Re: SAGE VISHVAMITRA- PART 1
Rajaram Krishnamurthy
Vishwamitra 1
GOPALAKRISHNAN While the Rig Veda (Mandala 3.62.10) explicitly attributes this specific 24-syllable Savitri mantra to Vishwamitra, it is traditionally believed that:
KR HAVE YOU SEEN THE RIGVEDA LEAVE ALONE READING? EXPLICITLY ATTRIBUTED? AS OWNED?
KR RIG VEDA AS IT IS GIVEN IS AS UNDER:
Rig Veda 3.62.10
English translation:
“We meditate on that desirable light of the divine Savitā, who influences our pious rites.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Yajus. 3.35;
Pracodayāt = who may animate, or enlighten our intellect;
Savitā = the soul, as one with the soul of the world, Brahma; when we meditate on the light which is one with Brahma, his own light, which, from its consuming influences on ignorance and its consequences, is termed Bhargas, and is that which is desirable, from its being to be known or worshiped by all (vareṇyam) the property of the supreme being, (parameśvara), the creator of the world, and the animator, impeller or urger (savitā), through the internally abiding spirit (antaryām) of all creatures; yaḥ, although masculine, may be relative to the neuter noun bhargas, that light which animates all (dhiyaḥ) acts (karmāṇi), or illumes all understanding (buddhiḥ); again, devasya savituḥ may mean, of the bright or radiant sun, as the progenitor of all, sarvasya prasavitur, and bhargas may be understood as the sphere or orb of light, the consumer of sins, pāpānām tāpakam tejo maṇḍalam; bhargas may also mean food, and the prayer may only implore the sun to provide sustenance, tasya prasādād annādi lakṣaṇam phalam dhīmahi tasya ādhārabhūta bhavema, we anticipate from his favour the reward that is characterized by food and the like, that is, may we be supported by him
Details:
Ṛṣi (sage/seer): gopavana ātreyaḥ saptavadhrirvā [gopavana ātreya saptavadhrirvā];
Devatā (deity/subject-matter): savitā ;
Chandas (meter): nicṛdgāyatrī ;
Svara (tone/note): Swar;
Padapatha [Accents, Plain, Transliterated]:
तत् । सवितुः । वरेण्यम् । भर्गः । देवस्य । धीमहि । धियः । यः । नः । प्रचोदयात् ॥
tat | savituḥ | vareṇyam | bhargaḥ | devasya | dhīmahi | dhiyaḥ | yaḥ | naḥ | pra-codayāt
यजुर्वेद (अध्याय ३) मंत्र : ३.३५ (3.35)
तत् स॑वि॒तुर्वरे॑ण्यं॒ भर्गो॑ दे॒वस्य॑ धीमहि। धियो॒ यो नः॑ प्रचो॒दया॑त् ॥ (३५)
सविता वरण करने योग्य व सौभाग्यवान हैं. हम उन की बुद्धिपूर्वक उपासना करते हैं. वे हमारी बुद्धि को प्रेरित करने की कृपा करें. (३५)
Savita is worthy and fortunate. We worship them wisely. May they please inspire our wisdom. (35)
KR NOW LET GOPALA TELL THE AUGUST MEMBERS WHERE EXACTLY IT IS SAID EITHER IN RIG OR YAJUS TAKEN FROM RIG, AS ATTRIBUTED TO VISWAMITRA?
NOW THE SIGNIFICANCE OF GAYATHRI:
Explanation of Gayatri Mantra
गायत्री मंत्र:
ऊँ भूर्भुव: स्व: [INITIAL COMPOSITION ]
तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि, धियो यो न: प्रचोदयात्।।[RIG AND YAJUS]
Gayatri Mantra Meaning:
ऊँ : Sound of the universe {AUM COMPRISES OF “A”, “U=WOO” AND “M” அனா உன மனா ஒலி; அகர முதல எழுத்தெல்லாம்
ஆதி பகவன் முதற்றே உலகு. இதில் "அகர", இந்த "மு" "உ" "மான"= அஸ் "அ"னா"உ"ன மேலும் "மா"ன. ஆதி பகவன் ப்ரஹ்மம், முதலியவை தான், முதல் இந்த உலகிற்கு.
भुवः : अंतरिक्ष लोक=THIS WORLD
स्वः : स्वर्गलोक, SWARGAM
त : परमात्मा अथवा ब्रह्म BRAHMAM
सवितुः : ईश्वर अथवा सृष्टि कर्ता SRUSHTIKARTHA
वरेण्यम : पूजनीय PRAISEWORTHY
भर्गःः अज्ञान तथा पाप निवारक AVIVEKA ERASER
देवस्य : ज्ञान स्वरुप भगवान का VIVEKA INGETTER
धीमहि : हम ध्यान करते है I PRAY
धियो : बुद्धि प्रज्ञा INTELLIGENCE
योः : जो ALL SUCH
नः : हमें US
प्रचोदयात् : प्रकाशित करें। LET SHINE
Whole Meaning of Gayatri Mantra : Who created this world, who is worshiped, who is the repository of knowledge, who takes away sins and ignorance - may he show us light and lead us to the path of truth.
Gayatri Mantra in Sanskrit—“Om “Om bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat.”
Gayatri Mantra in English:
Om: The early sound represents the universal consciousness.
Bhur: The physical realm (earth).
Bhuvah: The mental realm (atmosphere).
Swaha: The spiritual realm (heavens).
Tat: That.
Savitur: Of Savitur, the Sun or divine light.
Varenyam: Worthy of worship.
Bhargo: Radiance, effulgence.
