A holistic explanation of Gayatri/Savitru tattva by Shri Karapatri ji Maharaj

[V Subrahmanian]

Shri Natraj Maneshinde's post

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A holistic explanation of Gayatri/Savitru tattva by Shri Karapatri ji Maharaj

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A few people, who revel in clinging on to eka-deshi views, vehemently insist that their own Ishta is the ‘only’ Upasya of Gayatri-mantra and deny any other Bhagavad-swaroopas as its Upasya. Such a negation is mostly directed towards Bhagavati Gayatri/Sandhya. A few consider Vishnu only as the upasya and few other consider Surya/Savitr as the only upasya tattva of Gayatri. Those who do so also limit the role of Bhagavati Gayatri/Sandhya as the mere adhishtatri of Gayatri-chandas.

Brushing aside such narrow, one-sided views, the Advaita Sampradaya furnishes a holistic explanation on the Gayatri/Savitru tattva.

In the Advaitic commentary on Gayatri mantra attributed to Bhagavatpada, the word ‘Savitr’ has been interpreted thusly :

सवितुरिति सृष्टिस्थितिलयलक्षणकस्य सर्वप्रपंचस्य समस्त द्वैतविभ्रमस्याधिष्ठानं लक्ष्यते

[That, which is indicated by the acts of creation, sustenance and dissolution of the Universe, which is the adhishthana (substratum) of all the illusion caused by duality, is known as ’Savitr’]

Hence, in the Advaita tradtion, Savitru tattva is verily the Parabrahm-tattva which is known as the Jagat-karana by means of Tatastha-lakshana. This Para-Brahman verily becomes the Upasya Brahman when qualified by attributes by means of its own Maya-shakti. These attributes can be varied and hence, the nature of the Upasya can also be varied. Therefore, the same Maya-vishishtha Upasya tattva is worshipped variously as Shiva, Vishnu, Bhagavati, Surya etc. Seen in this light, all the said Upasya murtis can be worshipped by means of the Gayatri/Savitru mantra.

Also, the scope of Gayatri mantra is not only limited to Upasana. In the case of Uttama-adhikaris, it also serves as a Mahavakya conveying the Jeeva-Brahman aikya.

All this has been succinctly stated by Swami Shri Hariharananda Saraswati ji ( Swami Karapatri ji Maharaj) in the following passage.

“ विश्वोत्पादक परमात्मा के वरेण्य भर्ग को बुद्धिप्रेरक एवं बुद्धिसाक्षी कहने से जीवात्मा और परमात्मा का अभेद परिलक्षित होता है, अतः साधनचतुष्टयसंपन्न उत्तमाधिकारी केलिये प्रत्यक् चैतन्याभिन्न निर्गुण, निराकार, निर्विकार परब्रह्म का ही चिन्तन गायत्री-मंत्र के द्वारा किया जाता है। अनंत कल्याणगुणसंपन्न, सगुण, निराकार, परमेश्वर की उपासना गायत्री के द्वारा हो सकती है। सगुण, साकार, सच्चिदानंद परब्रह्म का ध्यान गायत्री के द्वारा किया जा सकता है।

प्राणिप्रसवार्थक ‘सूङ्’ धातु से ‘सवितृ’ शब्द की निष्पत्ति होती है। यहाँ उत्पत्ति को उपलक्षण मानकर उत्पत्ति, स्थिति एवं लय का कारण परब्रह्म ही ‘सवितृ’ शब्द का अर्थ है। इस दृष्टि से उत्पादक, पालक, संहारक जो भी देवता प्रमाणसिद्ध हैं, वे सभी गायत्री के अर्थ हैं। उत्पादक, पालक, संहारक - ब्रह्मा, विष्णु, रुद्र तथा उनकी स्वरूपभूत तीनों शक्तियों का ध्यान किया जाता है। “

~ स्वामी करपात्री जी महाराज, गायत्री-तत्त्व, भक्ति-सुधा

Here are the key points from Maharaj ji’s passage :

1. The word Savitru means the Progenitor of the beings. By having creation as the upalakshana, the Parabrahman, who is the cause of Creation-sustenance-dissolution of Jagat, is indicated by the word ‘Savitru’

2. By saying that Savitru, i.e. the Jagat-karana Brahman, is verily the Antaryami who inspires and is the witness of our intellect, the aikya of Paramatma and Jeevatma is conveyed. That is to say, the Shuddha-Chaitanya which serves as the adhishthana of Mayavishishtha-jagat-karana Ishvara is the same as the Pratyak-chaitanya which forms the innermost self of the Jeeva and impels/witnesses all it’s actions. Hence, like Tattvamasi, the Gayatri mantra also serves as a ‘Mahavakya’ when understood properly in the light of Lakshana. Thus, the Uttamadhikaris, who have secured Sadhana-chatushtaya, can use Gayatri-mantra as a Mahavakya for contemplating on the Nirguna, Nirakara, Jneya Brahman.

