The Gāyatrī

S. E. Gopalacharlu

The Theosophist. 1892. 611

Notes SE

http://hindudharmaforums.com/archive/index.php/t-6680.html

Gāyatrī

Ever since I promised to write on Gāyatrī, I have been thinking ether to write a short essay, thus assigning to it a place of secondary importance in the Sandhyāvandana, or to treat it at a somewhat great length, which the importance of the subject really demands. I have now thought it better for the present to take up the former course, only giving a few hints as to the nature of the Gāyatrī-devatā without, however, entering into a minute investigation as to the import of the various names by which that devatā is known in Hindu writings; and, if space permits, to briefly indicate the lines on which this Mantra should be practiced. For this purpose, I must travel over new ground. The Mantra is considered so sacred^[1] that Indian writers have had recourse to all possible ways of hiding it, and occasionally, therefore, the aid of symbology has had to be sought.

Gāyatrī is the name by which the sacred Mantra is called. Perhaps, the name Sāvitrī is more appropriate. The Mantra is generally called Sāvitrī, in the Vedas: but as it is composed in the Gāyatrī meter it has, owing to a figure of speech, been called by that name.^[2] The Bṛhadāraṇyaka Upaniṣad^[3] says: —

“Truth is founded on power: life is verily power. Upon this, life (truth) is founded. Therefore, it is said power is stronger than truth. In the same manner, the Gāyatrī is founded upon that which bears a relation to the Soul (Atman), for this Gāyatrī preserves (trāyate [trai]) the Gayas:^[4] the vital organs (Prāṇa) are the Gayas: therefore, because it preserves the Gayas (‘gāyantaṃ trāyate’) it is called Gāyatrī. The Sāvitrī which he teaches is this (Gāyatrī); it preserves the life of him to whom he has taught it.”

But how does this “Gāyatrī preserve the life of him to whom he has taught it”? Śaṅkarācārya’s observations on this point may be thus summarized:

The three pādas of the Gāyatrī are referred to (pratiṣṭhita) in the fourth pāda, which speaks of the sun. But the sun is in the eye, or to put it more clearly, the sun presides over the eye, or better still, the sun has some mysterious connection with the human eye. A similar connection also exists between the eye and the life (prāṇa). Hence the Gāyatrī is said to be connected with Prāṇa, and its practice preserves the life of one who practices it.^[5]

According to a different authority,^[6] the Gāyatrī is said to be of Anuṣṭup meter, and a Mantra in the Ṛg Veda (v. 82.1)^[7] is called Anuṣṭup Gāyatrī, and it conveys the same meaning as the Sāvitrī, which we all repeat. The Viśiṣṭādvaita Commentator on the Upaniṣads, Rangarāmānuja swami, observes^[8] that Sāvitrī is composed in the Anuṣṭup meter, i.e., in a meter consisting of 32 syllables instead of in Gāyatrī meter which is only of 24 syllables. For although it consists of 24 syllables, 8 more syllables spoken of in the Upaniṣad^[9] as forming its fourth pāda should be added to make the Mantra complete. But this author subsequently however modifies it by saying that it is the principle laid down in the Upaniṣad that only three pādas should be recited. It consists of three pādas as it stands, which are taken from the Ṛg, Yajur, and Sāma vedas.^[10] The Upaniṣad says:^[11]

“Bhūmi (the earth), Antarikṣa (the ethereal space), Dyau (the heavens) are eight syllables; the first foot of the Gāyatrī consists of eight syllables: this {foot} of the Gāyatrī is that {nature of the earth, the ethereal space and of the heavens}. Whoever thus knows the first {foot} of the Gāyatrī, conquers all that is in the three worlds.

The Ṛca, Yajūṃṣi, {and} Sāmānī are eight syllables, the second foot of the Gāyatrī is of eight syllables, this {foot} of the Gāyatrī is that {nature of the three Vedas}. Whoever thus knows, conquers all that is conquerable by the knowledge of the three Vedas.

Prāṇa, Apāna, {and} Vyāna, are eight syllables; the third foot of the Gāyatrī is of eight syllables; this {foot} of the Gāyatrī is that {the nature of the three vital airs Prāṇa, Apāna, and Vyāna}. Whoever thus knows the third foot of the Gāyatrī conquers all that has life. Again the Turīya (the fourth), the Darśata foot of the Gāyatrī is the Parōrajā,^[12] which sheds rays. What is commonly called Caturtha (the fourth) is {the same as} the Turīya. It is, as it were, beheld (Dadṛśa): hence it is called Darśata foot. {It is called} Parōrajā, because it sheds rays upon all the dust-born creatures of the universe. Whoever thus knows that is radiant with power and glory.^[13]

This Gāyatrī is founded upon the fourth, the Darśata foot, the Parōrajā. This fourth foot is founded upon truth.”^[14]

A few words of explanation are necessary to understand the above quoted passages. The object of this Brahmana is to set forth the meditation upon Brahman as represented by the Gāyatrī. The expression “whoever thus knows the first foot of the Gāyatrī conquers all that is in the three worlds” has been explained by Rangarāmānuja swami to mean that, “even the sin of receiving the three worlds as a fee, is expiated by meditation on the first foot.”

Viewed in this light, it becomes clear that Gāyatrī represents, in one sense, the whole of cosmos: and, in fact, the symbology of Gāyatrī is thus understood.

This most sacred of the Mantras consists of twenty-four letters of the Sanskrit alphabet or twenty-four syllables, each syllable being expressed in writing by a letter. In actual writing, however, only twenty-three letters or syllables are to be found. Thus:—

Ta | tsa | vi | tu | rva | rē | ṇyaṃ, |

bha | rgō | dē | va | sya | dhī | ma | hi |

dhi | yō | yō | naḥ | pra | chō | da | yāt |.

