SELECTIONS
FROM
BRHADAARANYAKA
UPANISHAT
VEDAGAAYATHREE
वेदगायत्री
ॐ
तत्
सवितुर्वरेण्यं
भर्गो
देवस्य धीमहि
धियो
यो नः प्रचोदयात्
ॐ
भूर्भुवः स्व:
तत्सवितुर्वरेण्यं
भर्गो
देवस्य धीमहि
धियो
यो नः प्रचोदयात्
TAT SAVITUR VARENYAM
BHARGO DEVASYA DHEEMAHI
DHIYO YO NAH PRACHODAYAAT
BHOOR-BHUVAH SVAHA
TAT-SAVITUR-VARENYAM
BHARGO DEVASYA DHEEMAHI
DHIYO YO NAH PRACHODAYAAT
The
Great Gaayatree Mantram
MahaaVyaahrti महाव्याहृति – Great
utterance, because it leads an aspirant to his goal very fast.
The
Great Gaaytree – so named because of the metre Gaayatree.
What
is a Vedic metre?
A
metre of Sanskrit verse or hymn is measured by the number of syllables.
The
metrical unit of a verse is pada – foot (पद) or a line to
express it more clearly.
There
could be 8, 11, 12 syllables in each ‘Pada’.
The
Mantras usually are named based on their particular metrical characters.
Gaayatree
metre has three Padas of eight syllables.
The
most commonly used metre is Anushtup; it has four padas of eight syllables
each.
Gaayatree
Mantram is a Mantram; not a verse or hymn.
You
cannot propitiate any deity by singing it daily.
You
cannot mumble it all through the day and night and accumulate merit.
It
is not a ‘shloka’ or verse written by some saint for singing it wherever and
whenever, so to be branded as a religious symbol.
Gaayatree
Mantram is a phonetic marvel revealed to Sage Vishvaamitra by the Great Goddess
Kalki, the daughter of Shiva and Shivaa.
It
is a verbal Praanaayaama technique as explained by Aadi Shankara.
It
has to be recited in a prescribed manner with proper intonations.
It
is a sound conglomeration created as a meaningful verse to benefit the Yogi who
is after liberation.
It
is an easy way to the open the door of knowledge.
Kalki
is the Goddess who presides over the Mantra as Gaayatree Devi; but she is not
the deity propitiated by this Mantram.
She
just sees that the aspirant who practices sincerely gets his share of
knowledge; that is all.
It
is a Mantram that will fructify only if the proper understanding of the Mantram
is there.
We
have been given that understanding by Shankara.
Now
let us analyze what the Upanishads say about this Mantram.
They
have a more revealing explanation of Gaaytree.
Let
us see how.
(1)
भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराणि
अष्टाक्षर ह वा एकं गायत्र्यै पदं
एतदु हैवास्या एतत्
स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥१॥
Bhoomi,
Antariksa and Dyau make the eight syllables.
The
first foot of Gaayatri has eight syllables.
Hence,
the above three worlds constitute the first foot of Gaayatri.
He,
who knows the first foot of Gaayatri as this, wins whatever is there in the
three worlds.
FIRST
PADA – FIRST FOOT – FIRST QUARTER OF THE MANTRA:
The
first foot of Gaayatree – has eight syllables.
भूमिरन्तरिक्षंद्यौ
BHOOMIRANTARIKSHAMDYAU
Earth-midsky-heaven
These
are the eight letters of the First Pada of VedaGaayatree
He
who knows this wins all the worlds over.
How?
Why?
What
is the world made up of?
The
three states of Jaagrat (waking), Svapna (dream), and Sushupti Sleep state)
Or,
Earth- intermediate sky- the space beyond
Or,
Body – mind - intellect
Or,
earthly beings, Gods in the heaven and the intermediate beings who keep on
moving from earth to heaven and heaven to earth
We
can simplify all this more by saying that the picture presented by the mind
through the senses is the world, or in fact all the three worlds of earth,
nether world and heaven, or all the three levels or dimensions of existence.
