moon that basks in the glory
of the sun. The moon and the mirror both take in the glory of the sun
and put forth the shine to the world in their own way. Similarly,
the Srutha_rishi obtained the knowledge by listening to the Sakshath-
Krutha-Rishi, and more importantly by remembering what he heard. The
Vedas/Upanishads on one hand (as Shruthi) is heard and the Vedangas,
Shastras, Puranas, Ithihasa etc. on the other (as smriti) are
remembered, stems from the above concept. Smriti, in general, is
secondary in authority to Shruti.

The sixty-second Sukta is the last in the third mandala of Rig-Veda. It is

the tenth mantra of this Sukta – tat savitur vareṇyam bhargo devasya
dhīmahi |dhiyo yo naḥ pracodayāt || – that has come to be celebrated as
Gayatri mantra. As said earlier it is in Gayatri chhandas; its Devata is
Savitr; and its Rishi is Visvamitra.
 Sourced by: Niradhara Mari c2007

Chhandas

Chhandas is the very basis of the structure and of the import of Vedic
hymns. The term Chanda (Sanskrit: indicates that which is ‘pleasing,
alluring, lovely, delightful or charming’). And, Chhandas is the joy in
structuring the syllables and words of the mantra. It sets the rhythm
for chanting of the mantra. Chhandas enlivens and articulates the
meaning of the mantra.

Gayatri, in fact, is the name of one of the metrical forms (chhandas)

adopted in Rig-Veda. The Gayatri chhandas is referred to in Rig-Veda
(1.12.11) as ‘Gayatra’ or ‘Gayatram’. Out of 10,552 mantras in Rig-Veda
Samhita as many as 2,456 are in Gayatri chhandas. The largest numbers
of mantras (4,251) in Rig-Veda are in Trishtup chhandas. The rest
(1,346) are in Jagati chhandas.

Gayatri chhandas is associated with Agni, the first and the foremost
of the Vedic deities without whom no ritual is possible.

Taittiriya – Aranyaka (10.34) regards Gayatri as the mother of all the

chhandas born of Brahman (Brahma –yoini).

Because of that, Gayatri chhandas is invested with great sanctity.

Satapatha Brahmana (6.1.3.19) declares the mantra in Gayatri chhandas is
Agni himself and, that Agni, indeed, is the face (mouth) of Gayatri.

The root of the term Gayatri is ‘gai’ which denotes the sense of sound,
speech or singing. That is the reason the rik-s in Gayatri chhandas are ideal
for singing the praises of deities (gāyatrī.gāyateḥ.stuti.karmaṇas).

As regards the Gayatri mantra, in accordance with the characteristics of

the Gayatri chhandas (metrical form) in which it is composed, it is required
to be made of twenty-four letters, akshara or matra, arranged in three
lines, each paada having eight letters. And, the mantra is made of nine
words.

But, the first line of the mantra (tat-sa- vi –tur -vr-re-nyam) has only
seven matra-s. The requirement of the chhandas is satisfied in either of two
ways:

One; the Pranava, that is, AUM (ॐ) is added at the commencement
of the first paada to make it eight-lettered. Pranava, thus, indeed
becomes an integral part of Gayatri-mantra. Then the first paada
ु र) े॑ ,यम ्।
would read: ॐ त#स॑&वतव
 Sourced by: Niradhara Mari c2007

the alternate way is to split last matra ‘nyam’ into two: ‘ni’ and’ yam’, in
order to render the line in eight matra-s.

For similar reasons, the last matra of the third line ‘yat’ is taken to be
one matra.

Tri-rupa Gayatri

Gayatri is at once the name of the mantra, the name of the

chhandas; and is also the name of the Goddess Gayatri Mata. In
this way, Gayatri is trinity; Tri-rupa Gayatri. Gayatri is seen in
terms of triads. Gayatri is tri-akshare Brahma-vaadini, one who
signifies Brahman in three letters.

Each of the three paada-s is identified with a Veda: Rg, Yajus and
Sama. Following that, Gayatri is celebrated as the mother of all Vedas
– Veda Mata and she is requested to bless the devotee with wisdom,
material prosperity , proginee, long life and ultimate liberation.