[तत् सवितुर्वरेण्यं ।

भर्गो देवस्य धीमहि ।

धियो यो नः प्रचोदयात्

tat saviturvarēṇyaṃ  =   ta-tsa-vi-tu-rva-rē-ṇi-yaṃ

bhargō dēvasya dhīmahi =  bha-rgō-dē-va-sya-dhī-ma-hi

dhiyō yō naḥ pracōdayāt =  dhi-yō-yō-naḥ-pra-chō-da-yāt.]

Here, ṇyaṃ should be considered as two syllables instead of one,^[15] and this accounts for twenty-four syllables as generally repeated.

The Ṛṣi of the Mantra is Viśvāmitra. The expression “Ṛṣi of a Mantra” signifies, among other things, the one who condensed all his ideas about a given thing into the particular Mantra, that is, its first composer: in other words, one who had obtained certain powers by practicing that Mantra. Thus all his ideas about a particular deity in view, are, as I have just said, condensed in a mantra.^[16] When, therefore, it is said that the twenty-four letters have each a ṛṣi,^[17] we are probably not far from the truth, if we say that all this means that the twenty-four ṛṣis knew the secret, or occult signification of those twenty-four letters; an idea which is expressed in the Indian writings by saying that these ṛṣis found the twenty-four letters as corresponding to the twenty-four tattvas, the twenty-fifth letter being praṇava (oṃ), which comes in first.^[18] The ṛṣi of the twenty-four letters collectively is Viśvāmitra, as I said before, but of the last eight letters or the fourth pāda, when the meter is considered anuṣṭup, the ṛṣi is Nārāyaṇa.^[19] The question of chandas (meter) has already been spoken about, but it would be here interesting to know what the word chandas means. It is “disguising the real nature of the deity in view, by means of sounds,”^[20] in other words, it is a representation in sounds of the nature of a deity, the arrangement of sounds being thus entirely dependent on the nature of the deity in view. It is also said that the twenty-four letters of the gāyatrī denote twenty-four kinds of chandas, corresponding to twenty-four devatās. This is expressed by the following table: —

What I have all along been speaking of is the Gāyatrī par excellence, and there are several Mantras occurring in the Vedas and the Tantras,^[21] special Gāyatrīs, we may call them. The necessity for these arises from the fact, that, according to a well-known rule of Mantra Śāstra, the practicer of a Mantra should perform, Tarpaṇa, Mārjana, Japa, &c., of the same Mantra. Even a separate Sandhyāvandana is ordained for every Mantra. But as the Sandhyāvandana^[22] is directed to Brahman himself, the Japa is made of the same Mantra, viz. “the Gāyatrī par excellence.” This statement should be borne in mind to avoid any confusion when we read of special Gāyatrīs.

The meaning of Gāyatrī is nearly the same as Ṛg Veda 5.82, I already quoted, “Let us meditate on that excellent glory of the divine vivifier. May he enlighten our understandings.”

Some of the more important of the explanations, including those of Sāyaṇāchārya, and Śaṅkarācārya, will be given out in the Appendix. The Mantra occurs in Ṛg Veda 3.62.10; Black Yajur Veda 1.5.6, Taittirīya Āraṇyaka 1, 2.1; Vājasaneyi Saṃhitā of White Yajur Veda 3.35; and Sāma Veda 2.8.12.

One of the Smṛti writers observes that, although it exclusively belongs to Black Yajur Veda, it is common to all the Vedas; and as such it should be repeated by all Brahmins, whatever śākhā they may belong to. Various accounts are to be found as to the origin, and the superiority, of this Mantra, over other Mantras. Thus in Taittirīya Saṃhitā,^[23] “Prajāpati desired ‘May I propagate.’ He formed the (trivṛt) Stoma from his mouth: after it were produced the deity Agni, the meter Gāyatrī, the meter Rathantara, of men the Brahmins, and of beasts the goats.” Māteya Purāṇa^[24] says that Brahma created Gāyatrī, also called Śatarūpa, Sāvitrī, Sarasvatī and Brāhmaṇī; but subsequently we read of Gāyatrī as a member of Brahma, and on whom Sāvitrī rests. It is also there explained how it was that Brahma committed no sin in approaching his own daughter Sarasvatī or Gāyatrī. But as the account is too well known, to my Hindu readers at least. I need not give it in detail. Brahma formed Gāyatrī, according to Viṣṇu Purāṇa,^[25] from his eastern, or the most auspicious of his mouths; also the ṛk verses, the trivṛt stoma, the Rathantara, soma, and of sacrifices the Agniṣṭoma. But according to Bhāgavata^[26] she issued from Brahmā’s skin.

In Harivaṁśa we read that after framing the world, Brahma next created the Gāyatrī of three pādas, and also the four Vedas which sprang from it: and from a subsequent portion of the work we learn that Brahma became himself two-fold. Then appeared the goddess (Gāyatrī) the most excellent of the meters with twenty-four syllables. Reflecting on the divine text beginning with “Tat” he formed the Sāvitrī.

Inconsistent as some of these accounts may seem, they are nearly what can be found in the Purāṇas. The interesting account contained in the Gopatha Brāhmaṇa of the Atharva Veda, is, however, the longest that is to be found in the Vedas, and as it is not generally known, I give it below in full:

[Gopatha Brāhmaṇa of the Atharva Veda]

“Glāva of the family of Maitreya went to Maudgalya who was well versed in the (Science of) eleven syllables, and seeing him engaged in the-duties of Brahmacarya said: ‘How is this? Whatever exists in this Brahmacarya, and whatever Maudgalya is performing are all perishable.’ A disciple of Maudgalya hearing this went to his tutor, and said, ‘the man who has this day become our guest speaks ill of your learning.’

‘What does he know fair youth?’ enquired the teacher. ‘He reads the three Vedas, Sir,’ replied the pupil. ‘Invite near me, fair youth, the most forward pupil of the man who has come to question in learning.’

The pupil of Maudgalya called a pupil of Glāva and said to his tutor: ‘Here he is, Sir.’

