Gayatri Seichim

by Stephen Comee

2002 East Wind Holistic Healing

In preparing this manual, I have borrowed from several sources on the Internet and elsewhere, so please be aware that some of the material in this manual may inadvertently violate copyright law. My use of these 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 copyrighted material as provided for in section 107 of the US Copyright Law. This manual is intended to be given to students of this system of energetic healing free of charge. If anyone objects to my use of anything in this manual, please contact me, and I will take care of it right away. Thank you. You can e-mail me at

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


I. What Is Seichim? What Is Seichim? Ancient Origins II. The Practice of Gayatri Seichim Introduction Daily Practice And Beyond III. An Introduction to Gayatri General Information on the Gayatri Mantra All About the Gayatri Mantra The Gayatri Mantras of Different Deities IV. More Information on the Gayatri Prayer The Tantric Gayatri The Gayatri and Aum (Om) The Full Gayatri Prayer V. Gayatri: The Goddess VI. The Process of Using Gayatri Seichim VII. Symbols/Mantras to Use with the Gayatri Healing Energy VIII. Self-Empowerment Method IX. Empowerment Method 1. Attunement Method of Gayatri Empowerment 2. Shaktipat Empowerment Method Appendix: Gayatri Meditations A Simple Meditation (Ascending/Descending) Meditating on the Mantra A Relaxation Meditation A Detailed Meditation 22 23 23 24 26 22 23 24 25 7 7 7 12 9 9 9 9 12 12 12 17 19 19 20 19 21 16


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

I. What Is Seichim?
What Is Seichim? Seichim, a word (pronounced “SAY-keem”) of unknown origin—although closely related to the ancient Egyptian word sekhem (sxm), which means life-force, or energy, many, including the founder of the system, Patrick Zeigler, insist that it may originally derive from a Sanskrit word (which, by the way, I seriously doubt)—is used to indicate a system of healing that many feel has ancient origins in Tibet. This practice is said to have been handed down from very ancient times. Seichim is not a religion, although this healing practice is becoming known in all cultures throughout the world. It has a built-in spiritual dimension. Seichim is a unity concept, because it is now accepted globally. Seichim teaches unity and harmony. Seichim is in harmony with nature and can be used to heal plants and trees, people and animals, and can even be used to help purify and harmonize water and air. Seichim was discovered near the end of the twentieth century by an American man named Patrick Zeigler. He first experienced this energy in 1979–80 while in the Great Pyramid, after which he studied with the leader of Tariqa Burhaniya band of Sufi mystics, Sayyidi Fahruddin Sheikh Mohammed Uthman Abduh al-Burhani (d. 1983). He later developed it into a system of 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 by many around the globe. After the system was enhanced by Phoenix Summerfield, who added some Egyptian elements to it (and probably even created the system known as Isis Seichim), others continued to work with the energy, which eventually led to both Margot Deepa Slater and Helen Belôt developing system associated with the goddess Sekhmet. Strangely enough, the Belôt system teaches both Seichim and Sekhem as separate energies, but teaches and attunes students to them together. In the Belôt lineage, Seichim is said to be connected with the Buddhist deity best 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 being is actually the Goddess of the Three Worlds, Gayatri, the embodiment of the essence of the Vedas, the Mother of all Mantras and Bestower of all Blessings. Ancient Origins Knowledge of other ancient healing systems sheds light on the pre-Usui origins of Reiki. The Vedic, Hindu devotion to Gayatri is normally thought of as just performing sadhana (daily prayer rituals) and reciting the famous mantra. However, taught orally from teacher to student, there was also a healing system that is passed on in a method similar to the Reiki/Seichim method of initiation and empowerment. There are other spiritual lineages in Tibetan Buddhism involving the transmission of ability through empowerments. Since Hinduism and Tibetan Buddhism are the only systems that use empowerments, it is likely that what Patrick Zeigler rediscovered was formerly a Vedic or Tibetan technique that had been lost. It is known that a spiritual lineage of this type may end due to the failure of the teacher to pass it on. The lineage may then resume hundreds or thousands of years later when a monk or spiritual seeker receives instruction and empowerment during a mystical experience. Perhaps Zeigler had been a Healing Master in a past life, which gave him the determination to seek the healing power again. Perhaps the lineage had come to an end only to be started again when Zeigler’s Seichim was reactivated during his mystical experience. adapted from:

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 the modern-day healing practice known as Seichim. This new system of healing, called Gayatri Seichim, is built of the powers that have formed the universe and that trace out the Creation Process that creates all things in all places and in all times. It is through the invocation of these powerful tools of creation that a new solution is now available that has the power to heal the 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 to help practitioners access, develop, and strengthen healing powers on all seven levels of existence (physical, emotional, astral, mental, causal, etheric, and spiritual,). They also do not contain a built-in system through which practitioners can work on increasing their own healing and creative powers. In most cases, Reiki and Seichim practitioners have been led to believe that Reiki and Seichim healing power is the same for all practitioners and that it becomes available simply through an initiation process. This is far from the truth. Gayatri Seichim gives you the tools needed to expand your powers through the addition of a development system that utilizes ancient Sound (mantra) and Light (yantra) technology. As you increase your healing power, you will also learn how to manifest any desire, since healing is nothing more than a portion of the spectrum of creation. To become a powerful healer, you need to first learn how to become a powerful creator. If you are already an initiated Reiki or Seichim practitioner, Gayatri Seichim techniques offer you the unique keys capable of taking healing and creation to a newer and much more powerful level. Gayatri Seichim There 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 significant problems we have cannot be solved at the same level of thinking with which we created them.” Only by embracing Spirit in a direct manner and going back to our roots, our archetypal beginning, will we be able to stop the forces of destruction that are now threatening our world. Gayatri Seichim is an elegant, timely, and powerful solution that will help 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 uses unconditional Love as its major tool. The mantras that are recited as part of Gayatri Seichim practice contain archetypal sounds that 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 the level of your heart and beyond. A Oneness will settle upon you that may initially seem to consist completely of impersonal intelligence that does not know any condition. Yet when you open to this internal voice, you will find a connection with a Supreme Being that is unconditional, fully loving, and that will provide guidance and show you the way to realize your True Nature. As your True Nature begins to "walk again in this world," your own affairs and 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 help you 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 pierce through thick layers of insubstantial concepts, right down into the center of your heart. And it is 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. Its vibrations are identical to that of the primary vital force in nature. It is one of the oldest invocations known to humanity, and is as ancient as light itself. The mantra is sung, not spoken, and is most effective when done so in its original Sanskrit language. And it is even more 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 the cosmos which illumines an understanding of our true nature. The mantra is an appeal that asks that we become subtle and receptive channels for the divine wisdom that pervades the experience 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 the listener. This sacred prayer and archetypal mantra vibration spirals through the entire universe from the heart of the singer and appeals for peace and divine wisdom for all. Daily Practice Though most forms of energy healing simply give you some techniques to do and some symbols to use, Gayatri Secihim is based upon the daily recitation of the Gayatri Mantra Details are given in the next section, but basically, one needs to recite the Gayatri Mantra at least once a day. It should be either at dawn, noon, or sunset. Ideally, it should be at all three times, and there should be very many repetitions at each of those times. I find that reciting it at those times for from two to five minutes is sufficient. And choosing one time a day instead of three is better than not doing it at all. Even reciting it silently is better than not doing it at all, but the actual fact of chanting the mantra out loud sets certain energies in motion, and helps to purify one’s environment in addition to one’s self. This is the only must in Gayatri Secihim. 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 the powers of the Gayatri Mantra during healing sessions, whether they be hands-on sessions or remote (distant) sessions. To do greatly enhances the power and efficacy of the Reiki or Seichim they are employing. Of course, the more practiced the practitioner at chanting the mantra, and the more often it has been recited, the greater will the efficacy of its use be. The only proviso is that the repetition or chanting should never become routine. One should always be aware of the meaning of the chant and the possibilities involved in using in to create 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 strengthen your practice of Reiki and Seichim and other healing modalities. The only limits you will have to deal with are those that you place upon yourself. Together with Einstein’s words, read that 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 same level of thinking with which we created them.”—Einstein