3. For those sadhakas who are more inclined towards Upasana, the same Gayatri mantra can be used as their Upasya-mantra. Such sadhakas can use Gayatri Mantra to worship the Saguna, Nirakara Brahman which is endowed with infinite auspicious attributes.

4. And those sadhakas, who find it difficult to do the above, can also worship the Saguna, Sakara Brahman, i.e Brahman envisioned in a particular form like Shiva,Vishnu etc, by means of the same Gayatri mantra.

5. As the Shrishti-sthiti-samhara-karaka Brahman is the true meaning of Gayatri mantra, any Bhagavad-swaroopa which is described as the Shriti-sthiti-samharaka in the Shastra can be worshiped by means of Gayatri mantra. Hence, Brahma, Shiva, Vishnu and their Shaktis Saraswati, Parvati and Lakshmi can be worshipped by means of the same Gayatri mantra.

Thus, from the above discussion, we understand that ,in the Paramarthika sense, it is the Parabrahman, the shuddha-chaitanya, which is the ultimate purport of the Gayatri mantra. In the context of upasana, the same Parabrahman, qualified by various attributes, is worshipped by sadhakas as Shiva, Vishnu, Bhagavati, Surya etc by means of Gayatri mantra.

===================

A holistic explanation of Gayatri/Savitru tattva by Shri Karapatri ji Maharaj

===================

Few people, who revel in clinging on to eka-deshi views, vehemently insist that their own Ishta is the ‘only’ Upasya of Gayatri-mantra and deny any other Bhagavad-swaroopas as its Upasya. Such a negation in mostly directed towards Bhagavati Gayatri/Sandhya. A few consider Vishnu only as the upasya and few other consider Surya/Savitr as the only upasya tattva of Gayatri. Those who do so also limit the role of Bhagavati Gayatri/Sandhya as the mere adhishtatri of Gayatri-chandas.

Brushing aside such narrow, one-sided views, the Advaita Sampradaya furnishes a holistic explanation on the Gayatri/Savitru tattva.

In the Advaitic commentary on Gayatri mantra attributed to Bhagavatpada, the word ‘Savitr’ has been interpreted thusly :

सवितुरिति सृष्टिस्थितिलयलक्षणकस्य सर्वप्रपंचस्य समस्त द्वैतविभ्रमस्याधिष्ठानं लक्ष्यते

[That, which is indicated by the acts of creation, sustenance and dissolution of the Universe, which is the adhishthana (substratum) of all the illusion caused by duality, is known as ’Savitr’]

Hence, in the Advaita tradtion, Savitru tattva is verily the Parabrahm-tattva which is known as the Jagat-karana by means of Tatastha-lakshana. This Para-Brahman verily becomes the Upasya Brahman when qualified by attributes by means of its own Maya-shakti. These attributes can be varied and hence, the nature of the Upasya can also be varied. Therefore, the same Maya-vishishtha Upasya tattva is worshipped variously as Shiva, Vishnu, Bhagavati, Surya etc. Seen in this light, all the said Upasya murtis can be worshipped by means of the Gayatri/Savitru mantra.

Also, the scope of Gayatri mantra is not only limited to Upasana. In the case of Uttama-adhikaris, it also serves as a Mahavakya conveying the Jeeva-Brahman aikya.

All this has been succinctly stated by Swami Shri Hariharananda Saraswati ji ( Swami Karapatri ji Maharaj) in the following passage.

“ विश्वोत्पादक परमात्मा के वरेण्य भर्ग को बुद्धिप्रेरक एवं बुद्धिसाक्षी कहने से जीवात्मा और परमात्मा का अभेद परिलक्षित होता है, अतः साधनचतुष्टयसंपन्न उत्तमाधिकारी केलिये प्रत्यक् चैतन्याभिन्न निर्गुण, निराकार, निर्विकार परब्रह्म का ही चिन्तन गायत्री-मंत्र के द्वारा किया जाता है। अनंत कल्याणगुणसंपन्न, सगुण, निराकार, परमेश्वर की उपासना गायत्री के द्वारा हो सकती है। सगुण, साकार, सच्चिदानंद परब्रह्म का ध्यान गायत्री के द्वारा किया जा सकता है।