Devasya: Of the divine.
Dheemahi: We meditate upon.
Dhiyo: Intellects.
Yo: Who.
Nah: Our.
Prachodayat: May inspire or enlighten.
The whole meaning of the Gayatri Mantra in English: “Oh, creator of the universe. We meditate upon thy supreme splendour. May thy radiant power illuminate our intellects, destroy our ignorance, and guide us toward enlightenment by purifying our inner hearts.”
Om Symbol with Mandala
Who is Gayatri?
Goddess Gayatri is also known as “Veda-Mata” or the Mother of the Vedas—Rig, Yajur, Saam, and Atharva. This is because it is the very premise of the Vedas—the truth behind the accomplished and cognised galaxy. Goddess Gayatri is known to destroy darkness by imparting light in our minds.
Complete Guide of Gayatri Mantra
Chanting the Gayatri Mantra requires following some rules. If chanted correctly, it is believed to be very effective.
1. Keep in mind the “Time.”
Mantra can be chanted by anyone, anywhere, and at any moment. But chanting the Gayatri Mantra in the morning before sunrise or in the evening is considered most auspicious.
2. Uninterrupted & Hygiene
Feeling Fresh will help you chant the mantra, so it is essential to create a conducive environment. Take a bath, wear clean, comfortable clothes made of natural fabrics, and find a quiet, distraction-free space to sit.
3. Use a Rosary
Chant Gayatri Mantra uses a Tulsi or Rudraksha rosary, which is more traditional. Chanting the mantra 108 times with the rosary is considered very auspicious, connecting you to the rich tradition of this practice.
4. Pronounce it Accurately
Mantras are meant for pronunciation, so every word carries a unique energy and meaning for itself. So, while chanting the Gayatri mantra, focus on every word’s pronunciation clearly and correctly. Incorrect pronunciation can affect the energy of it.
5. Visualise the Solar Energy.
Throughout chanting, close your eyes and try to visualize the sun’s energy flowing into your body and mind. Let this energy purify and uplift you with intention and focus.
Note: To pronounce the Gayatri Mantra correctly, you can listen to it online multiple times and focus on the nuances of its pronunciation.
Gayatri Mantra in Sanskrit
Benefits of Gayatri Mantra Chanting
Suppose Gayatri’s mantra is pronounced and chanted with devotion. In that case, it has many benefits, including activating the body’s chakras, connecting the individual to a higher spiritual realm, improving concentration in the nervous system, and reducing stress and anxiety.
1. Improves Concentration
Chanting the Gayatri mantra creates vibrations that directly activate the last three chakras.
Throat chakra
Third Eye Chakra
Crown Chakra
According to Hindu and Buddhist traditions, these chakras are energy centers that control focus and remove distractions, thereby increasing concentration.
2. Glowing Skin
Proper pronunciation of each word presses specific points on your face to further oxygenate the skin. Breathing supplies clear oxygen to the blood vessels travelling throughout the skin, flushing out toxins and giving the skin a glow.
3. Improves Breathing
If you practice pranayam before chanting the Gayatri mantra, it will open up your breathing airways. Throughout the chanting, further controlled deep breathing expands your lungs fully to improve breathing and oxygenate the body.
4. Keeps Your Heart Healthy
Synchronized Breathing while chanting allows blood to pump to the heart, keeping blood pressure in check and keeping the heart healthy. This makes chanting an excellent practice for overall cardiovascular well-being.
5. Enhances Functioning of the Nervous System
Gayatri mantra words are placed like this: during the chanting, you have to put pressure on your tongue, throat, mouth, and lips. This combined pressure creates different vibrations, which induce your brain to properly release neurotransmitters to stimulate these vibrations.
6. Helps decrease Asthma Symptoms
A short hold of breath helps strengthen the lungs wide open. When you practice chanting regularly, asthma symptoms slowly dissipate.
7. Calms the Mind
Chanting boosts mental clarity, which helps release endorphins like serotonin in your mind, reducing tension and fostering a sense of happiness and calmness.
8. Improves Overall Immunity
Gayatri Mantra chanting activates the hypothalamus, which helps maintain immunity. Thus, it strengthens the body’s natural defenses and boosts better health.
9. Reduces Stress and Anxiety:
Along with all the other benefits, the most significant advantage is that the chanting of this mantra also removes depression and anxiety attacks and reduces stress. With the growing economy, people are living in the future and becoming more prone to anxiety, and chanting is a very natural way to keep your anxiety in check.
Chanting the Gayatri-Mantra has brought numerous benefits to the people, including positive spiritual effects and some scientifically observed impacts. Below are examples.
1. The Impact of Gayatri Mantra on the Body
Our body comprises seven subtle chakras and 72,000 glands/nadis (energy channels). Each gland (ida, pingla, sushumna, etc) serves a different function. Each gland opens in the mouth.
When reciting the Gayatri mantra, our tongue touches each opening, activating the corresponding gland and function.
Chanting the Gayatri-Mantra activates these energy centres, boosting function and energy.
2. The Power of Sound Energy
Science and spirituality have found that sound powerfully influences our thoughts and actions. Just as words can brighten someone’s day or cause conflict, the Gayatri Mantra creates a strong vibration that attracts positive energy and creates a positive aura.
3. The Science of Gayatri Mantra’s Vibration
The Gayatri Mantra creates a sound frequency of 66 MHz within the human hearing range. This frequency is also believed to produce vibrations that have a healing and spiritual effect. Sound energy is potent, like the kind used in ultrasound technology.