Perceptions,
the perceived world and the act of perceiving together make up the entire world.
Whether
the worlds are three, or fourteen, or countless, all come under the word
‘perceived’; even if the ‘perceived’ may include imagined ghosts and demons.
How
do we win over all that is there in all the worlds?
Just
by reciting the first Pada of Gaayatree?
Yes
– through the knowledge hidden in the first Pada.
Suppose
in the empty sky a magician appears, and waves his wand without your knowledge.
You
find yourself in a splendorous world of flowers and mountains and rivers
instantly.
One
more wave of the wand- desert lands surround you burning you in the heat.
Another
wave of the wand and you are in a palace made of gold and precious stones.
You
cry, laugh, jump, enjoy, and suffer as the scenes keep changing every moment.
Suppose
you understand that this was all the trick of the magician and pounce on him
and grab the wand…?
The
wand, the magician, worlds - all gone…!
You
are just what you are without getting fooled by the cunning magician.
You
now know how the wand comes, how the worlds appear.
You
own all the illusory worlds presented by the wand. Now the wand-trick can no
more fool you.
So
contemplate on the unreality of Bhoomi, Antariksha and Dyau - unreality
of perceived phenomena- you will attain all the objects of all the perceived
worlds which are nothing but castles built in the empty sky.
If
one understands that the three worlds are nothing but the Vaasanaa-fields
experienced by the Jeeva, he will know the delusory nature of forms and names.
He
will not be deluded by the sense perceptions.
He
will not be attracted towards the sense pleasures.
He
will not get excited by joyful experiences nor get distressed by painful
experiences. He destroys the Vaasanaas through sincere practice prescribed by
the scriptures.
He
sees the world, only as a changing pattern covering up the truth.
As
he crosses over the first foot of Gaayatree, he tears apart the curtain of the
world-delusion covering the truth of the Self.
What
does he win?
What
do you win when you understand the trick presented by a magician?
Knowledge
of how the trick is done.
The
reward of understanding the trick is not winning the ruler ship of the
worthless illusion called the world, but the freedom from getting tricked by
the magician.
When
you understand that the desert has no waters at all, you will not run behind
the mirage waters and kill yourself like the foolish deer.
When
you understand the unreality of the perceived world, you are the Master who
throws that junk into the dust-bin and walks away. You will not be the ignorant
fool who treasures the worthless piece of junk.
(2)
ऋचो यजूम्षि सामानीत्यष्टावक्षराणि
अष्टाक्षरं ह वा एकं गायत्रै पदम्
एतदु हैवास्या एतत्
स यावतीयं त्रयी विद्या तावद्द जयति
योऽस्या एतदेवं पदं वेद ॥२॥
Rk,
Yajur, and Saama make the eight syllables.
The
second foot of Gaayatri has eight syllables.
Hence,
the above three Vedas constitute the second foot of Gaayatri.
He,
who knows the second foot of Gaayatri as this, wins whatever knowledge is there
in the three Vedas.
SECOND
PADA – SECOND FOOT – SECOND QUARTER OF THE MANTRA:
ऋचो यजूम्षि सामानि
RCHOYAJOOMSHISAAMAA
These
are the eight letters of the Second Pada of VedaGaayatree
Rk,
Yajur, Saama- The three Vedas –
Trayii
Vidyaas – three sections of learning
What
is a Veda?
Knowledge!
All
the three Vedas constitute the one word for knowledge.
If
you know the Vedas, you know all that is to be known.
How?
That
too, by just the second foot of Gaayatree?
After
the first level of 'understanding the unreality of the perceived world', the
aspirant goes to the next level of ‘analysis’ or thinking.
'If
all that is perceived is just a delusion produced by the magic of the mind,
then why am I getting into some particular worlds only? Why do I suffer? Why I
have such a life? Where am I? Who am I? How did the world come about? Is there
a God? Is there some cruel demon out there making us all suffer?'
So
many questions..!