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

III. An Introduction to the Gayatri Mantra
General Information on the Gayatri Mantra History The ancient Vedas worship the Sun (Surya) as the source of light for the entire world. But for the 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 the physical matter. The Gayatri Mantra is a gift to the world from the great rishi Vishvamitra, the seer of the third book of the Rig Veda. (He also features prominently in the great epic Ramayana.) The Vedas are the manifestation of solar intelligence, the light of consciousness on Earth. The Vedic mantras carry light and power both for the body and the mind. In contemporary times, Yug-rishi, Vedmurti, Taponishtha Pandit Shriram Sharma Acharya, has unfolded the power of the Gayatri to humanity by his unparalleled “Gayatri Sadhana”—the greatest gift to mankind since the Vedic age. He has poured his insight and experiences of Gayatri Mantra in his book, titled “Gayatri Maha-Vigyan”(The Great Science of the Gayatri). In his words: “The Gayatri Mantra does not belong to any particular sect of worship, or it is not restricted to any certain community. It is universal, for the whole world. It contains in it the culture not of any particular society, but of the culture of humanity. The Gayatri Mantra is 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 a prayer that Almighty God might illuminate our intellect, which might lead us to the path of righteousness. This is the most important teaching in the world. All of a person’s problems are solved if he is endowed with the gift of righteous wisdom. Having been endowed with farsighted 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 is performed. The Gayatri Mantra is the form of eternal truth. It is the heart of all beings and the eternal Vedic Mantra. Gayatri destroys the sins of the world. All four of the Vedas originated from this mantra. It consists of the prefix om bhur bhuvah svah, a formula taken from the Yajur Veda, 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 varenyam bhargo 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 essence of 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 morning becomes afternoon), and sunset (when day becomes night). Gayatri repetition performed daily for three years leads one to God-realization, and, like air, acquires the power of going where the person wants to go. Merely by offering water to the Sun and performing repetition of three thousand Gayatri mantras at the times of change, a person becomes adorable by God. Through the Gayatri Sadhana, a person may get salvation, wealth, victory in battle, and freedom from disease. A man may know all four of the Vedas very well, but all his knowledge goes waste if he does not know the Gayatri mantra. A person who worships any mantra 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 the Gayatri mantra. Whether a man is pure or impure, whether he is sitting or walking, in whatever condition a wise man may be, he should perform theGayatri Japa. A man gets rid of all 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 for information. This is the key to strength and success in this information age. The Gayatri Mantra encourages creative thinking, not as mere human invention, but as our portion of cosmic intelligence. The best way to do this is to harness the power of the “inner Sun,” which is to connect with cosmic intelligence through mantra and meditation. Each one of us possesses a portion of the “Light of Consciousness,” a ray of universal consciousness, that endow us with understanding. This faculty is called dhi in Vedic thought and refers to the meditative aspect of the mind (dhyana manas) and buddhi referring to awakwened intelligence. The best mantra for awakening the higher mind is the Gayatri Mantra, which is a mantra to the “Solar light of Consciousness” (Savitr), to awaken our meditative mind (dhi). It brings us the Divine Solar power of Consciousness, Love and Prana—the supreme light of truth. The Gayatri Mantra exhorts us to attune ourselves to the cosmic mind and its laws of Dharma. This chant is as valuable and appropriate in the modern world as it was in ancient times. We can use it whenever we wish to gain new insight and inspiration or to increase memory 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 specific centers of the body. As shown above, particular letters of the Mantra are related to different parts of the body. The details are in the table below. No. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 Letter Tat Sa Vi Tur Va Re Ni Yam Bhar Go De Va Sya Dhee Ma Hi Dhi Yo Yo Naha Pra Cho Da Yat Gland Tapini Saphalta Vishwa Tushti Varda Revati Sookshma Gyana Bharga Gomati Devika Varahi Sinhani Dhyan Maryada Sfuta Medha Yogmaya Yogini Dharini Prabhava Ooshma Drashya Niranjan Involved Energy Success Bravery Maintenance Well-being Yoga Love Money Brilliance Defense Intellect Suppression Devotion Power of Retention Life-Breath Self-restraint Penance Farsightedness Awakening Production Sweetness Ideal Courage Wisdom Service

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

Exaltations of the Gayatri by Dignified Personalities Rabindranath Tagore: It is the Gayatri Mantra which has awakened India and which is so 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 the diseased and elevating the soul. Gayatri Japa practised with a steady mind and pure heart is capable of removing obstacles and calamities during bad times. Swami Vivekananda: Only that thing should be asked for from a king which befits his dignity. The only thing fit to pray for from God is wisdom. God grants wisdom only to those with whom he is pleased. Wisdom makes a man go on the right path. Man gets all sorts of happiness by Sat karmas. The Gayatri Mantra is a Mantra for wisdom and hence it is called the crown of all Mantras. All About the Gayatri Mantra

Introduction The Gāyatrī Mantra is first recorded in the Rig Veda (iii, 62, 10), which was written in Sanskrit about 2500 to 3500 years ago, and by some reports, the mantra may have been chanted for many generations before that. The word gāyatrī (mw352) is a combination of Sanskrit words, although there is some disagreement 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 awakens the vital energies and gives liberation.” And indeed, it truly is such a prayer. The Use of Mantra Sri 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 the specific power of the Mantra, - to offer to them the gifts of the sacrifice and by that giving secure their gifts, so that by this process we may build the way of our ascent to the goal... We give what we are and what we have in order that the riches of the Divine Truth and Light may descend into our life."

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 Gāyatrī Mantra. It is the support of every seeker after Truth who believes in its efficacy, power and glory, be he of any 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 spiritual illumination. . . . 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 Invocation Chanting of the Gāyatrī Mantra is often prefaced with either a short invocation or a long invocation and is often followed with a closing. The following are examples of two common invocations. In either of the invocations, we begin the recitation of the Gāyatrī Mantra with an invocation using the sacred symbol OM to acknowledge 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 are thought to have been the three great words “uttered” [vyāhriti means uttered] by Brahma the Creator at the beginning of creation) are invocations to honor the planes of our existence and to call to our aid the presiding deities of the three planes (lokas, or realms) in which we live our ordinary lives—the physical, astral, and mental planes. The three utterances (bhūr, bhuvas, suvaha) are the bīja (seed) mantras of the deities called Agni (Fire), Vāyu (Wind/Air), and Āditya (Sun), who are being invoked to assist in our transformation. (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 was born 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: om bhūr bhuvah


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 explodes from 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 diaphragm upward.... 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, all empowered by the nameless, formless, birthless, deathless which is symbolized by OM.... OM is everything. These seven lines of the long invocation are the seven lokas, or planes, of existence, and are used not only to recognize and honor the planes of existence (some even say the seven charkas), but also to call the presiding deities of those planes to aid in our transformation and realization:

om bhūhū om bhuvaha om suvaha om mahaha om janaha om 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 bhuvaha suvaha mahaha janaha tapaha satyaM earth, the physical world astral/desire/breath, the world of becoming mental, the world of thinking causal, silent mind, the world of emotion world of creative generation world of intuition world of Absolute Truth root/base sacral solar plexus heart throat third eye crown

This recital of the lokas begins with the gross, physical world filled with separation and differences and then each, in sequence, becomes more refined, more transcendent, more unified, more all-encompassing. The recitation of the lokas, done with intent and clarity, prepares one for the chanting of the Gāyatrī Mantra by harmonizing and attuning one with all the worlds. Body of the Gāyatrī Mantra The body of the Gāyatrī Mantra is written as:

The transliterated text is: om tat savitur vareNyaM bhargo devasya dhīmahi dhiyo 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 and subdue your dazzling splendor so that I may see your blessed Self. Even that very Self am I!” Isa Upanishad (16)

vareNyaM - most excellent, adorable, fit to be worshipped, venerable, worthy of being sought bhargo - (mw748) - radiance, effulgence, splendor (the light that bestows understanding) devasya - divine, of the deity dhīmahi - we meditate upon... or may we meditate upon dhiyo - prayer, noble thoughts, intuition, understanding of Reality yo - he who, the one who nah - our, of us prachodayāt - 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 the grammatical 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 joyous and humbling panoramic sweep from the initial earthy, lower chakra bh sound gradually becoming ever finer, transcending all the worlds, and culminating in the nameless, formless essence. 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 physical world, the astral realm, the mental realm, all are Om. Om As you may have noticed, the preamble begins with Om, the first line of the Gāyatrī Mantra begins with Om, and the closing ends with Om. Om is in everything and everything is in Om. Indeed, the mantric repetition of this one syllable, 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 is the highest. Realizing it, one finds complete fulfillment of all one's longings. It is of the greatest support 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 the bowstring 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 One with 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 does Brahman remain hidden until being revealed by the mantram Om. Let your body be the lower firestick and the mantram Om be the upper. Rub them against each other in meditation and realize Brahman. Shvetashvatara Upanishad (1, 13-14)

Daily spiritual practice The beautiful rhythmic patterns, soothing ancient sounds and powerful intent make the Gāyatrī Mantra a magnificent part of daily spiritual practice. The Gāyatrī Mantra combines the effects of mantric sound with the effects of a deep and profound prayer, resulting in a combination which is exceedingly potent. As with all spiritual practices, this is a vehicle for intent. The stronger and greater the intent, the stronger and greater the results. Spiritual progress does not succeed merely by means of intellectual reasoning or theoretical arguments, but rather by direct experience. If you would like a deeper understanding of the Gāyatrī Mantra, it is well and good that you should begin with an intellectual understanding of the words and the intent, but that is only a preliminary step leading to your own direct experience of That Which is beyond words. Create your own unique rendering Armed with the definitions of the Sanskrit words and your own unique insight into what the mantra means for you (which may change over time), it may be very useful to write your own personal 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 known as 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 of these 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 transliterated character. There are many more characters in the Sanskrit alphabet than there are in our English alphabet, therefore some 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 own short 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 is the 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, where the 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 well as the following sound. This can make the language very confusing and sometimes ambiguous, but it also brings a sense of life into the language... just as our lives change depending upon who we are around, so the visarga changes 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. _____________________________

Texts: Gāyatrī, I.K. Taimni, Theosophical Publishing House, Adyar, 1974, ISBN 81-7059-084-1 Gāyatrī, Sadguru Sant Keshavadas, Motilal Bandarsidass, Delhi, 1978, ISBN 81-208-0697-2 On-line resources for the long form of the Gayatri Mantra: On-line resources for the short form of the Gayatri Mantra:

More on the Gayatri Mantra
Inner 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 is Brahman). 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 = sleeping It 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 & Svah The above three words of the Gayatri are called Vyahritis. Vyahriti is that which gives knowledge of entire cosmos or ahriti. Now, let us understand the different meanings of these words given in the scriptures: Bhuh Bhuvah Svah Sphere Earth Atmosphere Beyond Atmosphere Time Past Present Future Day Morning Noon Evening Quality Tamas Rajas Sattwa Nature Gross Subtle Causal

Thus, by uttering these three words, the chanter contemplates the Glory of God that illumines the 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 the ordinary 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 true intelligence.