प्राणिप्रसवार्थक ‘सूङ्’ धातु से ‘सवितृ’ शब्द की निष्पत्ति होती है। यहाँ उत्पत्ति को उपलक्षण मानकर उत्पत्ति, स्थिति एवं लय का कारण परब्रह्म ही ‘सवितृ’ शब्द का अर्थ है। इस दृष्टि से उत्पादक, पालक, संहारक जो भी देवता प्रमाणसिद्ध हैं, वे सभी गायत्री के अर्थ हैं। उत्पादक, पालक, संहारक - ब्रह्मा, विष्णु, रुद्र तथा उनकी स्वरूपभूत तीनों शक्तियों का ध्यान किया जाता है। “

~ स्वामी करपात्री जी महाराज, गायत्री-तत्त्व, भक्ति-सुधा

Here are the key points from Maharaj ji’s passage :

1. The word Savitru means the Progenitor of the beings. By having creation as the upalakshana, the Parabrahman, who is the cause of Creation-sustenance-dissolution of Jagat, is indicated by the word ‘Savitru’

2. By saying that Savitru, i.e. the Jagat-karana Brahman, is verily the Antaryami who inspires and is the witness of our intellect, the aikya of Paramatma and Jeevatma is conveyed. That is to say, the Shuddha-Chaitanya which serves as the adhishthana of Mayavishishtha-jagat-karana Ishvara is the same as the Pratyak-chaitanya which forms the innermost self of the Jeeva and impels/witnesses all it’s actions. Hence, like Tattvamasi, the Gayatri mantra also serves as a ‘Mahavakya’ when understood properly in the light of Lakshana. Thus, the Uttamadhikaris, who have secured Sadhana-chatushtaya, can use Gayatri-mantra as a Mahavakya for contemplating on the Nirguna, Nirakara, Jneya Brahman.

3. For those sadhakas who are more inclined towards Upasana, the same Gayatri mantra can be used as their Upasya-mantra. Such sadhakas can use Gayatri Mantra to worship the Saguna, Nirakara Brahman which is endowed with infinite auspicious attributes.

4. And those sadhakas, who find it difficult to do the above, can also worship the Saguna, Sakara Brahman, i.e Brahman envisioned in a particular form like Shiva,Vishnu etc, by means of the same Gayatri mantra.

5. As the Shrishti-sthiti-samhara-karaka Brahman is the true meaning of Gayatri mantra, any Bhagavad-swaroopa which is described as the Shriti-sthiti-samharaka in the Shastra can be worshiped by means of Gayatri mantra. Hence, Brahma, Shiva, Vishnu and their Shaktis Saraswati, Parvati and Lakshmi can be worshipped by means of the same Gayatri mantra.

Thus, from the above discussion, we understand that ,in the Paramarthika sense, it is the Parabrahman, the shuddha-chaitanya, which is the ultimate purport of the Gayatri mantra. In the context of upasana, the same Parabrahman, qualified by various attributes, is worshipped by sadhakas as Shiva, Vishnu, Bhagavati, Surya etc by means of Gayatri mantra.

[Viswanath O K]

I see that, it's not about limiting/denying other swaroopas.

They have the strong belief of their own Ishtas is the only upasya. It have to be appreciated.

Because, if you say different or infinite, then their belief/hold upon Ishta will come down, it will be a threat to their pursuit/devotion.

Advaitins, should never be a threat to them, even though they shall undermine/negate/deny these. Advaitins should always make them puruse such, like how Shankara gave Bhaja Govindham, etc., to them to increase their belief/hold upon Ishtas.

Advaitins should never hamper their belief. That's why Vyasa and Sukha gave much and much for their benefit/increase their belief to be devoted to the Ishta.

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[V Subrahmanian]

On Sun, Aug 27, 2023 at 5:12 PM Viswanath O K <viswana...@gmail.com> wrote:

I see that, it's not about limiting/denying other swaroopas.

They have the strong belief of their own Ishtas is the only upasya. It have to be appreciated.

Because, if you say different or infinite, then their belief/hold upon Ishta will come down, it will be a threat to their pursuit/devotion.

Your logic is flawed. When Advaitins say what they say, how can the belief of others be undermined? If they hold a wrong, finite view, why should Advaitins stop expressing the right view? If they are open to correction, they will benefit from it. Their sectarian ideas will be seen by them to be wrong. That will help society.   

Advaitins, should never be a threat to them, even though they shall undermine/negate/deny these. Advaitins should always make them puruse such, like how Shankara gave Bhaja Govindham, etc., to them to increase their belief/hold upon Ishtas.

Shankara did not intend to address Vaishnavas when he gave the Bhaja Govindam. That would be a wrong assessment.  

