Introduction
Gayatri Mantra is the most sacred and widely chanted mantra than
any other vedic mantras. The mantra got its name as it is written in,
"Gayatri Chandhas" (meter). This chandhas has 3 padas (lines) and
each pada has 8 syllables with a total of 24 syllables. Speaking of other
meters, most of Bhagavat Gita is written in "Anustubh" Chandhas. Each
poem has, 4 lines and each line has 8 Syllables for a total of 32 syllables in
a stanza (padyam). Vedic poets when wanted to convey more profound tatvam, used
to switch chandhas from lower to higher meter in the middle of
poetry. Note, this is just by adding a few more syllables. Sanskrit is an
amazing and powerful language!
The Dakshina murthy stotram is written in "Shardula
Vikridita" Chandhas. This one has 4 lines and each line has 19 syllables.
This is one of the longest meters and hence packed with such a profound tatvam.
Besides these, there are a few other prominent ones such as Ushnuk, Brihati,
Trishutbh, Jagati and etc. That's about the types of chandhas in a nut shell.
Now, the Gayatri Mantra per its chandhas rules should only have 3
lines. But we know that it has 4 lines. The reason is that the first line,
"OM Bhoor Bhuvas Suvaha" is added at the beginning of the mantra
which is not actually part of the mantra. The significance of this line will be
discussed in detail after 'introduction'. The rest of the 3 lines were actually
taken from Rig Veda. Rig Veda is the oldest veda that has hymns in praise of
Indra, Agni, Vayuvu and Sun gods. From a few hundreds of hymns for Savitr
devatha (Sun god), 3 were taken out and the Gayatri Mantra was created.
We now know that, Gayatri Mantra was created taking verses from
Rigveda in praise of Savitr devatha (Sun god). Hence the Gayatri Mantram ought
to be for worshipping Sun god. Isn't it? But, we think of goddess Gayatri Devi
when we chant the mantram. Why is it so? So, when we do
"Upasana" of the Mantra, to make it easier for our minds to
focus/concentrate, our vedic rishis gave it a form, "Gayatri Mata'. But,
the mantra itself is on Sun god.
Now, the question here is, why Sun? Do Hindu's worship a ball of
fire? The answer is NO. The Sun is an embodiment of "Light"; and the
light symbolizes "JNANAM". Jnanam is Daivam ("Pragynanam
Brahma"). So Hindu's worship Eshwara in the form of Sun as he is symbolically
a 'Jnana Pradata'. Likewise, Hindu's worship Eshwara in the form of Vishnu,
Shiva, Ganesh, Durga, Kaali for their specific powers.
"OK, does this mean...Hindu's worship multiple gods, is
Hinduism a polytheistic religion?" This is a general misconception among
other religions about Hinduism. The answer is a NO. Just as how, the water,
manifests in different forms like a, river, lake, waterfall, ocean, well, pot;
so also, Hindus worship only one formless god (Eshwara) whose power is
manifested in many forms (Shakti Swaroopaalu). Shiva is one manifestation,
Vishnu is another; Ganesha, Durga and so on.
"Why do
Hindus worship multiple gods and why even do the idol worship?"
Hinduism also says that god is supreme, one, and formless. This
universe (jagat) is truly a manifestation of godliness as everything here is so
perfect to support creation, sustenance and end of creation (Layam). It is very
hard for a common man to comprehend and feel this 'Daiva Shakti'. So, our very
smart vedic rishis introduced the concept of Deities and Idol worship.
Sage Jaimini, disciple of Veda Vysa, was the one who, during
'Purva Mimamsa' (first inquiry into the purpose of Vedas) conceived all the
'Vedavihita Karma' (karma taught in vedas) such as pooja, abhishekha-yagadulu
and the rituals to various deities. Each of these deities, Vishnu, Shiva,
Ganesha, Durga and so on, possess a specific set of powers that belong to 'one
formless god'. Hence these deities are actually the Shakti Swaroopas with a
form so that even a common person could easily relate/connect to the power of
almighty. Another thing that our very thoughtful rishis did was to give these
Shakti Swaroopas a human like form so that it is very easy for everyone to feel
the existence of god. The connection can now be made very easily with pooja,
dhyana, japa.
Other religions too have some kind of form worship. For instance,
christians wear 'cross' and cross themselves. It symbolizes Christ's sacrifice,
compassion and love towards mankind. Muslims with a thought-form of Mecca in
their mind turn in that direction when praying (Namaz). 'Forms' are used
widely. A soldier salutes to his national flag as it symbolically represents
his nation. Respect to the flag is respect to the country. Exactly the same
way, worshiping idols is actually worshiping the formless eshwara.