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
MAHA NARAYANA UPANISHAD
34TH CHAP OR ANUVAKAM ONWARDS GAYATRI IS THE SUBJECT AND THIS UPANISHAD IS TAGGED DTO THE VEDAS ANCIENT TO VISWAMITRA:
चतुस्त्रिंशोऽनुवाकः ।
आयातु वरदा देवी अक्षरं ब्रह्म संमितम् ।
गायत्री छन्दसां मातेदं ब्रह्म जुषस्व नः ॥ १॥
यदह्नात्कुरुते पापं तदह्नात्प्रतिमुच्यते ।
यद्रात्रियात्कुरुते पापं तद्रात्रियात्प्रतिमुच्यते ।
सर्ववर्णे महादेवि सन्ध्याविद्ये सरस्वति ॥ २॥
पञ्चत्रिंशोऽनुवाकः ।
ओजोऽसि सहोऽसि बलमसि भ्राजोऽसि देवानां धामनामासि विश्वमसि
विश्वायुअः सर्वमसि सर्वायुरभिभूरों गायत्रीमावाहयामि
सावित्रीमावाहयामि सरस्वतीमावाहयामि छन्दर्हीनावाहयामि
श्रियमावाहयामि गायत्रिया गायत्री छन्दो विश्वामित्र ऋषिः
सविता देवताग्निर्मुखं ब्रह्मा शिरो विष्णुहृदयꣳ रुद्रः शिखा
पृथिवी योनिः प्राणापानव्यानोदानस्माना सप्राणा श्वेतवर्णा
सांख्यायनसगोत्रा गायत्री चतुर्विंशत्यक्षरा त्रिपदा ष्ट्कुक्षिः
पञ्चशीर्षोपनयने विनियोगः ॥ १॥
ॐ भूः । ॐ भुवः । ओꣳसुवः । ॐ महः । ॐ जनः । ॐ तपः ।
ओꣳ सत्यम् । ॐ तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् । ओमापो ज्योती रसोऽमृतं ब्रह्म
भूर्भुवः सुवरोम् ॥ २॥ {FULL GAYATRI MANTRA}
षट्त्रिंशोऽनुवाकः ।
उत्तमे शिखरे देवि जाते भूम्यां पर्वतमूर्धनि ।
ब्राह्मणेभ्योऽभ्यनुज्ञाता गच्छ देवि यथासुखम् ॥ १॥
स्तुतो मया वरदा वेदमाता प्रचोदयन्ती पवने द्विजाता ।
आयुः पृथिव्यां द्रविणं ब्रह्मवर्चसं मह्यं दत्वा
प्रजातुं ब्रह्मलोकम् ॥ २॥
gāyatryāvāhana mantrāḥ (4.30)
āyā̍tu̠ vara̍dā dē̠vī̠ a̠kṣara̍-mbrahma̠ sammi̍tam ।
gā̠ya̠trī̎-ñChanda̍sā-mmā̠tēda-mbra̍hma ju̠ṣasva̍ mē ।
yadahnā̎-tkuru̍tē pā̠pa̠-ntadahnā̎-tprati̠muchya̍tē ।
ya-drātriyā̎-tkuru̍tē pā̠pa̠-nta-drātriyā̎-tprati̠muchya̍tē ।
sarva̍ va̠rṇē ma̍hādē̠vi̠ sa̠ndhyā vi̍dyē sa̠rasva̍ti ॥ 34.2 (tai. ara. 6.34.1)
ōjō̍-'si̠ sahō̍-'si̠ bala̍masi̠ bhrājō̍-'si dē̠vānā̠-ndhāma̠nāmā̍̍-'si̠ viśva̍masi vi̠śvāyu̠-ssarva̍masi sa̠rvāyu-rabhibhūrōṃ-gāyatrī-māvā̍hayā̠mi̠ sāvitrī-māvā̍hayā̠mi̠ sarasvatī-māvā̍hayā̠mi̠ Chandarṣī-nāvā̍hayā̠mi̠ śriya-māvā̍hayā̠mi̠ gāyatriyā gāyatrī Chandō viśvāmitra ṛṣi-ssavitā dēvatā-'gnirmukha-mbrahmā śirō viṣṇurhṛdayagṃ rudra-śśikhā pṛthivīyōniḥ prāṇāpāna-vyānōdāna-samānā saprāṇā śvētavarṇā sāṅkhyāyana-sagōtrā gāyatrī chaturvigṃśatyakṣarā tripadā̍ ṣaṭku̠kṣi̠ḥ pañcha śīrṣōpanayanē vi̍niyō̠ga̠ḥ-
ō-mbhūḥ । ō-mbhuvaḥ । ōgṃ suvaḥ । ō-mmahaḥ । ō-ñjanaḥ । ō-ntapaḥ । ōgṃ sa̠tyam । ō-nta-thsa̍vi̠turvarē̎ṇya̠-mbhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yō na̍ḥ prachō̠dayā̎t । ōmāpō̠ jyōtī̠ rasō̠-'mṛta̠-mbrahma̠ bhūrbhuva̠ssuva̠rōm ॥ 35.2 (tai. ara. 6.35.1)
gāyatrī upasthāna mantrāḥ (4.31)
u̠ttamē̍ śikha̍rē jā̠tē̠ bhū̠myā-mpa̍rvata̠ mūrdha̍ni ।
brā̠hmaṇē̎bhyō-'bhya̍nujñā̠tā̠ ga̠chCha dē̍vi ya̠thāsu̍kham ।
stutō mayā varadā vē̍damā̠tā̠ prachōdayantī pavanē̎ dvijā̠tā ।
āyuḥ pṛthivyāṃ-draviṇa-mbra̍hmava̠rcha̠sa̠-mmahya-ndatvā prajātu-mbra̍hmalō̠kam ॥ 36.2 (tai. ara. 6.36.1)
ādityadēvatā mantraḥ (4.32)
ghṛṇi̠-ssūrya̍ ādi̠tyō na prabhā̍-vā̠tyakṣa̍ram ।
madhu̍kṣaranti̠ ta-dra̍sam ।