Maudgalya asked, ‘What, fair youth, does your tutor profess?” He reads the three Vedas, Sir,’ replied the youth.

Glāva, said, ‘How do you fair youth speaks thus of your tutor to us who have got all the three Vedas in our month? How do good people so speak of good people? He does not wish to reply to the question I have asked him, nor does he know it.’ Maudgalya thereupon said to his own pupil, ‘Repair, fair youth, to Glāva, of the family of Mithra, and address him saying, ‘instruct me, Sir, and explain to me the Sāvitrī (i.e. the Gāyatrī) of twenty-four syllables and twelve couples, of which Bhṛgvaṅgirasa are the eyes, and in which all the creation subsists. Should that Brahmacārin tutor, fair youth, happen not to know it. and to ask a Brahmacārin pupil to explain the Sāvitrī to him, then tell him, as you said to Maudgalya, so are you ill-instructed since questioned by me you have given no answer. You will have to submit to privations for a year.

The pupil repaired to where the other (Glāva) was, and asked the question. He (Glāva) gave him no reply. Thereupon the pupil said, ‘as you said to Maudgalya, so are you ill-instructed, since questioned by me, you have given no answer; you will have to submit to privations for a year.’ Maitreya, said to his pupils: ‘forsaking me, repair as you list to your homes, I said of Maudgalya that he was ill-instructed, and yet have failed to answer the question put to me by him; I shall, therefore, go and pacify him.’

On the following morning Maitreya, taking a handful of sacrificial wood (in token of submission) went to Maudgalya and said, ‘Sir, I am Maitreya.’ ‘Wherefore are you come?’ (enquired Maudgalya), ‘I have (said Maitreya) called you ill-instructed, and yet have failed to answer the question put by you, I have, therefore, come to pacify you.’ He (Maudgalya) said; ‘it is said that you have committed every sin by coming here in a conveyance.

I give you this auspicious car of mine (i.e., instruction), go away with it.’ The other said, ‘what you say is neither ungenerous nor unkind and for it have I come to you.’ Then approaching him enquired, ‘Sir, to whom do wise men allude by (the expression) “the adorable glory of Savita,” and advise me as to what they mean by dhiya (intellect), and, should you know it, tell me the courses through which the sun moves on (pracodayāt). To him said the other thus; ‘wise men say the Vedas and the Chandas meter are the pre-eminent parts (vareṇya) of the sun; and the glory (bharga) of that god is aliment (anna). I tell you also that dhiya means duties (karmāṇi) and the courses, those by which the sun moves on.’

Having understood this, Glāva requested him saying, ‘teach me, Sir, who is Savitā (sun) and what is Sāvitrī?’ Maudgalya replied, ‘the mind is the sun, Savita, and the speech, the Sāvitrī. Wherever there is mind, verily there also is speech; and wherever there is speech, there also is mind; thus there are two sources and one couple. The fire (Agni) is Savita, and the earth, the Sāvitrī; wherever there is earth there always is Agni; and wherever there is Agni there always is earth; there are two sources and one couple.

Vāyu of a truth is Savita, and ether (antarikṣa) the Sāvitrī, wherever there is Vāyu there is ether; and wherever there is ether there is Vāyu; and there are two sources and one couple. The sun (Āditya) is Savita and sky (dyau) the Sāvitrī. Wherever there is Aditya, there always is sky, and wherever there is sky, there also is Aditya; thus there are two sources and one couple.

Candramas (the moon), is verily Savita and the stars the Sāvitrī: wherever there is moon there also are stars, and wherever there are stars there is the moon; thus there are two sources and one couple. The day (ahan) is Savita, and the night (rātri), the Sāvitrī; wherever there is day there is night and wherever there is night there also is day: thus there are two sources and one couple. Heat is Savita, and cold (śīta) the Sāvitrī; wherever there is heat, there also is cold, and where there is cold, there also is heat; thus there are two sources and one couple. The cloud (abhra) is Savita, and rain (varṣa) is Sāvitrī; wherever there is cloud, there also is rain: and where there is rain there also is cloud; thus there are two sources and one couple.

The lightning (vidyut) is Savitā, and the thunder (stanayitnu), the Sāvitrī; wherever there is lightning, there is thunder, and where there is thunder, there also is lightning; thus there are two sources and one couple. Life (prāṇa) is Savita, and food (anna) is Sāvitrī; where is life, there is food, and wherever there is food, there also is life: thus there are two sources and one couple. The Vedas are Savitā, and the meter (chandas) the Sāvitrī; wherever there are Vedas, there are meters, and where there are meters, there also are the Vedas; thus there are two sources and one couple. Sacrifice (Yajña) is Savitā, and fee (dakṣiṇa), the Sāvitrī; where there is sacrifice there is fee, and where there is fee there also is sacrifice; thus there are two sources and one couple. These verily are twelve couples.

Verily Brahma beheld in this receptacle the adorable prosperity (the Sāvitrī). Meditate upon it. If it be practiced (orate) it abides in truth. He (Savita) having created the Brāhmaṇas from the Sāvitrī held it within him; hence the first foot of Gāyatrī is Savitur varēṇyaṁ the pre-eminent portion of Savitā. By the earth is upheld the Ṛg hymns. By the Ṛg hymns, Agni; by Agni, prosperity, here intended for Sāvitrī; by prosperity, woman; by woman, a couple; by a couple, man; by man, work; by which religions austerity; by religious austerity, truth; by truth, Brahma; by Brahma, Brāhmaṇa, by Brāhmaṇa, devotion; by devotion, are Brāhmaṇas be praised, made voidless, and unbroken. His thread (lineage) remains unbroken, and the abode of his life remains undisturbed who knows this the first foot of the Sāvitrī, or knowing, explains it.

