Gayatri SeichimGayatri Seichim

byStephen Comee

2002East Wind Holistic Healing

—Disclaimer—

In preparing this manual, I have borrowed from several sources on the Internet and elsewhere, so pleasebe aware that some of the material in this manual may inadvertently violate copyright law. My use ofthese materials is not intended as infringement on any person's or entity's copyright but is used for

educational and information purposes only, which I believe constitutes a "fair use" of the copyrightedmaterial as provided for in section 107 of the US Copyright Law. This manual is intended to be given tostudents of this system of energetic healing free of charge. If anyone objects to my use of anything inthis manual, please contact me, and I will take care of it right away. Thank you. You can e-mail me at

sbcomee@aol.com

© 1999-2005, by Stephen Comee�& East Wind Holistic Healing.

GAYATRI: THE GODDESS OF THE THREE WORLDS

OM. BHUR BHUVAH SVAH

TAT SAVITUR VARENYAM BHARGO DEVASYA

DHIMAHI DHIYO YO NA PRACHODAYAT

Contents

I. What Is Seichim? 7What Is Seichim? 7Ancient Origins 7

II. The Practice of Gayatri Seichim 12Introduction 9Daily Practice 9And Beyond 9

III. An Introduction to Gayatri 9General Information on the Gayatri Mantra 12All About the Gayatri Mantra 12The Gayatri Mantras of Different Deities 12

IV. More Information on the Gayatri Prayer 17The Tantric Gayatri 19The Gayatri and Aum (Om) 19The Full Gayatri Prayer 20

V. Gayatri: The Goddess 19

VI. The Process of Using Gayatri Seichim 21

VII. Symbols/Mantras to Use with the Gayatri Healing Energy 16

VIII. Self-Empowerment Method 22

IX. Empowerment Method 231. Attunement Method of Gayatri Empowerment 232. Shaktipat Empowerment Method 24

Appendix: Gayatri Meditations 26A Simple Meditation (Ascending/Descending) 22Meditating on the Mantra 23A Relaxation Meditation 24A Detailed Meditation 25

_______________________________Notes:

1) Stephen Comee is a practicing Buddhist and has also received empowerments in the Gayatri teachings,mantras, and sadhanas, including the long and the short forms, and those of other deities, from several high-ranking Hindu brahmins.

2) It is highly recommended that people who take up the practice of reciting and repeating the Gayatri mantrause the links provided, or purchase some tape or CD, or obtain personal instruction from a guru in order to getthe pronunciation of the mantras correctly.

GAYATRI SEICHIM

I. What Is Seichim?

What Is Seichim?Seichim, a word (pronounced “SAY-keem”) of unknown origin—although closely related tothe ancient Egyptian word sekhem (sxm), which means life-force, or energy, many, includingthe founder of the system, Patrick Zeigler, insist that it may originally derive from a Sanskritword (which, by the way, I seriously doubt)—is used to indicate a system of healing thatmany feel has ancient origins in Tibet. This practice is said to have been handed down fromvery ancient times.

Seichim is not a religion, although this healing practice is becoming known in all culturesthroughout the world. It has a built-in spiritual dimension. Seichim is a unity concept, becauseit is now accepted globally. Seichim teaches unity and harmony. Seichim is in harmony withnature and can be used to heal plants and trees, people and animals, and can even be used tohelp purify and harmonize water and air.

Seichim was discovered near the end of the twentieth century by an American man namedPatrick Zeigler. He first experienced this energy in 1979–80 while in the Great Pyramid, afterwhich he studied with the leader of Tariqa Burhaniya band of Sufi mystics, Sayyidi FahruddinSheikh Mohammed Uthman Abduh al-Burhani (d. 1983). He later developed it into a systemof healing that he passed on to others by means of a system of empowerments, or attunements(which he modeled after the Reiki attunements). Various versions of it are now practiced bymany around the globe.

After the system was enhanced by Phoenix Summerfield, who added some Egyptianelements to it (and probably even created the system known as Isis Seichim), others continuedto work with the energy, which eventually led to both Margot Deepa Slater and Helen Belôtdeveloping system associated with the goddess Sekhmet. Strangely enough, the Belôt systemteaches both Seichim and Sekhem as separate energies, but teaches and attunes students tothem together. In the Belôt lineage, Seichim is said to be connected with the Buddhist deitybest known around the world in its female manifestation but its Chinese name, Kuan-yin.Maybe have suspected that this might in fact be a misapprehension, and that the divine beingis actually the Goddess of the Three Worlds, Gayatri, the embodiment of the essence of theVedas, the Mother of all Mantras and Bestower of all Blessings.

Ancient OriginsKnowledge of other ancient healing systems sheds light on the pre-Usui origins of Reiki. TheVedic, Hindu devotion to Gayatri is normally thought of as just performing sadhana (dailyprayer rituals) and reciting the famous mantra. However, taught orally from teacher tostudent, there was also a healing system that is passed on in a method similar to theReiki/Seichim method of initiation and empowerment. There are other spiritual lineages inTibetan Buddhism involving the transmission of ability through empowerments. SinceHinduism and Tibetan Buddhism are the only systems that use empowerments, it is likely thatwhat Patrick Zeigler rediscovered was formerly a Vedic or Tibetan technique that had beenlost. It is known that a spiritual lineage of this type may end due to the failure of the teacher topass it on. The lineage may then resume hundreds or thousands of years later when a monk orspiritual seeker receives instruction and empowerment during a mystical experience. PerhapsZeigler had been a Healing Master in a past life, which gave him the determination to seek thehealing power again. Perhaps the lineage had come to an end only to be started again whenZeigler’s Seichim was reactivated during his mystical experience.

adapted from: http://www.reiki.org/FAQ/HistoryOfReiki.html

II. Gayatri Seichim

Introduction A new creative power has emerged as a specific practice that integrates two things, namely,the daily recitation of the ancient Gayatri Mantra (which is thousands of years old) and themodern-day healing practice known as Seichim. This new system of healing, called GayatriSeichim, is built of the powers that have formed the universe and that trace out the CreationProcess that creates all things in all places and in all times. It is through the invocation ofthese powerful tools of creation that a new solution is now available that has the power to healthe souls of millions of people and soothe the troubles of the world.

Western Usui Reiki and systems of Seichim do not contain daily practice techniques tohelp practitioners access, develop, and strengthen healing powers on all seven levels ofexistence (physical, emotional, astral, mental, causal, etheric, and spiritual,). They also do notcontain a built-in system through which practitioners can work on increasing their ownhealing and creative powers.

In most cases, Reiki and Seichim practitioners have been led to believe that Reiki andSeichim healing power is the same for all practitioners and that it becomes available simplythrough an initiation process. This is far from the truth.

Gayatri Seichim gives you the tools needed to expand your powers through the addition ofa development system that utilizes ancient Sound (mantra) and Light (yantra) technology. Asyou increase your healing power, you will also learn how to manifest any desire, since healingis nothing more than a portion of the spectrum of creation. To become a powerful healer, youneed to first learn how to become a powerful creator.

If you are already an initiated Reiki or Seichim practitioner, Gayatri Seichim techniquesoffer you the unique keys capable of taking healing and creation to a newer and much morepowerful level.

Gayatri SeichimThere no longer exists a way to heal consciousness through normal logical linear methods.Even physicist Albert Einstein recognized this, and is quoted as having said: “The significantproblems we have cannot be solved at the same level of thinking with which we createdthem.” Only by embracing Spirit in a direct manner and going back to our roots, ourarchetypal beginning, will we be able to stop the forces of destruction that are nowthreatening our world. Gayatri Seichim is an elegant, timely, and powerful solution that willhelp many people embrace Spirit and recover their original Self.

Gayatri Seichim and the Gayatri Mantra Gayatri Seichim is a supremely attractive and powerful practice that calls upon and usesunconditional Love as its major tool.

The mantras that are recited as part of Gayatri Seichim practice contain archetypal soundsthat occur naturally in the universe. As you mimic these sounds through your own recitation,you will fall into the resources of a crisp and brilliant intelligence that is revealed from thelevel of your heart and beyond. A Oneness will settle upon you that may initially seem toconsist completely of impersonal intelligence that does not know any condition. Yet whenyou open to this internal voice, you will find a connection with a Supreme Being that isunconditional, fully loving, and that will provide guidance and show you the way to realizeyour True Nature. As your True Nature begins to "walk again in this world," your own affairsand the affairs of others around you will begin to fall into a natural and positive alignment.

As a result of daily Gayatri Seichim practice, a powerful gateway will open that will helpyou to overcome any obstacles you face in life while you develop "ears" to connect with the

underlying internal voice that will guide you. The resonance of your mantra will piercethrough thick layers of insubstantial concepts, right down into the center of your heart. And itis only at this level that the healing of life and relationships occurs.

The Gayatri Mantra is an ancient hymn that has the power to transform consciousness. Itsvibrations are identical to that of the primary vital force in nature. It is one of the oldestinvocations known to humanity, and is as ancient as light itself. The mantra is sung, notspoken, and is most effective when done so in its original Sanskrit language. And it is evenmore effective when the singer fully understands the true meaning underlying its sound.

The Power of the Gayatri Mantra appeals to the highest wisdom—to the brilliance of thecosmos which illumines an understanding of our true nature. The mantra is an appeal that asksthat we become subtle and receptive channels for the divine wisdom that pervades theexperience of life in human form and which is the essence of our very own Self.

To sing the Gayatri Mantra purifies the singer. To listen to the Gayatri mantra purifies thelistener. This sacred prayer and archetypal mantra vibration spirals through the entire universefrom the heart of the singer and appeals for peace and divine wisdom for all.

Daily PracticeThough most forms of energy healing simply give you some techniques to do and somesymbols to use, Gayatri Secihim is based upon the daily recitation of the Gayatri MantraDetails are given in the next section, but basically, one needs to recite the Gayatri Mantra atleast once a day. It should be either at dawn, noon, or sunset. Ideally, it should be at all threetimes, and there should be very many repetitions at each of those times. I find that reciting itat those times for from two to five minutes is sufficient. And choosing one time a day insteadof three is better than not doing it at all. Even reciting it silently is better than not doing it atall, but the actual fact of chanting the mantra out loud sets certain energies in motion, andhelps to purify one’s environment in addition to one’s self. This is the only must in GayatriSecihim. Practitioner’s must recite the chant, by singing it, not reading it, at least once a day,every day, without fail.

And Beyond It is possible for adept practitioners of Gayatri Seichim to focus their intent and to use thepowers of the Gayatri Mantra during healing sessions, whether they be hands-on sessions orremote (distant) sessions. To do greatly enhances the power and efficacy of the Reiki orSeichim they are employing. Of course, the more practiced the practitioner at chanting themantra, and the more often it has been recited, the greater will the efficacy of its use be. Theonly proviso is that the repetition or chanting should never become routine. One shouldalways be aware of the meaning of the chant and the possibilities involved in using in tocreate whatever we desire, as long as it is for the greater good of all.

There is no limit to the ways in which the mantra can be used to enhance and strengthenyour practice of Reiki and Seichim and other healing modalities. The only limits you willhave to deal with are those that you place upon yourself. Together with Einstein’s words, readthat again, for it contains one of the greatest lessons you will ever learn in this lifetime:

“The significant problems we have cannot be solved at the samelevel of thinking with which we created them.”—Einstein

“The only limits you will have to deal withare those that you place upon yourself.”

III. An Introduction to the Gayatri Mantra

General Information on the Gayatri MantraHistoryThe ancient Vedas worship the Sun (Surya) as the source of light for the entire world. But forthe Vedic people, light is not a material force but a “power of life, love, and intelligence.”They regard the Sun (Surya) as the principle of light and consciousness on a universal level(Savita), of which the Sun is our local representative.

Humanity must remember the “Divine Self” in the Sun, the prana that is universal energy,and our role is the cosmos to bring the “Divine Light of Knowledge” into the darkness of thephysical matter.

The Gayatri Mantra is a gift to the world from the great rishi Vishvamitra, the seer of thethird book of the Rig Veda. (He also features prominently in the great epic Ramayana.) TheVedas are the manifestation of solar intelligence, the light of consciousness on Earth. TheVedic mantras carry light and power both for the body and the mind.

In contemporary times, Yug-rishi, Vedmurti, Taponishtha Pandit Shriram SharmaAcharya, has unfolded the power of the Gayatri to humanity by his unparalleled “GayatriSadhana”—the greatest gift to mankind since the Vedic age. He has poured his insight andexperiences of Gayatri Mantra in his book, titled “Gayatri Maha-Vigyan”(The Great Scienceof the Gayatri).

In his words: “The Gayatri Mantra does not belong to any particular sect of worship, or itis not restricted to any certain community. It is universal, for the whole world. It contains in itthe culture not of any particular society, but of the culture of humanity. The Gayatri Mantrais a treasure and heritage that belongs to the whole of humanity without exclusion.”

The Gayatri is a mantra (actually, a Vedic hymn) that inspires righteous wisdom. Its is aprayer that Almighty God might illuminate our intellect, which might lead us to the path ofrighteousness. This is the most important teaching in the world. All of a person’s problemsare solved if he is endowed with the gift of righteous wisdom. Having been endowed with far-sighted wisdom, a man neither becomes entangled in calamity nor tread the wrong path.Righteous wisdom stars emerging as soon as a methodical recitation of this mantra isperformed.

The Gayatri Mantra is the form of eternal truth. It is the heart of all beings and the eternalVedic Mantra. Gayatri destroys the sins of the world. All four of the Vedas originated fromthis mantra. It consists of the prefix om bhur bhuvah svah, a formula taken from the YajurVeda, and the verse 3.62.10 of the Rig Veda (which is an example of the Gayatri mantra).

The Vedic form of the famous Gayatri mantra:

Om bhur-bhuvah-swah, tat savitur varenyambhargo devasya dhīmahi dhiyo yo nah prachodayat.

Summary of the Mantra:

O God, Thou art the Giver of Life, the Remover of pains and sorrows,The Bestower of happiness, O Creator of the Universe,

May we receive Thy Supreme Sin-destroying light,May Thou guidest our intellect in the right direction.

The Gayatri is the mother of the Vedas. The sadhana of the Gayatri mantra is the essenceof all the Vedas. Even a God like Brahma mediates on and performs japa (repetition) of the

Gayatri at the three time of change: dawn (when night becomes day), noon (when morningbecomes afternoon), and sunset (when day becomes night).

Gayatri repetition performed daily for three years leads one to God-realization, and, likeair, acquires the power of going where the person wants to go. Merely by offering water to theSun and performing repetition of three thousand Gayatri mantras at the times of change, aperson becomes adorable by God.

Through the Gayatri Sadhana, a person may get salvation, wealth, victory in battle, andfreedom from disease. A man may know all four of the Vedas very well, but all hisknowledge goes waste if he does not know the Gayatri mantra. A person who worships anymantra other than the Gayatri cannot get success even if he takes millions of births.

Rishis (saints) say that there is no other mantra like the Gayatri mantra in all the Vedas.Ved, yagya, dan (donation, charity), and tapa are not equivalent even to a small fraction of theGayatri mantra. Whether a man is pure or impure, whether he is sitting or walking, inwhatever condition a wise man may be, he should perform theGayatri Japa. A man gets rid ofall sins by this Japa. Nothing is greater.

“To know others is Wisdom, To know oneself is Enlightenment”

We all want to increase our intelligence, concentration, memory, and capacity forinformation. This is the key to strength and success in this information age. The GayatriMantra encourages creative thinking, not as mere human invention, but as our portion ofcosmic intelligence. The best way to do this is to harness the power of the “inner Sun,” whichis to connect with cosmic intelligence through mantra and meditation. Each one of uspossesses a portion of the “Light of Consciousness,” a ray of universal consciousness, thatendow us with understanding. This faculty is called dhi in Vedic thought and refers to themeditative aspect of the mind (dhyana manas) and buddhi referring to awakwenedintelligence.

The best mantra for awakening the higher mind is the Gayatri Mantra, which is amantra to the “Solar light of Consciousness” (Savitr), to awaken our meditative mind (dhi). Itbrings us the Divine Solar power of Consciousness, Love and Prana—the supreme light oftruth. The Gayatri Mantra exhorts us to attune ourselves to the cosmic mind and its laws ofDharma. This chant is as valuable and appropriate in the modern world as it was in ancienttimes. We can use it whenever we wish to gain new insight and inspiration or to increasememory and concentration, even for mundane tasks.

Effects of the Gayatri Mantra on the Body

The preceding picture shows the relation of the sounds of the Gayatri Mantra to the specificcenters of the body. As shown above, particular letters of the Mantra are related to differentparts of the body. The details are in the table below.