He
learns to ask questions.
That
is the next level.
Yet
by erasing the entire perceived world as a mind-created illusion, he has
removed all the questions that were there and only one question remains left
back.
That
is- ‘Who is asking the question?’
Now
the aspirant turns inward and starts analyzing the ‘I’ which was always there
as the center of his life.
As
he searched for the source of all Vedas, he ended up in –silence’.
He
attained the silent quiescent state of the Self beyond the three Vedas.
Vedas
belong to the created world.
But
he has turned his attention towards the Self and has gone to the source of all
learning.
What
more has he to know?
He
knows now in the Self-state that knowledge and ignorance both have no meaning
for him.
From
(Rk) ‘praising deities’ begging for favor
From
(Yajush) ‘performing sacrifices’ to please the deities
From
(Saama) ‘rhythmic songs of bliss’ attained through contemplation,
-
He has
now attained the silent state of the Self, where the three Vedas appear like
well-water inside the overflowing ocean of knowledge.
(3)
प्राणोऽपान व्यान इत्यष्टावक्षराणि
अष्टाक्षरं ह वा एकं गायत्र्यै पदम्
एतदु हैवास्य एतत्
स यावदिदं प्राणि तावद्ध जयति
योऽस्या एतदेवं पदं वेद
Praana,
Apaana, Vyaana make the eight syllables.
The
third foot of Gaayatri has eight syllables.
Hence,
the above three worlds constitute the third foot of Gaayatri.
Hence,
the above three forms of Praana constitute the third foot of Gaayatri.
He,
who knows the third foot of Gaayatri as this, wins all the beings that are
there in the world.
THIRD
PADA – THIRD FOOT – THIRD QUARTER OF THE MANTRA:
प्राणोऽपानव्यान
PRAANOAPAANAVYAANA
These
are the eight letters of the Third Pada of VedaGaayatree
That
which goes inside, that which goes outside, that which spreads all over
What
goes inside?
Perceived
data
What
goes outside?
Senses
What
spreads all over?
Mind
And
Mind vibrates because of Praana.
Praana
is - Praana, Apaana and Vyaana.
Jeeva
lives by breathing in, breathing out and because of the other functions of the
Praana inside his body.
All
beings depend on this ‘Praana’ the vibrating energy point, which keeps the body
alive through various functions.
If
you understand this, you own all the beings in the world.
How?
By
finding the source of Praana…!
Search
for the point inside the body where the Praana rises.
Search
for the point outside the body where the Apaana ends.
Search
for the point from which the Praana spreads out.
You
will find the one single point of vibration where all Praanas rise and end.
By
contemplating on the source of the Praanas in you, you will reach the point
where the very body-idea vanishes; and you will be in the state which is the
source of all Praana functions of all the beings in all the worlds.
You
will be established in the Brahman state, from which originate all the
vibrations of Praana of the entire world.
You
are the Praana which makes the mind vibrate creating all the perceived phenomena.
When
you reach the source of all Praanas through the practice of Praanaayaama Yoga
as described in the scriptures, your mind will die unable to stand apart. You
alone will shine as the Self.
THE
THREE-FOOTED GAAYATREE MANTRAM
The
First Pada revealed the illusory nature of the world.
The
second Pada led you to the knowledge of the Self.
The
third Pada made you reach the source of the Jeeva-hood.
But,
this three-footed Gaayatree has another concealed foot – the fourth foot and
becomes an Anushtup with four foots as it were.
How?
(4)
अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति
यद्वै चतुर्थं तत्तुरीयम्
Now
it is the state of Turyaa, apparently visible, above all the dust, and is the
sun that burns.
That
which is fourth is the Tureeyaa.
The
Fourth foot is the Tureeyaa state.
What
is it?
It
is the ‘beyond state’
It
cannot be ‘seen’ yet one sees it.
How?
In
this Tureeyaa state, the student transcends the three states of waking, dream
and sleep and remains as the Self.
There
is no perception of the world outside, as his senses and mind are absent.