Each paada of the mantra is identified with each of the three

matra-s (syllable) of the Pranava AUM and with each of the three
Vedas and is identified with each aspect of Gayatri – Gayatri,
Savitri and Sarasvathi.

The first paada of the Gayatri mantra is

identified with the first matra of Pranava
’ Aa’ (a-kaara) , which in turn is identified
with Rig-Veda. The word ‘Savitr’ in the first
paada of the mantra signifies creation and
inspiration. The first paada of the Gayatri
mantra is associated with Savitri who
represents dawn.

The second paada of the mantra is

identified with the second matra of
Pranava ‘U’ (u-kaara), which in turn
corresponds to Sama-Veda. The verb
‘dhimahi’ in the second paada of the mantra
(bhargo devasya dhimahi) is of importance
here; and, it signifies precise articulation
(gaana-kriya). The second paada of the
Gayatri mantra is associated with Gayatri
as Vac, clear speech (gai-sabde).
 Sourced by: Niradhara Mari c2007

The third paada of the mantra is identified with the third matra of
Pranava ‘M’ (ma-kaara), which in turn is identified with Yajur-
veda. The key word here is ‘dhiyah’ in the third paada of the mantra
(dhi yo nah prachodayat) signifying ritual-actions (karma). The
third paada of the Gayatri mantra is associated with Sarasvati.

Gayatri is revered as the very foundation of all beings and objects.

Gayatri represents earth (Prithvi), as all existence is established on
earth. The prithvi, in turn, stands for human body on which are settled
all the vital-currents and sense- functions. In these traditional texts,
when human body is referred to as the foundation, it is the heart
(hrudaya), the very core of the being, that is actually meant. For, all
the vital current and sense-functions are established in the heart.
Gayatri, therefore, represents the heart-lotus (hrudaya pundarika), the
life-centre of all existence.

Ultimately, apart from the conditioned aspects of knowledge,

vital current, etc there is an un-conditioned, absolute aspect to
the mantra; and, hence is called a-pada. Gayatri is not mere
aggregate of letters; Brahman is its essence. And, this is Savitri in
its true nature, un-conditioned and beyond relative existence.
Savitri has to be realized in the space within (antar-akasha), in the
depths of one’s heart-lotus.

Gayatri as Devata

Gayatri – the mantra and the chhandas – are personified as the

Goddess. The Mother as nirguna is the form-less vachya-
shakthi; and as saguna, she is the presiding deity of the Gayatri
mantra. The mantra itself is Devata. The worshipper awakens and
enlivens the potent Goddess residing in his heart-cave, by
devotion and earnestness.

Tantra ideology turned this mantra dedicated to the solar deity Savitri
into a meditation on the Mother Goddess. It also brought in mystic
syllables known as Vyahritis which are similar to the Bija-aksharas of
Tantric meditation. It’s Dhyana-slokas portrayed Gayatri as a goddess
with symbolic iconographic features. The repetition (japa) of Gayatri
mantra is preceded by purification rituals of Tantric nature, such as
achamana, pranayama etc.

Of course, the Vedic tradition originated the personified form of

Savitri mantra as Mother Goddess that which sings (gayati) and saves
(trayati) all things in their Reality – vāg vā idaṃ sarvaṃ bhūtaṃ gāyati ca
trāyate ca.
 Sourced by: Niradhara Mari c2007

In the composite Dhyana-sloka submitted to Gayatri, the mantra and

the goddess unite. The hymn is addressed to Gayatri (Gayatryah),
she is celebrated both as the mantra and as also the goddess.

As mantra, Gayatri (Gayatryah) is described as being in the form of

Gayatri chhandas, having Viswamitra as Rishi and Savitri as Devata.
Gayatri is composed of three lines, having twenty-four syllables. Her
mantra is of six kinds embodying the principles of Vak (speech),
bhuta (beings), prithvi (earth), sarira (body), hrdaya (heart), and
prana (vital currents).