The Panchamukti Gayatri

Sai Baba on the Gayatri What it is The Gayatri (a Vedic prayer to illuminate the intellect) is the universal prayer enshrined in the Vedas (Divine Knowledge), the most ancient scriptures of man. It is addressed to the Immanent and Transcendent Divine, which has been given the name 'Savita', meaning 'that from which all this is born.' [ 20-6-1977] Gayatri is Annapurna, the Mother, the sustaining Force that animates all life. So do not neglect it. [ 20-6-1977] The Gayatri . . . is a sacred mantra that demonstrates the unity that underlies manifoldness in creation. 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 is made 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 the aspect 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 the Vedas (Gayatri Chandhasam matha). Gayatri, however, has three names: Gayatri, Savitri, and Saraswati. These three are present in everyone. Gayatri represents the senses; it is the master of the senses. Savitri is the master of Prana (Life Force). Many Indians are familiar with the story 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 as the 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 activating deity is Gayatri. When the life-forces are protected, the guardian deity is called Savitri. When one's speech is protected, the deity is called Saraswati. Because of the protective roles of Savitri, Saraswati, and Gayatri in relation to life, speech, and the intellect, Gayatri is described as "the embodiment of all goddesses (Sarvadhevathā-swarūpini)." [17-3-1983] Gayatri pervades everywhere. It consists of three deities, Gayatri, Savitri, and Saraswati. Of these, the first one is master of the sense, the second is the teacher of truth, and the third is the master 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 had ten heads, how would he be able to lie in his bed or move about? This is not the inner meaning of this description. He is said to be ten-headed because he was the master of the four Vedas 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 aspects of Gayatri are within each of us. [23-8-1995] Gayatri represents in these five faces the five pranas (life forces). Gayatri is the protector of the five pranas in man. "Gayantham thrayathe ithi Gaytri (Because it protects the one who recites it, it is called Gayatri." When Gayatri acts as protector of the life-forces, she is known as Savitri. Savitri is known in the Puranic story as the devoted wife who brought back to life her husband, Satyavan. Savitri is the presiding deity of the five pranas. She protects those who lead a life of Truth. Gayatri has five faces and is the embodiment of all deities --Sarva devatha Swarupam. [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,"BhurBhuvah-Suvaha." The next line, "Bhargo Dhevasya Dheemahi", means "Throw away the darkness." "Dheeyo yonah Pracho-dhayaath" means "Let the effulgence of the Divine dispel the 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 sheds his effulgence). In this way, they came to regard the Gayatri mantra as Veda Matha (the Mother of the Vedas). This Gayatri mantra is not related to any particular time, place, or person. Bhur Bhuva Suvah indicates that it relates to the three aspect of Time --past, present, and future. Tat Savitur Varenyam, Bhargo Devasya Dheemahi, Dheeyo yo nah Prachodayaath says that 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 all contained in the Gayatri Mantra. When does a prayer become meaningful? It is only when you stabilize your mind and turn it toward God. The basis for this is to meditate, pray, and experience. It is essential to achieve harmony in thought, word, and deed. Gayatri is teaching this 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-ThathSavithur-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, the four mahavakyas or 'core-declarations' enshrined in the four Vedas are implied in this Gayathri mantra. So the Gayatri mantra has been given to you as a third eye to reveal to you that 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. Westerners have investigated the vibrations produced by this mantra and have found that when it is recited with the correct accent as laid down in the Vedas, the atmosphere around becomes visibly illumined. So Brahmaprakasha, the effulgence of the Divine, will descend on you and illumine your intellect and light your path when this mantra is chanted. Also repeat santhi thrice 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, and evening. This will serve to reduce the effects of the wrong acts one does every day. It is like buying 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 reciting the Gayatri mantra. [17-3-1983] Brahmaprakasha, the effulgence of the Divine, will descend on you and illumine your intellect 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 and intelligence and promote knowledge, wisdom and discrimination. [17-3-1983] This Gayatri has the subtle power of removing evil tendencies and implanting virtuous habits. 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 recite the 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, the body is being cleansed; let your mind and intellect also be cleansed. Make it a point to repeat it when you bathe as well as before every meal, when you wake from sleep, and when you go to bed. And also repeat shanti thrice at the end, for that repetition will give shanti or peace to three 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 chant this 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 ablutions to the goddess. [17-3-1983] At noon, if the Gayatri is recited before taking one's meal, the food will get sanctified and become 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, and at sunset. These are called "sandhya kalam" --the time of coming together of night and day, of morning 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 (from 8am to 4pm) are employed by all beings, including animals and birds, in the discharge of their day to day duties and are regarded as rajasic (active pursuit). When the four sattvic hours of the morning are used for engaging oneself in good actions like worship, virtuous deeds, and keeping 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 be recited. [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 and thereby develop confidence in the Self. [23-8-1995]

  

The Gayatri Mantras of Different Deities The Gayatri Mantra is known to be the greatest mantra. The Rishis of the yore composed different 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 Devasya Dhimahi Dhiyo Yo Nah Pracodayat—but employing a different ending.. Gayatri is a verse of specific length and meter. Although the Gayatri described above is one of the most sacred of the Vedic Mantras and is called "Mother of the Vedas," this verse form is also used to praise and invoke many of the deities. Though the complete import of the mantras 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 text is not provided for all of the Gayatri mantras, and that long vowels are indicated for proper pronunciation.) This is the Gayatri of Aditya. This mantra is used to gain clarity and focus, to shed light on something, and to lead one from the darkness of ignorance to the light of understanding. Om Divakaraya vidmahe, Prabhakaraya dhīmahi Tanno 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 bring effulgence into the life/force of the body and in every activity of love, to provide vitality and ojas to the body & mind. Om Vaisvanaraya vidmahe, Lalelaya dhīmahi Tanno Agnih pracodayat May we realize Vaisvanara, the fire-god. Let us meditate on that seventongued, mystic fire and may that Agni, the fire-god, illumine us.

This is the Gayatri of Ayyappa. Being born out of Mohini (the female incarnation of Lord Vishnu) and Lord Shiva, Ayyappa is invoked for religious unity and communal harmony. As both of his parents were technically male, many gay men worship him to bring harmony into the life/force of the body and in every activity of love. Om Bōdhanāthaya vidmahe, Bhavaputrāya dhīmahi Tanno 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, to increase the power of creative shakti, this mantra is used. Om Paramesvaraya vidhmahe, Paratattvaya dhīmahi Tanno Brahma pracodayat May we realize the Supreme Brahma. Let us meditate on that Transcendental Principle, and may that God Brahma illumine us.

This is the Gayatri of Chandra. For the removal of suffering and to get peace from dejection and to subdue anxiety and worries, this mantra has been used for the worship of this Divine Shakti. Om Ksiraputraya vidmahe, Amritatattvaya dhīmahi Tanno Candrah pracodayat May we realize that son of the ocean of milk. Let us meditate on that principle 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 Divine Shakti, 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, and enemies. Om Girijayei vidmahe, Shiva Priyayei dhīmahi Tanno Durga prachodayat May we realize the consort of the mountain. Let us meditate on the Beloved. 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 of obstacles 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 god who removes the hurdles. May that one-tusked god enlighten us.

This is the Gayatri of Garuda. Use this mantra for help in overcoming evil and in order to gain a greater overview of problems. Om Tatpurusaya vidmahe, Suvarnapaksaya dhīmahi Tanno Garudah pracodayat May we realize that Tatpurusa, the Supreme Principle. Let us meditate on Vishnu’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 all sides of a problem to ask for guidance in times of confusion and despair. Om Panchamuktaya vidmahe, Saptamatrika dhīmahi Tanno Gayatrih pracodayat May 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 dhīmahi Tanno Guru prachodayat May we realize the Divine Teacher. Let us meditate on him who surpasses the brahmins and may that Teacher illumine us. This is the Gayatri of Hanuman. When there is a lack of fulfilling one's duty within oneself, then this mantra is used. Om Anjaneyaye vidhmahe, Mahabalaye dhīmahi Tanno Hamsa pracodayat May we realize God of Victory. Let us meditate on that God of Great Strength. May that Hanuman illumine us.

This is the Gayatri of Hayagriva. When one is surrounded by fear on all four sides and is in need of courage, then this mantra is used to increase courage and remove all fear. Om Vanisvaraya vidmahe, Hayagrivaya dhīmahi Tanno Hayagriva pracodayat May we realize that Vanisvara, who blesses us with vocabulary. Let us meditate on Hayagriva, the horse-faced protector. May Hayagriva the munificent illumine us.

This is the Gayatri of Indra. To ward off any form of attack, intense sadhana is done for this Divine shakti using this mantra; it is especially used for security in aggression or war. Om Sahasranetraya vidmahe, Vajrahastaya dhīmahi Tanno Indra Prachodayat May we realize the thousand-eyed one. Let us meditate on that vajrawielding god, and may that Indra, the god of storm and battle, illumine us.

This is the Gayatri of Krishna. To bring dynamic energy into one's life in order to be able to do anything and achieve success, intense sadhana 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 his Vasudeva aspect (indwelling spirit in all). May that Lord Krishna illumine us.

This is the Gayatri of Kali as Gayatri Devi. To invoke power, to overcome evil, and heal terrible diseases, chant this mantra. Om Adyayai vidhmahe, Paramesvaryai dhīmahi Tanno Kali pracodayat May we realize the Primordial Energy. Let us meditate on that Paramesvari, the spouse of Siva. May that Goddess Kali illumine us.