sa̠tyaṃ vai ta-drasa̠-māpō̠ jyōtī̠rasō̠-'mṛta̠-mbrahma̠ bhūrbhuva̠ssuva̠rōm ॥ 37.1 (tai. ara. 6.37.1)
OTHER GAYATHRI MANTRAS
{{{gāyatrī mantrāḥ (4.2)
puru̍ṣasya vidma sahasrā̠kṣasya̍ mahādē̠vasya̍ dhīmahi । tannō̍ rudraḥ prachō̠dayā̎t ॥
tatpuru̍ṣāya vi̠dmahē̍ mahādē̠vāya̍ dhīmahi । tannō̍ rudraḥ prachō̠dayā̎t ॥
tatpuru̍ṣāya vi̠dmahē̍ vakratu̠ṇḍāya̍ dhīmahi । tannō̍ dantiḥ prachō̠dayā̎t ॥
tatpuru̍ṣāya vi̠dmahē̍ chakratu̠ṇḍāya̍ dhīmahi । tannō̍ nandiḥ prachō̠dayā̎t ॥
tatpuru̍ṣāya vi̠dmahē̍ mahāsē̠nāya̍ dhīmahi । tanna̍-ṣṣaṇmukhaḥ prachō̠dayā̎t ॥
tatpuru̍ṣāya vi̠dmahē̍ suvarṇapa̠kṣāya̍ dhīmahi । tannō̍ garuḍaḥ prachō̠dayā̎t ॥
vē̠dā̠tma̠nāya̍ vi̠dmahē̍ hiraṇyaga̠rbhāya̍ dhīmahi । tannō̎ brahma prachō̠dayā̎t ॥
nā̠rā̠ya̠ṇāya̍ vi̠dmahē̍ vāsudē̠vāya̍ dhīmahi । tannō̍ viṣṇuḥ prachō̠dayā̎t ॥
va̠jra̠na̠khāya̍ vi̠dmahē̍ tīkṣṇa-da̠gg̠ṣṭrāya̍ dhīmahi । tannō̍ nārasigṃhaḥ prachō̠dayā̎t ॥
bhā̠ska̠rāya̍ vi̠dmahē̍ mahaddyutika̠rāya̍ dhīmahi । tannō̍ ādityaḥ prachō̠dayā̎t ॥
vai̠śvā̠na̠rāya̍ vi̠dmahē̍ lālī̠lāya̍ dhīmahi । tannō̍ agniḥ prachō̠dayā̎t ॥
kā̠tyā̠ya̠nāya̍ vi̠dmahē̍ kanyaku̠māri̍ dhīmahi । tannō̍ durgiḥ prachō̠dayā̎t ॥ 1.33 (tai. ara. 6.1.5-7)}}}
SECTION 34
āyātu varadā devī akṣaraṁ brahma saṁmitam |
gāyatrī chandasāṁ mātedaṁ brahma juṣasva naḥ || 1||
1. May the boon-conferring divine Gāyatrī come to us (in order to instruct us about) the imperishable Brahman who is determined by the Vedanta! May Gāyatrī, the mother of metres, favour us with the Supreme just mentioned!
Commentary:
This is the Gāyatrī invocation used in the twilight –devotions. The instruction on the Supreme is mainly conveyed through Prāṇava and Gāyatrī.
Here, therefore, a prayer is addressed to Gāyatrī, the Deity denoted by the verse, requesting her to visit the devotee and favour him with the intuition of the Supreme Brahman—the last word of the Vedas and the final purpose of religious righteousness taught in it.
We note as part of the Vedic faith inspired by the Kena Upaniṣad that Brahmāvidyā is acquired through the grace of the Divine Mother, there named as Umā, and here as Gāyatrī.
The alternative interpretation of the verse, which is given by Bhaṭṭabhāskara, in English would read —
May the boon-giving Deity of Gayatri come to us O Devi, mother of metres, deign to accept this prayer of ours in Gāyatrī metre, which is similar to the imperishable Brahman in greatness.
yadahnātkurute pāpaṁ tadahnātpratimucyate |
yadrātriyātkurute pāpaṁ tadrātriyātpratimucyate |
sarvavarṇe mahādevi sandhyāvidye sarasvati || 2||
2. O thou who art the source of all letters, O thou the great Deity, O thou the object of meditation at twilight, O thou Sarasvatī, may thy devotee be liberated from the sin, which he commits during the day, by the same day and the sin, which he commits during the night, by the same night.
Commentary:
This is supplementary prayer.