Advaitins should never hamper their belief. That's why Vyasa and Sukha gave much and much for their benefit/increase their belief to be devoted to the Ishta.

Advaitins never hamper anyone's belief. Advaitins only correct wrong beliefs and more importantly, save unsuspecting, vulnerable Advaitins from the onslaughts of sectarians in the society.  Your sympathy lies in the wrong place and cause. More than that, it is Advaita-unfriendly. 

warm regards

subbu 

[Viswanath O K]

> Your logic is flawed. When Advaitins say what they say, how can the belief of others be undermined? If they hold a wrong, finite view, why should Advaitins stop expressing the right view? If they are open to correction, they will benefit from it. Their sectarian ideas will be seen by them to be wrong. That will help society.   

Sorry. It cannot help the society.

Say, the mother knows everything with which the child lives/grows. Until the Child gets to an age of maturity, it's not right to teach the child about all the organs of the body. Let the child believe that the organs are for some other purpose, and mother should not interfere and should not teach the child about the truth about the sensitive organs of the organs - instead appreciate the child about the belief it has, or else trouble will come by telling the truth about those organs - like how it is happening in modern age even 10 years child seek many happiness *you know what I speak* (Maturity is necessary for that, and it needs time - just intellectual point out cannot teach them).

> Shankara did not intend to address Vaishnavas when he gave the Bhaja Govindam. That would be a wrong assessment. 

Shankara himself says that Bhakthi to Idol necessary for coming to a stage of understanding Advaita/Knowledge.

Though Shankara is not alive to prove that he has spoken those only to Vaishnava devotees, it is easily understandable that he didn't spoke about "Aham Brahmasmi" or "Tat Tvam Asi" or "Advaita", in those Bhaja Govindham, Devi Suktham, etc..

> Advaitins never hamper anyone's belief. Advaitins only correct wrong beliefs and more importantly, save unsuspecting, vulnerable Advaitins from the onslaughts of sectarians in the society.  Your sympathy lies in the wrong place and cause. More than that, it is Advaita-unfriendly. 

Did they asked to correct their beliefs?

Even God corrects only when asked.

Let them ask for it, as Rama asks to Vasistha, as other disciples asks to Guru and Guru corrects.

Other than that, Freedom has to be provided for them to experience their beliefs, right or wrong.

The World/Universe itself is a dream after all, and Believed as Real (which is wrong belief), even then God allows to experience such belief, freedom provided.

Knowledge, is to be provided to the true seeker, and place has to be allowed for others to experience what they believe.

Just think about it.

Thanks. And sorry if I'm not speaking in the usual way you was used to hear about Advaita.

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[Akilesh Ayyar]

Have you actually read Bhaja Govindam? From your comments, it does not seem like it.

"“Take no pride in your wealth, in people, in the youthfulness. Time

snatches away all these in a moment. All these are illusions, after

understanding this; enter into the state of Brahman. (Seek Govinda, seek

Govinda).” (Verse 11)

Excerpt From

Adi Shankaracharya’s Bhaja Govindam

Swami Sukhabodhananda

Akilesh Ayyar

Spiritual guidance - http://www.siftingtothetruth.com/

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[Viswanath O K]

> Have you actually read Bhaja Govindam? From your comments, it does not seem like it.

Just because Bhaja Govindham spoke about Maya, it doesn't mean spoke about Advaita.

Advaita means, Brahma-jiva ikiyam. That's the truth.

Here, in Advaita, Maya is not the core, Maya is not spoked only in Advaita, even in Bhakthi scriptures and Buddhism too. "Not two" is the core here, and it is never spoken in scriptures like Bhaja Govindham, etc.

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[V Subrahmanian]

On Sun, Aug 27, 2023 at 8:26 PM Viswanath O K <viswana...@gmail.com> wrote:

> Have you actually read Bhaja Govindam? From your comments, it does not seem like it.

Just because Bhaja Govindham spoke about Maya, it doesn't mean spoke about Advaita.

Advaita means, Brahma-jiva ikiyam. That's the truth.

शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रहसन्धौ।
सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम्॥ 

Try not to win the love of your friends, brothers, relatives and son(s) or to fight with your enemies. See yourself in everyone and give up ignorance of duality everywhere.  Bhaja Govindam - 25

त्वयि मयि चान्यत्रैको विष्णु र्व्यर्थं कुप्यसि मय्यसहिष्णुः । भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥  Bhaja Govindam - 24   In me, in you and in everything, the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain Vishnutvam, that is, liberation, have equanimity.