But
it is not a state of empty darkness where nothing is seen.
One
is aware of oneself as the Supreme Brahman, the source of all worlds, all
learning and all vibrations.
It
is seen; yet not seen; so it is apparently seen as it were.
It is
the Supreme state beyond the dirt of the ignorant mind.
It
is the state of the Sun, the witness state where the Self shines as all the
perceived worlds.
This
is the fourth foot of Gaayatree.
दर्शतं पदमिति ददृश इव ह्येषः
परोरजा इति सर्वभु ह्यैवेष रज उपर्युपरि तपति
एवं हैव श्रिया यशसा तपति
योऽस्या एतदेवं पदं वेद ॥३॥
‘Apparently
visible’ because he is seen as it were as the Supreme and ‘above the dust’
means he burns above the whole world as the Supreme Lord.
He,
who knows the fourth foot of Gaayatri as this, burns in the same manner with
splendor and fame.
When
the aspirant attains the state of Tureeyaa the supreme transcendental state, he
shines as the Supreme. He owns all that the Brahman shines as; he shines as the
renowned Self.
He
no more identifies with the limited body; and remains always in the bliss of
the Self, as a JeevanMukta, liberated while living.
सैषा गायत्र्यतस्मिन्स्तुरीये दर्शते पदे परोरजसि प्रतिष्टिता
तद्वै तत्सत्ये प्रतिष्ठितम्
This
Gaayatree is established in this state of Tureeyaa which is apparently seen and
is above the dust.
That
again rests on Truth.
So,
this Gaayatree is established in the Tureeyaa State
Gaayatree
Mantram when recited with the proper understanding of this VedaGaayatree, will
result in the Tureeyaa state.
This
Tureeyaa state is the essence of Gaayatree.
What
is the essence of Tureeyaa state?
Truth
of the Self or Knowledge of the Self.
चक्षुर्वै सत्यम्
चक्षुर्हि वै सत्यम्
तस्माद्यदिदानीं द्वौ विवदमानावेयाताम् अहमदर्शम् अहमश्रौषमिति
य एवं ब्रूयादहमदर्शमिति तस्मा एव श्रद्धध्याम
तद्वै तत्सत्यं बले प्रतिष्ठितम्
प्राणो वै बलम् तत्प्राणे प्रतिष्ठितम्
तस्मादाहुर्बलं सत्यादोगीय इति
एवं वैषा गायत्र्यध्यात्मं प्रतिष्ठिता
Eye
is the truth; for, the eye indeed is the truth.
That
is why, when two persons come disputing, ‘I saw’ ‘I heard’; we will trust the
one who says ‘I saw’.
That
Truth rests on strength.
Praana
is the strength.
That
rests on Praana.
That
is why they say that strength is more powerful than truth.
In
this manner Gaayatree rests on the Praana within the body.
What
is Truth?
That
which is a direct experience; that which is seen.
When
two persons describe an event, we believe a person who has seen the event
directly and accept his statement; not the one who heard about it.
So,
if the Tureeyaa state is only apparently seen, then how can it be the truth?
Yes.
Eye is the truth.
But
where does the power of vision rest on?
In
the Praana.
Praana
alone is the power behind all seeing or perceiving done by the mind.
Praana
is powerful.
All
the truths of the world rest on this Praana (Self).
It
is more powerful than all, as it is the source of all truths.
So
to attain the essence of Gaayatree, one contemplates on the source of all
perceptions, all knowledge, and all Praana functions.
Gaayatree
rests in that state of Tureeyaa, the transcendental state of the Self.
Self-state
is the essence of Gaayatree.
सा हैषा गयांस्तत्रे
प्राणा वै गयाः
तत्प्राणांस्तत्रे
तद्गयांस्तत्रे तस्माद्गायत्री नाम
She
saved the Gayas.
Praanas
are the Gayas.
So
she saved the Praanas.
Since
she saved the Gayas, she is named as Gaayatree.