‘We contemplate the glory of the Deity,’ (bhargō dēvasya dhīmahi) is the second foot of the Sāvitrī. By ether is the Yajus upheld; by the Yajus, Vāyu; by Vāyu, cloud; by the cloud, rain; by the rain, herbs and trees; by the herbs and trees, animals; by animals, work; by work, austerity; by austerity, truth; by truth, Brahma; by Brahma, Brāhmaṇa; by Brāhmaṇa, devotion; by devotion is Brāhmaṇa be praised, made voidless, and unbroken. His thread (lineage) remains unbroken, and the abode of his life remains undisturbed, who knows this the second foot of the Sāvitrī, or knowing, explains it.

‘He who irradiates our understanding’ (dhiyo yo naḥ pracōdayāt) is the third foot of the Sāvitrī. By the sky is the Sāma upheld; by the Sāma, Āditya; by Āditya, light; by light, rain; by the rain, herbs and trees; by the herbs and trees, animals; by the animals, work; by work, austerity; by austerity, truth; by truth, Brahma; by Brahma, Brāhmaṇa; by the Brāhmaṇa, devotion; by devotion is the Brāhmaṇa be praised; made voidless, and unbroken. His lineage remains unbroken, and the abode of his life remains undisturbed, who knows this the third foot of the Sāvitrī, or knowing, explains it.

By the Brāhmaṇa, who thus knows this, is, of a truth. Brahma acquired, digested and well understood. By Brahma is ether acquired, digested and well understood. By the ether is Vāyu acquired, digested and well understood. By Vāyu is light acquired, digested and well understood. By light is water acquired, digested and well understood. By water is earth acquired, digested and well understood. By earth is food acquired, digested and well understood. By food is life acquired, digested and well understood. By life is mind acquired, digested and well understood. By mind is speech acquired, digested and well understood. By speech are the Vedas acquired, digested and well understood. By the Vedas is sacrifice acquired, digested and well understood. Verily these twelve great elements are situated in this order, and thereof the sacrifice is the highest.

Those who know the above think that they know it (rightly), but in reality they do not know it. Sacrifice is established on the Vedas, the Vedas, on speech; speech, on mind; mind, on life; life, on food; food, on earth; earth, on water; water, on light; light, on wind; wind, on ether; the ether, on Brahma; Brahma is established on the Brāhmaṇas who know Brahma. Verily, he is conscious of Brahma who knows this. He achieves meritorious acts, and sweet odors, lie destroys all sins, and enjoys endless grace who knows this; as also he, who knowing this adores the Upaniṣad which has the Sāvitrī, the mother of the Vedas, for its object.”

This Brāhmaṇa is not quite explicit as to the nature of Gāyatrī devatā, which would, perhaps, alone help the reader to understand the above account: but for want of space, this subject is reserved for my next.

It has been a peculiarity with our ancients to express in an unveiled language every occult truth, however trivial it might be. The only motives assignable for this procedure seem to be that these truths should not be known to one with an impure heart, and that they can only be best understood by means of a second person. The latter of these motives can be discerned even in works on black magic, and much more will it be the case in those writings which treat of the higher forms of occultism. No wonder then that such should be the case with Gāyatrī. Its exact nature has nowhere been clearly explained.

All the accounts, or rather nearly all the more important ones, appearing in the Vedic Literature have already been given.

The only statement in the Vedas that gives any clue as to the nature of Gāyatrī-devatā is, that from the Praṇava came the seven Vyāhṛtis, and from these the Gāyatrī sprang. This has already been given out while speaking of Praṇava, and it has been explained that the Gāyatrī-devatā, is the Logos itself working on the seven planes, as denoted by the seven Vyāhṛtis. This idea will be found expanded in the Puranic and Tantric writings. These do not say in so many words that the Gāyatrī-devatā, is the Logos itself, but the several names—1,008 in number—by which the Devatā is termed, enable as to come to such a conclusion.

The only Purāṇa that devotes a sufficient space to the question of Gāyatrī is the Devi-bhāgavata Purāṇa; there is very little difference, as regards information about the Gāyatrī, between this Purāṇa and Vasiṣṭha-saṃhitā, and Viśvāmitra-saṃhitā among Vaiṣṇava Tantras, which also speak of Gāyatrī. Among these again, it is from those portions which explain to us “Gāyatrī-kavaca,” “Gāyatrī-hṛdaya,” “Gāyatrī-stōtra,” and lastly, “Gāyatrī-sahasranāma” and “Aștottara-satanāma”, that we can form any consistent theory as to its nature.

Among its more important names may be noticed over one hundred and twenty. The rest of them have been omitted being either equivalents of those now selected, or explanatory of the special characteristics of the various manifestations of the Gāyatrī-devatā. The names themselves are simply given out in an alphabetical order, naming at once Avidyā (ignorance) and Virāṭ in the same breath. The only way we can consider those names as consistent with one another, is in that they denote the various manifestations of the Gāyatrī-devatā.

In its inmost nature it partakes of the nature of both matter and spirit; and hence called ādyākṣarasamāyuktā [आद्याक्षरसमायुक्ता] (ādhya = Prakṛti, Akṣara, spirit, and Saṃyukta, joining) and is thus the Manifested Logos, which is the life or the spirit of the universe. It is therefore unthinkable (acintyā), without or beyond any qualities (alakṣaṇa), and is that which is denoted by the last “instant” of Oṃ (artha-mātrikā). It is the eternal Haṃsa of the Indian occult writings, which cannot be repeated (ajapā mantra) and which denotes Brahman (Brahmarūpā), and hence rightly, though figuratively, called “the rider of Haṃsa,” (haṃsavāhini) and existent in that Haṃsa (haṃsasthā). Being of the same nature as Oṃ (Oṃkāra, ēkasara, ekamātra), it is said to preside over it (Garuḍārūḍhā [गरुडारूढा]). It is Truth itself (ṛtam), and, in short, it is Nārāyaṇa himself, in that unmanifested condition in which he is exoterically described as lying on a Ficus religiosa leaf (Bodhidrumavāsini), and it is particularly on account of this one of its names that I am inclined to think whether the real nature of Gāyatrī-devatā may not be what is described in Theosophical writings as the Unmanifested Logos. Being of the nature of the Unmanifested Nārāyaṇa, known in Indian writings as Parabrahman, it is said to be beyond Nāda, Bindu, and Kalā, (nādabindukalātītā [नादबिन्दुकलातीता]) and therefore capable of destroying ignorance (avidyādhvaṃsini), of bestowing Nirvāṇa (āmuṣmikapradā [चैहिकामुष्मिकप्रदा]) or Truth itself (ṛtupradā [ऋतुप्रदा]).