SECTION 35
ojo'si saho'si balamasi bhrājo'si devānāṁ dhāmanāmāsi
viśvamasi viśvāyuaḥ sarvamasi sarvāyurabhibhūroṁ gāyatrīmāvāhayāmi
sāvitrīmāvāhayāmi sarasvatīmāvāhayāmi chandarhīnāvāhayāmi
śriyamāvāhayāmi gāyatriyā gāyatrī chando Viśvāmitra ṛṣiḥ
savitā devatāgnirmukhaṁ brahmā śiro viṣṇuhṛdayaɱ rudraḥ śikhā
pṛthivī yoniḥ prāṇāpānavyānodānasmānā saprāṇā śvetavarṇā
sāṁkhyāyanasagotrā gāyatrī caturviṁśatyakṣarā tripadā ṣṭkukṣiḥ
pañcaśīrṣopanayane viniyogaḥ || 1||
1. O Gāyatrī, Thou art the essence of strength! Thou art patience, or the subduing power! Thou art physical capacity! Thou art splendour! Thou art the abode of gods and their name! Thou art the insentient universe! Thou art the full span of life or the Lord of all! Thou art every living thing! Thou art the life span of all! Thou art the vanquisher of all that is hostile to us! Thou art the Truth denoted by the Prāṇava!
I invoke Gāyatrī, (into my heart)! I invoke Sāvitrī! I invoke Sarasvatī! I invoke the metres, the Ṛṣis (and the gods)! I invoke the splendour (of all the gods)!
Of Gāyatrī the metre is Gāyatrī, the Ṛṣi is Viśvāmitra and the Deity is Sāvitrī.
Fire represents the mouth; the four-faced Brahma, the head; Viṣṇu, the heart, Rudra, the crown- hair, Earth, the source; the m-breath, the out- breath, the diffused breath, the up-breath and the middle breath, the breath. Gāyatrī is fair in hue and is of the same family as Paramātman attained by the Sānkhyas—the illumined sages.
The deity Gāyatrī (explained further as a formula) has twenty-four syllables, comprised in three feet, six sheaths or cavities and five heads. It is employed in Upanayana, or initiation into Vedic studentship.
Commentary:
Along with the previous stanza this section is also employed for invoking Gāyatrī in the heart of the worshipper.
The Vājasaneyins use this Section for the invocation of Gāyatrī instead of the verses beginning with Āyātu varadā devī of the immediately preceding Section.
Worship implies a relation between the worshipper and the object of worship, and also a felt need and a suitable attitude in the worshipper which he naturally and genuinely adopts.
The apparent limitations and imperfections, as well as the consciousness of sin and impurity incidental to his inherited nature as described in the preceding Sections, engender in the mind of the worshipper the need for invoking the grace of the Supreme in the shape of Gāyatrī to retrieve his own true divine nature which had been temporality eclipsed by the life of the world.
Gravitational flow of water takes place only to a low ground. Similarly only a person who is humble, penitent and eager for purity and freedom can receive the divine glory in its unsullied splendour.
Such an aspiring soul looks to the Divine for all its needs and exclaims “Thou art my strength, Thou art my power, Thou art my glory, Thou art my all”.
So here Gāyatrī conceived as non-different from Brahman is eulogised as the various excellences and attributes listed above.
It has been already noted that Gāyatrī is also known as Sāvitrī and Sarasvatī. The Supreme Being as the Indweller and impeller of all Creation is known as Savitri and hence the passage in praise of Him is called Savitri.
The Vedas are represented as a lake which gives the waters of life and hence Gāyatrī, as the essence of the Vedas, is called Sarasvatī These two terms magnify Gāyatrī as the object of worship
Traditionally Gāyatrī is the name given to That Deity in the forenoon, Sāvitrī in the midday and Sarasvatī in the evening. Gāyatrī is explained as that which protects the person who chants it from the various sins. The epithet Sāvitrī is given because it represents Savitri, who illumines the creation; and Sarasvatī because in that aspect it expresses the world in the shape of speech.
These three are also represented as Brahma, Rudra and Viṣṇu as well as red, white and black.
Whatever may be the details of worship, the Supreme is worshipped through the Gāyatrī.
The principal part of this devotion consists in the meditation of Gāyatrī in the orb of the sun, visualised in one's own heart as non-different from Paramātman. The ritualistic details are secondary.
The Mahābhārata states that during the Kurukṣettra war, Yudhisṭhīra and other leaders did the twilight meditation at the appropriate time without retiring from the battle field for the performance of detailed rituals.
Being the essence of all mantras, Gāyatrī embodies in it mystically all the metres, all the Ṛṣis, all the gods as well as their splendour. So by the invocation of Gāyatrī all these are invoked within oneself. No mantra is fit for employment in religious acts unless the metre, the deity and the seer are also remembered. So Gāyatrī, Viśvāmitra and Savitri are next mentioned.
Then the formula of Gāyatrī is personified for meditation —Agṇi, the first of Gods, is the mouth, Brahma the first-born is the head, Viṣṇu is the heart and Rudra is the śikhā or flame causing the final dissolution (or what is placed at the top of all).
The earth is the Yoni, i.e. the source, and the winds, the breath. Fairness in hue is indicative of the highest purity. The knowledge of family is necessary to assess the greatness of an individual and it is explained that Gāyatrī is of the same Gotra as Brahman.
The form of Gāyatrī mantra is then described:
It has 3 feet of 8 syllables each, 6 sheaths or auxiliaries to the Vedas which protect the Vedas represented by Gāyatrī like a sheath, 5 heads consisting of 4 Vedas and Itihāsa and Purāṇa known as fifth Veda.
These details about Gāyatrī are recited before a boy is initiated into studentship and Gāyatrī is instructed.
auṁ bhūḥ | auṁ bhuvaḥ | oɱsuvaḥ | auṁ mahaḥ |
auṁ janaḥ | auṁ tapaḥ | oɱ satyam |
auṁ tatsaviturvareṇyaṁ bhargo devasya dhīmahi |
dhiyo yo naḥ pracodayāt |
omāpo jyotī raso'mṛtaṁ brahma bhūrbhuvaḥ suvarom || 2||
2. Om Earth Om Sky! Om Heaven! Om Middle Region!! Om Place of Birth! Om Mansion of the Blessed! Om Abode of Truth. Om may we meditate on the Adorable Light of that Divine Generator who quickens our understandings! Om He is water, light, flavour, ambrosia and also the three worlds! He who is denoted by Prāṇava is all these!