Why
is this four-footed Gaayatree known by the term Gaayatree; Since the Gaayatree
metre has only three Padas to its credit?
That
is because this contemplation of the Self-state through the recitation of
Gaayatree Mantram -
‘protects
the Gayas (oxen)’.
What
are ‘Gayas’?
‘Gayas’
are the ‘Praanas’.
She
saved the Gayas. So she is Gaayatree.
How
does she save the ‘Gayas’?
She
saves them by chasing them off to their source, the Self-state.
They
no more go from body to body creating the varied experiences for the Jeeva.
They
withdraw into their own source and remain as the Self.
Such
a person, who has saved the Gayas through Gaayatree, never ever swerves from
the state of the Self and never goes through births and deaths.
स यामेवामू सावित्रीमन्वाह एवैष सा
स यस्मा अन्वाह तस्य प्राणांस्त्रायते ॥४॥
The
Saavitree conveyed by the teacher to the student is only this.
It
saves the Praanas of one to whom the instruction is given.
This
Mantram of the Gaayatree leads to the state of the witness or Savitr (Sun)
through the proper contemplation on its meanings.
This
knowledge alone is taught to the student by the teacher.
The
student who practices such a contemplation of Gaayatree Mantram has his Praanas
saved. He is freed of the endless births and deaths caused by the out-going
Praanas.
तां हैतामेके सावित्रीमनुष्टुभमन्वाहुः
वागनुष्टुप् तद्वाचमनुब्रूम इति
न तथा कुर्यात्
गायत्रीमेव सावित्रीमनुब्रूयात्
यदि ह वा अप्येवंविद्बह्विव प्रतिगृह्णाति
न हैव तद्गायत्र्या एकंचन पदं प्रति ॥५॥
Some
convey to the student, the Saavitree that is Anushtubh.
‘Speech
is Anushtubh; let us teach the Anushtubh and so’.
It
should not be done.
One
should instruct the Saavitree, which is the Gaayatree.
If
one who knows this accepts abundant gift that is not enough for even one foot
of Gaayatree.
Instead
of this three-footed Gaayatree which leads to the knowledge of the Self, some
ignorant teachers just train the student in the recitation of the four-lined
Mantram without making him understand the true essence of the Gaayatree.
They
do not know the fourth foot of Gaayatree.
They
know only the four-footed Anushtup (Verbal mastery in scriptures) which though
with eight syllables ends up only in materialistic pursuits.
It
is not correct.
The
Guru should always explain the true essence (Saavitree) of Gaayatree.
He
who attains such a Supreme state through the Gaayatree is above all the worlds
and no bliss is equal to his ever. Even the ruler ship of the three worlds is
just a piece of worthless grass piece for him.
स य इमांस्त्रीँल्लोकान्पूर्णान्प्रतिगृह्नीयात्
सोऽस्या एतत्प्रथमं पदमाप्नुयात्
अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्
सोऽस्या एतद्वितीयं पदमाप्नुयात्
अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति
नैव केनचनाप्यम्
कुत उ एतावत्प्रतिगृह्णीयात् ॥६॥
He
who accepts even the three worlds fully will only be receiving the first foot
of Gaayatree.
He
who accepts even the knowledge of the three Vedas fully will only be receiving
the second foot of Gaayatree.
He
who accepts even all the beings fully will only be receiving the third foot of
Gaayatree.
Whereas
the fourth foot which is apparently visible and above the dust
cannot
be equal to any gift that is received.
How
could any one even be capable of accepting so much?
What
can you give one who 'is' everything?
What
is there as a second object that he can enjoy?
तया उपस्थानम्
गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे
।
नमस्ते तुरीयाय दर्शतायपदाय परोरजसे
This
is the eulogy.
Gaayatree!
You
are one-footed, two-footed, three-footed, and four-footed.
But
you cannot be approached.
Salutation
to you!
You
are the Tureeyaa state which is apparently visible and above the dust.
Gaayatree
is the Self-state. Gaayatree is the essence of Tureeyaa state.