This is the Gayatri of Lakshmi. This mantra is used in order to increase wealth, luxuries, promotion, and status. This is the one Shakti believed to help in acquiring wealth, status, greatness, and fame; therefore, this mantra is used to invoke this Shakti. Om Maha Lakshimi ca vidmahe, Vishnupatni ca dhīmahi Tanno Lakshmi pracodayat May we realize Maha Lakshmi. Let us meditate on that spouse of Lord Vishnu 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 dhīmahi Tanno Lakshmih prachodayat May we realize Maha Devi. Let us meditate on that spouse of Lord Vishnu 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 dhīmahi Tanno Nandi pracodayat May we realize that Tatpurusa, the Transcendental Power. Let us meditate 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 to increase our ability to disperse ignorance, eliminate evil, and help others. Om Vajranakhaya vidmahe, Tiksnadamstraya dhīmahi Tanno Narasimhah pracodayat May we realize Narasimha, the man-lion god, with his diamond nails that pierce the veil of ignorance. Let us meditate on that sharp-toothed one that destroys the demon of darkness. May that Lord Narasimha illumine us.

This is the Gayatri of Narayana (Vishnu). To develop sustaining power, this mantra is used. In order to establish discipline and make people listen to orders, and to increase one’s administrative power, one concentrates 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 his Vasudeva aspect (indwelling spirit in all). May that Lord Vishnu illumine us. This is the Gayatri of Prithvi. This mantra is considered useful for stability, patience, and cooperation as well as for strengthening one's Shakti to remove wavering of resolve and to bring about steadfastness. Om Prithvi-devyai vidmahe, Sahasramurtyai dhīmahi Tanno Prthvi pracodayat May we realize the Goddess Prithvi, Mother Earth. Let us meditate on her thousand aspects as Sahasramurti. May Prithvi, Mother Earth, illumine us.

This is the Gayatri of Rama. This mantra is used to establish proper conduct 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 beloved of Sita, and may that Rama illumine us. This is the Gayatri of Saraswati. Learned scholars have said that the use of this mantra can help to increase the Shakti of the intellect and mental sharpness. Use it for memory, wisdom, knowledge, and creativity.

Om Vāgdevyai ca vidmahe, Kamarajaya dhīmahi Tanno Devi pracodayat May we realize the goddess of speech. Let us meditate on that ruler of love, and may that Saraswati illumine us. This is the Gayatri of Shakti, Cosmic Power. This mantra is used to activate and our female side, and to contact the cosmic power of the Universe.

Om Sarvasammohinyai vidmahe, Vishvajananayai dhīmahi Tannah Shaktih pracodayat May we realize She Who Does the Cosmic Dance. Let us meditate on that 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 that Thousand-Eyed Mahadeva, and may that Rudra illumine us. This is the Gayatri of Shiva. To contact our masculine side and to invoke 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 dhīmahi Tanno Rudraha pracodayat May we realize Him of the Five Activities. Let us meditate on that Mahadeva, the greatest god, and may that Rudra (Siva) illumine us.

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

Om Bhaskaraya vidmahe, Mahadyutikaraya dhīmahi Tanno Adityah Pracodayat May we realize Bhaskara, the Shining One. Let us meditate on that Divakara, the deity presiding over the day, and may that Surya, the sun god, illumine us.

This is the Gayatri of Varuna. To develop sweetness and melodiousness 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 dhīmahi Tanno Varunah pracodayat May we realize that Lord of the Waters. Let us meditate on that Serpent 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 freedom from the fear of death. Om Suryaputraya vidmahe, Mahakalaya dhīmahi Tanno Yamah pracodayat May we realize that son of the sun god. Let us meditate on that Maha Kala, 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 contains that Gayatri mantra. It is still used in Hindu trituals, and, in fact, every time the Balinese pray in a temple, the following Vedic prayer of Gayatri or Tri Sandhya is almost always recited and chanted.

Gayatri Prayer

The Sanskrit Prayer

The Meanings

Om bhur bhuvah svah tat savitur varenyam, bargho devasya dimahi; dhiyo yo nah pracodayat Om narayanad evedam sarvam yad butam yacca bhavyam, niskalangko niranjano nirvikalpo, nirakyatah sudho devo eko narayanah nadvityo'sti kascit. Om tvam sivah tvam mahadevah, isvarah paramesvarah, brahma visnusca rudrasca purusah parikirtitah. Om papo ham papakarmaham papatma papasambhavah, trahi mam pundarikaksa sabahyabhyantara sucih. Om ksamasva mam mahadeva, sarvaprani hitankara, mam moca sarvapapebyah palayasva sada shiva. Om ksantavyah kayiko dosah ksantavyo vaciko mama, ksantavyo manasa dosah tat pramadat ksamasva mam. Om shantih, shantih, shantih.

The Supreme who pervades the three worlds bhur bhuvah and svah, the radiant supreme divine being; may he bestow his pure divine light to our mind and intellect. From Narayana, thus all these evolved, which have been existing and which will come to exist. He is divine, without form, overcome any confusion, ever existing. He is radiant, pure, one without a second. You are Siva, You are Mahadeva, Isvara, Paramesvara, Brahma, Visnu and also Rudra, the supreme soul, source of everything. O The Supreme, I am full of sorrow, my action is full of sins, my soul so destitute, and my birth is also so poor. Save me from all this sorrow, purify my body and mind. Forgive me O Mahadeva, redeemer of all sentient beings, save me from all this sorrow, guide me, redeem and protect me, O Sada Shiva. Forgive my sinful deed, forgive my wrong speech, forgive my sinful mind, forgive me for all those misdeeds. 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 of grief, 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 be removed 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 say this 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 for 11 days. This mantra never fails for one who seeks success in business and financial prosperity, or who faces barriers in business growth, or other obstacles to prosperity. This mantra is very dear to Goddess Lakshmi, who told Vasistha that, “I am very pleased by this mantra 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 gets the 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 Shrīm Kamale 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 the supreme mantra. Lord Shankara revealed its secret to the powerful Ravana. Through its use he could create his golden capital and could attain supreme financial accomplishments. This mantra has been found to be powerful enough to yield beneficial results very quickly. It becomes siddha after chanting it 108 times each day for 11 days. It is good for financial progress, 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 enlightened and 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 who nourishes 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 his consort, Savitri). The Gayatri itself is personified as a goddess, the consort of Brahma (as Saraswati), and the mother of the Vedas. The Gayatri Mantra is never chanted for the purposes of material gains, physical or otherwise. Its very invocation concludes with an appeal to pure Consciousness to illumine our hearts and minds and souls. It is a prayer unto the Self to unveil itself and to manifest itself as pure wisdom in our life. The Gayatri Mantra is one of the oldest extant Divine hymns. In the ancient Vedic literature, this mantra is dedicated to the solar deity. It is sung in the Vedic-meter called Gayatri, 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 right understanding of its sacred meaning, the ordinary negative tendencies in the human mind can be erased out to a large extent. It is believed that for any one frightened of the dark, immediate chanting of the Gayatri Mantra 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 some bad omen, that person must immediately sit down and chant the Gayatri eleven times. If on starting again, he meets with a new set of bad omens, then he is to sit down again and chant the Gayatri sixteen times, to remove the effects of the bad omen encountered. The deeper philosophic meaning of Gayatri In our inner life, the sun represents the light-giver, the illuminator of all experiences, the Atman (Soul). This pure consciousness in us, the innermost center of our self, around which all matter coalesces and which functions with mathematical precision—just as around the sun the entire solar system revolves—is invoked to shine more and more in our intellect. Without the Atman (the light that is our consciousness), the bodily matter become inert and dead, just as 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 the Cosmos. If anybody who, while meditating on this mantra, desires either of the two, that shall 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 Utmost Reality), 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; respresenting the triple world of past, present, and future; symbolizing the trinity of Brahma, Vishnu, and Siva; 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 the cosmic plane Bhuh. From U emerged bhargo devasya dhīmahi, which expanded itself into the Yajur Veda and the 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, Yajur Veda, is kriya-para, devoted to work (action). The third, Sam Veda, is jñāna-para, devoted to knowledge. Om, we meditate (dhīmahi) on the spiritual effulgence (bhargas) of that adorable Supreme Divine Reality (varenyam devasya), the source or projector (Savitri) of the three phenomenal world planes: the gross or physical (bhuh), the subtle or psychical (bhuvah), and the potential or causal (svah), both macrocosmically or externally and microcosmically 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" ___________________________________ 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, beyond the threefold division of time, that too verily is AUM (OM). ___________________________________ An explanation by Sri B. L. Satyanarayana Sastri: The syllable AUM is a sacred Mantra of the Vedas. It is an esoteric formula from which all 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 vocabulary of 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 labials and 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. In the deep-sleep state, objects, ideas, as well as letters are all latent. So speech is an expression of consciousness. ___________________________________