No. Letter Gland Involved Energy1 Tat Tapini Success2 Sa Saphalta Bravery3 Vi Vishwa Maintenance4 Tur Tushti Well-being5 Va Varda Yoga6 Re Revati Love7 Ni Sookshma Money8 Yam Gyana Brilliance9 Bhar Bharga Defense

10 Go Gomati Intellect11 De Devika Suppression12 Va Varahi Devotion13 Sya Sinhani Power of Retention14 Dhee Dhyan Life-Breath15 Ma Maryada Self-restraint16 Hi Sfuta Penance17 Dhi Medha Farsightedness18 Yo Yogmaya Awakening19 Yo Yogini Production20 Naha Dharini Sweetness21 Pra Prabhava Ideal22 Cho Ooshma Courage23 Da Drashya Wisdom24 Yat Niranjan Service

The Gayatri activates the above-mentioned twenty-four divine qualities in the devotee. Withtheir growth, varied accomplishments and prosperity start manifesting in the life of thedevotee. The Gayatri Sadhana is a well-organized scientific process of spiritual growth and ithas a solid scientific basis.

Exaltations of the Gayatri by Dignified Personalities

Rabindranath Tagore: It is the Gayatri Mantra which has awakened India and which isso simple as can be chanted in one breath. There can be no scope for any logical discussion,difference of opinion or any dispute in the study of this holy Mantra.

Mahatma Gandhi: Constant chanting of the Gayatri Mantra is very useful in healing thediseased and elevating the soul. Gayatri Japa practised with a steady mind and pure heart iscapable of removing obstacles and calamities during bad times.

Swami Vivekananda: Only that thing should be asked for from a king which befits hisdignity. The only thing fit to pray for from God is wisdom. God grants wisdom only to thosewith whom he is pleased. Wisdom makes a man go on the right path. Man gets all sorts ofhappiness by Sat karmas. The Gayatri Mantra is a Mantra for wisdom and hence it is calledthe crown of all Mantras.

All About the Gayatri Mantra

IntroductionThe Gāyatrī Mantra is first recorded in the Rig Veda (iii, 62, 10), which was written inSanskrit about 2500 to 3500 years ago, and by some reports, the mantra may have beenchanted for many generations before that.

The word gāyatrī (mw352) is a combination of Sanskrit words, although there is somedisagreement in various texts about the exact derivation.

One suggestion is that the word gāyatrī is made from these two words: - gāyanath (mw352) what is sung, giving of praise - trāyate ( mw457, root trai) preserves, protects, gives deliverance, grants liberation

Another viewpoint suggests that the roots are: - gaya (mw348) vital energies - trāyate ( mw457, root trai) preserves, protects, gives deliverance, grants liberation

The word mantra (mw785) means instrument of thought, sacred text, or a prayer of praise.So, the two words "Gāyatrī Mantra" might be translated as: “a prayer of praise that awakensthe vital energies and gives liberation.” And indeed, it truly is such a prayer. The Use of MantraSri Aurobindo, in Hymns to the Mystic Fire, wrote:

"We have to invoke the gods by the inner sacrifice, and by the word call them unto us - that is thespecific power of the Mantra, - to offer to them the gifts of the sacrifice and by that giving securetheir gifts, so that by this process we may build the way of our ascent to the goal... We give what weare and what we have in order that the riches of the Divine Truth and Light may descend into ourlife."

In his book Sādhanā, Srī Swāmi Shivānanda wrote:"Of all the mantras, the supreme and the most potent power of powers is the great, glorious GāyatrīMantra.

It is the support of every seeker after Truth who believes in its efficacy, power and glory, be he ofany caste, creed, clime or sect. It is only one's faith and purity of heart that really count. Indeed,Gāyatrī is an impregnable spiritual armor, a veritable fortress, that guards and protects its votary,that transforms him into the divine, and blesses him with the brilliant light of the highest spiritualillumination. . . .

It is universally applicable, for it is nothing but an earnest prayer for Light, addressed to the

Supreme Almighty Spirit. . . .This single mantra, repeated sincerely and with clear conscience, brings the supreme good."

The InvocationChanting of the Gāyatrī Mantra is often prefaced with either a short invocation or a longinvocation and is often followed with a closing.

The following are examples of two common invocations. In either of the invocations, webegin the recitation of the Gāyatrī Mantra with an invocation using the sacred symbol OM toacknowledge and pay homage to the One who is beyond name and form.

- Short Invocation:This invocation is acknowledging and joyously celebrating that OM is bhūr, OM is bhuvah,OM is suvaha, . . . Om is everything!

The terms bhūr, bhuvah, suvaha (these are collectively called the mahā vyāhritis and arethought to have been the three great words “uttered” [vyāhriti means uttered] by Brahma theCreator at the beginning of creation) are invocations to honor the planes of our existence andto call to our aid the presiding deities of the three planes (lokas, or realms) in which we liveour ordinary lives—the physical, astral, and mental planes.

The three utterances (bhūr, bhuvas, suvaha) are the bīja (seed) mantras of the deities calledAgni (Fire), Vāyu (Wind/Air), and Āditya (Sun), who are being invoked to assist in ourtransformation. (See Chandogya Upanishad (IV, xvii, 1-3) and (II, xxiii, 3)).

Then Prajāpati, Lord of Creation, reflected on the three lokas and from this reflection wasborn OM. As veins pervade all leaves, so OM pervades all sound. Verily all this is OM!Verily all this is OM! Chandogya Upanishad (II, xxiii, 3)

The short preamble is simply these four words:

ombhūrbhuvah

suvaha

Click here to hear Sai Baba chant the Gayatri with short invocation.

The Sanskrit character that is transliterated as bh is a very earthy sound that virtually explodesfrom the diaphragm. Listen carefully to the Sai Baba recording. To learn to make this sound,try saying "who" while sharply pulling in the abdominal muscles and forcing the diaphragmupward.... then add the "b" sound and do the same with bhūr (pronounced "bhoor").(Please see the notes below regarding spelling and pronunciation of Sanskrit words) - Long Invocation:As with the shorter version, this invocation is a recognition that there are many worlds, allempowered by the nameless, formless, birthless, deathless which is symbolized by OM.... OMis everything.

These seven lines of the long invocation are the seven lokas, or planes, of existence, andare used not only to recognize and honor the planes of existence (some even say the sevencharkas), but also to call the presiding deities of those planes to aid in our transformation andrealization:

om bhūhūom bhuvahaom suvahaom mahahaom janahaom tapaha

om satyaM

Click here to hear Sreedevi Bringi chant the Gayatri with long invocation.This magnificent chant by Sreedevi Bringi is done in the ancient, traditional Vedic manner

which has been handed down from generation to generation for thousands of years. The seven lokas/chakras, may be briefly described as:

bhūhū earth, the physical world root/basebhuvaha astral/desire/breath, the world of becoming sacralsuvaha mental, the world of thinking solar plexusmahaha causal, silent mind, the world of emotion heartjanaha world of creative generation throattapaha world of intuition third eyesatyaM world of Absolute Truth crown

This recital of the lokas begins with the gross, physical world filled with separation anddifferences and then each, in sequence, becomes more refined, more transcendent, moreunified, more all-encompassing.

The recitation of the lokas, done with intent and clarity, prepares one for the chanting ofthe Gāyatrī Mantra by harmonizing and attuning one with all the worlds. Body of the Gāyatrī MantraThe body of the Gāyatrī Mantra is written as:

The transliterated text is:

om tat savitur vareNyaMbhargo devasya dhīmahidhiyo yo nah prachodayāt

Swāmi Shivānanda's translation of the Gāyatrī Mantra is:

We meditate on the glory of the Creator;Who has created the Universe;Who is worthy of Worship;

Who is the embodiment of Knowledge and Light;Who is the remover of all Sin and Ignorance;May He enlighten our Intellect.

A succinct and delightful translation by S. Krishnamurthy is:We meditate upon the radiant Divine Light of that adorable Sun of Spiritual Consciousness; May it awaken our intuitional consciousness.

Here's a simple word-by-word translation:

Om - Om (Brahman, the One, the Godhead, Supreme Deity)tat - that (referring to Savitri, Paramatma, God)savitur - (mw1190) - Savitri, the Spiritual Sun (that from which all is born), the One Light, the

all-pervading Consciousness“O nourishing Sun, solitary traveler, controller, source of life for all creatures, spread your light andsubdue your dazzling splendor so that I may see your blessed Self. Even that very Self am I!” �IsaUpanishad (16)

vareNyaM - most excellent, adorable, fit to be worshipped, venerable, worthy of being soughtbhargo - (mw748) - radiance, effulgence, splendor (the light that bestows understanding)devasya - divine, of the deitydhīmahi - we meditate upon... or may we meditate upondhiyo - prayer, noble thoughts, intuition, understanding of Realityyo - he who, the one whonah - our, of usprachodayāt - may he energize, direct, inspire, guide, unfold... or he who energizes, directs,

inspires, guides, unfolds(Please see the notes below regarding spelling and pronunciation of Sanskrit words, as well as thegrammatical ambiguity of dhīmahi and prachodayāt.))

Short Closing:bhūr bhuvas suvar om This simple closing phrase is magnificent, and is a powerful meditation all by itself, a joyousand humbling panoramic sweep from the initial earthy, lower chakra bh sound graduallybecoming ever finer, transcending all the worlds, and culminating in the nameless, formlessessence.

Long Closing:Om āpo jyotih rasomritam brahma bhūr bhuvas suvar om This beautiful closing pays tribute to the myriad forms of the One. A simple translation is:

Om, the Water, the Light, the very Essence in which we exist, the Absolute, the physicalworld, the astral realm, the mental realm, all are Om.

OmAs you may have noticed, the preamble begins with Om, the first line of the Gāyatrī Mantrabegins with Om, and the closing ends with Om.

Om is in everything and everything is in Om. Indeed, the mantric repetition of this onesyllable, Om, is of immeasurable value. It is often said that Om is the greatest of all mantras.

For clarification, here are quotes from various Upanishads describing the nature of Om:

I will give you the Word all the scriptures glorify and which all spiritual disciplines express, to attain

which aspirants lead of a life of sense-restrain and selflessness. It is Om. This symbol of Brahman isthe highest. Realizing it, one finds complete fulfillment of all one's longings. It is of the greatestsupport to all seekers.

Katha Unpanishad (I, ii, 15-17)

Take the great bow of the sacred scriptures, place on it the arrow of devotion; then draw thebowstring of meditation, and aim at the target, the Lord of Love. Om is the bow, the soul is the arrow,and Brahman is called its target. Now draw the bowstring of meditation and hitting the target, be Onewith It.

Mundaka Upanishad (II, ii, 3-4)

Fire is not seen until one firestick rubs across another, though the fire is still there, hidden. So doesBrahman remain hidden until being revealed by the mantram Om. Let your body be the lowerfirestick and the mantram Om be the upper. Rub them against each other in meditation and realizeBrahman.

Shvetashvatara Upanishad (1, 13-14)

Daily spiritual practiceThe beautiful rhythmic patterns, soothing ancient sounds and powerful intent make theGāyatrī Mantra a magnificent part of daily spiritual practice.

The Gāyatrī Mantra combines the effects of mantric sound with the effects of a deep andprofound prayer, resulting in a combination which is exceedingly potent.

As with all spiritual practices, this is a vehicle for intent. The stronger and greater theintent, the stronger and greater the results.

Spiritual progress does not succeed merely by means of intellectual reasoning ortheoretical arguments, but rather by direct experience. If you would like a deeperunderstanding of the Gāyatrī Mantra, it is well and good that you should begin with anintellectual understanding of the words and the intent, but that is only a preliminary stepleading to your own direct experience of That Which is beyond words.

Create your own unique renderingArmed with the definitions of the Sanskrit words and your own unique insight into what themantra means for you (which may change over time), it may be very useful to write your ownpersonal rendering of the meaning of the mantra.

For example, here is my current rendering:We meditate upon the Divine Radiance,that One Light which deserves our worship,the One whose noble thought energizes and directs our awakening.

Audio versions (mp3 and wma) of the Gāyatrī Mantra:Using the Short Invocation: - Click here to hear Sai Baba chant the Gayatri Mantra with short invocation - Click here for Gayatri Mantra chanted with short invocation

Using the Long Invocation: - Click here to hear Sreedevi Bringi chant the Gayatri Mantra with long invocation Notes:

1) The transliterations of the Gāyatrī Mantra given on this page include the Sanskrit rules of grammar knownas sandhi (assimilation).

2) The notation (mw352) denotes, for example, that the Sanskrit word gāyatrī may found on page 352 of the

Monier-Williams Sanskrit-English Dictionary.3) There is a interesting and powerful grammatical ambiguity in the terms dhīmahi and prachodayāt, wherein

the phrase may either be expressed as a prayerful desire or as a statement of fact.The term dhīmahi can indicate a desire in the form of "may we meditate upon" or it can also indicate a

statement of fact such as "we meditate upon".Similarly, the term prachodayāt indicate a desire in the form of "may he awaken our intuition" or it may also

indicate a statement of fact such as "he awakens our intuition".This ambiguity allows for a variety of interpretations according to one's current beliefs and spiritual

understanding. For some, the prayerful beseeching using "may.." is very important. For others, the recognition ofthese conditions as already having occurred is a cause for rejoicing and joyful praise.

4) Please note that transliterations are not phonetic; there are specific rules for pronouncing each transliteratedcharacter.

There are many more characters in the Sanskrit alphabet than there are in our English alphabet, thereforesome English letters are used in more than one way, such as n and N representing two different sounds, or a and ā representing two different sounds.

Here are phonetic guidelines for some common vowels used in this transliteration:long vowels: ā is like a in father, ī is like ee in reel, ū is like u in rude, ō is like ow in ownshort vowels: a as like u in but, i is like i in if, u is like u in full, o is like o in wrote.

5) You may be wondering why the first loka is written as bhūH, but is given as bhūr in the short preamble,and is written as bhūhū in the long preamble.

Simply, this is how the rules of Sanskrit grammar (sandhi) operate on the character called visarga, which isthe final character of each of the first six lokas.

Written all alone, the first six lokas are written as: bhūH, bhuvaH, suvaH, mahaH, janaH and tapaH, wherethe letter H denotes the Sanskrit character called visarga.

When the character visarga ends a word, the sound of the visarga depends upon both preceding sound as wellas the following sound. This can make the language very confusing and sometimes ambiguous, but it also bringsa sense of life into the language... just as our lives change depending upon who we are around, so the visargachanges the sound of the word depending upon what sounds are around it... a delightful sort of alphabet karma.

Written all alone, with no following word, the first loka is properly written as bhūH.However, when the visarga is followed by bh then the visarga creates a sound like an r—hence, bhūH

followed by bhuvaH is pronounced as bhūr.And when the visarga is followed by the syllable Om, then the visarga is pronounced like an h followed by

the vowel that was immediately before the visarga. So, bhūH followed by Om is pronounced as bhūhū.

_____________________________Resources:

Texts:Gāyatrī, I.K. Taimni, Theosophical Publishing House, Adyar, 1974, ISBN 81-7059-084-1Gāyatrī, Sadguru Sant Keshavadas, Motilal Bandarsidass, Delhi, 1978, ISBN 81-208-0697-2

On-line resources for the long form of the Gayatri Mantra:http://www.vedanet.com/Gayatri.htm

On-line resources for the short form of the Gayatri Mantra:http://www.life.net/shantimayi/gayatri.htmlhttp://www.gosai.com/chaitanya/srila_sridhara_mj/ssm_gayatri.htmlhttp://www.mypurohith.com/Rituals/Gayatrimantram.asphttp://www.vinnica.ua/~sss/gayatr_l.htmhttp://sanskrit.gde.to/doc_z_misc_general/gaayatrimantra.html

More on the Gayatri MantraInner Meaning & Analysis

Let us take each word of the Gayatri Mantra and try to understand its inherent meaning.

The First Word Om (Aum)It is also called Pranav, because its sound emanates from the Prana (vital vibration), which

feels the Universe. The scripture says Aum Iti Ek Akshara Brahman (Aum that one syllable isBrahman). When you pronounce AUM (which is how the mantra OM is actually written in Sanskrit):

A - emerges from the throat, originating in the region of the navel;U - rolls over the tongue;M - ends on the lips.Indeed, the word evokes the three states of human existence, for A = waking, U =

dreaming, and M = sleepingIt is the sum and substance of all the words that can emanate from the human throat. It is

the primordial fundamental sound symbolic of the Universal Absolute.

The Vyahritis: Bhuh, Bhuvah & SvahThe above three words of the Gayatri are called Vyahritis. Vyahriti is that which givesknowledge of entire cosmos or ahriti.