Being thus of both matter and spirit its immediate manifestation is the second Logos, i.e., matter and spirit. In its manifestation as spirit, it is justly described as unborn (aja) and of the nature of Parabrahman (Parabrahmātmikā), beyond the five sheaths of matter spoken of by the Vedāntins as enveloping the Ātmā (pañcakośavinirmuktā [पञ्चकोशविनिर्मुक्ता]), and also the destroyer of the six passions mentioned in our writings (ariṣaḍvargabhedinī [अरिषड्वर्गभेदिनी]), or briefly beyond matter of any description (māyātitā [मायातीता]).

It is Time itself (kālarūpiṇī [कालरूपिणी]) and it now represents, in one aspect, the Virāṭ (virāṭrūpiṇī) and Nāri in the other, and as it envelopes a Brahmāṇḍa, or a solar universe (brahmāṇḍabahirantaḥsthā [ब्रह्माण्डबहिरन्तःस्था]), it is said to support all the worlds (lokadhāriṇī [लोकधारिणी]). Indra, and in short, all the devatās are its manifestations (daivatādisvarūpiṇī [दैवतादिस्वरूपिणी]).

In its manifestation as matter it is described as Prakṛti, Avyakta, two well-known synonyms—and as hence living (latent) in the bosom of the first manifestation of Parabrahma (adimurtinivāsini). Aditi [अदिति] (unborn), and avidyā, (ignorance) are the other names: and the three guṇas of Sattva, Rajas, and Tamas from Prakṛti, which is hence known spring as the causer of guṇas (guṇakāra [गुणकार]). It can therefore also manifest itself in any desired form (kāmarūpa [कामरूप]). It is almost impossible to overcome (ajitā) surrounded as it is by these three guṇas (guṇatrayavibhāvitā [गुणत्रयविभाविता]). It is the source of all the manifestations represented by the female deities or consorts of the more important among the male members of the Indian Theogony, and hence called the primary Śakti (Ādisakti) which contains the other Śaktis, Lakṣmī, Pārvatī and Sarasvatī (triśakti [त्रिशक्ति]) in its womb, so to speak.

Let us now take each of these three manifestations. In its manifestations as Lakṣmī, the consort of Viṣṇu (Ādilakṣmī), it is justly styled the mother of the Indian God of Love (Kāmamātā [काममाता]). Agreeably to our Puranic accounts, she incarnates herself as Rukmiṇī, as becomes the beloved of Dāmodara (Dāmodarapriyā [दामोदरप्रिया]). Another of the manifestations is Pārvatī, who is well-known as the consort of Śiva, and otherwise also spoken of as Maheśvarī (consort of Maheśvara), etc.; and a third manifestation is that of Sarasvatī, the consort of Brahma (Brāhmī), who has for her conveyance a parrot (kīravāhanā [कीरवाहना]). These are the most important of her manifestations. The others are, the consort of Indra (Indrāṇī, Aindrī), Rambhā, the divine nymph, Chāyādevī [छायादेवी], the consort of Sūrya (the deity said to preside over the physical sun), and lastly, Irāvata, the divine white elephant on which Indra rides. It is either identical with, or manifests itself as, the Sandhyā-devatā in her three forms as Sāvitrī, Gāyatrī, and Sarasvatī (Trisandhyā [त्रिसन्ध्या]), who is said to be located in the Sun (arkamaṇḍala sthitā [अर्कमण्डल स्थिता], ādityamaṇḍalagatā [आद्याक्षरसमायुक्ता]), and hence also called ādityapadavīcārā [आदित्यपदवीचार]. Coming to this world we find here some of the lowest manifestations, these being the devatās presiding over this Jambudvīpa, (jambūdvīpa [जम्बूद्वीप]), over the Ganges (Jāhnavī [जाह्नवी]) and over the Jumna (kālindī [केसरी], and yamunā [यमुना]). Perhaps the worst of such manifestations is the one as the elemental presiding over that troublesome ailment known as fever (jvaradevatā [ज्वरदेवता]).