As Goddess, the fair and bright Gayatri descends from the Gotra of
Rishi Samkhyayana. She is endowed with five heads (Panchaseersh) . She
represents the five vital currents (Praana, Apana, Vyana, Udana
and Samaana). Agni glows in her face (Agnirmukham), Brahma is in her
head (Brahma Shiro), Vishnu resides in her heart (Vishnur
hridayam), Rudra is her tuft (Radrah Sikhaah ) and the earth is her
generator (Prithivi Yonih).

She is Trinity herself. As Gayatri in the morning she is Bramha

svarupini; as Savitri in the mid-day she is Rudra svarupini; and as
Sarasvathi in the evening she is Vishnu svarupini.

Mahanirvana Tantra regards the Matrka–Trinity of Brahmi, Vaishnavi

and Maheshwari as three aspects of Goddess Gayatri. She is Brahmi in
the morning; Vaishnavi in the midday; and, Maheshwari in the evening.

The Gayatri mantra is addressed to Savitri. Savitri is sometimes taken as

Surya; also, at times, not as Surya. At one level, Savitri is conceived as
the power to dispel darkness. Savitri, is the aspect of Sun before
daylight, Dawn, the first Rays of Dawn. Savitrii, in this sense, is the one
who inspires or gives rise to Sun. Savitr is also the motive power, the
symbol of light that invokes radiance in hearts of beings.

She is the awakening, the Muse.

At another level, Savitri is identified with one’s mind,

consciousness and with one’s own self . Savitri, here, is the
inner-light that illumines, enlivens, prompts and inspires all our
thoughts, speech and deeds. Savitri, the luminous one resides in
the heart –lotus of the devotees and is perceived in meditation as
inner light. Savitri residing in the solar orb is the symbol of
Brahman.
 Sourced by: Niradhara Mari c2007

For a beginner, Savitr might appear a functional deity; but to the seer,
Savitr is a representation of Paramatman free from attributes.
Following that, the first syllable of the mantra ‘tat’ could be taken
either as a neuter pronoun meaning ‘that’, or understood in silence as
‘that One’ the Supreme principal Brahma.

Savitri is an ancient Vedic god of the upper regions. The yellow-haired

Savitri rises up from the east, following the emergence of Ushas the
goddess of dawn; and illumines the sky. As a solar deity Savitri is
related to Truth and to the cosmic order Rta. In that context, Yaska-
charya, again, explains the term Savitri as the one who gives birth to all
things (Savitr sarvasya prasavita: Nirukta– 10.3). Savitri is hailed as the
most real (satya), the source of all order and the true-principles
(satya-dharma) that govern all existence. And, in that sense, Savitri is
one with Varuna who represents Satya the Absolute Truth; and, Rta the
cosmic order conditioned by space, time and circumstances. Satya is the
Truth of Being: and, Rta is the truth of becoming. Savitri is related to
both. It is also said; Savitri is Satya, for it is the essence of all things –
living and nonliving; with form and without form. The humans must
follow the course of Savitri (satya) and accomplish their tasks.

Yaska-charya calls Savitri as Kavi; as the one who knows all the past,
present and future, the seer of the beyond, the omniscient. She is the one
who draws out sublime thoughts from the womb of mystery; and brings
them to light for the benefit of all. Savitri is the most adorable –
‘varenyam’. She inspires all to move upwards towards the heavens - the
higher reaches of consciousness.

Savitri is the inner-light, the inner controller (antaryamin) who prompts

(su-preraka), inspires and guides all to engage in good thoughts and
actions.

Savitri, the solar deity is at times identified with Surya as also with Agni
who is a Devata of Prithvi-sthana, the earth – region (agnir jyotih, jyotis
surya svaaha). Savitri also is Apam-napath, the child of waters; the
favourite epithet of Agni.

When Savitr is associated with Agni, she is described as the ascending

flames of Agni (urdhvam keturn). Savitri as Agni is the purifier of all things;
as also of the minds and hearts of humans. Along with Agni, Savitri
becomes a part of the Yajnya. Savitri is invoked at the commencement of
the Yajnya with prayers for the successful completion of a Yajnya.