Now, let us understand the different meanings of these words given in the scriptures:

Bhuh BhuvahSvah

Sphere Earth Atmosphere Beyond Atmosphere

Time Past PresentFuture

DayMorningNoonEvening

QualityTamasRajasSattwa

Nature Gross SubtleCausal

Thus, by uttering these three words, the chanter contemplates the Glory of God that illuminesthe three worlds or the regions of experience.

The Remaining Words

Tat simply means "that" because it defies description through speech or language, the"Ultimate Reality."

Savitur means "Divine Sun" (the ultimate light of wisdom) not to be confused with theordinary sun.

Varenyam means " adore"Bhargo means "illumination" Devasya means "Divine Grace" Dhimahi means "we contemplate"Dhi means intellect Yo means "who" Nah means "ours" Prachodayat means "requesting / urging / praying"

The last five words constitute the prayer for final liberation through the awakening of our trueintelligence.

The Panchamukti Gayatri

Sai Baba on the Gayatri

What it isThe Gayatri (a Vedic prayer to illuminate the intellect) is the universal prayer enshrined in theVedas (Divine Knowledge), the most ancient scriptures of man. It is addressed to theImmanent and Transcendent Divine, which has been given the name 'Savita', meaning 'thatfrom which all this is born.' [ 20-6-1977]

Gayatri is Annapurna, the Mother, the sustaining Force that animates all life. So do notneglect it. [ 20-6-1977]

The Gayatri . . . is a sacred mantra that demonstrates the unity that underlies manifoldness increation. It is through the recognition of this unity that we can understand the multiplicity.Clay is one and the same thing, though pots of different shapes and sizes can be made from it.Gold is one, though gold ornaments can be multifarious. The Atma (Divine Self) is one,though the embodied forms in which it resides may be many. Whatever the colour of the cow,the milk is always white. [17-3-1983]What it consists of The Gayatri may be considered as having three parts: (1) praise, (2) meditation, and (3)prayer.

First the Divine is praised, then It is meditated upon in reverence, and finally an appeal ismade to the Divine to awaken and strengthen the intellect, the discriminating faculty of man.[20-6-1977]

This mantra is the embodiment of all deities. It is not related to any particular sect, caste, idol,or institution. It is said to embody nine "colours": (1) Om (2) Bhuh (3) Bhuvah (4) Suvah (5)Thath (6) Savithur (powers) (7) Varenyam (8) Bhargah (9) Dhevasya.

Dheemahi is related to the meditative aspect. Dhiyo-yo-nah prachodayaath relates to theaspect of prayer. The mantra as a whole thus contains three aspects: descriptive, meditational,and prayer. [17-3-1983] Triple aspects of Gayatri Who is Gayatri? Gayatri is a goddess yet she is not a goddess.�Gayatri is the mother of theVedas (Gayatri Chandhasam matha). Gayatri, however, has three names: Gayatri, Savitri, andSaraswati. These three are present in everyone. Gayatri represents the senses; it is the masterof the senses. Savitri is the master of Prana (Life Force). Many Indians are familiar with thestory of Savitri, who brought back to life her dead husband, Satyavan. Savitri signifies truth.Saraswati is the presiding deity of speech (vāk). The three represent purity in thought, word,and deed (trikarana shuddhi). Although Gayatri has three names, all three are in each of us asthe senses (Gayatri), the power of speech (Saraswathi), and the life force (Savitri).[23-8-1995]

When one's intelligence and intuition are developed by recitation of the mantra, the activatingdeity is Gayatri. When the life-forces are protected, the guardian deity is called Savitri. Whenone's speech is protected, the deity is called Saraswati. Because of the protective roles ofSavitri, Saraswati, and Gayatri in relation to life, speech, and the intellect, Gayatri is describedas "the embodiment of all goddesses (Sarvadhevathā-swarūpini)." [17-3-1983]Gayatri pervades everywhere. It consists of three deities, Gayatri, Savitri, and Saraswati. Ofthese, the first one is master of the sense, the second is the teacher of truth, and the third is themaster of speech. Hence it is a Trinity of the senses, the mind, and speech. [6-5-1995]

The five faces of Gayatri Gayatri is said to have five faces and hence is called Panchamukhti. Is there anybody in the

world with five faces? No. In the Ramayana, Ravana is said to have ten heads. If really he hadten heads, how would he be able to lie in his bed or move about? This is not the innermeaning of this description. He is said to be ten-headed because he was the master of the fourVedas and the six Sastras.

Likewise, Gayatri is described as five-faced. The five faces are as follows.1. Om (the Pranava). The Pranava Principle represents the eight different forms of

wealth (ashta-aishvarya). 2. Bhur Bhuvas Suvah. 3. Tat-Savitur-varenyam. 4. Bhargo Dhevasya dheemahi. 5. Dheyo yo hah prachodayat.

When the Gayatri mantra is understood in this way, it will be realised that all the five aspectsof Gayatri are within each of us. [23-8-1995]

Gayatri represents in these five faces the five pranas (life forces). Gayatri is the protector ofthe five pranas in man. "Gayantham thrayathe ithi Gaytri (Because it protects the one whorecites it, it is called Gayatri." When Gayatri acts as protector of the life-forces, she is knownas Savitri. Savitri is known in the Puranic story as the devoted wife who brought back to lifeher husband, Satyavan. Savitri is the presiding deity of the five pranas. She protects those wholead a life of Truth. Gayatri has five faces and is the embodiment of all deities --Sarva devathaSwarupam. [6-5-1995] The meaning of the Gayatri In the Gayatri Mantra, the unity of body, mind and soul is depicted in the first line,"Bhur-Bhuvah-Suvaha." The next line, "Bhargo Dhevasya Dheemahi", means "Throw away thedarkness." "Dheeyo yonah Pracho-dhayaath" means "Let the effulgence of the Divine dispelthe darkness of ignorance." [6-5-1995]

Gayatri means 'that which saves, when repeated'! It is the torch of spiritual wisdom (jnana)[25-2-1965]

This is the prayer addressed to the Sun in the Gayatri mantra:Dheeyo yo nah prachodayaath. (May the Sun illumine our intellects in the same way he shedshis effulgence).

In this way, they came to regard the Gayatri mantra as Veda Matha (the Mother of theVedas).

This Gayatri mantra is not related to any particular time, place, or person. Bhur BhuvaSuvah indicates that it relates to the three aspect of Time --past, present, and future.

Tat Savitur Varenyam, Bhargo Devasya Dheemahi, Dheeyo yo nah Prachodayaath saysthat light dispels darkness --without light, darkness will not go.

Bhargo devasya signifies that the Sun is the dispeller of darkness. In this manner, the ancients believed that there was a supreme power and looked upon it as

God. [21.5-1991]

Stotra (descriptions of the glory), dhyana (meditation), and prarthana (prayer) are allcontained in the Gayatri Mantra. When does a prayer become meaningful? It is only whenyou stabilize your mind and turn it toward God. The basis for this is to meditate, pray, andexperience. It is essential to achieve harmony in thought, word, and deed. Gayatri is teachingthis great lesson.[6-5-1995]

The Gayatri mantra has all three elements that figure in the adoration of God: description,meditation, and prayer. The first nine words of the mantra --Om-Bhur-Bhuvas-Suvah-Thath-Savithur-Varenyam-Bhargo-Dhevasya-- represent the attributes of the Divine. [23-8-1995]

Dheemahi pertains to dhyana (meditation).[23-8-1995]Dheyo yo nah Prachodayath is the prayer to the Lord.[23-8-1995]The mantra is thus a prayer to God to confer all powers and talents.[23-8-1995]

What the Gayatri does for you The Gayatri is considered as Vedasara --"the essence of the Vedas." Veda means knowledge,and this prayer fosters and sharpens the knowledge-yielding faculty. As a matter of fact, thefour mahavakyas or 'core-declarations' enshrined in the four Vedas are implied in thisGayathri mantra. So the Gayatri mantra has been given to you as a third eye to reveal to youthat inner vision by which you may realise Brahman.[ 20-6-1977]

It will protect you from harm wherever you are—traveling, working, or at home. Westernershave investigated the vibrations produced by this mantra and have found that when it isrecited with the correct accent as laid down in the Vedas, the atmosphere around becomesvisibly illumined. So Brahmaprakasha, the effulgence of the Divine, will descend on you andillumine your intellect and light your path when this mantra is chanted. Also repeat santhithrice at the end, for that repetition will give santhi or peace to three entities in you—body,mind, and soul.[ 20-6-1977]

Gayatri will protect your body, make your intellect shine and improve your power of speech.[6-5-1995]

It is essential to recite the Gayatri mantra at least three times during morning, noon, andevening. This will serve to reduce the effects of the wrong acts one does every day. It is likebuying goods for cash, instead of getting them on credit. There is no accumulation of karmic(result of action) debt, since each day's karma (action) is atoned for that day itself by recitingthe Gayatri mantra. [17-3-1983]

Brahmaprakasha, the effulgence of the Divine, will descend on you and illumine yourintellect and light your path when this mantra is chanted. [20-6-1977]

Gayatri is the reliever of all diseases (Sarva roga nivaarini Gayatri).[23-8-1995]Gayatri wards off all misery (Sarva dhukha parivarini Gayatri). [23-8-1995]Gayathri is the fulfiller of all desires (Sarva vancha phalashri Gayatri). [23-8-1995] Gayatri is the bestower of all that is beneficial. [23-8-1995]If the mantra is chanted, various kinds of powers will emerge in one. Hence the Gayatri

mantra should not be treated casually. [23-8-1995]The attitude of surrender will grow in us as we recite regularly the Gayatri mantra.

[17-3-1983] Like sunrise after the night, the Gayatri mantra dispels the darkness of ignorance:

Dhiyoyonah prachodayaath. The rays of the Gayatri mantra illumine the mind andintelligence and promote knowledge, wisdom and discrimination. [17-3-1983]

This Gayatri has the subtle power of removing evil tendencies and implanting virtuoushabits. The Gayatri promotes the acquisition of Daivasakthi (God-power) [25-2-1965].When you should say the Gayatri Never give up the Gayatri; you may give up or ignore any other mantra but you should recitethe Gayatri at least a few times a day. [20-6-1977]

Do not sing cheap and defiling film songs. Instead, recite the Gayatri. When you bathe, thebody is being cleansed; let your mind and intellect also be cleansed. Make it a point to repeatit when you bathe as well as before every meal, when you wake from sleep, and when you goto bed. And also repeat shanti thrice at the end, for that repetition will give shanti or peace tothree entities in you --body, mind, and soul. [ 20-6-1977]

Chant the Gayatri morning, noon, and evening. You do so many things. Why don't you chantthis Gayatri? I bless all of you that you may sanctify your life in this way, making it useful

and meaningful. [6-5-1995]It is essential to recite the Gayatri mantra at least three times during morning, noon, and

evening. [17-3-1983]

Gayatri is a treasure you must guard throughout your lives. [ 20-6-1977]

The Gayatri can be recited even when one is taking a bath. It will mean also offering ablutionsto the goddess. [17-3-1983]

At noon, if the Gayatri is recited before taking one's meal, the food will get sanctified andbecome an offering to the deity. [17-3-1983]

The Gayatri mantra has to be recited three times a day: in the morning at sunrise, at noon, andat sunset. These are called "sandhya kalam" --the time of coming together of night and day, ofmorning and evening, and of day and night. [17-3-1983]Time, like man, has three qualities: sattva, rajas, and tamas (poised or pure or serenity,passion, and inertia). The day is divided into three parts:

4am to 8am and 4pm to 8pm have the sattvic (equanimous) quality; 8am to 4pm are rajasic (passionate); 8pm and 4am are tamasic (inaction).

The eight hours from 8pm to 4am are used mainly for sleep. The eight hours of the day (from8am to 4pm) are employed by all beings, including animals and birds, in the discharge of theirday to day duties and are regarded as rajasic (active pursuit). When the four sattvic hours ofthe morning are used for engaging oneself in good actions like worship, virtuous deeds, andkeeping good company, one is sure to raise oneself from the human to the Divine level.It is during the sattvic period (4am to 8am and 4pm to 8pm) that the Gayatri mantra should berecited. [17-3-1983]

What to think when you are saying the Gayatri In the practice of the Gayatri mantra, one should realise that everything is within one andthereby develop confidence in the Self. [23-8-1995]

The Gayatri Mantras of Different DeitiesThe Gayatri Mantra is known to be the greatest mantra. The Rishis of the yore composeddifferent Mantras on the same meter as that of Gayatri on different manifestations of God.They are set apart from the Vaidika Gayatri—Om Tat Savitur Varenyam Bhargo DevasyaDhimahi Dhiyo Yo Nah Pracodayat—but employing a different ending..

Gayatri is a verse of specific length and meter. Although the Gayatri described above isone of the most sacred of the Vedic Mantras and is called "Mother of the Vedas," this verseform is also used to praise and invoke many of the deities. Though the complete import of themantras cannot be given, the implied and closest translations are given against each mantra.(Note that the deities are listed below in alphabetical order, that the Sanskrit image of the textis not provided for all of the Gayatri mantras, and that long vowels are indicated for properpronunciation.)�

This is the Gayatri of Aditya. This mantra is used to gain clarity andfocus, to shed light on something, and to lead one from the darkness ofignorance to the light of understanding.Om Divakaraya vidmahe, Prabhakaraya dhīmahiTanno Adityah pracodayat

May we realize the Light of God, Divakara. Let us meditate on the shining principle,Prabhakara, and may that sun god, Aditya, illumine us.

This is the Gayatri of Agni. This is a famous mantra used to bringeffulgence into the life/force of the body and in every activity of love, toprovide vitality and ojas to the body & mind.Om Vaisvanaraya vidmahe, Lalelaya dhīmahiTanno Agnih pracodayatMay we realize Vaisvanara, the fire-god. Let us meditate on that seven-tongued, mystic fire and may that Agni, the fire-god, illumine us.

This is the Gayatri of Ayyappa. Being born out of Mohini (the femaleincarnation of Lord Vishnu) and Lord Shiva, Ayyappa is invoked forreligious unity and communal harmony. As both of his parents weretechnically male, many gay men worship him to bring harmony into thelife/force of the body and in every activity of love.Om Bōdhanāthaya vidmahe, Bhavaputrāya dhīmahiTanno Shāsta prachodayat.May we realize the Lord of Wisdom. Let us meditate on that son of Siva,and may that Shasta Protector, the god Ayyappa, illumine us.

This is the Gayatri of Brahma. To increase productivity, that is, toincrease the power of creative shakti, this mantra is used.Om Paramesvaraya vidhmahe, Paratattvaya dhīmahiTanno Brahma pracodayatMay we realize the Supreme Brahma. Let us meditate on thatTranscendental Principle, and may that God Brahma illumine us.

This is the Gayatri of Chandra. For the removal of suffering and to getpeace from dejection and to subdue anxiety and worries, this mantra hasbeen used for the worship of this Divine Shakti.Om Ksiraputraya vidmahe, Amritatattvaya dhīmahiTanno Candrah pracodayatMay we realize that son of the ocean of milk. Let us meditate on thatprinciple of nectar. May that Chandra, the deity presiding over the moon, illumine us.

This is the Gayatri of Durga. This mantra is used to acquire this DivineShakti, which is used to gain victory over enemies, attackers and obstacles.

Om Katyayanyai vidmahe, Kanyakumaryai dhīmahi, Tanno Durga prachodayat

May we realize Katyayani, the Shakti. Let us meditate on Kanyakumari, the virgin goddess.And may that Durga illumine us.

Variation. This mantra is used to gain victory over obstacles, pains, andenemies.Om Girijayei vidmahe, Shiva Priyayei dhīmahiTanno Durga prachodayatMay we realize the consort of the mountain. Let us meditate on theBeloved. And may that Durga illumine us.

This is the Gayatri of Ganesha. The repetition of this mantra is repeated,especially at the beginning of any new undertaking, for the destruction ofobstacles and for success in difficult tasks.

Om ekadantaya vidmahe, Vakkratundaya dhīmahi, Tanno Danti prachodayat May we realize Lord Ganesa. Let us meditate on that elephant-headed godwho removes the hurdles. May that one-tusked god enlighten us.

This is the Gayatri of Garuda. Use this mantra for help in overcomingevil and in order to gain a greater overview of problems.Om Tatpurusaya vidmahe, Suvarnapaksaya dhīmahiTanno Garudah pracodayatMay we realize that Tatpurusa, the Supreme Principle. Let us meditate onVishnu’s vehicle, the golden eagle and may that Garuda illumine us.

This is the Gayatri of Gayatri Devi. This mantra is used to help us see allsides of a problem to ask for guidance in times of confusion and despair.Om Panchamuktaya vidmahe, Saptamatrika dhīmahiTanno Gayatrih pracodayatMay we realize that Five-faced One. Let us meditate on Vishnu’s vehicle,the golden eagle and may that Garuda illumine us.