Vishnutvam is the last thing a Vaishnava would want to attain. Is Shankara addressing the Vaishnava? Bheda buddhi is not ajnana for Vaishnava; it is a must, to be retained forever. And you say // "Not two" is the core here, and it is never spoken in scriptures like Bhaja Govindham, etc.//  

You have more disappointment in store for you if you visit the Bhagavadgita, the Mahabharata and many other Puranas.  Your views only reveal that you have not had an exposure to Advaita through an Acharya.    

regards

subbu

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[Ram Chandran]

Namaskar dear Viswanathji:

You stated, 

"

Did they asked to correct their beliefs?

Even God corrects only when asked.

Let them ask for it, as Rama asks to Vasistha, as other disciples asks to Guru and Guru corrects.

Other than that, Freedom has to be provided for them to experience their beliefs, right or wrong."

Yes, I agree that Freedom is provided to all to express their views and respected Senior Moderator of the Group expressed his views.  

If you whatever stated by you is what you believe, for the same token,  You shouldn't try to correct him and others who expressed their opinion. If your belief about advaita is correct then you would have observed, "SILENCE" instead of preaching or teaching!  You enjoy full freedom to express your beliefs but please respect others' beliefs and expressions.  We all have rights to agree or disagree but we do not have any right to offend the current advaita acharyas or organizations.  Please be thoughtful and be CIVIL.  I am stating them to you to provide the opportunity to follow the ethics to be observed while sending your view points.  

thanks for your participation,

Ram Chandran

One of the Advaitin List Moderators

Note:  Did you notice that you are currently moderated and the moderators will be forced to reject your posts if they fail to follow the List Guidelines.

[Viswanath O K]

To say precisely, the Bhaja Govindham, etc., cannot be spoken to one who attained fourfold disciples (mainly Sat-sampatti), as these are getting rid of worldly attachments and it doesn't need to be thought to one who attained that.

Only to the one who attained the fourfold qualities, the Guru should teach Advaita as per Shankara.

As this Bhaja Govindham, etc., speaks about things to those even before attaining Fourfold qualities, Advaita Vedanta cannot be taught here, as Advaita Vedanta can be taught only to those who attained fourfold qualities as per Shankara.

These verse only asks to increase Vairagya, etc., so cannot be assumed that Advaita Vedanta taught here.

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[putran M]

Namaskaram Subbu-ji,

Not withstanding the side discussion here, I do think Karapatri-ji has provided a wonderful and useful synopsis of the broad understanding of the Gayathri mantra as provided within the advaita philosophy. His explanation shows that the mantra has a natural place in the sadhana of people in various stages of their spiritual growth. Those who may do sandhyavandanam are already committed to reciting this mantra (perhaps mindlessly without giving it context in our general sadhana), so the swami's explanation will allow us to align the mantra with a spiritually conducive perspective that is suitable to us.

thollmelukaalkizhu

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[Praveen R. Bhat]

Namaste Subbuji,

On Sun, Aug 27, 2023 at 10:07 PM V Subrahmanian <v.subra...@gmail.com> wrote:

शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रहसन्धौ।
सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम्॥ 

Try not to win the love of your friends, brothers, relatives and son(s) or to fight with your enemies. See yourself in everyone and give up ignorance of duality everywhere.  Bhaja Govindam - 25

त्वयि मयि चान्यत्रैको विष्णु र्व्यर्थं कुप्यसि मय्यसहिष्णुः । भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥  Bhaja Govindam - 24   In me, in you and in everything, the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain Vishnutvam, that is, liberation, have equanimity.

Further, as a refrain to each stanza, we have the words bhaja govindam, and those who have studied bhAShya know what the word Govinda stands for. गोभिः वाणीभिः विन्दते, वेत्ति वेदान्तवाक्यैः इति वा गोविन्दः। Advaita idea pervades all works of Advaitins, not limited to one work of one Advaitin, thereby expanding to sarvAtmabhAva too! One of the exercises in vichAra recommended by our Acharya at gurukula was for us to land on Advaita tattva in any situation. Thanks to bhAShya, TIkA and many prakaraNagranthas, one can land on Advaita any which way. 

gurupAdukAbhyAm,
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That, owing to which all this is known! [Br.Up. 4.5.15] */

[V Subrahmanian]

Thanks Praveen ji for the response.  In fact the Sutrakara himself considers smriti, not just shruti, as pramana. Shankara has cited the Manusmriti too for 'EkAtmA'.  The Mahabharata, and the Gita that is within the MahabhArata, all are held as repositories of Advaita . the core teaching of which is BrahmAtmaikya and prapancha mithyAtva.

warm regards

subbu 

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