So far as to the manifestations of Gāyatrī-devatā in the macrocosm. In the microcosm, its manifestations are as follow; the force in the Mūlādhāra-cakra spoken of by Yogīs (mūlādhārasthitā [मूलाधारस्थिता]) and in the Maṇipūraka-cakra from which Iḍā and Piṅgalā Nāḍīs take their rise (ceḍāpiṅgalarūpiṇī [चेडापिङ्गलरूपिणी]); the private parts, which every student of occultism knows to contain some of the most spiritual of forces (guhyamaṇḍalavartinī [गुह्यमण्डलवर्तिनी]); in short the forces in the six cakras are her manifestations (sadādhārā sthitā [सदाधारा स्थिता]). That condition of a Yogī that makes the nearest approach to its real nature is Virājā, also known as Unmanyavasthā [उन्मन्यवस्था]. This the Yogī experiences only just before lie becomes a real Jīvanmukta, thus literally clearing the way for the higher path (ūrdhvagati bhedinī). There appears to be one more view from which Gāyatrī-devatā was conceived. Being identified with the Logos or the Indian Śabda-brahman, it has to undergo all the manifestations which the Logos is said to have undergone. There is then a pares form of Gāyatrī-devatā which may be parallel with its manifestation as the second Logos, a paśyantī form corresponding to the evolution of Prakṛti as Lakṣmī and other deities, a Madhyama form, such as those of the lower powers, e.g., the Jvaradevatā [ज्वरदेवता], and lastly, the vaikharī form corresponding to those on the physical plane. Originally it was beyond Nāda, Bindu, and Kalā (nādabindukalātītā), but in its manifested stage it is of the nature of Nāda, Bindu and Kalā (nādabindukalātmikā [नादबिन्दुकलात्मिका]) being a Logos. Śabda (sound) takes its origin from Kuṇḍalinī (kuṇḍalī [कुण्डली]), a force located a little above the anus. The sound which thus takes its rise from Kuṇḍalinī passes through the three stages of para, paśyantī, madhyama, and at last comes out as the vaikharī, which we all speak of and hear, comprising the fifty letters of the Sanskrit alphabet (akārādikṣakārāntā [अकारादिक्षकारान्ता]). The highest form in which these letters could be combined was naturally the Vedas, and pre-eminently the Ṛg Veda, which is one of the names of that devatā. Composed as it is of twenty-four letters, each of which was seen (in revelation) by a Ṛṣi, it is rightly called ṛṣimaṇḍalacāriṇī [ऋषिमण्डलचारिणी]. It is also described, figuratively of course, as “a face of Brahman” (ajamukhā [अजमुखा]), following the Bṛhadāraṇyaka upaniṣad 7.14); and besides possessing all the eight Siddhis (aṇimādiguṇā dhāriṇī [अणिमादिगुणा धारिणी]) appears as if with the avowed resolution of making a devotee obtain Brahman (brahmakaṅkaṇasūtriṇī [ब्रह्मकङ्कणसूत्रिणी]). It is probably for these reasons and similar ones that the modern Sanskrit authors made Gāyatrī-devatā identical with Brahman: at any rate the statement of Gopatha Brāhmaṇa, that from the Praṇava sprang the seven Vyāhṛtis, and from these again collectively the Gāyatrī took its rise, seems to be borne out by these names, so far as its universality is concerned.

This highest of all mantras, then, requires a correspondingly intricate and highly occult method of practice, and this is as might naturally be expected. For this purpose one should be initiated into it; our initiation during the thread ceremony, which all we Brahmins pass through, would appear to be of little or no use whatever. The qualifications exacted of one who comes as a Guru to initiate the pupil are those that can be expected only in the highest adepts; for one who has obtained Mantra Siddhi in this Mantra could be a Jīvanmukta alone. This process of initiation should last a month at the lowest estimate. After this is over, the pupil should begin to practice it himself. He should select an unfrequented place where he should make a Japa 10,000 times. This should be followed by one of 300,000 times with a view to the purification of the mind. This is much insisted upon. Then begins the purification of the body. The devotee should beg for food: he is to divide it into four parts, three of which should be distributed among Brahmins, guests and cows, and take a fourth part himself. He should make the Japa proper with a concentrated mind 2,400,000 times, or, according to Viśvāmitra, 3,200,000 times, which, at the rate of 1000 (this should not be exceeded) a day, would take more than eight years and six months. This is the figure given in Devi Bhāgavata. But according to the general rule of Mantra Śāstra, that one should make Japa four times the allotted number in Kali-yuga it would come to 96, or 128 lacs of times which at the uniform rate of 1000 per diem, would take 12,800 days or more than 35 years!

Besides these, oblations into fire and water will have to be made several lacs of times. If, even after doing all this, he has not been able to obtain Mantra, Siddhi he should continue the same until he is able to obtain it. Any of the occult powers known as aṇiman, &c., will be obtained only after a further continuation for not less than three months but not more than a year. The result of all this seems to be, at any rate to my mind, that with whatever object one wishes to practice it, he must invariably, at the end, become an ardent desirer of jñāna and hence Mokṣa. The reason is simply the fact that abstemiousness, self-abnegation, in short, all kinds of self-denial undergone by the devotee will make him more and more selfless. Vidyāraṇya seems to have been the only exception to this rule as he desired wealth: but unfortunately this is the only case of a devotee known to us within historical times: for such cases cannot but be extremely rare.

Appendix.^[27] Ṛg Veda, III Maṇḍala, 62nd Sūkta 10 (Maṇḍala 3.62.10^[28]).

ॐ भूर्भुव: स्व: तत्सवितुर्वरेन्यं । भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ॥

oṃ bhūrbhuva: sva: tatsaviturvarēnyaṃ |

bhargō dēvasya dhīmahi, dhīyō yō na: pracōdayāt ||

Sāyaṇāchārya’s Commentary

1st.—Interpretation in favor of Brahman: Ya = which sun; na = our; dhiya = intelligence; pracōdayāt = enlighten; tat = that (spoken of in the Vedas); dēvasya = shining; savitu = creator and all-pervader (i.e., Brahman); varēnyaṃ = he who is fit to be meditated upon and is well-known; bhargō = (the Divine light) that destroys (avidyā and its effects); dhīmahi = (we) meditate (as on ourselves).”

2nd.—Interpretation in favor of the sun:—”Ya = (the splendor of) which sun; na = our; dhīyō = understandings (and works); pracōdayāt = enlightens; dēvasya = shining; savitu= the sun; tat = that (i.e., well-known); varēnyaṃ= that which can be desired by all; bhargō = the destroying splendor; dhīmahi = meditate as an object for worship.

3rd.—Another interpretation in favor of the sun, the same as No, 2, Except — bhargō = food;^[29] dhīmahi = obtain.

These three interpretations would respectively mean: —

1. “Let us meditate, as on ourselves, on the shining (Divine) Creator and All-Pervader: that Divine Light that destroys Avidyā and its effects: (may) that (sun) enlighten our intelligence (understandings).

2. Let us meditate, as an object of worship, on the destroying splendor of that (too) well-known sun, which everyone desires. May that sun enlighten our understandings.