This is the Gayatri of the Guru. Use this for help in studies of all kinds.

Om Gurudevaya vidmahe, parabrahmane dhīmahiTanno Guru prachodayatMay we realize the Divine Teacher. Let us meditate on him whosurpasses the brahmins and may that Teacher illumine us.This is the Gayatri of Hanuman. When there is a lack of fulfilling one'sduty within oneself, then this mantra is used.Om Anjaneyaye vidhmahe, Mahabalaye dhīmahiTanno Hamsa pracodayatMay we realize God of Victory. Let us meditate on that God of GreatStrength. May that Hanuman illumine us.

This is the Gayatri of Hayagriva. When one is surrounded by fear on allfour sides and is in need of courage, then this mantra is used to increasecourage and remove all fear.Om Vanisvaraya vidmahe, Hayagrivaya dhīmahiTanno Hayagriva pracodayatMay we realize that Vanisvara, who blesses us with vocabulary. Let usmeditate on Hayagriva, the horse-faced protector. May Hayagriva themunificent illumine us.

This is the Gayatri of Indra. To ward off any form of attack, intensesadhana is done for this Divine shakti using this mantra; it is especiallyused for security in aggression or war.Om Sahasranetraya vidmahe, Vajrahastaya dhīmahiTanno Indra PrachodayatMay we realize the thousand-eyed one. Let us meditate on that vajra-wielding god, and may that Indra, the god of storm and battle, illumineus.

This is the Gayatri of Krishna. To bring dynamic energy into one's lifein order to be able to do anything and achieve success, intensesadhana is done for this Divine power with this mantra.

Om Devakinandanaya vidmahe, Vasudevaya dhīmahi, Tannah Krishnah prachodayat May we realize the god who gives bliss unto all. Let us meditate on hisVasudeva aspect (indwelling spirit in all). May that Lord Krishnaillumine us.

This is the Gayatri of Kali as Gayatri Devi. To invoke power, toovercome evil, and heal terrible diseases, chant this mantra.Om Adyayai vidhmahe, Paramesvaryai dhīmahiTanno Kali pracodayatMay we realize the Primordial Energy. Let us meditate on thatParamesvari, the spouse of Siva. May that Goddess Kali illumine us.

This is the Gayatri of Lakshmi. This mantra is used in order to increasewealth, luxuries, promotion, and status. This is the one Shakti believed tohelp in acquiring wealth, status, greatness, and fame; therefore, thismantra is used to invoke this Shakti.Om Maha Lakshimi ca vidmahe, Vishnupatni ca dhīmahiTanno Lakshmi pracodayatMay we realize Maha Lakshmi. Let us meditate on that spouse of LordVishnu and may that Goddess Lakshmi illumine us.

This is the Gayatri of Lakshmi as Maha Devi. (Use as the above.)

Om Mahadevyai ca vidmahe, Vishnupatnyai ca dhīmahiTanno Lakshmih prachodayatMay we realize Maha Devi. Let us meditate on that spouse of LordVishnu and may that Goddess Lakshmi illumine us.

This is the Gayatri of Nandi. This mantra is used to gain insight,inner power, and spiritual strength.Om Tatpurusaya vidmahe, Cakratundaya dhīmahiTanno Nandi pracodayatMay we realize that Tatpurusa, the Transcendental Power. Let usmeditate on Chaktradunta, the vehicle of Siva. May that bull, Nandi(Dharma) illumine us.

This is the Gayatri of Narasimha. This mantra is repeated in order toincrease our ability to disperse ignorance, eliminate evil, and help others.Om Vajranakhaya vidmahe, Tiksnadamstraya dhīmahiTanno Narasimhah pracodayatMay we realize Narasimha, the man-lion god, with his diamond nails thatpierce the veil of ignorance. Let us meditate on that sharp-toothed onethat destroys the demon of darkness. May that Lord Narasimha illumineus.

This is the Gayatri of Narayana (Vishnu). To develop sustaining power,this mantra is used. In order to establish discipline and make peoplelisten to orders, and to increase one’s administrative power, oneconcentrates on this mantra. It is also used for one’s welfare.

Om Narayanaya vidmahe, Vasudevaya dhīmahi, Tanno Vishnuh pracodayat May we realize Lord Narayana, the Heavenly Father. Let us meditate on hisVasudeva aspect (indwelling spirit in all). May that Lord Vishnu illumine us.This is the Gayatri of Prithvi. This mantra is considered useful forstability, patience, and cooperation as well as for strengtheningone's Shakti to remove wavering of resolve and to bring aboutsteadfastness.Om Prithvi-devyai vidmahe, Sahasramurtyai dhīmahiTanno Prthvi pracodayatMay we realize the Goddess Prithvi, Mother Earth. Let us meditate on her thousand aspectsas Sahasramurti. May Prithvi, Mother Earth, illumine us.

This is the Gayatri of Rama. This mantra is used to establish properconduct and ethical behavior, and to insure security and status.

Om Dasarathaye vidmahe, Sitavallabhaya dhīmahi, Tanno Ramah pracodayat May we realize the son of Dasaratha. Let us meditate on that belovedof Sita, and may that Rama illumine us.

This is the Gayatri of Saraswati. Learned scholars have said that theuse of this mantra can help to increase the Shakti of the intellect andmental sharpness. Use it for memory, wisdom, knowledge, andcreativity.

Om Vāgdevyai ca vidmahe, Kamarajaya dhīmahiTanno Devi pracodayatMay we realize the goddess of speech. Let us meditate on that ruler of love, and may thatSaraswati illumine us.

This is the Gayatri of Shakti, Cosmic Power. This mantra is used toactivate and our female side, and to contact the cosmic power of theUniverse.

Om Sarvasammohinyai vidmahe, Vishvajananayai dhīmahiTannah Shaktih pracodayatMay we realize She Who Does the Cosmic Dance. Let us meditate onthat Mother of All, and may that Shakti, goddess of power, illumine us.

This is the Gayatri of Siva (Rudra). (Use as below.)

Om Tatpurshaya vidmahe, Sahasrakshaya Mahadevaya dhīmahi, Tanno Rudrah pracodayat May we realize the Transcendental Person. Let us meditate on thatThousand-Eyed Mahadeva, and may that Rudra illumine us.This is the Gayatri of Shiva. To contact our masculine side and toinvoke auspiciousness, to have pure thoughts and high spiritual feelings,to ease problems, and to gain peace & prosperity, this mantra is used.Om Panchavaktraya vidmahe, Mahadevaya dhīmahiTanno Rudraha pracodayatMay we realize Him of the Five Activities. Let us meditate on thatMahadeva, the greatest god, and may that Rudra (Siva) illumine us.

This is the Gayatri of Surya, the Sun. Praying with this mantra is verybeneficial for helping to cure grievous diseases.

Om Bhaskaraya vidmahe, Mahadyutikaraya dhīmahiTanno Adityah PracodayatMay we realize Bhaskara, the Shining One. Let us meditate on thatDivakara, the deity presiding over the day, and may that Surya, the sungod, illumine us.

This is the Gayatri of Varuna. To develop sweetness andmelodiousness at all levels, in speech, action, dealing with others, etc.,this mantra is used, especially to increase the love between man &woman.Om Jalbimbaya vidmahe, Nīl purshaya dhīmahiTanno Varunah pracodayatMay we realize that Lord of the Waters. Let us meditate on thatSerpent Lord of the Cosmos, and may that Varuna, the god of the sea,illumine us.

For the Gayatri of Vishnu, see under Narayana.

This is the Gayatri of Yama. This is a universal prayer to gain freedomfrom the fear of death.Om Suryaputraya vidmahe, Mahakalaya dhīmahiTanno Yamah pracodayatMay we realize that son of the sun god. Let us meditate on that MahaKala, the Great Lord of Time, which ends everything. May that Yama,the god of death, illumine us.

�OM SHANTIH SHANTIH SHANTIH

Compiled from Gayatri the Highest Meditation, by Sadguru Sant Kesavadas and other sources.

For those who may be interested, below is the full version of the Vedic prayer that containsthat Gayatri mantra. It is still used in Hindu trituals, and, in fact, every time the Balinese prayin a temple, the following Vedic prayer of Gayatri or Tri Sandhya is almost always recitedand chanted.

Gayatri Prayer

The Sanskrit Prayer The MeaningsOm bhur bhuvah svah tat savitur varenyam, bargho devasya dimahi; dhiyo yo nah pracodayat

The Supreme who pervades the threeworlds bhur bhuvah and svah, the radiantsupreme divine being; may he bestow hispure divine light to our mind and intellect.

Om narayanad evedam sarvam yad butam yacca bhavyam, niskalangko niranjano nirvikalpo, nirakyatah sudho devo eko narayanah nadvityo'sti kascit.

From Narayana, thus all these evolved,which have been existing and which willcome to exist. He is divine, without form,overcome any confusion, ever existing. Heis radiant, pure, one without a second.

Om tvam sivah tvammahadevah, isvarah paramesvarah, brahma visnusca rudrasca purusah parikirtitah.

You are Siva, You are Mahadeva, Isvara,Paramesvara, Brahma, Visnu and alsoRudra, the supreme soul, source ofeverything.

Om papo ham papakarmaham papatma papasambhavah, trahi mam pundarikaksa sabahyabhyantara sucih.

O The Supreme, I am full of sorrow, myaction is full of sins, my soul so destitute,and my birth is also so poor. Save mefrom all this sorrow, purify my body andmind.

Om ksamasva mam mahadeva, sarvaprani hitankara, mam moca sarvapapebyah palayasva sada shiva.

Forgive me O Mahadeva, redeemer of allsentient beings, save me from all thissorrow, guide me, redeem and protectme, O Sada Shiva.

Om ksantavyah kayiko dosah ksantavyo vaciko mama, ksantavyo manasa dosah tat pramadat ksamasva mam.

Forgive my sinful deed, forgive my wrongspeech, forgive my sinful mind, forgive mefor all those misdeeds.

Om shantih, shantih, shantih. O, The Supreme, peace, peace, peace.

Additional Mantras

Invocation to Ganesh: Gajananam bhutganadisevitam Kapittha jambō phalcharu bhakshanam Umasutam shokvinashkarakam Namami vighneshwar padpankajam Translation: “Oh Elephant-faced, worshiped by the existing beings, of all living beings,tasting the elephant apple (kaith) and jambolana (jamun), the Son of Uma, destroyer ofgrief, I bow to the lotus feet of Ganesh who is lord of all.”

To Ganesh for removing obstacles, a good way to start any project or ritual:

Ganapati Bappa Morya Pudhachya Varshi Lovkar Yaa

Use this to Ganesh prayer before beginning any new project so impediments may beremoved and your endeavor may be crowned with success:

Om gam ganapataye namaha. Also:

Om gam-gau-ganapataye Bighna-binashi ne-svāhā

For one who wants wealth and prosperity, meditate on the golden color of Ganesh and saythis prayer:

Om Lakshmi Ganapataye namaha.

Another to Ganesh, Japa is 5,000 times a day for 25 days: Om Gang Ganapataye Namaha, Om.

Another to Ganesh,

Om gam ganeshaya namaha Om klim gam gam gam Mahā-Ganapataye namaha

To Goddess Lakshmi. This mantra is said to get siddha after chanting it 108 times a day for11 days. This mantra never fails for one who seeks success in business and financialprosperity, or who faces barriers in business growth, or other obstacles to prosperity. Thismantra is very dear to Goddess Lakshmi, who told Vasistha that, “I am very pleased by thismantra and if any person recites this mantra even once, I will establish myself in his home.”

Om Shrīm Hrīm Klīm Shrīm Lakshmi Racha Gachha Mama Mandire Tishtha-Tishtha Swāhā

Another mantra to Lakshmi. Shrīm is the seed. Japa is 100,000 times after which one getsthe blessings of peace and prosperity.

Om Shrīm Hrīm Klīm Shrīm Mahā Lakshmaye Namaha, Om.

The Shri Rigveda Maha-Lakshmi Devi Mantra is: Om Shrīm Hrīm ShrīmKamale Kamalalaye Prasīdha Prasīdha Shrīm Hrīm Shrīm Om Shri Mahālakshmi Devyai namaha

The Shri Soubagya Mahalakshmi Mantra is: Om Shrīm Hrīm Klīm Aim Kamala Vasinyai Swāhā

Another to Lakshmi is:

Sarva mangala mangalye Sive sarvardha sadhike Saranye trayambake devi Narayani namostute

To Lord Kubera, the treasurer of the demigods. The ancient books refer to this as thesupreme mantra. Lord Shankara revealed its secret to the powerful Ravana. Through its use hecould create his golden capital and could attain supreme financial accomplishments. Thismantra has been found to be powerful enough to yield beneficial results very quickly. Itbecomes siddha after chanting it 108 times each day for 11 days. It is good for financialprogress, removal of obstacles, material happiness, home ownership, reputation, victory,longevity, etc.

Om yakshaya Kuberaya Vaishravanaya dhana-dhanyadi Pataye dhana dhanyadi samruddhim me dehi dapaya swāhā.

To Goddess Saraswati, it is said that after japa of 500,000 times, one becomes enlightenedand all knowledge is revealed. Aim is seed of the Sarasvati mantra:

Om Aim Saraswatye Namaha, Om.

Another to Sarasvati: Om Aim Shrīm Hrīm Saraswathi Devyai Namaha.

Shiva Panchakshari Mantra

Om namah Shivaya Shiva Shakti Panchakshari Mantra

Om hrīm namah shivaya Mantra to Lord Shiva for removing ailments and fear:

Om Triyambakam Yajamahe Sugandhim Pushti Vardhanam Urvarukamiva Bandhanat Mrityor Mukshiya Mamritat

Translation: “We worship the Three-eyed One (Lord Shiva) who is fragrant and whonourishes well all beings, even as the cucumber is severed from bondage to the creeper.”

A popular mantra to Durga, japa is 500,000 times: Om Aim Hrīm Klīm Chamundaye Vichchey, Om.

Also: Om dung Durgaye Namaha, Om.

The Shri Durga Mantra is: Om Hrīm Dhum Durga Devyai namaha

A mantra for Kali, Krīm is the seed of the Kali mantra. Japa is 500,000 for mantra siddha: Om Krīm Kalikaye Namaha, Om.

IV. More on the Gayatri Prayer

Gayatri, Aum, and the Three Vedas

The Gayatri Mantra:

Om bhur bhuvah svah Tat savitur varenyam bhargo devasya dhīmahi

dhiyo yo nah prachodayat

The deity presiding over the Gayatri Mantra is the Vedic Lord of the Sun, Savitar (or hisconsort, Savitri). The Gayatri itself is personified as a goddess, the consort of Brahma (asSaraswati), and the mother of the Vedas.

The Gayatri Mantra is never chanted for the purposes of material gains, physical orotherwise. Its very invocation concludes with an appeal to pure Consciousness to illumine ourhearts and minds and souls. It is a prayer unto the Self to unveil itself and to manifest itself aspure wisdom in our life.

The Gayatri Mantra is one of the oldest extant Divine hymns. In the ancient Vedicliterature, this mantra is dedicated to the solar deity. It is sung in the Vedic-meter calledGayatri, and as it is considered to be the most important mantra written out in Gayatri meter,and therefore, by tradition, this mantra has come to be known as Gayatri.

It has actually been observed that by the repetition of the Gayatri Mantra with the rightunderstanding of its sacred meaning, the ordinary negative tendencies in the human mind canbe erased out to a large extent.

It is believed that for any one frightened of the dark, immediate chanting of the GayatriMantra is advised to help them get over the nervousness of their fright.

It is also believed that on starting any important and great work, if a person detects somebad omen, that person must immediately sit down and chant the Gayatri eleven times. If onstarting again, he meets with a new set of bad omens, then he is to sit down again and chantthe Gayatri sixteen times, to remove the effects of the bad omen encountered.

The deeper philosophic meaning of GayatriIn our inner life, the sun represents the light-giver, the illuminator of all experiences, theAtman (Soul). This pure consciousness in us, the innermost center of our self, around whichall matter coalesces and which functions with mathematical precision—just as around the sunthe entire solar system revolves—is invoked to shine more and more in our intellect. Withoutthe Atman (the light that is our consciousness), the bodily matter become inert and dead, justas without the sun, life would be impossible.

The mantra OM (AUM), indeed, embodies both the lesser Brahman as Hiranyagarbha(the Golden-Womb of the Universe) and the Supreme Brahman, the Creator of theCosmos. If anybody who, while meditating on this mantra, desires either of the two, thatshall come to him.

—Katha Upanishad, I.ii.16

This medium is the best; this medium is the Supreme (and the inferior) Brahman.Meditating on this medium, one becomes adorable in the world of Brahman.