An explanation by Swami Nikhilananda Sri Ramakrishna Math: The word that signifies God is AUM. AUM, often written OM (to rhyme with home), is the most sacred word in the Gayatri Mantra, which contains the essence of the Vedic philosophy. Hindus regard this word as an effective symbol of Brahman (the Supreme Reality), and give the following reason. Every thought has a counterpart in a word or sound; the word and the thought are inseparable. The external part of a thing is what we may call the thought. The same thought may be expressed by different words or sounds. Though the sounds vary, yet the relation between the sound and the thoughts is a natural one. This relation is effective only 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 connection exists, the symbol, when it is used, recalls the thing signified. According to Patanjali, there is a unique relation between the Godhead and the word AUM. Hindu philosophers regard AUM as the most generalized sound, the substratum and common ground of all sounds. The three letters A, U, M, pronounced in combination as Aum, are the generalized symbols 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 least differentiated of all sounds. Again, all articulate sounds are produced in the space between the root of the tongue and the lips; the throat sound is A, and M is the final sound produced by the closing of the lips. U represents the rolling forward of the impulse that begins at the root of the tongue and ends at the lips. When properly pronounced, AUM represents the whole gamut of sound-production as no other word can. It is therefore the matrix of all sounds, and thus the fittest symbol of the Godhead; it is the Word, which, according to St. John, was in the beginning, was with God, and was God. The word AUM is not invented by any man. It is the primordial and uncreated sound which is heard by mystics absorbed in contemplation, when their minds and senses are withdrawn from the world. The three aspects of creation, preservation, and destruction are expressed by the three letters of AUM. A signifies the creative aspect of the Deity, because A is the beginning of all sounds. U signifies the preservative aspect, because the sound that is produced in the throat is preserved, as it were, by U, while rolling through the mouth. Finally, M is the symbol of the destructive aspect of the Deity, because all sounds come to an end when the lips are closed. There is also an undifferentiated sound that comes at the end of the utterance of AUM and that is the symbol of pure consciousness, or the attributeless Brahman. Both the symbol and the entity signified by it are without parts or relationships. The undifferentiated sound finally merges in silence, which also is the final experience of the mystics. The word AUM signifies God. By repeating it and meditating on its meaning, the aspirant develops introspection and overcomes such obstructions to the spiritual life as disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to senseenjoyments, false perception, non-attaining of concentration, and falling away from concentration when attained. ___________________________________ AUM: No Other Word Can Do This These three letters A-U-M pronounced in combination as OM, may well be the generalized symbol of all possible sounds. The letter A is the least differentiated of all sounds, 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 of the 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 the root of the tongue till it ends in the lips. If properly pronounced, this OM will represent the whole phenomenon of sound production, and no other word can do this. —Swami Vivekananda (The foremost disciple of Sri Ramakrishna Paramhansa) _____________________________________________ 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 one meditates 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 the lower Brahman. Therefore, he who knows it can reach by its support either the one or the other. 3. “If he meditates on one element of it, he is enlightened even by that and comes back quickly to earth. The Rig Veda verses lead him to the world of men. There, endowed with austerity, chastity, and faith, he experiences greatness. 4. “If he meditates on two elements, then he becomes one with the mind and is led by the formulas of the Yajur Veda to the intermediate space, to the lunar world; having experienced greatness there he returns here again. 5. “But if with the three elements of the syllable AUM he meditates on the highest Person, he becomes one with the light, the Sun. And being freed from his sins, as a snake is freed from its skin, he is led by the chants of the Sama Veda to the world of Brahman. He sees the Person who dwells in the body, higher than the highest assemblage 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 they are united and not separated from each other and are enjoyed in actions well performed, 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 the wise man attains to that which is tranquil, undecaying, deathless, fearless, and supreme.’ ” ===================================

The Gayatri Mantra, the Essence of the Vedas This great mantra consists of three parts. The first (the long expository chant) is the chant to the seven worlds. The second is the mantra proper of twenty-four syllables. The third is a summary of the mantra’s energies. The following is a brief explanation of the mantra as presented in the Mahanarayana Upanishad.

The Head of the Gayatri OM Bhuh!- the physical realm or earth, realm of being or food OM Bhuvah! - the vital plane or atmosphere, realm of becoming or breath OM Suvah! - the mental plane, space or heaven, realm of illumination OM Mahah! - the sphere of cosmic mind, realm of Dharma OM Janah! - the realm of creation or bliss OM Tapah! - the realm of consciousness-force OM Satyam! - the realm of absolute truth The Body of the Mantra OM – ALL THAT IS Tat - That Savitur - of Savitar, the solar Creator Varenyam - Supreme Bhargo - Effulgence Devasya - of the Deity Dhīmahi - We meditate Dhiyo - Intelligences, minds Yo – that (relative particle) Nah - Our Prachodayat - May direct “We meditate upon the supreme effulgence of the Divine Solar Creator that he may direct our minds.” The Tail of the Gayatri OM – ALL THAT IS Apo - the Cosmic Waters Jyoti - the Cosmic Light Rasomritam - the Immortal Essence Brahma - the Absolute Bhur - the physical Bhuvas - the atmospheric Suvar - the realm of space OM - 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 was first recognized by the Rishi Vishwamitra, who himself is an avatar of the Sun, who is the friend (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 be born 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, the youthful form of the Goddess, consort of Brahma, the creator. It is called Savitri, the mature form, at noon, the consort of Shiva, the destroyer. It is called Saraswati, the elderly form, at sunset, the consort of Vishnu, the preserver. The Supreme Self, Paramatman, or Savitar, is the conscious being within the Cosmic Sun or Light of Lights. The mantra is his creative force, the Divine Word. Savitar is the master of all transformations and the director of all higher evolution. He is the Self of Brahman, the pure being of the Absolute.

Harnessing the Power of the Inner Sun This mantra releases the supreme solar power, the power of the inner sun of Self-realization and cosmic creation. Those wishing to bring about a new creation or new dawn for themselves or for humanity in this dark age should chant this mantra. Those wishing to transcend this world of Samsara can also use the mantra as a stairway to the infinite. This mantra also grants intelligence, creative vision, and healing powers. Used with the chants to the seven worlds it unfolds all the secrets of the universe outwardly and 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. For Vedanta, it grants Self-knowledge, knowledge of the solar Self. For Ayurveda, it gives the power of the cosmic prana that is born of the sun. For Jyotish, it gives knowledge of the movements 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 of transmission of Vedic knowledge.

V. Gayatri Devi: The Goddess

** Sri Gayatri Devi **

Mukta vidruma-hema-dhavalac-chayair mukhais-tryaksanairyuktam 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 Mother
The Mythological description of Devi Gayatri
Supreme, pure consciousness is Parabrahman, the impersonal Godhead. This transcendental consciousness as power is Mother. She is known as Gayatri. She is the primal cause of everything that was, that is, and that will be. When she manifested the trigunas or three qualities, 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 were just children, Gayatri Devi put them into the cradle of Void (akasha) that was hung by the chains of the four Vedas (wisdom) and with Om lullaby. She put them to sleep. Seeing that Her children possessed by gunas were sleeping, Devi disappeared. After a long time, the Trimurti got up and began crying. They grew up and were wandering in Void by the power of the gunas and then they thought of finding their Mother. They sat in meditation for a long time. As the fire of their austerity was scorching the universe, the Universal Mother, being compassionate, decided to appear before them. Even though She is all-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 neck and Her face was like the full moon. She had three eyes and Her forehead carried a round mark of red powder. She had eight arms holding lotuses, mace, conch, and toerings, bangles and 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, and Siva. 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 have come to you long before. I just wanted you to gain powers of creation, preservation and dissolution through austerity, so that the souls who partake their role in this cosmic lila should 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 soul thereafter might worship My divine form as the Divine Mother Gayatri. I shall be pleased with their worship and confer on them all prosperity and bhakti. Let Brahma, by the 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 the end 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 or Mother of the Vedas, i.e., sources of divine wisdom. She is the inseparable power of Parabrahman, 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 Savitri I 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-sita aditya-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 consort of lord Brahma. She is shown as having five heads and is usually seated on a red lotus - this signifies wealth. She is wearing crowns on all five heads, the crowns bear nine types of gems, which signify lusture of Divine Light flowing into the heart of the aspirant. Four of the heads of Gayatri represent the four Vedas, the fifth head represents the almighty God. In her ten hands she 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 bad elements working unfavourably against the devotee are killed. Gayatri is the name of one of the most important Vedic hymns, which consists of twenty four 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 have committed if any. While this darshan removes great sins committed by the aspirant, it grants at 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) for performing 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 the other five hands signify five types of Divine BLISS obtainable from the Divine and Spiritual lokas.

Goddess Gayatri, holding a book in one hand and 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 the all-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 apears as having five heads with the ten eyes looking in the eight directions plus the earth and sky and ten arms holding all the weapons of Vishnu, symbolizing all her reincarnations, or as acompanied by a swan, holding a book in one hand and a cure in the other, as the goddess of Education.