3. Let us obtain (from) the sun the food which everyone desires. May that sun enlighten our understanding.”

Śaṅkarācārya’s Commentary

Here I shall explain the Upāsana of the Gāyatrī which is all pervading. The object of such an explanation is the knowing of the Brahman who is all-powerful, who is that splendor which makes everything shine. who is of the nature of devatās and of all the world. The Gāyatrī when preceded by the Praṇava (Oṃ) and by the seven Vyāhṛtis and followed by the Gāyatrisiras (omāpojyotirasomritambrahma bhuvarbhuvassuvarom), should be used for prāṇāyāma. When preceded by the Praṇava and the three Vyāhṛtis (bhuvarbhuvassavah) and followed by Praṇava, it should be used for Japa (repetition while meditating).The Gāyatrī, pure and simple, denotes the identity of Jīva and Īśvara.

Ya = that which; na = our; dhīyō = understanding; pracōdayāt = enlightens. What is it that enlightens? the Pratyagātma, enlightens the Jñāna, Buddhi, and the Antaḥkaraṇa, and which is the All-witness. Tatsavitu refers to Paramātman, which is of the same nature as Pratyagātma. It is said (in the Bhagavad Gitā) that Oṃ, Tat and Sat refer to Brahman. Tat here refers to that (form of) Paramātman (which is Pratyagātma). Savitu is that which presides over that illusion (of duality) of the world and which is of the nature of creation, support and destruction: in other words, Parabrahman is here meant. Varēnyaṃ refers to that unsurpassable nature (svarūpa) which is desired by all. Bhargō means that Jñāna which can destroy Avidyā, and other impurities. Dēvasya is that Cit-svarūpa (of the nature of Jñāna) which is undifferentiated  (akhaṇḍa), and which can enlighten all. Savitu and Dēvasya are both in the genitive case and here imply identity, just as in the case of Rāhu’s head, (Rāhu being the same as the head).

In other words:—I (the Pratyagātma), who am a mere witness of things seen by Buddhi, &c., meditate on my nature as that Brahman which is well-known, which presides over everything, which is of the nature of the highest bliss, which is not the cause of sorrow, which is self-luminous, and which is of the nature of Jñāna.

The idea (involved) in Gāyatrī is the meditation of Jīvātman as Paramātman as “Soyamātman” (I the Ātman, am That). Inanimate objects are manifestations (of Brahman) according to (the well-known illustration of) the rope and serpent. From the first of these (sentences) identity is established between Jīvātman and Paramātman. From the second that of inanimate objects and Brahman. In other words, Brahman is everything. This Advaita conclusion is the meaning of Gāyatrī.

Bhūḥ is Sat: Bhuvaḥ is the nature of Cit (from bhāvayati = that which enlightens); Suvaḥ means well desired, i.e., that bliss which is desired by everyone, in other words, Ānanda; Mah (Mahiyati) means that which is praised by everyone, and hence superior to everything; Janaḥ is that which creates, i.e., the cause of all; Tapaḥ, comprehending all splendor; and Satya means Truth. Thus the seven Vyāhṛtis refer to Brahman who is represented by Oṃ. All this implies that there is nothing except Brahman. Now as to Omāpajyotiraso, &c. Āpaḥ (from āpnotā,) means all-pervading; Jyotī is all-brilliant: Rasa is superior to everything; and āmṛta means ‘no death’.

Thus the highest (or inner) meaning of Gāyatrī is:—I have become that Brahman, which is of the nature of that Ātman which is all-pervading all-brilliant, which is superior to everything, of the nature of eternal freedom from bondage; and which is of the nature of Sat, Cit, and Ānanda, and which is denoted by (the syllable) Oṃ.”

 — —

^[1] Brahman is called Gāyatrī Mukha; in other words, it is through the practice of Gāyatrī that one has to know Brahman. (Vide Śaṅkarācārya’s Commentary on Chāndogyopaniṣad 3.12.)

^[2] Bharadvāja, quoted by Pandit Tārānātha Tarkavācaspati in his Monograph on ‘Gāyatrī.’ This quotation cannot, however, be found in the other copies of Bharadvāja Smṛti which exist in this part of the country. In Yoga-Yājñavalkya Smṛti, we read that it is so called on account of its protecting those who meditate on it (‘gāyantaṃ trāyate iti gāyatrī’).

^[3] Bṛh. Up 7.14.1-4.

^[4] [Gaya गय. Vital air.]

^[5] Śaṅkarācārya’s Commentary on Bṛh. Up 7.14.

^[6] Vide Bṛhadāraṇyaka Upaniṣad 7.14-5.

^[7] “Tat savitur vrinimahe vayam devasyabhojanam. Sreshtam arvadhātamamturam bhagasya dhimah.”

^[8] Ibid. Commentary on 7.14.1-4. As regards the fourth pāda, Mahānārāyaṇa Upaniṣad (VI Chapter) may be consulted with advantage. [See Jacob’s translation.] It is not very explicitly given out in Bṛhadāraṇyaka Upaniṣad 7.14.4.

^[9] This pāda is “parō rajasē savadōm” [परो रजसे सवदोम्], called also Turīya-gāyatrī, and only Sanyāsīs are initiated into it. Vaidika Sārvabhauma observes in his Smṛti Ratnākara even householders should practice it: that it was once practiced, but fell into disuse. His method of practicing it is the same as given out in Bṛhadāraṇyaka Upaniṣad 7.14. 7 and 8.

^[10] Manusmṛti 2.77. [Out of the three Vedas again, the Supreme Prajāpati milked each foot of the Sāvitrī verse beginning with ‘tat’.]

^[11] Bṛhadāraṇyaka Upaniṣad 7.14. (Dr. Roer’s translation slightly modified. [1908, 269 et seq.])

^[12] Parōrajā literally means the ‘Sun’ but also foot of the Gāyatrī. It signifies the Central Spiritual Sun, according to a well-known explanation of the Taittirīya upaniṣad 10.14, “sa yaścāyaṃ puruṣe yaścāsāvāditye sa ekaḥ.” ‘He who is in the heart of man, and he who is the Sun are one and the same.’ An attempt is made in the main text above quoted, to explain “Parōrajās” in both its significations.