Coming back, every bit in a deity’s form (Roopu Rekhalu)
symbolically represents the already manifested power of God that we see and
experience everywhere in this universe. Unfortunately, we tend to focus
more on the form and rituals than understanding and implementing the Tatvam
behind it...which is the sole purpose of a God-form. Otherwise, why do we need
a God-form? Think about it!
Gayatri Mantra - Slokam 1
OM BHUR BHUVAS
SUVAHA
This line is added to the Gayatri Mantra and is not part of the
mantra. But, it is very very profound. This is meant to be used during
"invocation". Before taking a deep dive into the line, let's see,
what and why of "Invocation".
Any mantra or sloka begins with Omkaram. It is called
"VYAHRTHI". Vyahrti simply means, Uccharana (pronunciation). In
Hinduism any ritual, prayer, pooja, japa, hoomam, yagnam, etc is done with a
Bhavana (thought) that eshwara is present with you at that time of that kriya.
For example, at the beginning of pooja we do "Avahana" and at the end
"Udvasana". Omkaram when chanted at the beginning of pooja, japa,
dhyana, mantras and even yoga, invokes eshwara into the kriya.
One question here is, isn't eshwara omnipresent and all pervading?
Then why "invocation"? Reflect on this example, you have an ipod that
has all the songs that you want to hear. You can only hear them when you turn
on the ipod and press "play". Isn't it? Likewise,
invocation opens up the channel between you and eshwara to establish a live
connection.
How can OM invoke eshwara? OM aka Pranavam is a single syllable
which is made of 3 sub-syllables. A(అ)-kaara, U(ఉ)-kaara, M(మ్)-kaara.
There are several interpretation of these sub-syllables. The following is from
most renowned gurus.
A(అ) - Denotes, creation of the world (jagat). When this syllable is
said, one’s mouth is open wide and the prana vuyu is at it's peak. Symbolically, the bigger the creation, the
greater the parana vayuvu required.
U(ఉ) - Denotes, sustenance of the world. When this syllable is said,
one’s mouth is not open as wide. Slowly and steadly prana vayu passes out
thru the mouth. Symbolically, once creation takes place, only a little prana
vayu is needed to thrive.
M(మ్) - Denotes, Layam of the world. When this syllable is said, one’s
mouth is closed, there is no prana vayu. Prana vayuvu is needed for surivival.
This symbolizes destruction of the creation (layam). I encourage you to say the
3 syllables to understand the above explanation better.
Hence chanting OM before the beginning of anything invokes one,
who is the, "Srusti, Sthithi, Laya" Karakudu or simply Eshwara.
“BHUR BHUVAS SUVAHA” is called “MAHA
VYAHRTHI". Note, OM is VYAHRTHI, this is MAHA (great pronunciation).
This is one of the reasons what makes the Gayatri Mantra, a MAHA MANTRA. We
will uncover it as we move along. These are actually 3 Lokas, BHUHU BHUVAHA
SUVAHA, of the Sapta (7) Lokas.The rest are being, MAHAHA, JANANHA,
TAPAHA, SATYAM
BHUHU means Bhoolokam,
SUVAHA means Swargalokam
BHUVAHA means Antariksha (space) which is everything in between Bhoomi and
Swarglokam.
Due to Sanskrit Sandhi,
BHUHU becomes BHUR.
BHUVAHA becomes BHUVAS
SUVAHA remains as SUVAHA.
Hence it is, OM BHUR BHUVAS SUVAHA
In north India, SUVAHA is said as SVAHA. Hence, in north Indian
temples you often hear priest chanting it as SVAHA. SUVAHA is native to south
India. Both are correct and the same.
Hence, the first line is meant to invoke, the 'Sruhsti, Sthithi,
Laya Karakudu' or Eshwara in the 'entire Universe' before the begin of,
chanting the actual Gayatri Mantra. Again, one of the reasons this mantra is so
great and sacred is because of this MAHA VYAHRTHI...BHUR BHUVAS SUVAHA. No
other Mantra has it.