Prayers of the Goddess Gayatri

JAYATI JAYA GĀYATRĪ MĀTĀ JAYATI JAYA GĀYATRI MĀTĀ May you be victorious, O Mother Gayatri! May you be victorious, O Mother Gayatri! ĀDI SHAKTI TUM ALAKH NIRANJANA JAGA PĀLANA KARTRI DUHKHA SHOKA BHAYA KLESHA KALAHA DĀRIDRYA DAINYA HARATRI. 1 O Divine Mother Gayatri, you are the primordial energy; invisible, untouched protector of the creation and remover of miseries, sadness, fear, mental disturbances, disputes, poverty, and humiliation. BRAHMA RUPINI PRANAT PĀLINI JAGAD DHĀTRU UMBAY BHAVA BHAYA HĀRI JANA HITAKARI SUKHADA JAGADUMBAY .2 O Divine mother Gayatri, O Amba, O Jagadamba, your form is identified with God, You protect who bow down to you. You sustain the whole creation, remove the fear of the world do good to people and bestow bliss. BHAYA HAARINI BHAVA TAARINI ANAGHAY AJA ĀNANDA RĀSHI AVIKĀRI AGHĀRI AVICHALITA AMALAY AVINĀSHI. 3 O Divine Mother Gayatri, you remove fear, help to cross the ocean of the world, you who are sinless, unborn, the collection of bliss, changeless, the remover of sins, steady, pure, and immortal. KĀMDHENU SATA CHITA ANANDĀ JAYA GANGĀ GĪTĀ SAVITĀKI SHĀSHWATI SHAKTI TUM SĀVITRI SITĀ. 4 O Divine mother Gayatri, you are the wish-fulfiller, the celestial cow Kāmadhenu. You are the bliss of truth in the mind. May you be victorious as Ganga and Gita. You are Sita, the creative power and the internal energy of the sun. RIG YAJU SĀMA ATHARVA PRANAYINI PRANAVA MAHĀ MAHIMAY KUNDALINI SAHASRĀR SUSHUMNĀ SHOBHĀ GUNA GARIMAY. 5 O Divine Mother Gayatri. You are the beloved of the Rig Veda, the Yajur Veda, the Sama Veda 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 BRAHMĀNI RĀDHĀ RUDRĀNI JAYA SATA ROOPA VĀNI VIDYĀ KAMALĀ KALYĀNI. 6 O Divine Mother Gayatri! You are Swaha, i.e., the destroyer of evil and doer of good. You are 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. The goddess of wealth, may you be victorious in the true form of speech, learning, and goodness. JANANI HUM HAIN DĪNA HĪNA DUHKHA DĀRIDRYA KAY GHAYRAY YADYAPI KUTILA KAPUTA TAU BĀLAKA HAI TARAY. 7 O 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 MĀTĀ CHARAN SHARANA LIJAI BILAKH RAHAY HUM SHISHU SUTA TERAY DAYĀ DRASHTI KIJAI. 8 O Divine Mother Gayatri! You are full of love and mercy. Please give us shelter at your feet. We, your children, are yearning for you. Please cast your merciful glance upon us. KĀMA KRODHA MADA LOBHA DAMBHA DURBHĀVA DWESHA HARIYE SHUDDHI BUDDHI NISHPĀPA HRIDAYA MUNA KO PAVITRA KARIYE. 9 O Divine Mother Gayatri, please remove my lust, anger, arrogance, avarice, hypocrisy, evil inclinations, and jealously. Make my intellect pure, my heart sinless, and my mind holy. TUM SAMARTHA SABA BHANTI TARINI TUSHTI PUSHTI TRATTA SAT MARAG PAR HAMEN CHALAO JO HAI SUKHDATA. 10 JAYATI JAYA GĀYATRĪ MĀTĀ JAYATI JAYA GĀYATRĪ MĀTĀ You are capable of doing everything. You are the rescuer and the giver of satisfaction and growth. May you be Victorious, O Mother Gayatri May you be Victorious, O Mother Gayatri A person can proceed rapidly on the path of soul growth and self-realization through devotion of 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 flowing through the inner being of the devotee, cleansing his intellect, mind and emotions of the perverse, 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 sense of joyfilled calm even in the face of grave trials and tribulations in the outer life of the Sadhaka. Gayatri Sadhana bestows extra-ordinary benefits on the devotees. Many persons have performed Gayatri Sadhana under my guidance and I have myself been a witness to the material 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, are solved. 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 orderly creation 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 suffer because they choose to aimlessly wander in the wilderness of ignorance- forgetting their true identity as Divine sparks. Otherwise, birth in a human body is a great boon, which even the gods covet, because it is the only means through which a soul can attain self-realization, the fount of unalloyed Bliss. The Sadhana of Gayatri is worship of supreme Knowledge. It is my personal experience and firm belief that those who worship Gayatri will never be lacking in spiritual enlightenment and 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 is doubtlessly beneficial in every condition. Nevertheless, performing it regularly and religiously has greater significance and spiritual impact. Any experiment or task if conducted systematically with due concentration and punctuality assures completion and comprehensive output. The same is true of devotional practices. The rituals associated with the daily upasana of 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 not mere customs or mechanical acts. Rather, these are derived from in-depth understanding of the spiritual nature of human self. For adept performance of daily upasana it is important to note 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 the scheduled time every day without any disturbance. Usually a separate room or a quiet corner of a room in the house is suitable for this purpose. Or, one may go to a nearby temple, on a bank of a river or in a garden and adjust the daily practice at such a time and spot which is relatively silent…. The place of worship (pujasthali) should be kept clean. In sakara upasana, a photo of Gayatri Mata is placed on a small altar and is worshiped every day with flowers, water, incense, etc. (Any photograph or idol of Gayatri Devi will do). Nirakara upasana does not require any photo or idol, as here, the rising sun or some subtle concept is meditated upon. Early morning is the best time for regular upasana. One should commence it only after the routine cleansing of the body. In case of sickness or weather constraints, bathing could be replaced by partial cleaning or sponging. The pancakarma sandhya as described below should be performed through heart before japa (repetition) and dhyana (meditation)in the daily upasana. This could be relaxed in case of traveling, etc. In similar unavoidable conditions, the daily upasana could be performed only by japa and dhyana.

Daily Upasana with Panca Karma Sandhya: Sit on a cloth or carpet in a comfortable posture (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. The rosary (preferably of basil or sandalwood beads) should also be kept handy. The upasana procedure 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 minutes except for japa and dhyana, which should be performed for about 15 minutes; you could choose 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 and harmonized activation of the flow of prana: (i) Pavitrikarana: Hold some water in the left palm and cover it with the right hand and chant the following mantra. Sprinkle this water on the body while chanting the terminating segment – “Punatu…” of the mantra with a feeling that this water, energized by the spiritual vibrations 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 the water 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, Srim and Klim currents of Gayatri Shakti; as though an infant is gaining vital energy by sucking his mother’s milk. (iii) Shikha Vandana: Touch this central spot (acupuncture point: Baihui, GV-20) on the skull. Close the eyes and chant the following mantra with a determination that the divine radiance of Gayatri attracted thereby is being absorbed in the brain and is inspiring righteous thinking 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 the breathing. A simple pranakarÌana pranayama is performed in the pancakarma after enunciating the following mantras. For this, inhale slowly at a steady pace with a feeling that the prana Shakti of Gayatri is being drawn-in with the breath. Hold the breath for few seconds 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 vile assimilation from inside are being expelled forever. Hold the breath out for few seconds with a feeling that the mahaprana is spreading out into infinity after destroying the vices and sins inside. Repeat this cycle three times. The duration of holding the breath is normally maintained 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 the water hold in the left palm and touched upon (from left to right) to the mouth, nose, eyes, ears arms and thighs after chanting the respective mantras. The water remaining in the hands is sprinkled 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 piety of body and mind are worthy of deva pujana (worshiping the God). It may be noted that all the 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 its shelter 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 a mark of gratitude, one spoon of water is sacrificed to the earth and it is worshiped by flower etc and paid regards (pranama) while chanting the following mantra – with the sentiments that 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 Mam Devi, Pavitram Kuru Casanam | Invocation of Gayatri: Invocation of the Adi Shakti Gayatri is then prayed through the following mantra with the intrinsic feel (through the depth of the heart) that the divine power of Gayatri is descending and 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 a prayer for the blessings of our divine gurusatta – Rev. Gurudev Pt. Shriram Sharma Acharya and Van. Mataji Smt. Bhagavati Devi Sharma – for the adept performance of the upasana, we invoke 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 excellent emotional conditioning. It could be practiced in other times of the day as well. The word meaning of the Gayatri Mantra is as follows: Om – the Omnipresent, Almighty God, the Brahm; 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 is most suitable for the daily upasana. The enunciation of this japa is such that – the lips and tongue move but the volume of voice is kept so low that even the people sitting besides would not be able to hear it. This type of japa avoids disturbing others and it also supports mental concentration of the sadhaka. Minimum three rosaries (3 x 108 times) japa of the Gayatri Mantra should be performed during the daily upasana (at an average frequency, it takes about 6 to 8 minutes for 108 times upanshu japa of the Gayatri Mantra). If possible, the number of japas could be increased further by some more rosary counts; usually the experienced sadhakas practice up to eleven rosary counts at a stretch. The regularity (fixed number and pace) of japa should be maintained every day. Japa is a kind of cleansing and sharpening process. Continuous friction makes the stones smooth; the scrubbing of soap on the cloths or the body removes the dirt from the latter… The cyclic pressure and attrition induced by the mantra-japa also serve this purpose for the cleansing of the mind and the inner sentimental core.