This
Self-state is not something that can be attained.
It
is always there as already attained.
It
is the supreme state far beyond the reach of the impure mind filled with
ignorance.
असावदो मा प्रापदिति
यं द्विष्यात्
May
the enemy never attain his (its) object.
Which
enemy is mentioned here that gets cursed to never attain his object?
When
Self alone ‘is’, what is there as the enemy, the second one that hurts you?
What
is the enemy which blocks the Self?
Ignorance!
The darkness is the enemy of the Sun, you can say.
But
where the Sun ‘is’, darkness never ‘is’.
May
the ignorance which deludes the mind and leads to endless existences in the
world-
may
that enemy never attain its goal.
असावस्मै कामो मा समद्धीति वा
न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्टते
अहमदः प्रापमिति वा ॥७॥
If
the knower of Gaayatree has enmity towards any one, he should state-
‘May
not the desired object flourish for such and such a person’.
Then
his desired object will not flourish.
Or
he may state- ‘May I attain the cherished object of his’.
Who
is the enemy that is there standing next to the knower of Gaayatree?
Duality
!
If
he ever sees anyone other than the Self, surely his enemy the delusion is overpowering
him.
Hey
Gaaytree!
May
not that enemy ever flourish.
Let
the duality-ideas of ‘I’ ‘you’ all vanish away by your contemplation.
(If
you see anyone other than the Self…
If
you are stuck by duality…
then
think..)
Let
me get his most cherished object.
(What
is the most cherished object of anybody?
Self!)
‘Hey
Gaayatree!
Let
me attain the Self-state by your contemplation’.
एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच
यन्नु हो तद्गायत्रीविदब्रूथा अथ कथं हस्तीभूतो वहसीति
मुखं ह्यस्याः सम्राण्नविदांचकारेति होवाच
तस्या अग्निरेव मुखम्
यदि ह वा अपि बह्विवाग्नावभ्यादधति
सर्वमेव तत्संदहति
एवं हैवैवंविद्यद्यपि बह्विव पापं कुरुते
सर्वमेव तत्संप्राप्य शुद्धः पूतोऽजरोऽमृतः संभवति ॥८॥
इति चतुर्दशं ब्राह्मणम् ॥
An
anecdote about this-
Janaka
the king of Videha said to Budila, son of Asvataraashva-
‘You
declared yourself to be the knower of Gaayatri. Then why are you carrying me as
an elephant?’
He
said-
‘Hey
emperor- I do not know its mouth.’
He
said-
‘Fire
alone is its mouth. However much fuel is offered to the fire, everything gets
burnt up.
In
this manner, even if one commits abundant sins, he consumes them all and
remains pure, cleansed, un-decaying and immortal.
When
Sage Budila declared that he knew Gaayatree and yet was after the material
gifts offered by the king, the king chided him saying-
‘You
are not a true knower of Gaayatree.
You
see me as another person offering you wealth.
Your
mind is still carrying the weight of the world.’
Then
Budila confessed that he was not aware of the true meaning of Gaayatree.
He
did not know how to get rid of all his Vaasanaas; he did not know the mouth
which would swallow all his Vaasanaas.
The
king explained-
‘Fire
is the mouth of Gaayatree’
Fire
is the individual Self which keeps blazing high as a Jeeva consuming all the
experiences in abundance.
Search
for the source of the fire.
You
will attain the state of ‘Savitr’ the Sun, who shines brighter than the fire;
yet remains unaffected by the experiences of life.
Any
sin- any action in the world of duality does not affect the Sun. He ever
remains stable and unchanging and pure.
You
remain established in the true essence of Gaayatree; and you will not be
troubled by the experiences of the world, good or bad. Your mind will just act
as a servant producing the scenes of the world; but you will shine as the
Supreme, above all the taints of the duality’.
THUS ENDS THE CATURDASHA BRAAHMANAM
समाप्तम्
COMPLETE
No comments:
Post a Comment