^[13] Vide Chāndogyopaniṣad 7.8: — “Verily Power is even greater, than knowledge … Listen what is the reward of him who adores Power as Brahman. He who adores Power as Brahman, the moment he attains the regions of Power, becomes able to perform whatever he desires.”

^[14] Parōrajās means ‘Sun’; the Gāyatrī is founded on upon the Sun, ‘Truth’ means the eye. “This Gāyatrī with its three feet representing the world in its twofold state, as being endowed with form, and as being endowed without form.” Śaṅkarācārya) 7.14.

^[15] Ṇyaṁ should be pronounced as one syllable on all occasions except while performing Japa (recitation for purposes of meditation.) (Yoga Yājñavalkya Smṛti.)

^[16] Yoga Yājñavalkya Smṛti.

It would thus seem that what are called hṛdaya, kavaca, stōtra, are only necessary additions to a mantra, made with the express intention of intensifying its force, and it may appear reasonable, therefore, that in the case of the more powerful mantras, as the gāyatrī for instance, these need not be observed, which is the case with the majority of Brahmins.

^[17] Devi-bhāgavata. XII Skandha, 1st Adhyāya. The names of these ṛṣis are enumerated further on. The term Ṛṣi is also explained as “see-er” (dṛṣṭa). The appellations used by the authors of hymns to themselves are ṛṣi, kavi, medhāvin, vipra, vedhas, vipaścit, muni, &c. They have always called themselves “mantrakṛt”, meaning composers of hymns, and always use the words, √kṛ = to make, √takṣ = to produce, √jan = to produce, √ṛi = to move, √iyarmi = I send forth, and others (vide Yāska’s Nirukta on this point) to denote their authorship. When, however, during the time of Jaiminī, the question of the ṛṣis being the real authors of hymns was discussed by the naiyāyikas, who held that “the Vedas were of recent origin because the names of men are applied to certain parts of them as kāthaka, and kauthuma,” Jaiminī mentions this, and similar other opposite views, in his sūtras (1.1.27, 28), and replies to them in sūtra 31. The existing commentaries on these Sūtras may be studied with great advantage. Jaiminī here lays down that “as the Vedas were not made by men, the names of Ṛṣis and others which therein appear, are not the names of those who composed the hymns, but of those who traditionally banded down the teachings contained in them”; in short the ṛṣis were dṛṣṭas ( = see-ers). This explanation is also adopted by all the leading commentators on the Vedas, including, of course, Sāyaṇāchārya who deals with the question at great length in his Introduction to Ṛg Veda Bhāṣya.

^[18] It is a well-known principle laid down in the mantra śāstras, that a mantra should always be begun with praṇava, at least when one makes a Japa of that MANTRA, the chief object being to cleanse it of its impurities. The praṇava (Oṃ) at the end is the 25th letter, and represents the 25^th principle Jīvatma, or Paramātma, according as the view we take is Advaitic or Vishishtadvaitic. The Mahānirvāṇa Tantra, lays down a rule, curiously enough, that brāhmaṇas should begin the repetition of Gāyatrī with praṇava; kṣatriyas with the word “kamala;” and vaiśyas with “vāgbhava”. (Vide p. 181, Calcutta Edition.)

^[19] The Ṛṣi of the last pāda is variously given. According to Sāvitrī upaniṣad, the Ṛṣi of the four pādas is Virāṭ, the devatā, and the chandas being the Gāyatrī. Vaidika Sārvabhauma in his Smṛti Ratnākara (Madras Edition p.181) quotes Vyasa who says that the Ṛṣi of the last pāda of the Gāyatrī, is Vimala, its chandas, Turīya-gāyatrī, and the devatā is Brahman. This question of the devatā is easily settled, by modern writers who make Gāyatrī-devatā identical with Brahman.

^[20] Yoga-Yājñavalkya Smṛti.

^[21] We have, for instance, in Taittirīya Āraṇyaka: “puruṣāya vidmahē sahasrākṣasya mahādēvāya dhīmahi tannō rudraḥ pracōdayāt.” (Khila portion of the Āraṇyaka called Nārāyaṇa, 1st Anaraka 21). Here and in the following five verses, portions of the Gāyatrī do appear, but they cannot be called Gāyatrī, inasmuch as the expressions used do not refer to Gāyatrī devatā but to other deities. In the Mahānirvāṇa Tantra, for example, the śakti-gāyatrī is given out as, ‘ādyāyai ca vidmahē paramēśvaryai ca dhīmahi tannaḥ kālīḥ pracōdayāt’. In the Liṅga Purāṇa (2.485) we find Śaiva-gāyatrī given as, ‘tatpuruṣāya vidmahē vāgviśuddhāya dhīmahi tannō rudraḥ pracōdayāt: This is as yet only one of the many forms of Śaiva Gāyatrī, and Gāyatrīs of this kind can be composed, as many as there are names of Śiva. Similarly is the case with Viṣṇu Gāyatrīs.

^[22] Any Mantra-kalpa can be consulted on this point.

^[23] 7.1.1.4.

^[24] 3.3.32-44.

^[25] 1.5-48.

^[26] 2.12-45.

^[27] In this is given a free translation of Sāyaṇāchārya’s Commentary on Ṛg Veda 3.62.10 and Śaṅkarācārya’s on Gāyatrī as given in Mr. Tukārām Tātya’s Edition of Sāyaṇāchārya’s Ṛg Veda Bhāṣya. The technical and grammatical parts have been omitted as being of no use to non-Sanskritists.

^[28] [Verse 10 of Hymn 62 of Third Maṇḍala.]

^[29] Sāyaṇāchārya quotes a passage from Atharvaveda in support of this interpretation (bhargō-dēvasya kavayonnamāhuh.)