Commentary:
This passage gives the mantras employed for mental repetition and concentration during the performance of Prāṇāyāma. Four elements namely, Prāṇava, Vyāhṛtis, Gāyatrī and Gāyatri-Śiras make up the whole unit.
According to Manu this composite formula is to be mentally repeated clearly and attentively thrice while the breath is retained within. During the retention of the breath the nostrils are closed with the thumb and the little and the ring fingers.
The seven Vyāhṛtis denote the seven worlds created by Brahma, by uttering them in the beginning, and the first three of them are called Maha- Vyāhṛtis.
Prāṇava is added to each of them to point out that each Vyāhṛti independently also stands for the Supreme. After the seven Vyāhṛtis the Gāyatrī mantra follows them, headed by another Prāṇava, which again implies that the Supreme alone is denoted by the Gāyatrī mantra.
This is succeeded by Gāyatrī-Śiras bracketed by the Prāṇavas in the beginning and the end. Gāyatrī coming in the middle is the fundamental element and the rest are auxiliaries thereof.
When a person performs the prāṇāyāma and concentrates his thought on this mantra, the latent spiritual tendencies in the depth of his being are awakened and he becomes fit for communion with the Supreme Reality and eventually he realises the spiritual goal.
The metres associated with the seven Vyāhṛtis are Gāyatrī, Uṣṇik, Anuṣṭubh, Brihati, paṅkti, triṣṭub, and jagatī and their deities are Agṇi, Vāyu, Surya, Bṛhaspati, Varuṇa, Indra and Viśvadevas respectively. Prajāpati is then Ṛṣi.
Gāyatrīśiras consisting of sixteen syllables is called so because it forms as if it were the head of the formula.
Prajāpati is its Ṛṣi, Anuṣṭubh is the metre and Brahma, Agṇi and Vāyu are the deities.
It has been mentioned that the Gāyatrī is employed during the performance of japa, homa and dhyāna. Until one is purified by the practice of prāṇāyāma he is not ready for japa. Hence the importance of the formula given here for the practice of prāṇāyāma.
The prāṇāyāma which is performed during the twilight devotions differs from the one advocated by Patañjali for the practice of yoga:
In the former the retention period alone is measured by the formula given here. In the latter case breathing in, holding the breath within and breathing out are appropriately measured.
There is a considerable literature explaining the meaning of Gāyatrī towards which all the great ācāryas have made then contribution.
The word tat qualifying Savitri makes it clear that the visible prime luminary of the heavens is only a representation of the Godhead who is referred to here as immanent in all creatures and also transcendent.
He is Savitri because He is the cause of the universe and He animates and impels all that exists. He is deva because He is self-luminous, and all other light, whether intellectual or physical, is a loan from Him. The devotee meditates upon His Bhargā, light, for the attainment of all the fourfold values of life.
The term Bhargā is derived from the root meaning to roast or to burn. It, therefore, implies not only the radiant light but also the heat which destroys the root of ignorance and misery which bars one from the attainment of the Supreme.
Hence this Divine Light is eagerly sought after by all who seek release from the round of birth and death.
The significance of the third line of the Gāyatrī is this:
According to the Vedas, thought and activity make up human destiny. A man’s mental activities elevate him if and when they are under the influence of divine operation. Hence in this line the devotee’s longing is expressed that the Supreme should guide his mind towards the performance of religious duty, selfless devotion to God and the highest illumination.
SECTION 36
uttame śikhare devi jāte bhūmyāṁ parvatamūrdhani |
brāhmaṇebhyo'bhyanujñātā gaccha devi yathāsukham || 1||
1. O Goddess, Thou mayest go and remain at Thy pleasure on the highest and holiest peak on the earth, or in any high place until the brāhmaṇas remember Thee again.
Commentary:
This stanza and the succeeding one are repeated at the close of twilight devotions for the dismissal of Gāyatrī.
According to Sāyana the abode of Gāyatrī from where she is summoned is on the highest peak of the mountain called Meru on the earth.
Whereas Bhaṭṭabhāskara appears to understand the various epithets in the first line as places where Gāyatrī is at liberty to be until She is summoned further.
stuto mayā varadā vedamātā pracodayantī pavane dvijātā |
āyuḥ pṛthivyāṁ draviṇaṁ brahmavarcasaṁ mahyaṁ datvā
prajātuṁ brahmalokam || 2||
2. May the boon-conferring Mother of the Vedas, who has been magnified by me, who impels the created beings like wind and who has two places of birth, depart to the excellently produced world of Brahman, having conferred on me, here on the earth, long life, wealth and power of Vedic learning.
Commentary:
of Gāyatrī is both Brahmaloka and the orb of the sun as suggested by the word dvijātā. The passage, however, directly indicates Brahmaloka as the place to which Gāyatrī devī returns.
The Atharvaveda XIX 71 1 gives a similar form of the mantra as follows:
This is blemishless. Pāvamāna is the Indwelling Divine Spirit. Gāyatrī extols His glory, further Gāyatrī is the Mother of the Vedas or the Vedas are represented by Her.
The seer here prays for the fruits of the devotion properly performed for everyone including himself:
“May Gāyatrī, the Vedamātā, who glorifies the Supreme Reality, having been invoked by me during the worship grant me and all the twice-born, longevity, life, progeny, cattle, renown, wealth and splendour of spirituality.