In the context of Yajnya, Savitri is also conceived as the visible

representation of the year of twelve months. The presence of Savitri is
symbolized by a circle drawn in the yajnya-vedi; and it is surrounded by an
altar made of fifteen bricks (ishtaka) symbolizing fifteen days of the first
half of the month (purva-paksha); or of the latter half of the month (apara-
paksha) . At another level, during the Yajna, Savitr becomes the inner-being
and the inspirer (preraka)that dwells in the heart of the performing priest,
 Sourced by: Niradhara Mari c2007

Savitri and Soma

Gayatri mantra is closely associated with Soma. In every Sukta

addressed to Savitr there are mantras which praise Soma.
Prayers are submitted to Soma to provide food that is free from
contamination and that is free from danger to humans and to the
animals. Soma is requested to prolong our lives by driving away
threats and dangers.

Soma in the Vedic context has many references: as plant (adh-bhautika),

the drink (adhi-yajna), the moon (adhi-daivata) and the mind (adhyatma). Its
esoteric meaning is taken as that which provides reality or substance
to the un-manifest. Soma as the gentle devoured substance is the
partner of Agni the fiery devouring spirit. Soma the substance of the
universe – anna (food). Food is the principle of all, for, truly, the
beings are born from food, when born they live by food; and when they
are dead they themselves become food.

Just as with Savitr, Soma is closely associated with Surya too. Soma is
often described as bright, fascinating and luminous and he shines
along with the sun. If Surya is the eye of the gods , Soma is the eye of
the ancestors, pitris. If Surya is the symbol of eyes (chaksho Surya) ,
Soma is the symbol of mind. If one is sight, the other is insight.

Savitri and Surya

Savitri just as the other Devatha-s of the upper realm is a solar deity
akin to Surya. Their several aspects and functions are described
variedly as: Pushan the one who nourishes, Vishnu the one who
pervades, Keshi the one who provides light, Vaisvanara the one who
assumes varied forms and, Vrshakapi the one becomes red and ascends
the sky like a bull. They all are reflective of solar-spirit.

Savitri, as a solar deity, dispels darkness and makes way for dawn,
illumining the entire world. Savitri is the one that brings forth Surya
who causes the day. Savitri is conceived as an aspect of Sun before
daylight and, after daybreak the Sun is called Surya. Thus, Surya is the
later form of Savitri. Some say, Savitr is Surya when present below the
horizon, but not quite visible. Savitri is also called Bhaga in a sense of
the ‘early (proto)’ Surya.

Savitri comes after night and before light: (tamasya kirna rashmir
bhavathi). Savitri is the bridge between night and light. Night is un-
manifest; and light is manifest. Savitr in this sense is both un-manifest
and manifest. She is also perceived as variously male and female.
 Sourced by: Niradhara Mari c2007

Savitri is the emerging rays of light from beyond the horizon. Savitri is
regarded as the inspiration, the illumining power of Surya.

Svetasvatara Upanishad (2.7) describes Savitri as a the greatest of the

Shining Ones (Devas), a luminous god, who shines in the sky with
dazzling brilliance is the radiance that illumines and enlivens all
existence. She resides in the heart-lotus of the devotees and is to be
meditated upon (upasate); and perceived in meditation. Savitri is truly
one’s own self, vivifying the body, the sense-functions and the mind,
providing wealth for the total welfare. She lights up all our
thoughts, our resolves and our aspirations.

The Essence of Gayatri Mantra

Though one may meditate years to realize the true essence of the
Gayatri mantra, in very simple language, it means:

That One who is the glory of That First Light

Who has created the Universe
Who is the most worthy of Veneration
Who is the embodiment of Wisdom and Light
Who is the remover of Ignorance
May we open our hearts and enlighten our intellect by meditating
on That One.

This simple yet profound mantra is beyond religion and ethinicities. The
circadium rhythms of our planet and the greater solar infrastructure
are embedded in it. It is an invocation that every being be enlightened to
empower the collective consciousness and give glory to the cosmic
consciousness. It is an admission that we, too, are part of that
effulgent light. We are fed by That Light : materially, mentally &
emotionally and spiritually. We are indebted to it for our survival in
this life-form and we continue our existence as part of its Light after
we have taken our last breath in this form.

Each person who takes an interest in Gayatri Mantra may meditate on it

and experience their own enlightenment.