Gayatri Mantra - Slokam 2 & 3
TAT SAVITUR VARENYAM
BHARGO DEVASYA DHEEMAHI
Sanskrit slokas at times are jumbled. To understand their meaning
it requires unjumbling the words as follows:
DEEMAHI TAT VARENYAM BHARGO DEVASYA SAVITUR
DHEEMAHI - We meditate on
TAT - That (We
mediate on that)
VARENYAM - Sacred. One and only one. Unique. (We mediate on that
sacred)
BARGO - Light. (We meditate on that sacred
light)
DEVASYA - Eshwara (We mediate on that sacred light of
Eshwara)
SAVITUR - Savitha means Sun, Savitur means, "of
Savitr devatha".
So it is:
"We meditate on that sacred light of
eshwara in the form of Surya Devatha"
Please pay close attention to this above line. It says, "We
Meditate (DHEEMAHI)". So, although an individual chants this mantra, it is
on behalf of the entire mankind. This is the other reason
why this Mantra is the most sacred and Maha Mantra.
Gayatri Mantra - Slokam 4
DHIYOYONAHA PRACHODAYATH
This line also need to be unjumbled and needs breaking the words
(breaking Sandhi) to understand the meaning better:
DHIYOYONAHA when sandhi is broken it becomes, DHIYAHA YAHA NAHA.
So when unjumbled:
YAHA PRACHODAYATH NAHA DHIYAHA
YAHA
- May he (he, the sun god who is the manifestation of Eshwara )
PRACHODAYATH - Illumin or Enlighten (May he enlighten)
NAHA
- Our (May he enlighten our)
DHIYAHA -
Minds (May he enlighten our minds )
So it is, "May he Illumin or enlighten our minds".
Again, please pay attention to "our minds". It doesn't say
that enlighten the mind of the one who is chanting.
The Literal Meaning
”We meditate on this light of Eshwara who
is manifested in the form of Savitr devatha. May he (Sun or Eshwara)
enlighten our minds with Jnanam"
The Inner Meaning
As Krishna says in Gita, "AGNANENAVRUTAM JNANAM TENA MUHYANTI
JANTAVAHA". Which means, we're all actually Jnanis. But we're ignorant as
our self is veiled by AJNANM and thus stuck in illusions and delusions.
Now what is AJNANAM or Illusion. It is identification of the "SELF"
that says, "My Body, My House, My Family...My..My...My". Reflect on
this real life situation. If you ask a 65 year old man about his life
experiences thus far, those are broadly classified into either
"Sukham" or "Dukham". Due to ignorance we all seek for
Sukham not realizing that Dukham (Dwanda) invariably follows it.
JNANAM is simply seeking "ANANDAM" (unconditional
happiness) that which is without a dwanda, unlike Sukham and Dukham. The
best way to seek JNANAM is, "Do things in your life out of
happiness instead of for happiness".
That said, now, think about this. If the prayer is about
seeking JNANAM for entire humanity (not My...My.. stuff)
and not at all individual-centric, how come it could
be... a secret, can't be discussed openly, men or brahmins can only chant,
females or other varnas (caste) should not chant. It is like a loving mother
saying to her kids that, " I have a very yummy dinner prepared for you kids,
it is highly nutritious and beneficial for your well being. But your eldest
brother can only enjoy it; and the rest... forget about eating, you can't even
know what it is". How can a mother be so cruel to her children, aren't
children all equal? Here mommy is like our Vedic Rishis who created the
Gayatri Mantra and the kids are us, the humanity and the
beneficiaries.
Another important aspect here is, we're chanting the Gayatri
Mantra for JNANAM for humanity as discussed under "Inner Meaning".
Aren't these restrictive perspectives of the mantra
contradicts what is truly sought when chanting the Mantra?
PLEASE THINK ABOUT IT.
Gayatri Mantra is very suitable for a Sadhaka to do Atma Vicharana
(Self Inquiry) which is usually done in privacy. This is how the restrictive
perspectives and misconceptions of the mantra might have evolved from.
As guru says, Gayatri Mantra can be
chanted irrespective of gender, religion, caste or creed. Also, there is
no restriction on when or what time it should be chanted. It can be chanted
anytime, anywhere, high or low tones, outward or in ward.
This very very Important. The correct way of chanting Gayatri
Mantra is with SWARA using, regular, low and high pitch as shown below. Without
Swara it is considered incorrect as the meaning is altered.
Please note that the last line
actually pronounced as, DIYOYONAFH PRACHODAYAT.
When VISARGA (AHA sound) joins
with PAKARA sound, the syllable should be pronounced as "FH", per Sanskrit grammar rules.
Please click on the following
audio click. Sa-Swara Gayatri Mantra chanting in the voice of Sri Swami
Tattvavidananda.
HARI OM