—Katha Upanisad, I.ii.17

OM (AUM) being the sound symbol of Paramatman (The Supreme Soul; the UtmostReality), it is considered to be the first vibration as sound emanating from the beginning of

creation. From the three mantras of A-U-M (governing body, speech, and mind; respresentingthe triple world of past, present, and future; symbolizing the trinity of Brahma, Vishnu, andSiva; etc.) came out the three “feet” (in a metrical sense) of the Gayatri, and from its three“feet” came out the three Vedas and the three Vyāhrtis BHUR-BHUVAH-SVAH,representing the three cosmic world planes (physical, subtle or astral, mental or causal).

From A, emerged tat savitur varenyam, which expanded itself into the Rig-Veda and thecosmic plane Bhuh.

From U emerged bhargo devasya dhīmahi, which expanded itself into the Yajur Veda andthe plane of Bhuvah.

From M came out dhiyo yo nah prachodayat, which expanded itself into the Sam Veda,and the plane of Svah.

The oldest veda, the Rig Veda, is stuti-para, devoted to devotion. The second, YajurVeda, is kriya-para, devoted to work (action). The third, Sam Veda, is jñāna-para, devotedto knowledge.

Om, we meditate (dhīmahi) on the spiritual effulgence (bhargas) of that adorableSupreme Divine Reality (varenyam devasya), the source or projector (Savitri) of thethree phenomenal world planes: the gross or physical (bhuh), the subtle or psychical(bhuvah), and the potential or causal (svah), both macrocosmically or externally andmicrocosmically or internally.May the Supreme Divine Being (Tat) stimulate (prachodayat) our (nah) intellect(dhiyah), so that we may realize the Supreme Truth.

___________________________________ On AUM (OM) From the Bhagavad Gita, Ch. 10, Verse 25

The Blessed Lord said:"Among words, I am the one syllable AUM"

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From the Mandukya Upanishad, First Mantra:AUM, the word, is all this (phenomenal universe). A clear explanation of it (follows).All that is past, present, and future is, indeed, AUM. And whatever else there is, beyondthe threefold division of time, that too verily is AUM (OM).

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An explanation by Sri B. L. Satyanarayana Sastri:The syllable AUM is a sacred Mantra of the Vedas. It is an esoteric formula from whichall written and unwritten sounds, letters and words have emanated. The letters A, U, M,which when combined form the syllable AUM (or OM), represent the entire vocabularyof articulation, as they represent the various sounds uttered through the vocal organ(mouth).

A (pronounced as the 'u' in cut) represents gutturals, U (as in 'fool') represents labialsand M (pronounced exactly as 'm' in 'mother') represents nasals. The shabda (sound),which comes out through the vocal organ, is in a pregnant form within, till it is spelt out.

The alphabetical letters of all languages form the corpus of meaningful expression. Inthe deep-sleep state, objects, ideas, as well as letters are all latent. So speech is anexpression of consciousness.

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An explanation by Swami Nikhilananda Sri Ramakrishna Math:

The word that signifies God is AUM. AUM, often written OM (to rhyme with home), isthe most sacred word in the Gayatri Mantra, which contains the essence of the Vedicphilosophy. Hindus regard this word as an effective symbol of Brahman (the SupremeReality), and give the following reason.

Every thought has a counterpart in a word or sound; the word and the thought areinseparable. The external part of a thing is what we may call the thought. The samethought may be expressed by different words or sounds. Though the sounds vary, yet therelation between the sound and the thoughts is a natural one. This relation is effectiveonly if there is a real connection between the thing signified and the signifying symbol;otherwise the symbol will never be universally accepted. When that natural connectionexists, the symbol, when it is used, recalls the thing signified.

According to Patanjali, there is a unique relation between the Godhead and the wordAUM. Hindu philosophers regard AUM as the most generalized sound, the substratumand common ground of all sounds.

The three letters A, U, M, pronounced in combination as Aum, are the generalizedsymbols of all possible sounds. A (pronounced o as in hot) is the root sound, the key,pronounced without the tongue's touching any part of the palate; it is the leastdifferentiated of all sounds. Again, all articulate sounds are produced in the spacebetween the root of the tongue and the lips; the throat sound is A, and M is the finalsound produced by the closing of the lips. U represents the rolling forward of theimpulse that begins at the root of the tongue and ends at the lips. When properlypronounced, AUM represents the whole gamut of sound-production as no other wordcan. It is therefore the matrix of all sounds, and thus the fittest symbol of the Godhead; itis the Word, which, according to St. John, was in the beginning, was with God, and wasGod.

The word AUM is not invented by any man. It is the primordial and uncreated soundwhich is heard by mystics absorbed in contemplation, when their minds and senses arewithdrawn from the world.

The three aspects of creation, preservation, and destruction are expressed by the threeletters of AUM. A signifies the creative aspect of the Deity, because A is the beginningof all sounds. U signifies the preservative aspect, because the sound that is produced inthe throat is preserved, as it were, by U, while rolling through the mouth. Finally, M isthe symbol of the destructive aspect of the Deity, because all sounds come to an endwhen the lips are closed. There is also an undifferentiated sound that comes at the end ofthe utterance of AUM and that is the symbol of pure consciousness, or the attributelessBrahman. Both the symbol and the entity signified by it are without parts orrelationships. The undifferentiated sound finally merges in silence, which also is thefinal experience of the mystics.

The word AUM signifies God. By repeating it and meditating on its meaning, theaspirant develops introspection and overcomes such obstructions to the spiritual life asdisease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining of concentration, and falling away fromconcentration when attained.

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AUM: No Other Word Can Do ThisThese three letters A-U-M pronounced in combination as OM, may well be thegeneralized symbol of all possible sounds. The letter A is the least differentiated of allsounds, therefore Krishna says in the Gita. "I am ‘A’ among the letters." Again all

articulate sounds are produced in the space within the mouth beginning with the root ofthe tongue and ending in the lips – the throat sound is ‘A’, and ‘M’ is the last lip sound,and the ‘U’ exactly represents the rolling forward of the impulse which begins at theroot of the tongue till it ends in the lips. If properly pronounced, this OM will representthe whole phenomenon of sound production, and no other word can do this.

—Swami Vivekananda (The foremost disciple of Sri Ramakrishna Paramhansa)

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From the Bhagavad Gita, Ch. 10, Verse 25

The Lord said:“Among sacrifices, I am the sacrifice of silent repetition.”

_____________________________________________

From the Prashna Upanishad IV (Up. 5)

1. Then Satyakama, son of Sibi, asked him: ‘Venerable Sir, if among men any onemeditates on AUM to the end of his life, what world does he win thereby?’

2. To him he said: “Verily, O Satyakama, this syllable AUM is both the higher and thelower Brahman. Therefore, he who knows it can reach by its support either the oneor the other.

3. “If he meditates on one element of it, he is enlightened even by that and comes backquickly to earth.

The Rig Veda verses lead him to the world of men. There, endowed withausterity, chastity, and faith, he experiences greatness.

4. “If he meditates on two elements, then he becomes one with the mind and is led bythe formulas of the Yajur Veda to the intermediate space, to the lunar world; havingexperienced greatness there he returns here again.

5. “But if with the three elements of the syllable AUM he meditates on the highestPerson, he becomes one with the light, the Sun. And being freed from his sins, as asnake is freed from its skin, he is led by the chants of the Sama Veda to the world ofBrahman. He sees the Person who dwells in the body, higher than the highestassemblage of life. On this subject there are these two verses:

6. “ ‘These three elements, each by itself, are within the sphere of mortality. But if theyare united and not separated from each other and are enjoyed in actions wellperformed, internal, external, or intermediate—the knower is not shaken.

7. “ ‘With the Rig verses one gains this world, with the Yajur formulas the inter-space,and with Sama chants that which the sages know. With AUM as the sole support thewise man attains to that which is tranquil, undecaying, deathless, fearless, andsupreme.’ ”

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The Gayatri Mantra, the Essence of the VedasThis great mantra consists of three parts. The first (the long expository chant) is the chant tothe seven worlds. The second is the mantra proper of twenty-four syllables. The third is asummary of the mantra’s energies. The following is a brief explanation of the mantra aspresented in the Mahanarayana Upanishad.

The Head of the GayatriOM Bhuh!- the physical realm or earth, realm of being or foodOM Bhuvah! - the vital plane or atmosphere, realm of becoming or breathOM Suvah! - the mental plane, space or heaven, realm of illuminationOM Mahah! - the sphere of cosmic mind, realm of DharmaOM Janah! - the realm of creation or blissOM Tapah! - the realm of consciousness-forceOM Satyam! - the realm of absolute truth

The Body of the MantraOM – ALL THAT ISTat - ThatSavitur - of Savitar, the solar CreatorVarenyam - SupremeBhargo - EffulgenceDevasya - of the DeityDhīmahi - We meditateDhiyo - Intelligences, mindsYo – that (relative particle)Nah - OurPrachodayat - May direct

“We meditate upon the supreme effulgence of the Divine Solar Creator that he may direct ourminds.”

The Tail of the GayatriOM – ALL THAT ISApo - the Cosmic WatersJyoti - the Cosmic LightRasomritam - the Immortal EssenceBrahma - the AbsoluteBhur - the physicalBhuvas - the atmosphericSuvar - the realm of spaceOM - the four higher realms

"OM, the waters, the light, the immortal essence, Brahman, earth, atmosphere, heaven, OM."

The Gayatri mantra (Rig Veda III.62.10) is perhaps the greatest Vedic mantric chant. It wasfirst recognized by the Rishi Vishwamitra, who himself is an avatar of the Sun, who is thefriend (mitra) of all (vishwa). Rishi Vishwamitra is the embodiment of tapas or ascetic force,and his mantra carries that power of light, energy, and transformation. Through it one can beborn again (dwija) or twice born in truth, in the heavenly stream of Divine wisdom.

The mantra is chanted at sunrise, noon, and sunset. At dawn it is called Gayatri, theyouthful form of the Goddess, consort of Brahma, the creator. It is called Savitri, the matureform, at noon, the consort of Shiva, the destroyer. It is called Saraswati, the elderly form, atsunset, the consort of Vishnu, the preserver.

The Supreme Self, Paramatman, or Savitar, is the conscious being within the Cosmic Sunor Light of Lights. The mantra is his creative force, the Divine Word. Savitar is the master ofall transformations and the director of all higher evolution. He is the Self of Brahman, thepure being of the Absolute.

Harnessing the Power of the Inner SunThis mantra releases the supreme solar power, the power of the inner sun of Self-realizationand cosmic creation. Those wishing to bring about a new creation or new dawn forthemselves or for humanity in this dark age should chant this mantra. Those wishing totranscend this world of Samsara can also use the mantra as a stairway to the infinite. Thismantra also grants intelligence, creative vision, and healing powers.

Used with the chants to the seven worlds it unfolds all the secrets of the universe outwardlyand inwardly.

The Gayatri mantra is central to Yoga, Vedanta, Ayurveda, and Vedic astrology. For Yoga,it sets in motion the Divine will toward transformation, stimulating the Kundalini force. ForVedanta, it grants Self-knowledge, knowledge of the solar Self. For Ayurveda, it gives thepower of the cosmic prana that is born of the sun. For Jyotish, it gives knowledge of themovements of the heavenly bodies ruled by the cosmic sun.

Note: the exact pronunciation and intonation of the mantra requires personal instruction.This mantra is not something to be merely toyed with but requires entering into the stream oftransmission of Vedic knowledge.

V. Gayatri Devi: The Goddess

** Sri Gayatri Devi **

Mukta vidruma-hema-dhavalac-chayair mukhais-tryaksanair-

yuktam indu-nibaddha-ratnamukutam tattvarthavarnatmikam |

Gayatrim varadabhayankusakasahsubhram kapalam gunamsankham

cakram atharavindayungalam hastair vahantim bhaje ||

I meditate on the (five-faced) Goddess Gayatri, who faces are of the hues of the pearl,coral, gold, blue, black and white (stones), of three eyes (in each face), with jewelled

diadems set with the crescent moon, composed of syllabus representing the Great Truth,

and holding in the (ten) hands, the mudras of offering refuge and boons, a goad, a whip,a white skull, a rope, a conch, a discus and two lotus blossoms.

Gayatri, The Personal MotherThe Mythological description of Devi Gayatri

Supreme, pure consciousness is Parabrahman, the impersonal Godhead. This transcendentalconsciousness as power is Mother. She is known as Gayatri. She is the primal cause ofeverything that was, that is, and that will be. When she manifested the trigunas or threequalities, known as sattva (poise), rajas (passion), and tamas (stupor), these three qualities,possessing the pure consciousness that is Parabrahman, took three forms known as Brahma,Vishnu, and Siva. Brahma was possessed by rajas, Vishnu by sattva, and Siva by tamas.Gayatri was worshiped by the Trinity as The Mother. When Brahma, Vishnu, and Siva werejust children, Gayatri Devi put them into the cradle of Void (akasha) that was hung by thechains of the four Vedas (wisdom) and with Om lullaby. She put them to sleep. Seeing thatHer children possessed by gunas were sleeping, Devi disappeared.

After a long time, the Trimurti got up and began crying. They grew up and were wanderingin Void by the power of the gunas and then they thought of finding their Mother. They sat inmeditation for a long time. As the fire of their austerity was scorching the universe, theUniversal Mother, being compassionate, decided to appear before them. Even though She isall-pervasive, still for Her divine lila ( sport), She manifested Her divine form.

She was the most beautiful Mother, She wore a red sari, Garlands dangled round Her neckand Her face was like the full moon. She had three eyes and Her forehead carried a roundmark of red powder. She had eight arms holding lotuses, mace, conch, and toerings, banglesand many shining rings, jewels and ornaments, all of which were supraphysical (aprakrta). She came running for Her children and perspiration was dropping from Her face like pearls.Then, She hurried to Her children and called them by their names as Brahma, Vishnu, andSiva. The Trimurti ran to their mother, who kissed and caressed them again and again.Holding them in Her arms, she said:

O divine children, I made you undergo this great agony of separation. I should havecome to you long before. I just wanted you to gain powers of creation, preservation anddissolution through austerity, so that the souls who partake their role in this cosmic lilashould see the ideal of austerity and penance shown by you three. I was always with you;within yourselves by My grace, then I took a transcendental form also so that the soulthereafter might worship My divine form as the Divine Mother Gayatri. I shall bepleased with their worship and confer on them all prosperity and bhakti. Let Brahma, bythe rajas ( passion and activity ) create; and Visnu, by the quality of Sattva ( equilibrium) maintain and preserve, and let Siva, by tamas ( destruction ) bring dissolution at theend of cycles. Pray to Me during the times of confusion and difficulty for guidance.

Saying thus, the most blessed Mother disappeared. This shows that Gayatri is Vedamata orMother of the Vedas, i.e., sources of divine wisdom. She is the inseparable power ofParabrahman, the Supreme pure consciouness.

[Adapted from: Sadguru Sant Keshavadas, Gayatri: The Highest Meditation]

The Goddess in the solar orb, who is of the form of the Trinity Who is both Saraswati and SavitriI bow to thee, Mother of the Vedas

The Goddess who is the Mother of the Worlds, who is of the form of the Trinity and who is of the form of Gayatri

I bow to that form of the Seven Mothers

svetavarna samuddista kauseya-vasana tatha,svetair vilepanaih puspair alamkarais ca bhu-sitaaditya-mandalastha ca brahmaloka-gata tatha aksasutradhara devi padmasanagata subha

White Complexioned, they say, is Gayatri in silken shining garment dressed.White sandal-paste perfumes her skin with flowers white and jewels decked.In Solar orb her home you find, in Brahma world als She dwells.With rosary in hand is she, on lotus flower, auspicious one."

According to the sacred texts: “The Gayatri is Brahma, Gayatri is Vishnu, Gayatri is Shiva,Gayatri is Vedas.” Gayatri later came to be personified as a Goddess. She is another consortof lord Brahma.

She is shown as having five heads and is usually seated on a red lotus - this signifieswealth. She is wearing crowns on all five heads, the crowns bear nine types of gems, whichsignify lusture of Divine Light flowing into the heart of the aspirant. Four of the heads ofGayatri represent the four Vedas, the fifth head represents the almighty God. In her ten handsshe holds all symbols of Lord Vishnu. The weapons held by the ten hands of Gayatri give a

divine protection , desired boon to the aspirant, at the same time all the enemies and badelements working unfavourably against the devotee are killed.

Gayatri is the name of one of the most important Vedic hymns, which consists of twentyfour syllables. The hymn is addresses to Lord Surya (Sun) as the supreme generative source.