While performing japa, one should maintain mental concentration and feeling of uprooting of the vices from the body and mind and subsequent spiritual refinement of the inner domains with 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 one needs an object or a concept that is to be focused or meditated upon. The sadhaka may select a divine symbol or image of God for this purpose as per his nature and faith. Meditation upon rising 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 the bright core of the sun – as the divine mother, the Goddess sitting on snow-white swan. The sublime presence of the Mother Gayatri becomes intense with the engrossment of sadhaka’s consciousness. The latter dedicates his self in the holy mother’s lap like an infant, and feels being blessed by the nectar of her spiritual milk, which purifies, strengthens and illuminates his 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 and beatified powers. This meditation becomes natural and effective with the increased piety of emotions and depth of faith… This dhyana is supposed be progressing well when all disturbances begin to disappear and the devotee despite being a normal adult in the physical world forgets his identity and finds himself as an infant in the course of the meditation…. He gradually begins to feel as though the nectar-milk of the divine mother is spreading like a spark within him and is burning out all the assimilated vices, blemishes and infirmities. The glow and heat of this spark is transforming him into an eminent being…. And that his life is being gradually transmuted from sinful decline to ideal evolution… ; from a man-animal to a great human, an angelic personality…. With aroused purity, self-confidence, and all-round eminence, he is getting endowed with divine virtues and potentials... The nirakara dhyana involves deep meditation on the rising sun with an engrossed feeling that the nectar-glow of Gayatri is reaching the sadhaka along the sunrays and spunning an aura of light around him. This radiation is slowly penetrating the sadhaka’s body and energizing 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 and sharpened by this brilliance.… This aura is now expanding towards the brain and refining all the mental and intellectual faculties. The smog of intemperance, ego, selfishness, fear and varieties of illusions inspissated in the core of mind is destroyed by this divine radiance and the Gayatri Shakti indwelling in it is kindling unique spark of awareness, alacrity, selfcontrol, enlightened thoughts and spirituality…. The sadhaka should continue the dhyana with the inner perception that the glow of Adi Shakti immanent in this aura is entering the deeper domains of the heart – the emotional core… and slowly eroding the incompleteness, the fears, and astray search of the self… This beatific light is eliminating the darkness of fears, ignorance and the narrow, selfish perceptions of the self. The individual self is being absorbed in the divine aura and thus unifying its identity with thy grace –– like the self-sacrifice of a moth in the flame, or the sublimation 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 this sublime impulse, the sadhaka’s heart gets immersed in the ocean of divine inspirations. This ennobles 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, the intimacy of the rejuvenation of the devotee’s soul with the divine source of meditation becomes more enliven and strong and effectuates sublime transmutation of the sadhaka with cherubic illumination…. The meaning of Gayatri Mantra is the universal prayer – “We consecrate (in our souls) that divine, blissful, omnipotent destroyer of all sins and sufferings, ultimate life force. That absolute thy radiance may illuminate and edify our intellect towards the righteous path”. Interpretation of this meaning implies three spiritual faculties – (1) conceptualization and perception of the divine reflection of God; (2) Reception of thy inspirations and the inner spirit of imbibing divine element in the individual self; (3) Universal prayer for enlightened intellect. 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 we think attentively and contemplate with engrossed mind is subliminally inscribed or assimilated in our mental folds with growing force of attraction for similar thoughts. Our mentality and attitude begin to flow in corresponding direction. Continuation of this effect unfolds deeper secrets of the related streams of hidden knowledge and induces associated psychological impact. The first part of the Gayatri Mantra signifies those reflections of the infinite power of thee that 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 deeper and intensive would be their impact on the mind…. This would cultivate corresponding virtuous inspirations and power currents in the inner domains of mind. Consequent noble tendencies, enlightened attitude and sagacious approach would begin to gradually ennoble the internal and external progress of our life… The second part of this mantra implies the oath, the motivation to inculcate the above virtues of thy manifestation in our inner self. This means that our contemplation or meditation should 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 mental and emotional perception should be pervaded by it. Our personality, our self-sensation should be experienced as fully immersed in the spiritual aura of thy virtues. Whenever we are engrossed in this feeling through heart, it works like reality and educes remarkable spiritual illumination and empowerment…. The third part is a divine prayer of sadbuddhi for all. It is indeed the key to accomplishment of the cherubic bequests implied in the first two parts of this mantra. In order to 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 to the righteous path. As our astray, agile, illusioned and maligned intellect will be refined and

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

(4) Suryardhyadana: After completion of japa and dhyana, the water kept in the kalasha at the pujasthali is slowly poured (in the basil plant) as an offering in the direction of the sun while chanting the following 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 a symbol of the limitless Brahm. The process of suryardhyadana is meant to inspire dedication of our potentials, our deeds and our life to thy ideals and divine aims. The water offered here is evaporated and spread in the sky. It is then enshowered in an expanded area as clouds or dew droplets. The purpose and teaching of suryardhyadana is that – the water (resource) of our talents, assets and potentials should not be kept confined to the narrow boundaries (of selfish possessions and pleasures) … Rather, it should sublimate and expand for use in altruist aims 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 feel her transmitting her healing energy to your heart. Thinking about Gayatri’s image, or chanting her mantras, either out loud or silently, or simply saying “I hereby channel the Gayatri energy now,” work very well. Notice this energy in the heart and feel full of compassion; after you can 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 and its intended point of receipt. Keep the hand(s) relaxed (with the fingers loosely together) and the elbow (of the hand being used) bent. Any symbols and other energies you may want to use can also be projected or not, depending on intuition. You may also want to chant the Gayatri mantra 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 keep any mantras and symbols that might be used. For your reference, the five great seed-mantras are given and discussed below. Use them wisely and carefully. The Five Main "Bija" (Seed) Mantras







OM OM 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 and energizes whatever we say after it. That is why all mantras begin with OM. OM is also the mantra of ascent and causes our energy to rise upward into the infinite. OM is expansive and increases the fire, air and ether elements, particularly ether. It also gives strength, protection and grace. It connects us with the guidance power of the inner Guru. HRĪM HRĪM (pronounced Hreem) governs over the cosmic magnetic energy and the power of the soul and causal body. It is the prime mantra of the Great Goddess Maha Devi (esp. as Saraswati) and ruler of the worlds and holds all her creative and healing powers. HRĪM is the mantra of the Divine Maya that destroys the worldly 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 is charming 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 our aspiration 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 worlds exist. It is used for the wisdom with which to conquer the unmanifest, the power of nature, to go beyond the constraints of time and space KRĪM KRĪM (pronounced Kreem) governs over prana as lightning or electrical energy. KRĪM grants all spiritual faculties and powers - from the arousing of kundalini to opening the third eye. It has a special power relative to the lower chakras, which it can both stimulate and transform. It helps awaken and purify the subtle body. KRĪM is the great mantra of Kali, the Goddess of energy and transformation. It is also the mantra of Indra, the supreme deity of the Vedas, the Divine as the cosmic lord and enlightenment force. KRĪM is the thunderbolt or vajra that destroys the serpent of the ignorance and releases the light of absolute truth. As a mantra of work and transformation, KRĪM is the mantra of Kriya Yoga, the Yoga of practice. It is the main mantra 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. HŪM HŪM (pronounced Hoom) is a Vedic mantra of Agni or fire. It is the mantra used to make offerings into the sacred fire. It is also used to call or invoke the fire and to make it flame up more brilliantly. HŪM is a mantra of the inner fire or thermogenic force. It represents the soul hidden the body, the Divine immanent in the world. It both calls the divine down into us and offers our soul upward to the Divine for transformation 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 destroy negativity 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 gentle manner to invoke divine grace and protection. Through it we can offer ourselves or our afflictions into the Divine for purification and transformation. SHRĪM SHRĪM (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 a deeper level than merely to give us the good things of life, including health. It takes us to the heart and gives 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. It is the mantra of beauty and delight and has a pleasing lunar quality. It also relates to the head and can be used to flood the senses with divine beauty and delight. It promotes health and aids in fertility and rejuvenation, and is used for gaining worldly wealth, power, beauty, and glory. The Four Great Goddess Mantra SHRĪM, HRĪM, KRĪM, and HUM are four great Goddess mantras that govern the prime forms of energy as magnetic force, electrical force, heat, and delight. These four mantras can be used together with OM to get an extremely powerful mantra: OM HRĪM KRĪM HŪM SHRĪM!






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

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 is the most renowned bija mantra. The Bhutadamara describes it as the face of Kala. Revealed by Mahakala, 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 also the dravana and kledana bija. HŪM with the long 'u' is called the Kurcha bija, and it is the mantra of the Mother worshipped by heroes (viras). The Bhutadamara also describes it as the mantra of Mahakala. It is often 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); but the person merely holds and grounds the energy—the actual transmission is from the Green Tara Source) This is not the same as Green Tara Seichim. I have set up a Green Tara Energy SelfEmpowerment / self-attunement that may be called in by intention anytime, if it is in accord with your highest good, or that of your client. You do not need to take refuge in the Buddha to receive this attunement. After activating the Self-Empowerment, you may run the Shakti as an all-purpose healing energy and use it to enhance meditation. You can activate it by intention, as is done with Reiki/Seichim. Green Tara Energies are often used for hands-off and remote healing. They also work to increase Compassion and Serenity and are said to accelerate one’s progress toward spiritual happiness and wisdom. This attunement is offered freely; to receive it, all you need to do is to sit quietly, say that you wish to be empowered to the Green Tara energies, and sincerely ask for it.