After giving these, may Gāyatrī go back to the Supreme Brahman from whom She arose.”
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
K RAJARAM IRS 11326
--SAGE VISHVAMITRA- PART 1
Dear friends,
Sage Vishwamitra (originally King Kaushika) was a legendary Rishi who transformed himself from a warrior-king into a Brahma Rishi through intense penance, rivalling Sage Vashishta. Renowned as a composer of many Rig-Vedic hymns, **including the Gayatri Mantra, he is a central figure in the Ramayana, training Lord Rama and Lakshmana.
Those items told of sage Vishwamithra along with sage Vasistha are just told in nutshell, other things are told in detail/ briefly as required.
Hope my compilation gives interesting reading for my friends. My postings are not intended to ALL KNOWING and ARGUING members.
Gopalakrishnan 11-03-2026
Key details about Sage Vishwamitra include:
Transformation: Formerly a Kshatriya king named Kaushika, he underwent severe penance to gain spiritual power, eventually achieving the status of a Brahmarishi.
Conflict with Vashishta: His rivalry with Sage Vashishta, often centered around the divine cow Nandini/Kamadhenu, motivated his pursuit of higher spiritual, rather than material, power.
Mentor to Rama: In the Ramayana, he guided Lord Rama and Lakshmana, teaching them advanced, celestial weapons (Divya Astras) to protect his yagna (sacrificial ritual) from demons like Tataka and Subahu.
*Creator of Parallel Universe: According to legend, he created a parallel universe (Trishanku Swarga) for King Trishanku, demonstrating his immense, self-acquired power.
* This item is detailed below the key information
Significance: He is recognized as one of the Saptarishis (seven great sages) and is hailed as a figure who overcame his ego to achieve ultimate knowledge.
THRISHANKU SWARGAM
The real name of King Trishanku was Satyavrata. He was a king of the Suryavamsha (Solar dynasty) and the father of the famously truthful King Harishchandra.
The name "Trishanku" was a derogatory title given to him after he was cursed for committing three grave sins. According to the Puranic Encyclopaedia, these three sins were:
Displeasing his father: Specifically, the act of abducting another man's bride during her wedding, which led to his banishment by King Trayyaruna.
Killing a Guru's cow: During a severe famine, out of hunger and a desire to feed Sage Vishwamitra’s family, he killed and consumed the sacred cow Nandini belonging to Sage Vashistha.
Eating unsanctified meat: Consuming the flesh of the cow without it being properly consecrated for a ritual.
Because of these sins and the subsequent curse by Sage Vashistha, he was transformed into a Chandala (outcaste).
It was in this state that he sought help from Sage Vishwamitra to ascend to heaven in his mortal body, leading to the creation of the parallel heaven known as Trishanku Swarga.
GAYATRI MANTRA
Regarding Gayatri Mantra- a natural doubt arose in me decades back. How Gayatri Upadesam was done during upanayanam and during Sandhya how Gayatri was recited if Vishwamithra was originator of Gayatri Mantram.After thought the learned Ganapatikal told me that Gayatri Mantra existed well before, the present chandhas is attributed to him.
Now I made a Google search and the details obtained are given below:-
If Gayathri Mantram is attributed to sage Viswamithra, before him how upanayanam with Gayathri upadesam and Sandhya Vandanam reciting Gayathri where done?
While specific historical records of the exact "pre-Vishwamitra" liturgy are not extant in the modern Vedic corpus, traditional and Indological perspectives suggest that Sandhyavandanam and Upanayanam functioned as simpler, more functional rites centered on solar alignment and the start of education before the current Gayatri Mantra became the standard initiation.
1. Alternative Gayatri Mantras
Before the specific 24-syllable (Tripada) Gayatri revealed by Sage Vishwamitra (found in Rig Veda 3.62.10) gained universal precedence, other "Gayatri" or solar-focused mantras were used.
Indra Gayatri: It is traditionally held in some lineages, such as those discussed by Courtallam Siddheshwarananda Swamiji, that Indra Gayatri was chanted before the Vishwamitra version became the primary focus.
Vedic Variations: Different Varnas originally had different solar mantras for initiation (e.g., Trishtubh or Jagati metres), which were eventually superseded by the Vishwamitra Gayatri for all.
2. Focus on Solar Alignment (Arghya)
The core of Sandhyavandanam—even before the current mantra—was the ritual of Arghyapradhanam (offering water to the sun).
Natural Transition: The ritual originally served as a moment to align with nature's transitions at dawn, noon, and dusk.
Silent Contemplation: Early forms of Sandhya involved sitting in silence (Mauna) or murmuring the Mahavyahritis (Om Bhur Bhuvah Svah) and other ancient hymns.
Aghamarshana: Rituals like Aghamarshana (cleansing of sins through water and breath control) are part of the ancient Vedic layer and likely predated or existed alongside the revelation of the Gayatri.
3. Upanayanam as "Entering School"
In the early Vedic and Brahmana periods, the Upanayanam samskara was primarily a functional "enrolment" ritual rather than a purely spiritual "second birth."
Teacher-Student Bond: The word Upanayana means "bringing near". Historically, it marked the physical act of a father or guardian bringing a child to a Guru to begin formal Vedic study.
Vows and Oaths: The initiate took oaths to follow discipline, care for the Guru’s needs, and perform acts of charity. The "initiation" into the mantra was just one part of a larger commitment to live as a Brahmachari.