Significance behind the five faces:

A darshan of these five faces of Gayatri idol is capable of removing Five Great Sins we havecommitted if any. While this darshan removes great sins committed by the aspirant, it grantsat the same time Five types of Divine grace from Lord Shiva.

Significance of ten eyes:

The eyes of Gayatri are watching at the ten directions (8 directions + sky and Earth) forperforming Dushtanigraha (killing bad people) and Sishtaparipaalana (protecting the good)

Significance of ten hands :

The first five hands signify five types of Sukhas (comforts) obtainable from this earth and theother five hands signify five types of Divine BLISS obtainable from the Divine and Spirituallokas.

Goddess Gayatri, holding a book in one handand a cure in the other, sitting on a lotus flower

and accompanied by a swan

Originally the personification of the mantra, the goddess Gayatri is considered the veda mata,the mother of all Vedas, and the consort of the God Brahma and also the personification of theall-pervading Parabrahman, the ultimate, unchanging reality that lies behind all phenomena.

Gayatri is typically portrayed as seated on a red lotus, signifying wealth. She either apearsas having five heads with the ten eyes looking in the eight directions plus the earth and skyand ten arms holding all the weapons of Vishnu, symbolizing all her reincarnations, or asacompanied by a swan, holding a book in one hand and a cure in the other, as the goddess ofEducation.

GAYATRIJI KI ARTI ☼ Prayers of the Goddess Gayatri

JAYATI JAYA GĀYATRĪ MĀTĀJAYATI JAYA GĀYATRI MĀTĀMay you be victorious, O Mother Gayatri! May you be victorious, O Mother Gayatri!

ĀDI SHAKTI TUM ALAKH NIRANJANAJAGA PĀLANA KARTRIDUHKHA SHOKA BHAYA KLESHAKALAHA DĀRIDRYA DAINYA HARATRI. 1O Divine Mother Gayatri, you are the primordial energy; invisible, untouched protector ofthe creation and remover of miseries, sadness, fear, mental disturbances, disputes, poverty,and humiliation.

BRAHMA RUPINI PRANAT PĀLINIJAGAD DHĀTRU UMBAYBHAVA BHAYA HĀRI JANA HITAKARISUKHADA JAGADUMBAY .2O Divine mother Gayatri, O Amba, O Jagadamba, your form is identified with God, Youprotect who bow down to you. You sustain the whole creation, remove the fear of theworld do good to people and bestow bliss.

BHAYA HAARINI BHAVA TAARINI ANAGHAYAJA ĀNANDA RĀSHIAVIKĀRI AGHĀRI AVICHALITAAMALAY AVINĀSHI. 3O Divine Mother Gayatri, you remove fear, help to cross the ocean of the world, you whoare sinless, unborn, the collection of bliss, changeless, the remover of sins, steady, pure,and immortal.

KĀMDHENU SATA CHITA ANANDĀJAYA GANGĀ GĪTĀSAVITĀKI SHĀSHWATI SHAKTITUM SĀVITRI SITĀ. 4O Divine mother Gayatri, you are the wish-fulfiller, the celestial cow Kāmadhenu. You arethe bliss of truth in the mind. May you be victorious as Ganga and Gita. You are Sita, thecreative power and the internal energy of the sun.

RIG YAJU SĀMA ATHARVA PRANAYINIPRANAVA MAHĀ MAHIMAYKUNDALINI SAHASRĀR SUSHUMNĀSHOBHĀ GUNA GARIMAY. 5O Divine Mother Gayatri. You are the beloved of the Rig Veda, the Yajur Veda, the SamaVeda and Atharva Veda. Aum is your great glory. You are Kundalini, the Sahasra Chakra,and the Sushumna nerve channel. You are the glory of beauty and virtues.

SWĀHĀ SWADHĀ SHACHI BRAHMĀNIRĀDHĀ RUDRĀNIJAYA SATA ROOPA VĀNI VIDYĀKAMALĀ KALYĀNI. 6O Divine Mother Gayatri! You are Swaha, i.e., the destroyer of evil and doer of good. Youare Swadha, i.e., self-content. You are Shachi, the spouse of Indra; Brahmani, the spouse

of Brahma. You are Radha, and you are the spouse of Rudra. O virginal Kamala. Thegoddess of wealth, may you be victorious in the true form of speech, learning, andgoodness.

JANANI HUM HAIN DĪNA HĪNADUHKHA DĀRIDRYA KAY GHAYRAYYADYAPI KUTILA KAPUTATAU BĀLAKA HAI TARAY. 7O Divine Mother Gayatri, we are poor, degraded, and surrounded by miseries and poverty.Though we are crooked, rouges, and bad children, we are after all your children.

SNEHA SAMI KARUNA MAYA MĀTĀCHARAN SHARANA LIJAIBILAKH RAHAY HUM SHISHU SUTA TERAYDAYĀ DRASHTI KIJAI. 8O Divine Mother Gayatri! You are full of love and mercy. Please give us shelter at yourfeet. We, your children, are yearning for you. Please cast your merciful glance upon us.

KĀMA KRODHA MADA LOBHADAMBHA DURBHĀVA DWESHA HARIYESHUDDHI BUDDHI NISHPĀPAHRIDAYA MUNA KO PAVITRA KARIYE. 9O Divine Mother Gayatri, please remove my lust, anger, arrogance, avarice, hypocrisy, evilinclinations, and jealously. Make my intellect pure, my heart sinless, and my mind holy.

TUM SAMARTHA SABA BHANTI TARINITUSHTI PUSHTI TRATTASAT MARAG PAR HAMEN CHALAOJO HAI SUKHDATA. 10

JAYATI JAYA GĀYATRĪ MĀTĀJAYATI JAYA GĀYATRĪ MĀTĀYou are capable of doing everything. You are the rescuer and the giver of satisfaction andgrowth.

May you be Victorious, O Mother GayatriMay you be Victorious, O Mother Gayatri

A person can proceed rapidly on the path of soul growth and self-realization through devotionof the Goddess Gayatri the supreme creative energy of the divine. It endows its devotee(Sadhaka) with true wisdom. A subtle, uninterrupted current of divine energy starts flowingthrough the inner being of the devotee, cleansing his intellect, mind and emotions of theperverse, perverted and dark thoughts, feelings and desires. The effect of sincere and steadfast Gayatri Sadhana is swift and miraculous in purifying,harmonizing and steadying the mind and thus establishing unshakable inner peace and a senseof joyfilled calm even in the face of grave trials and tribulations in the outer life of theSadhaka. Gayatri Sadhana bestows extra-ordinary benefits on the devotees. Many persons haveperformed Gayatri Sadhana under my guidance and I have myself been a witness to thematerial and spiritual benefits achieved by them through this Sadhana. The reason is that they

get true discriminative wisdom as a divine gift in the light of which all infirmities,complications and difficulties, which make people unhappy, worried and miserable, aresolved. Darkness has no independent existence of its own. It is nothing but absence of Light.In the same way, unhappiness is nothing but absence of knowledge. Otherwise, in this orderlycreation of God, there is no shadow of sorrow or suffering. God is Sat, Chit, Anand,embodiment of Supreme Truth, Pure, Awareness and Divine Bliss. Human beings sufferbecause they choose to aimlessly wander in the wilderness of ignorance- forgetting their trueidentity as Divine sparks. Otherwise, birth in a human body is a great boon, which even thegods covet, because it is the only means through which a soul can attain self-realization, thefount of unalloyed Bliss. The Sadhana of Gayatri is worship of supreme Knowledge. It is my personal experience andfirm belief that those who worship Gayatri will never be lacking in spiritual enlightenmentand worldly happiness.

A GAYATRI SADHANA

A Simple and Safe Mode of Daily Gayatri-Upasana Gayatri-Upasana can be performed mentally at any time in any circumstance. It isdoubtlessly beneficial in every condition. Nevertheless, performing it regularly andreligiously has greater significance and spiritual impact. Any experiment or task if conductedsystematically with due concentration and punctuality assures completion and comprehensiveoutput. The same is true of devotional practices. The rituals associated with the daily upasanaof Gayatri are devised to help desired mental and emotional conditioning of the sadhaka.These are simple and could be practiced by every one. It should be noted that these are notmere customs or mechanical acts. Rather, these are derived from in-depth understanding ofthe spiritual nature of human self. For adept performance of daily upasana it is important tonote the implications and sentiments associated with them as highlighted below.

One is free to choose the sakara or nirakara mode of upasana as per his mental makeup.One needs to select an appropriate place where he or she could perform the upasana at thescheduled time every day without any disturbance. Usually a separate room or a quiet cornerof a room in the house is suitable for this purpose. Or, one may go to a nearby temple, on abank of a river or in a garden and adjust the daily practice at such a time and spot which isrelatively silent…. The place of worship (pujasthali) should be kept clean. In sakaraupasana, a photo of Gayatri Mata is placed on a small altar and is worshiped every day withflowers, water, incense, etc. (Any photograph or idol of Gayatri Devi will do). Nirakaraupasana does not require any photo or idol, as here, the rising sun or some subtle concept ismeditated upon.

Early morning is the best time for regular upasana. One should commence it only after theroutine cleansing of the body. In case of sickness or weather constraints, bathing could bereplaced by partial cleaning or sponging. The pancakarma sandhya as described below shouldbe performed through heart before japa (repetition) and dhyana (meditation)in the dailyupasana. This could be relaxed in case of traveling, etc. In similar unavoidable conditions, thedaily upasana could be performed only by japa and dhyana.

Daily Upasana with Panca Karma Sandhya: Sit on a cloth or carpet in a comfortableposture (preferably in a cross-legged position such as “sukhasana”) with erect spinal cord.Keep a small glass full of water and lit a candle and incense stick in the place of worship. Therosary (preferably of basil or sandalwood beads) should also be kept handy. The upasanaprocedure has four parts – (1) Pancakarma of purification; (2) Deva Avhahan (Invocation);(3) Japa and Dhyana; and (4) Suryardhya-dana. Each could be performed in 2 to 5 minutesexcept for japa and dhyana, which should be performed for about 15 minutes; you couldchoose a longer duration as per his convenience.

(1) The Pancakarma Sandhya (or the Brahm-Sandhya) The following five (panca) rituals are meant for the purification of the body and mind andharmonized activation of the flow of prana:

(i) Pavitrikarana: Hold some water in the left palm and cover it with the right hand andchant the following mantra. Sprinkle this water on the body while chanting the terminatingsegment – “Punatu…” of the mantra with a feeling that this water, energized by the spiritualvibrations of the mantra, is purifying your body externally and internally.

The Mantra: Om Apavitrah Pavitro Va Satha Gatopi Va, Yai Smaret Puncarikaksham Sa Bahyantarah shucih |Om Punatu Puncarikakshah, Punatu PunÃarikakshah, Punatu ||

(ii) Acamanai: Hold some water in the right palm; chant the first mantra and drink thewater with the chant of “swaha.” Repeat the same with the second and third mantras.

The Mantras: Om Amritopastaranmasi Swaha |1| Om Amritapidhanamasi Swaha | 2|Om Asatyam Yashah shrirmayi shrih shrayatam Swaha |3|

These three acamanas are performed with an intense feeling of drinking the Hrim, Srimand Klim currents of Gayatri Shakti; as though an infant is gaining vital energy by sucking hismother’s milk.

(iii) Shikha Vandana: Touch this central spot (acupuncture point: Baihui, GV-20) on theskull. Close the eyes and chant the following mantra with a determination that the divineradiance of Gayatri attracted thereby is being absorbed in the brain and is inspiring righteousthinking and illumination of mind.

The Mantra: Om Cidrupini Mahamaye, Divya Tejah Samanvite |Tishha Devi Shikha Madhye, Tejo Vraddhim KuruÌva Me ||

(iv) Pranayama: Pranayamas are well-known breathing exercises for harmonizing thebreathing. A simple pranakarÌana pranayama is performed in the pancakarma afterenunciating the following mantras. For this, inhale slowly at a steady pace with a feeling thatthe prana Shakti of Gayatri is being drawn-in with the breath. Hold the breath for fewseconds to absorb this mahaprana that is sparkling like immense glow of the rising sun…

Now exhale the breath at the same pace with a firm belief that the impurities and vileassimilation from inside are being expelled forever. Hold the breath out for few seconds witha feeling that the mahaprana is spreading out into infinity after destroying the vices and sinsinside. Repeat this cycle three times. The duration of holding the breath is normallymaintained as half that of inhalation/ exhalation in each cycle….

The Mantras: Om Bhuh, Om Bhuvah, Om Swah, Om Mahah, Om Janah, Om Tapah, Om Satyam |Om Tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat || Om Apo Jyotih Rasomritam Brahm Bhur Bhuvah Swah Om ||

(v) Nyasa: In this process, the fingers of the right hand are successively soaked in thewater hold in the left palm and touched upon (from left to right) to the mouth, nose, eyes, earsarms and thighs after chanting the respective mantras. The water remaining in the hands issprinkled over the entire body in the end.

The Mantras: Om Vagme Asyestu | (mouth). Om Nasorme Pranorastu | (nose). Om Akshnorme Cakshurastu | (eyes). Om Karnayorme Shrotramastu | (ears). Om Bahvorme Balamastu | (arms). Om Urvorme Ojostu | (thighs). Om Arishtani Megani Tanustanva Me Sahsantu | (whole body).

The process of purification by the pancakarmas signify that only those possessing the pietyof body and mind are worthy of deva pujana (worshiping the God). It may be noted that allthe pancakarmas could also be performed by chanting only the Gayatri Mantra.

Deva Pujana begins after the pancakarmas.

(2) Deva Pujana: Prithvi pujana is the first step here. We are born and brought-up in the lap of mother earth. Our life has no existence without itsshelter and support. This motherland is thus like a devata to us. Therefore the earth (prithvi),the motherland is worshiped before the principal God (ishta devata) of the upasana. As amark of gratitude, one spoon of water is sacrificed to the earth and it is worshiped by floweretc and paid regards (pranama) while chanting the following mantra – with the sentimentsthat we should also be endowed with the endurance, generosity and forbearance like the earth.

The Mantra: Om Prithvi Twaya Dhrita Loka, Devi Twam Visnuna Dhrita, Twam Ca Dhareya MamDevi, Pavitram Kuru Casanam |

Invocation of Gayatri: Invocation of the Adi Shakti Gayatri is then prayed through the following mantra with theintrinsic feel (through the depth of the heart) that the divine power of Gayatri is descendingand consecrating in our inner self.

The Mantra:

Om Ayatu Varade Devi, Tryakshare Brahmvadini,Gayatri Chandasam Mata Brahmyone Namostute | Om Shri Gayatryah Namah | Avhahyami, Sthapayami, Pujayami, Dhyayami | Tato Namaskaram Karomi |

Invocation of the Guru: Guru is an angelic reflection that guides the righteous evolution of the devotee… With aprayer for the blessings of our divine gurusatta – Rev. Gurudev Pt. Shriram Sharma Acharyaand Van. Mataji Smt. Bhagavati Devi Sharma – for the adept performance of the upasana, weinvoke the grace of the guru by the following mantra:

Om Gurbrahma, Gururvishnu, Gurureva Maheshvaro | Gurureva Parabrahm, Tasmai Shri Guruve Namah ||AkhanÃa ManÃalakaram, Vyaptam Yena Caracaram|Tatpadam Darshitam Yena, Tasmai Shri Guruve Namah ||Om Shri Guruve Namah | Avhahyami, Sthapayami, Pujayami, Dhyayami | Tato Namaskaram Karomi |

(3) The spiritual experiment of Japa and Dhyana begins at this stage. Contemplation on the Teachings of the Gayatri Mantra Contemplation on the meaning of the Gayatri Mantra during the japa-dhyana helps excellentemotional conditioning. It could be practiced in other times of the day as well. The wordmeaning of the Gayatri Mantra is as follows: Om – the Omnipresent, Almighty God, theBrahm; Bhuh – embodiment of vital spiritual

Japa and Dhyana: Japa means rhythmic enunciation of a mantra at a consistent amplitude and frequency.Several types of japas are described in the ancient science of mantras. The upanshu japa ismost suitable for the daily upasana. The enunciation of this japa is such that – the lips andtongue move but the volume of voice is kept so low that even the people sitting besides wouldnot be able to hear it. This type of japa avoids disturbing others and it also supports mentalconcentration of the sadhaka. Minimum three rosaries (3 x 108 times) japa of the GayatriMantra should be performed during the daily upasana (at an average frequency, it takes about6 to 8 minutes for 108 times upanshu japa of the Gayatri Mantra). If possible, the number ofjapas could be increased further by some more rosary counts; usually the experiencedsadhakas practice up to eleven rosary counts at a stretch. The regularity (fixed number andpace) of japa should be maintained every day.