IX. Attunement Method
A. The Procedure: To make it easy to absorb this information and to follow the process I shall give now a detailed 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 Goddesses mantra or the Ultimate bija mantra, recited); TD (Tibetan Dai Kō Myō); Skt Om (Sanskrit Om); F (Fire Serpent); 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. 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 with symbols, smudging, etc., as you wish. If you desire, repeat the Gayatri mantra until you can feel the energy 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 sitting upon a red lotus upon a silver lunar-disk in the air before you to help you hold the energy and the intention. 2. Build up the energy: Recite the Gayatri Mantra at least 3 times—each time, strengthen your 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 the attunement. 4. Attunement process a. 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 seal with Skt Om at the ridge. h. MD+C+G1+G2+TD at back: draw symbols over back; blow up from the feet to the head 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 golden radiance. Place an affirmation like “You are now a successful Gayatri Seichim healer. You are blessed with Abundance, Wisdom, and Power. Compassion, Love, and Understanding guide you always. The Gayatri energy is available to you whenever 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 into the heart and imagine the energy going down through the body, through the feet until it connects with the healing love and power of the Earth. Complete and seal this process by chanting G1/G2 and imaging them and Skt Om being pressed into the 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 blessing and 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 the Microcosmic 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 the front, turning up at the Hui Yin point and going up the Governing Channel in your spine area until it reaches the center 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 it goes 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 go down into the client’s body all the way to the feet where it connects the initiate further with the Earth and Heaven 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 small altar. 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 with symbols, smudging, etc., as you wish. If you desire, recite the Gayatri mantra. Call in Gayatri Devi, and connect with her and with her healing energy. Imagine her sitting upon a red lotus upon 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 first starts to build up in the lower dantian and starts to fill up your entire being. As it builds, you become like a sacred furnace and begin to vibrate with the energy as you become filled with the Light and as the vibration of the energy rises. 3. Tune into the initiate: Tune into the initiate physically; notice their energy and start vibrating it, and then begin to send the built-up Gayatri energy from you into them—prepare them so that it’s like they are merely waiting for the light of your energy. Let the light flow into their energetic system and enlighten them. They also become filled with the bright healing energy of Gayatri, Mother of the World. 4. Attunement process: When their energy is “radiant” with the energy and they are filled with the Gayatri energy, send more energy into them—have it vibrate throughout the whole being; 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 start shooting out of their feet and hands and crown. Then send light into and purify the astral/emotional body, the mental/causal body, the etheric body, and the spiritual body or soul. Align all the energy systems. Hear the Four Goddesses Mantra embodied in them in bright, pulsating, radiant tones—see the OM in the 3rd eye chakra, the HRĪM in the throat chakra, the KRĪM in the heart chakra, the HŪM in the solar-plexus chakra, and the final SHRĪM in either the sacral or root chakra. See the words shining and filling them with the Rainbow Light 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 but swift. Then help the initiate back down into the physical body, and then help in the grounding process. Make certain they are energetically stable and fully grounded. Tell them to take a few moments to integrate the energy and come to themselves. Then come back and make sure that you yourself are completely grounded. Bask in the afterglow of the Gayatri healing energy. Then say a prayer and thank Gayatri Devi for her assistance. Take a few minutes to come to yourself. Recite the Gayatri Mantra as many times as you like or have time for, but do it at least 3, 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 inches in front of you, and proceeds upward. Then, a point six inches above the head is taken as the starting point for the descending series of chanting and the whole process is repeated in the reverse order.

2. Meditating on the Mantra The Gayatri Mantra is the Universal Prayer enshrined in the Vedas, the most ancient scriptures of man. Universal Prayer means Prayer that can be recited with devotion for one's spiritual or material benefit in all ages by all men, women and children in any part of the world. The Gayatri mantra protects us because Gayatri is Annapurna, The Mother , the Force animates all life. We do not therefore have to for food, or for shelter when we are under the protection of Annapurna, the Divine Mother.

that wail

Gayatri is the expansion of Pranava while all the 33 crore Devtas are expansions of the Trinity. 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 the particular boon to the worshipper. It is of interest to note that at Dawn, Gayatri appears as Baala (Child), at noon as a Yowvanam (Youth) and at dusk, she appears as Vruddha (Old lady). The Gayatri Mantra (Rig Veda (III, 62, 10 an ancient Hindu sacred book said to be more than 5000 years old). does not belong to any particular sect of worship, or it is not restricted to any certain community. It is universal, for the whole world. It contains in it the culture not of any particular society, but the culture of humanity. The Gayatri Mantra is a treasure and heritage that belongs to the whole of humanity without exclusion.

Om bhur bhuvah svah Tat Savitur varenyam Bhargo devasya dhīmahi Dhiyo 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 convey meaning but also create specific power through their utterance. Gayatri Mantra inspires wisdom. Its meaning is that "May the Almighty God illuminate our intellect to lead us along the righteous path". All the problems of a person are solved if he/she is endowed with the gift of righteous wisdom. Once endowed with far-sighted wisdom, a man is neither entangled in calamity nor does he tread the wrong path. A wise man finds solution to all outstanding problems. Only those persons who do not think correctly find difficulty and take wrong steps due to foolishness. Chanting of Gayatri Mantra removes this deficiency. The teachings and powers incorporated in the Gayatri Mantra fulfill this purpose. Righteous wisdom starts emerging soon after Jap (recitation) of this Mantra is performed.

Gayatri mantra is meant for realization of god and is regarded as representing the Supreme Lord. It is meant for spiritually advanced people. Success in chanting it enables one to enter the transcendental position of the Lord. But, in order to chant the Gayatri mantra, it is necessary for one to first acquire the qualities of the perfectly balanced person in terms of the qualities of goodness according to the laws of material nature. The Gayatri mantra is considered to be the sonic incarnation of Brahman and is regarded as very important in Vedic civilization. In Bhagavad-Gita (Ch. 10. 35), Lord Krishna states: Brihat sāma latha sāmnām Gayatri chandasām aham Māsānam mārga sirshoham Ritunām kusumākaraha Among the hymns, I am the Brihat saama sung to Lord Indra, Of the poetry, I am the Gayatri verse sung daily by the initiated, Of all the nuwsas (months), I am the Margasira (NovemberDecember). Among all the ritus (seasons), I am the flower bearing spring. Gayatri is depicted seated on a lotus. She is depicted with five faces representing the pancha pranas /pancha vayus (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). She has 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 function performed 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 homakunda. The divine and great Gayatri mantra inspires righteous intellect and elevates prudence and devotion. It is a universal prayer and the supreme mantra of all ages. Chhandogya Upanishad describes the existence, expansion and activities of the world as a reflection of the eternal vibrations of this mantra. According to Adi Shankaracharya , "Gāyatrī represents the limitless Brahm --- eternal, omnipresent, absolute existence of Thee….". As per the Vrahadaranyakopanishada --- "One, who realizes and attains the essence of the knowledge of Gäyatrī in life, becomes Omniscient and Omnipotent". The Sādhanā of (spiritual endeavors of realization of ) Gāyatrī bestows immense boons on a true devotee and arouses the divine element existing in his individual self. The Gayatri mantra is mentioned in the Srimad Bhagavatam also. Great sins are said to be expiated by a pious recitation of this Gayatri verse. The origin of the divine culture and philosophy of ancient times has been attributed to the Gāyatrī Mantra. The Indian rishis of yore --- who are honored as perfect beings, had devoted their lives to the Sādhanā of Gāyatrī Mantra for the ultimate realization and spiritual refinement of the inner self and attainment of divine potentials. Gāyatrī Sādhanā has been an integral part of the lives of the spiritual saints and sages of the later ages too. That Gāyatrī Sādhanā indeed bestows miraculous blessings and boons. Although, the positive effects and astonishing attainments by Gāyatrī Sādhanā occur through the subtle scientific process at deeper domains of consciousness, the devotional sentiments of gratitude towards the 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 down your emotions, specifically tensions, anxieties, short temperedness etc. WHO has recently

recommended (ref: News from Times of India 22/09/99) relaxation techniques and not drugs to treat hyper tension patients. A total of 90 days meditation course is recommended. The effect of meditation can be judged by observations of your pulse rate and Blood Pressure readings. In this type of meditation, you have to listen patiently to the mantras being chanted sung in specific ragas. The mantras are the specific words (characters) uttered in a sequence to produce desired effect on mind and body. In this type, the uttering of words is blended with musical composition 'raga' to enhance the effect. Of course, it is very much essential to understand the meaning of mantras being chanted and act accordingly. The meaning of Gayatri mantra is..... "Oh, Goddess Savita! The Sun receives enlightening energy from you. Even that brilliant Sun scorches and fires throughout; and unreservedly bestows the energy so acquired, upon the whole world. 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. Listen with total concentration.

Repeat step 3 to count your pulse rate. This is your "Final Pulse" taken after the meditation/ concentration. If your final initial pulse rate is lower than your initial pulse rate, it is a good indiction that you 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 varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat. This can be translated: “Om. Let us contemplate the spirit of the divine of the earth, the atmosphere and heaven. May that direct our minds.” Savitri is the Sun and this mantra is pronounced at the three junctions or twilights of the day. Only the twice-born Brahmins are supposed to utter it. The tantric compilation Prapanchasaratantra, outlines puja rituals and meditations on the Gayatri in chapter 20. Here is described how the mantra OM hums in the base or Muladhara chakra, and moves through seven stages to the chakra above the head. (Sahasrara). According to Sir John Woodroffe, in his introduction to the Sanskrit edition, Mahavishnu describes Om as consisting of the following. Bhuh is existence, Bhuva is the elements, Svah is the atma of everything, Maha is greatness and light, Tat is Brahman (the absolute), Tapah is all knowledge, Satyam is supremacy and internal wisdom. This tantra connects the three letters 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 sun and is supreme Brahman. Savituh is the source of all living beings. Varenyam is the excellent one who receives adoration. Bharga destroys sin, Devasya means it is full of light, while Dhimahi 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 four sections of six letters. A dhyana (meditation) in the same chapter describes Gayatri as having four faces, which are white, yellow, red and black. Yet the tantric tradition has different views of the Gayatri. For example, in the Matrikabhedatantra, there is a couplet which says a person who knows Brahman (the absolute), is a brahmin. In the tantric tradition, each aspect of devata has its own form personal of the Gayatri and it is often pronounced at the four junctions of the day, including midnight. For example, the Saraswati Gayatri runs: Om Vāgdevyai cha vidmahe, Kamarajaya dhīmahi, Tanno Devi prachodayat. This means: “May we realize the goddess of speech. Let us 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 a visualisation, 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 being unconsciously 21,600 times a day as she or he breathes. Half are sun breaths and half are moon breaths. It consists of the letters Sa (inhalation) and Ha (exhalation), and is often likened to the Sanskrit sentence Soham—I AM.

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