Evolution of Meaning: The emphasis on the "second birth" through the Gayatri mantra specifically grew during the Smriti period, overshadowing the earlier focus on simple educational entry.
4. Use of Puranic and Regional Mantras
In periods where Vedic initiation was not accessible or for specific traditions, Puranic paddhatis (methods) were used.
These involved alternative prayers to deities like Vishnu or Shiva, or simplified versions of the sandhya that did not require the specific Vedic Gayatri.
Even today, some sects include verses from the period of Lord Krishna or later cultural additions (like the Janamejayasya shloka) that are not strictly from the Vishwamitra Vedic layer.
I put the query like this :-
There is a version told by learned sasthrikals that Gayathri existed, but Viswamithra is attribured to the chandas
Answer
You are correct; learned Shastrikals often clarify that the Gayatri Mantra—as an eternal Vedic vibration—was not "authored" but rather "discovered" or "revealed" to Sage Vishwamitra.
1. Vishwamitra as the "Mantra Drashta"
In the Vedic tradition, sages are not called creators of mantras but Mantra Drashtas (seers who "saw" or "heard" the mantra).
While the Rig Veda (Mandala 3.62.10) explicitly attributes this specific 24-syllable Savitri mantra to Vishwamitra, it is traditionally believed that:
Eternal Existence: THE MANTRA EXISTED AS A SUBTLE SOUND VIBRATION SINCE THE BEGINNING OF CREATION, HAVING EMERGED FROM THE FACE OF BRAHMA ALONG WITH THE VEDAS.
Revelation Through Penance: Vishwamitra attained the realization of this mantra after intense penance (tapas). This revelation was his "reward" for transforming himself from a King (Kshatriya) into a Brahmarishi.
2. Attribution to the "Chandas" (Meter)
The term "Gayatri" primarily refers to a Vedic meter (Chandas) rather than a single specific mantra.
Technical Definition: A Gayatri meter consists of 24 syllables, typically arranged in three lines of eight syllables each (Tripada).
The "Savitha" Gayatri: The famous mantra we call "the Gayatri Mantra" is technically a Savitri mantra set in the Gayatri meter.
Other Gayatri Mantras: Because "Gayatri" is a meter, there are hundreds of other mantras for various deities (like Shiva Gayatri or Vishnu Gayatri) that follow this same 24-syllable structure.
3. Disclosure to the Public
According to some traditional views, the Savitri mantra was a closely guarded secret known only to a few advanced sages before Vishwamitra.
His unique contribution was disclosing it widely and integrating it into the standard Upanayana initiation for humanity. Before this, different lineages might have used alternative solar mantras or different meters (like Trishtubh) for their specific initiation rites.
Question to me:-Would you like to explore the evolution of the mantra's prefixes, such as the addition of the "Om" and "Mahavyahriti" (Bhur Bhuvah Svah) in later Vedic texts?
My answer- yes
In the Vedic tradition, the "pre-Vishwamitra" period for these rituals refers to a time before the specific Savitri mantra found in Rig Veda 3.62.10 was established as the universal standard for all seekers. Historical and scriptural insights suggest that Sandhyavandanam and Upanayanam were originally tailored by Varna (social class) and focused on different solar hymns.
1. Varna-Specific Savitri Mantras
According to the Sankhayana Shrauta Sutra (XIV.33) and the Baudhayana Dharmasutra (I.2.3.11), the initiation (Upanayanam) was originally performed using different meters and mantras for each class:
Brahmins: Used the Gayatri meter (24 syllables). The current Vishwamitra mantra is in this meter, which is why it became the "standard" as the Brahminical traditions preserved the Vedas.
Kshatriyas: Traditionally initiated using the Trishtubh meter (44 syllables). One common solar mantra in this meter is from Rig Veda 4.40.5:
Vaishyas: Initiated using the Jagati meter (48 syllables). A typical mantra used here was Rig Veda 1.115.1: Chitram devanam udagad anikam... (The wonderful face of the gods has risen, the eye of Mitra, Varuna, and Agni...).
2. The Indra Gayatri
Some traditional lineages, specifically those mentioned in the oral discourses of scholars like Courtallam Siddheshwarananda Swamiji, hold that an Indra Gayatri was the primary mantra for solar meditation before Vishwamitra’s revelation took precedence. This reflects an earlier Vedic layer where Indra was the supreme functional deity of the heavens before the abstract "Savitr" (the stimulator) became the central focus of the daily Sandhya.
3. Early Sandhyavandanam Rituals
Before the liturgy was codified into its current form, the "Sandhya" (lit. "junction") was a simpler practice of Arghyapradhanam—offering water to the sun to "recharge" its energy at dawn and dusk.
Aghamarshana Sukta: The practice of sipping and sprinkling water to cleanse sins (found in Rig Veda 10.190) is considered one of the oldest ritual layers and likely functioned as the core of the pre-mantra Sandhya.
Mahavyahritis: The "Great Utterances" (Om Bhur Bhuvah Svah) are believed to have existed as the seed of all Vedic knowledge, functioning as a complete meditation in themselves before they were prefixed to the Vishwamitra Gayatri.
4. Transition to Universal Usage
The attribution to Vishwamitra is significant because his penance "democratized" the Gayatri. Legend states he made the Savitri mantra accessible beyond a select few, leading to its eventual adoption as the primary mantra for all Upanayanam ceremonies, regardless of the original meter of one's Varna.
I will continue in next posting
You received this message because you are subscribed to the Google Groups "Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email to thatha_patty...@googlegroups.com.
To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/1974206345.4286431.1773210322204%40mail.yahoo.com.