Japa is a kind of cleansing and sharpening process. Continuous friction makes the stonessmooth; the scrubbing of soap on the cloths or the body removes the dirt from the latter… Thecyclic pressure and attrition induced by the mantra-japa also serve this purpose for thecleansing of the mind and the inner sentimental core.

While performing japa, one should maintain mental concentration and feeling of uprootingof the vices from the body and mind and subsequent spiritual refinement of the inner domainswith the ascent of sadbuddhi.

Dhyana (meditation) is essential for complete effects of japa. The latter would be a mere‘mechanical’ exercise of the vocal system without dhyana. In the initial phase of dhyana oneneeds an object or a concept that is to be focused or meditated upon. The sadhaka may selecta divine symbol or image of God for this purpose as per his nature and faith. Meditation uponrising sun is most recommended for the dhyana during Gayatri Upasana.

The devotees of the sakara upasana of Gayatri also often attempt to visualize her in thebright core of the sun – as the divine mother, the Goddess sitting on snow-white swan. Thesublime presence of the Mother Gayatri becomes intense with the engrossment of sadhaka’sconsciousness. The latter dedicates his self in the holy mother’s lap like an infant, and feelsbeing blessed by the nectar of her spiritual milk, which purifies, strengthens and illuminateshis personality from within….

It should be recalled that the mother experienced in the mental image is not a woman,rather the Goddess, the divine source of all noble virtues, motherly love, goodwill andbeatified powers. This meditation becomes natural and effective with the increased piety ofemotions and depth of faith… This dhyana is supposed be progressing well when alldisturbances begin to disappear and the devotee despite being a normal adult in the physicalworld forgets his identity and finds himself as an infant in the course of the meditation…. Hegradually begins to feel as though the nectar-milk of the divine mother is spreading like aspark within him and is burning out all the assimilated vices, blemishes and infirmities. Theglow and heat of this spark is transforming him into an eminent being…. And that his life isbeing gradually transmuted from sinful decline to ideal evolution… ; from a man-animal to agreat human, an angelic personality…. With aroused purity, self-confidence, and all-roundeminence, he is getting endowed with divine virtues and potentials...

The nirakara dhyana involves deep meditation on the rising sun with an engrossed feelingthat the nectar-glow of Gayatri is reaching the sadhaka along the sunrays and spunning anaura of light around him. This radiation is slowly penetrating the sadhaka’s body andenergizing all sense-organs and faculties… The insidious incontinence of the ears, nose, eyes,tongue and the genitals, etc, are evaporating and all the sense-organs are getting refined andsharpened by this brilliance.… This aura is now expanding towards the brain and refining allthe mental and intellectual faculties. The smog of intemperance, ego, selfishness, fear andvarieties of illusions inspissated in the core of mind is destroyed by this divine radiance andthe Gayatri Shakti indwelling in it is kindling unique spark of awareness, alacrity, self-control, enlightened thoughts and spirituality….

The sadhaka should continue the dhyana with the inner perception that the glow of AdiShakti immanent in this aura is entering the deeper domains of the heart – the emotionalcore… and slowly eroding the incompleteness, the fears, and astray search of the self… Thisbeatific light is eliminating the darkness of fears, ignorance and the narrow, selfishperceptions of the self. The individual self is being absorbed in the divine aura and thusunifying its identity with thy grace –– like the self-sacrifice of a moth in the flame, or thesublimation of an ahuti in the yagyagni… The glow of the soul is absorbed in thy radiance…

This grand union of the soul with its absolute origin is generating infinite bliss. With thissublime impulse, the sadhaka’s heart gets immersed in the ocean of divine inspirations. Thisennobles spiritual evolution of his aspirations, emotions, inner personality and intrinsic faith.He realizes his divine nature and adopts the conduct worth thy grace and ideals. As the continuation and emotional depth of engrossment in the dhyana intensifies, theintimacy of the rejuvenation of the devotee’s soul with the divine source of meditationbecomes more enliven and strong and effectuates sublime transmutation of the sadhaka withcherubic illumination….

The meaning of Gayatri Mantra is the universal prayer – “We consecrate (in our souls) thatdivine, blissful, omnipotent destroyer of all sins and sufferings, ultimate life force. Thatabsolute thy radiance may illuminate and edify our intellect towards the righteous path”.

Interpretation of this meaning implies three spiritual faculties – (1) conceptualization andperception of the divine reflection of God; (2) Reception of thy inspirations and the innerspirit of imbibing divine element in the individual self; (3) Universal prayer for enlightenedintellect. Each bears extraordinary psychological and spiritual influence on human self.

It is said that the conduct and deeds of a person are shaped by his thoughts. Whatever wethink attentively and contemplate with engrossed mind is subliminally inscribed orassimilated in our mental folds with growing force of attraction for similar thoughts. Ourmentality and attitude begin to flow in corresponding direction. Continuation of this effectunfolds deeper secrets of the related streams of hidden knowledge and induces associatedpsychological impact.

The first part of the Gayatri Mantra signifies those reflections of the infinite power of theethat are of paramount importance in human life. The more we contemplate on thy vigor,absolute eminence, beatified bliss and thy power of quenching all sins and sorrows, the deeperand intensive would be their impact on the mind…. This would cultivate correspondingvirtuous inspirations and power currents in the inner domains of mind. Consequent nobletendencies, enlightened attitude and sagacious approach would begin to gradually ennoble theinternal and external progress of our life…

The second part of this mantra implies the oath, the motivation to inculcate the abovevirtues of thy manifestation in our inner self. This means that our contemplation or meditationshould not remain confined to the conceptualization, imagination and thinking of God.Rather, thy afflatus should infuse in every particle, of our body, every domain of our mentaland emotional perception should be pervaded by it. Our personality, our self-sensation shouldbe experienced as fully immersed in the spiritual aura of thy virtues. Whenever we areengrossed in this feeling through heart, it works like reality and educes remarkable spiritualillumination and empowerment….

The third part is a divine prayer of sadbuddhi for all. It is indeed the key toaccomplishment of the cherubic bequests implied in the first two parts of this mantra. In orderto realize and adopt divine tendencies we will have to liberate our intellect, our ‘wisdom’from the influence of ego, avarice and cravings of worldly passions and purify and bring it tothe righteous path. As our astray, agile, illusioned and maligned intellect will be refined and

illuminated into discerning sadbuddhi, our conceptualization and perception of divinity willbecome more real, natural and vigorous. This would enable inculcation and adoption ofangelic virtues and thy grace in all realms of our life and bestow immense peace, joy andglorious and prosperous growth eventually leading to what may be described as the ultimatesuccess…

(4) Suryardhyadana: After completion of japa and dhyana, the water kept in the kalasha at the pujasthali is slowlypoured (in the basil plant) as an offering in the direction of the sun while chanting thefollowing mantra:

Om Suryadevo Sahastranasho, Tejorashe Jagatpate | Anukampaya Mam Bhaktya, Grahanardhyam Divakara ||Om Suryaya Namah, Adityaya Namah, Bhaskaraya Namah ||

Here the water kept in the kalasha (or small jar) represents your small identity and the sun is asymbol of the limitless Brahm. The process of suryardhyadana is meant to inspire dedicationof our potentials, our deeds and our life to thy ideals and divine aims. The water offered hereis evaporated and spread in the sky. It is then enshowered in an expanded area as clouds ordew droplets. The purpose and teaching of suryardhyadana is that – the water (resource) ofour talents, assets and potentials should not be kept confined to the narrow boundaries (ofselfish possessions and pleasures) … Rather, it should sublimate and expand for use in altruistaims of the social and global welfare.

VI. The Process of Using Gayatri Seichim

Intention is the key, so it is important to have a clear intention of what is to be accomplished.Be centered and calm, focused and relaxed. At this point, connect with Gayatri Devi and feelher transmitting her healing energy to your heart. Thinking about Gayatri’s image, or chantingher mantras, either out loud or silently, or simply saying “I hereby channel the Gayatri energynow,” work very well. Notice this energy in the heart and feel full of compassion; after youcan feel its connection to the hands, you are ready to begin.

Raise one hand or both hands and begin sending the energy, being aware of its source andits intended point of receipt. Keep the hand(s) relaxed (with the fingers loosely together) andthe elbow (of the hand being used) bent. Any symbols and other energies you may want to usecan also be projected or not, depending on intuition. You may also want to chant the Gayatrimantra while channeling this energy.

A session should last about 20–30 minutes. Let intuition be your guide.

VII. Symbols/Mantras to Use with the Gayatri Seichim Healing Energy

No new symbols are needed for Reiki/Seichim Masters who wish to master Gayatri Seichim.But it is recommended that practitioners recite the Gayatri Mantra during healing seesions.Other mantras can be used according to intuition, but many have found that it is best to keepany mantras and symbols that might be used. For your reference, the five great seed-mantrasare given and discussed below. Use them wisely and carefully.

The Five Main "Bija" (Seed) Mantras

OM SHRĪM HRĪM KRĪM HŪM

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OMOM is the most important of all mantras. All mantras generally begin and often also end with OM.However, there is much confusion about OM. OM is the mantra of assent. It means yes and affirms andenergizes whatever we say after it. That is why all mantras begin with OM. OM is also the mantra of ascentand causes our energy to rise upward into the infinite. OM is expansive and increases the fire, air and etherelements, particularly ether. It also gives strength, protection and grace. It connects us with the guidancepower of the inner Guru.

HRĪM HRĪM (pronounced Hreem) governs over the cosmic magnetic energy and the power of the soul and causalbody. It is the prime mantra of the Great Goddess Maha Devi (esp. as Saraswati) and ruler of the worldsand holds all her creative and healing powers. HRĪM is the mantra of the Divine Maya that destroys theworldly maya. It has a solar quality to it but more of a dawn-like effect.

HRĪM awakens us at a soul or heart level, connecting us to Divine forces of love and attraction. It ischarming and alluring, yet purifying. Through it we can control the illusion power of our own minds.In Vedic terms HRĪM is a mantra of the Sun, particularly in terms of illumination. It increases ouraspiration and receptivity to Divine light, wisdom and truth. It opens the lotus of the heart to the inner Sun

of consciousness. It is a mantra of the region of heaven or the consciousness space in which all the worldsexist. It is used for the wisdom with which to conquer the unmanifest, the power of nature, to go beyond theconstraints of time and space

KRĪMKRĪM (pronounced Kreem) governs over prana as lightning or electrical energy. KRĪM grants all spiritualfaculties and powers - from the arousing of kundalini to opening the third eye. It has a special powerrelative to the lower chakras, which it can both stimulate and transform. It helps awaken and purify thesubtle body.

KRĪM is the great mantra of Kali, the Goddess of energy and transformation. It is also the mantra ofIndra, the supreme deity of the Vedas, the Divine as the cosmic lord and enlightenment force. KRĪM is thethunderbolt or vajra that destroys the serpent of the ignorance and releases the light of absolute truth. As amantra of work and transformation, KRĪM is the mantra of Kriya Yoga, the Yoga of practice. It is the mainmantra of the Yoga Shakti. It is used for gaining detachment, power over death, transcendent knowledge.KRĪM carries the supreme life force. It is a strong mantra; use it with care.

HŪMHŪM (pronounced Hoom) is a Vedic mantra of Agni or fire. It is the mantra used to make offerings intothe sacred fire. It is also used to call or invoke the fire and to make it flame up more brilliantly. HŪM is amantra of the inner fire or thermogenic force. It represents the soul hidden the body, the Divine immanentin the world. It both calls the divine down into us and offers our soul upward to the Divine fortransformation in the sacred fire of awareness.

HŪM is a Shiva mantra; but it is also a mantra of Chandi, the fierce form of Kali. It is used to destroynegativity and creates great passion and vitality. It governs the earth and the material sphere in general.

HŪM is a powerful mantra; hence it should be used carefully. However, it can be used in a more gentlemanner to invoke divine grace and protection. Through it we can offer ourselves or our afflictions into theDivine for purification and transformation.

SHRĪMSHRĪM (pronounced Shreem) is a mantra of love, devotion and beauty.SHRĪM is a Lakshmi mantra, the Goddess of Beauty, divine grace, and wealth. Yet SHRĪM works at adeeper level than merely to give us the good things of life, including health. It takes us to the heart andgives faith and steadiness to our emotional nature.

SHRĪM allows us to surrender to, take refuge in, or be immersed in whatever we offer the mantra to. Itis the mantra of beauty and delight and has a pleasing lunar quality. It also relates to the head and can beused to flood the senses with divine beauty and delight. It promotes health and aids in fertility andrejuvenation, and is used for gaining worldly wealth, power, beauty, and glory.

The Four Great Goddess MantraSHRĪM, HRĪM, KRĪM, and HUM are four great Goddess mantras that govern the prime forms of energyas magnetic force, electrical force, heat, and delight. These four mantras can be used together with OM toget an extremely powerful mantra: OM HRĪM KRĪM HŪM SHRĪM!

OM HRĪM KRĪM HŪM SHRĪM

This brings about an integral development of body, mind and soul in harmony with the Divine or innerSelf.

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This is the ultimate bija mantra, and here we are concerned only with the first half of the firstline of it,which is a variation of the mantra above.

OM SHRĪM HRĪM KRĪM HŪM Aim Phat Krom Svaha Klim Hum Hrum Drim Sphem Plrem Klrim Svaha Thah Prim Tham Tham Thah Thah Sphim Hrum Hrum Hskphrem Gam Blum

OM SHRĪM HRĪM KRĪM HŪM

OM is the most renowned bija mantra. The Bhutadamara describes it as the face of Kala. Revealed byMahakala, Great Time, it is the form of creation (Brahma), maintenance (Vishnu), and destruction (Siva).The bija mantra SHRĪM is described as Vishnupriya—the beloved of Vishnu—for it is that of his consort,Lakshmi. The syllable HRĪM is called the Maya bija, invokes the power of Saraswati, consort of Brahma.It is also Raudri, according to the Bhutadamara. The bija mantra KRĪM is described as the Pitribhuvasini,that is, “the goddess who dwells in the ancestral or cremation ground,” or Kali, consort of Siva. It is alsothe dravana and kledana bija. HŪM with the long 'u' is called the Kurcha bija, and it is the mantra of theMother worshipped by heroes (viras). The Bhutadamara also describes it as the mantra of Mahakala. It isoften used at the end of mantras invoking the fierce aspects of the deities.

So the mantra is often considered to mean: “O Great Triple Goddess, I worship thee; grant me wealth, wisdom, and power. So be it!”

VIII. Self-Empowerment Method

Attunement transmissions from a person are traditional for Green Tara Shakti (energies); butthe person merely holds and grounds the energy—the actual transmission is from the GreenTara Source)

This is not the same as Green Tara Seichim. I have set up a Green Tara Energy Self-Empowerment / self-attunement that may be called in by intention anytime, if it is in accordwith your highest good, or that of your client.

You do not need to take refuge in the Buddha to receive this attunement. After activatingthe Self-Empowerment, you may run the Shakti as an all-purpose healing energy and use it toenhance meditation. You can activate it by intention, as is done with Reiki/Seichim. GreenTara Energies are often used for hands-off and remote healing. They also work to increaseCompassion and Serenity and are said to accelerate one’s progress toward spiritual happinessand wisdom.

This attunement is offered freely; to receive it, all you need to do is to sit quietly, say thatyou wish to be empowered to the Green Tara energies, and sincerely ask for it.

IX. Attunement Method

PART 1. ATTUNEMENT METHOD of GAYATRI SEICHIM EMPOWERMENT

A. The Procedure: To make it easy to absorb this information and to follow the process I shall give now adetailed outline of the whole process from beginning to end. In the process, the symbols are abbreviated thus:MD (Modern Dai Kō Myō); C (Chō Kū Rei); G1 (Gayatri Mantra, recited); G2 (your choice of the 4 Goddessesmantra or the Ultimate bija mantra, recited); TD (Tibetan Dai Kō Myō); Skt Om (Sanskrit Om); F (FireSerpent); R (Raku). Visualize the symbols as either glowing with green or golden light.

1. Set the Space: If you have a statue or picture of Gayatri, set it up on a small altar. Placesymbols of the five elements—flowers (wood/air), incense (earth), water (water), candles(fire), and a bell/chime/vajra (metal) before it. Clear yourself and the space with symbols,smudging, etc., as you wish. If you desire, repeat the Gayatri mantra until you can feel theenergy flow. Call in Gayatri Devi, and connect with her in her aspect as the Great Goddess,the Trinity of Laksmhi (wealth), Saraswati (wisdom), and Kali (Power). Imagine her sittingupon a red lotus upon a silver lunar-disk in the air before you to help you hold the energy andthe intention.

2. Build up the energy: Recite the Gayatri Mantra at least 3 times—each time, strengthenyour connection with her more in terms of body (Lakshmi), speech (Saraswati), and mind(Kali).

3. Walk up to the initiate: Go behind them; open the aura and crown; proceed with theattunement.

4. Attunement processa. MD+C+G1+G2+TD at head: draw symbols over hands, clap, open, blow and then

seal with Skt Om at the ridge.b. MD+C+G1+G2+TD at 3rd eye: draw symbols over hands, clap, open, blow and

then go around and seal with Skt Om at the ridge.c. MD+C+G1+G2+TD at throat: draw symbols over hands, clap, open, blow and then

go around and seal with Skt Om at the ridge.d. MD+C+G1+G2+TD at heart: draw symbols over hands, clap, open, blow and then

go around and seal with Skt Om at the ridge.e. MD+C+G1+G2+TD +F at back: draw symbols over back and then seal with Skt

Om at the ridge.f. MD+C+G1+G2+TD at knees: draw symbols over knees, clap, open, blow and then

go around and seal with Skt Om at the ridge.g. MD+C+G1+G2+TD at feet: draw symbols over tops of feet, clap, lift up, blow into

soles and up the body to crown, draw R down front and then go around and sealwith Skt Om at the ridge.

h. MD+C+G1+G2+TD at back: draw symbols over back; blow up from the feet to thehead and back down, draw R down, and then seal with Skt Om at the ridge.

i. Look into the crown and imagine seeing the heart in a emerald-green and goldenradiance. Place an affirmation like “You are now a successful Gayatri Seichimhealer. You are blessed with Abundance, Wisdom, and Power. Compassion, Love,and Understanding guide you always. The Gayatri energy is available to youwhenever you call for it with love and reverence. So Be It! So It Is!”

Using the Violet Breath technique (see below), blow this affirmation down intothe heart and imagine the energy going down through the body, through the feetuntil it connects with the healing love and power of the Earth. Complete and sealthis process by chanting G1/G2 and imaging them and Skt Om being pressed intothe ridge.

j. Say a prayer of thanks for the process, dedicating the work to the highest good of

all, in love, joy and light, then let go of the ridge.5. Leave the crown open.6. Close Aura. Come out of the aura slowly and respectfully, and move around to the front

of the initiate.7. Take a deep breath, focus the remaining initiating energy (the energy that circulates in

the body after having finished), and blow it in the direction of the initiate as a final blessingand act of separation. Then bow in the direction of the initiate, speak internally that it is done.

8. Say the Gayatri Mantra once as you call them back.9. Check to see if the initiate opened to the energy and is OK. Stabilize them if they are

not. When they are ready, escort them out and get ready for the next initiate.

B. The Violet Breath Technique – Used in the beginning of the healing attunement.1. Place the tongue at the roof of your mouth and contract the Hui Yin point at the perineum and run theMicrocosmic Orbit.2. Take a deep breath and visualize a beautiful white light descending into your crown.3. Imagine this breath and light traveling through Microcosmic Orbit, down your Functioning Channel in thefront, turning up at the Hui Yin point and going up the Governing Channel in your spine area until it reaches thecenter of your head.4. Imagine the white light and the breath combining to form a white mist that quickly fills your head.5. Allow the mist to turn blue and begin to rotate in a clockwise manner (viewed from the back). As it rotates itgoes from blue to violet. 6. Within the violet light picture the Tibetan Master Symbol (TD).7. Breathe the Tibetan Master Symbol (TD) and violet light into the student’s crown chakra, intending it to godown into the client’s body all the way to the feet where it connects the initiate further with the Earth andHeaven while disconnecting them from the Master doing the initiation.

PART 2. SHAKTIPAT EMPOWERMENT METHOD

1. Set the Space: As above—If you have a statue or picture of Gayatri, set it up on a smallaltar. Place symbols of the five elements—flowers (wood/air), incense (earth), water (water),candles (fire), and a bell/chime/vajra (metal) before it. Clear yourself and the space withsymbols, smudging, etc., as you wish. If you desire, recite the Gayatri mantra. Call in GayatriDevi, and connect with her and with her healing energy. Imagine her sitting upon a red lotusupon a silver lunar-disk in the air before you to help you hold the energy and the intention.2. Build up the energy: Feel all the energy flow into you and let it build up in you; at firststarts to build up in the lower dantian and starts to fill up your entire being. As it builds, youbecome like a sacred furnace and begin to vibrate with the energy as you become filled withthe Light and as the vibration of the energy rises.3. Tune into the initiate: Tune into the initiate physically; notice their energy and startvibrating it, and then begin to send the built-up Gayatri energy from you into them—preparethem so that it’s like they are merely waiting for the light of your energy. Let the light flowinto their energetic system and enlighten them. They also become filled with the brighthealing energy of Gayatri, Mother of the World.4. Attunement process: When their energy is “radiant” with the energy and they are filledwith the Gayatri energy, send more energy into them—have it vibrate throughout the wholebeing; have it go up the chakras, cleansing the whole body. Have it purify the physical body,from the inside out; have it cleanse all the chakras and meridians, and then have it startshooting out of their feet and hands and crown. Then send light into and purify theastral/emotional body, the mental/causal body, the etheric body, and the spiritual body orsoul. Align all the energy systems. Hear the Four Goddesses Mantra embodied in them inbright, pulsating, radiant tones—see the OM in the 3rd eye chakra, the HRĪM in the throatchakra, the KRĪM in the heart chakra, the HŪM in the solar-plexus chakra, and the final SHRĪMin either the sacral or root chakra. See the words shining and filling them with the RainbowLight of the Gayatri Healing energy.

Pray to Gayatri Devi and ask her to pass on the ability to use this energy to the initiate,and to make this empowerment permanent and to help the adjustment and detox be gentle butswift.

Then help the initiate back down into the physical body, and then help in the groundingprocess. Make certain they are energetically stable and fully grounded. Tell them to take a fewmoments to integrate the energy and come to themselves.

Then come back and make sure that you yourself are completely grounded. Bask in theafterglow of the Gayatri healing energy.

Then say a prayer and thank Gayatri Devi for her assistance. Take a few minutes tocome to yourself.

Recite the Gayatri Mantra as many times as you like or have time for, but do it at least3, 7, or 21 times.

IX. Appendix: Gayatri Meditations

1. A Simple Meditation (Ascending/Descending)

Descending ↓ ↑ Ascending

The chanting starts with a point which you mentally locate on the ground, six inchesin front of you, and proceeds upward. Then, a point six inches above the head istaken as the starting point for the descending series of chanting and the wholeprocess is repeated in the reverse order.

2. Meditating on the MantraThe Gayatri Mantra is the Universal Prayerenshrined in the Vedas, the most ancientscriptures of man. Universal Prayer meansPrayer that can be recited with devotion for one'sspiritual or material benefit in all ages by allmen, women and children in any part of theworld. The Gayatri mantra protects us becauseGayatri is Annapurna, The Mother , the Force thatanimates all life. We do not therefore have to wailfor food, or for shelter when we are under theprotection of Annapurna, the Divine Mother.

Gayatri is the expansion of Pranava while all the 33 crore Devtas are expansions of theTrinity. It is said that all these Devtas are residing in different places in the body of Gayatri.When one prays for some boon, the appropriate Devta is activated and pleased to grant theparticular boon to the worshipper. It is of interest to note that at Dawn, Gayatri appears asBaala (Child), at noon as a Yowvanam (Youth) and at dusk, she appears as Vruddha (Oldlady).

The Gayatri Mantra (Rig Veda (III, 62, 10 an ancient Hindu sacred book said to be more than5000 years old). does not belong to any particular sect of worship, or it is not restricted to anycertain community. It is universal, for the whole world. It contains in it the culture not of anyparticular society, but the culture of humanity. The Gayatri Mantra is a treasure and heritagethat belongs to the whole of humanity without exclusion.

Om bhur bhuvah svahTat Savitur varenyam

Bhargo devasya dhīmahiDhiyo yo nah prachodayaat.

Oh Creator of the Universe! We meditate upon thy supreme splendor.

May thy radiant power illuminate our intellects,destroy our sins, and guide us

in the right direction!

Rishis selected the words of various Mantras and arranged them so that they not only conveymeaning but also create specific power through their utterance. Gayatri Mantra inspireswisdom. Its meaning is that "May the Almighty God illuminate our intellect to lead us alongthe righteous path". All the problems of a person are solved if he/she is endowed with the giftof righteous wisdom. Once endowed with far-sighted wisdom, a man is neither entangled incalamity nor does he tread the wrong path. A wise man finds solution to all outstandingproblems. Only those persons who do not think correctly find difficulty and take wrong stepsdue to foolishness. Chanting of Gayatri Mantra removes this deficiency. The teachings andpowers incorporated in the Gayatri Mantra fulfill this purpose. Righteous wisdom startsemerging soon after Jap (recitation) of this Mantra is performed.

Gayatri mantra is meant for realization of god and is regarded as representing the SupremeLord. It is meant for spiritually advanced people. Success in chanting it enables one to enterthe transcendental position of the Lord. But, in order to chant the Gayatri mantra, it isnecessary for one to first acquire the qualities of the perfectly balanced person in terms of thequalities of goodness according to the laws of material nature. The Gayatri mantra isconsidered to be the sonic incarnation of Brahman and is regarded as very important in Vediccivilization. In Bhagavad-Gita (Ch. 10. 35), Lord Krishna states:

Brihat sāma latha sāmnāmGayatri chandasām aham

Māsānam mārga sirshohamRitunām kusumākaraha

Among the hymns, I am the Brihat saama sung to Lord Indra, Of the poetry, I am the Gayatriverse sung daily by the initiated, Of all the nuwsas (months), I am the Margasira (November-December). Among all the ritus (seasons), I am the flower bearing spring. Gayatri is depictedseated on a lotus. She is depicted with five faces representing the pancha pranas /panchavayus (five breaths/winds): prana, apana, vyana, udana, samana, of the five principles/elements (pancha tatwas) earth, water, air, fire, sky (prithvi, jala, vayu, teja, aakasha). Shehas 10 hands carrying the five ayudhas: shankha; chakra, kamala, varada, abhaya, kasha,ankusha, ujjwala utensil, rudrakshi mala. The Shiva-Vishnu Temple performs Gayatri havan(homam) periodically to propitiate the Lord. Numerous devotees participate in the functionperformed outdoors in the Temple precincts depending on the weather conditions. Ghee(rectified butter) is applied during the homa by all the participants seated around the homa-kunda. The divine and great Gayatri mantra inspires righteous intellect and elevates prudence anddevotion. It is a universal prayer and the supreme mantra of all ages. Chhandogya Upanishaddescribes the existence, expansion and activities of the world as a reflection of the eternalvibrations of this mantra. According to Adi Shankaracharya , "Gāyatrī represents the limitlessBrahm --- eternal, omnipresent, absolute existence of Thee….". As per theVrahadaranyakopanishada --- "One, who realizes and attains the essence of the knowledge ofGäyatrī in life, becomes Omniscient and Omnipotent". The Sādhanā of (spiritual endeavors ofrealization of ) Gāyatrī bestows immense boons on a true devotee and arouses the divineelement existing in his individual self.

The Gayatri mantra is mentioned in the Srimad Bhagavatam also. Great sins are said to beexpiated by a pious recitation of this Gayatri verse. The origin of the divine culture andphilosophy of ancient times has been attributed to the Gāyatrī Mantra. The Indian rishis ofyore --- who are honored as perfect beings, had devoted their lives to the Sādhanā of GāyatrīMantra for the ultimate realization and spiritual refinement of the inner self and attainment ofdivine potentials. Gāyatrī Sādhanā has been an integral part of the lives of the spiritual saintsand sages of the later ages too.

That Gāyatrī Sādhanā indeed bestows miraculous blessings and boons. Although, the positiveeffects and astonishing attainments by Gāyatrī Sādhanā occur through the subtle scientificprocess at deeper domains of consciousness, the devotional sentiments of gratitude towardsthe power are advisable in order to maintain humility and dedicated sincerity of mind.3. A Relaxation Meditation

This is a unique 15 minutes meditation / relaxation technique which will help to cool downyour emotions, specifically tensions, anxieties, short temperedness etc. WHO has recently

recommended (ref: News from Times of India 22/09/99) relaxation techniques and not drugsto treat hyper tension patients. A total of 90 days meditation course is recommended. Theeffect of meditation can be judged by observations of your pulse rate and Blood Pressurereadings.

In this type of meditation, you have to listen patiently to the mantras being chanted sung inspecific ragas. The mantras are the specific words (characters) uttered in a sequence toproduce desired effect on mind and body. In this type, the uttering of words is blended withmusical composition 'raga' to enhance the effect. Of course, it is very much essential tounderstand the meaning of mantras being chanted and act accordingly. The meaning ofGayatri mantra is.....

"Oh, Goddess Savita!

The Sun receives enlightening energy from you. Even that brilliant Sun scorches andfires throughout; and unreservedly bestows the energy so acquired, upon the wholeworld. Let the same sense of benevolence arouse in me."

The Gayatri mantra presented here is sung by famous musician, singer Mr. Sudhir Phadke,who has contributed in this noble cause selflessly.

Steps for meditation: Sit comfortably on floor. (A chair will also do). Keep your spinal cord erect and hands

resting on knees. Dhyana / Meditation

Close your eyes. Relax yourself. Try to remove thoughts or tensions from your mind.Tension can best be removed by

Recite the Gayatri mantra to yourself....

understand the meaning of Gayatri mantra as given above; Put your right-hand fingers on your left hand to feel pulse. As shown in the picture, count

your pulse for one minute. This is your 'Initial Pulse' Check Your pulse rate

Listen to mantra .This mantra is played 12 times in sequence to complete total 12 minutes of listening. Listenwith total concentration.

Repeat step 3 to count your pulse rate. This is your "Final Pulse" taken after themeditation/ concentration.

If your final initial pulse rate is lower than your initial pulse rate, it is a good indiction thatyou are relaxing and on right path.

4. A Tantric Meditation

The Tantric Gayatri

The soul is perfect; what can you improve? You have everything; what is there to gratify?Aum will seek out the man of contemplation; Reveal to him the wonder of great secrets.

- The Book of Ashes, Dadaji

The Vedic form of the famous Gayatri mantra is: Om bhur-bhuvah-svah, tat savitur varenyambhargo devasya dhimahi dhiyo yo nah pracodayat. This can be translated: “Om. Let uscontemplate the spirit of the divine of the earth, the atmosphere and heaven. May that directour minds.” Savitri is the Sun and this mantra is pronounced at the three junctions or twilightsof the day. Only the twice-born Brahmins are supposed to utter it.

The tantric compilation Prapanchasaratantra, outlines puja rituals and meditations on theGayatri in chapter 20. Here is described how the mantra OM hums in the base or Muladharachakra, and moves through seven stages to the chakra above the head. (Sahasrara).

According to Sir John Woodroffe, in his introduction to the Sanskrit edition, Mahavishnudescribes Om as consisting of the following. Bhuh is existence, Bhuva is the elements, Svahis the atma of everything, Maha is greatness and light, Tat is Brahman (the absolute), Tapah isall knowledge, Satyam is supremacy and internal wisdom. This tantra connects the threeletters of Om (A+U+M) to the seven worlds. (See also Jnanasankalini Tantra).

Tat, says Woodroffe, refers to the first cause of all substance, as fire in the circle of the sunand is supreme Brahman. Savituh is the source of all living beings. Varenyam is the excellentone who receives adoration. Bharga destroys sin, Devasya means it is full of light, whileDhimahi refers to knowledge being golden and always within the sun. Dhiyo means Buddhi,Yo stands for energy (tejas). The mantra is divided into three sections of eight letters and foursections of six letters. A dhyana (meditation) in the same chapter describes Gayatri as havingfour faces, which are white, yellow, red and black.

Yet the tantric tradition has different views of the Gayatri. For example, in theMatrikabhedatantra, there is a couplet which says a person who knows Brahman (theabsolute), is a brahmin.

In the tantric tradition, each aspect of devata has its own form personal of the Gayatri andit is often pronounced at the four junctions of the day, including midnight.

For example, the Saraswati Gayatri runs: Om Vāgdevyai cha vidmahe, Kamarajayadhīmahi, Tanno Devi prachodayat. This means: “May we realize the goddess of speech. Letus meditate on that ruler of love, and may that Saraswati illumine us.”

The Gandharva Tantra uses the 24 different syllables of this mantra in Sanskrit as avisualisation, starting from the base of the spine and moving to the top of the head. The other tantric Gayatri is a mantra known as Ajapa. This is recited by every living beingunconsciously 21,600 times a day as she or he breathes. Half are sun breaths and half aremoon breaths. It consists of the letters Sa (inhalation) and Ha (exhalation), and is oftenlikened to the Sanskrit sentence Soham—I AM.