gayatri

sprituality

gayatri

Paeans of praise

Several concepts are prevalent in the Hindu religion and there are controversies and conflicting opinions also in respect of some of them. But all the sects, saints and rishis have accepted the pre-eminence of Gayatri mantra with one voice.
· Atharva Ved incorporates a prayer (19-1-71) in praise of Gayatri stating that it grants longevity, energy, power, fame, wealth and divine brilliance (Brahma-tej).
· According to Vishwamitra, there is no other mantra like Gayatri mantra in all the four Vedas. All the Vedas, Yagya, charity, tap (devout austerity) are not equivalent even to a small portion of potency of Gayatri mantra.
· According to Parashar, “of all suktas and Ved Mantras, Gayatri Mantra is the superiormost. Between the Vedas and Gayatri, the latter has an upper hand. One who performs Gayatri jap with devotion becomes pure and gets liberated. A person without Gayatri worship cannot be considered a Brahman, although, he might have read Vedas, Shastras, Purans and history”.
· Shankha Rishi is of the view that “Gayatri alone extends a helping hand and saves a person from falling in the ocean of hell. There is nothing superior to it on this earth as well as in the heavens. Undoubtedly, a person who masters Gayatri attains heaven (swarga)’’.
· According to Shounak rishi “ a dwij may or may not do other worships. He gets liberated by doing Gayatri jap alone and attains all material and spiritual boons. Performance of ten thousand japs averts calamity in the hour of crisis.”
· Attri muni says “Gayatri completely purifies the soul. By the glorious power of Gayatri deep-rooted defects and vices are cleansed out. Nothing else remains to be attained in this world by one who fully understands the substance of Gayatri.”
· Bhardwaj Rishi says that “even God like Brahma performs Gayatri jap. It leads to God realisation. A vicious man gets rid of his vices by performing Gayatri jap. A person devoid of Gayatri Sadhana is worse than a shudra.”
· A person who worships Gayatri, observes Brahmacharya and consumes fresh fruits of Anwala tree (emblic myrobalan ) attains longevity according to Charak Rishi. According to Narad “Gayatri is devotion (bhakti ) personified. Wherever there is Gayatri in the form of devotion, God-Narayan, undoubtedly resides there.”
· Vashishtha says “ persons who are dull, way-ward and fickle-minded become highly intelligent and steadfast and rise to great heights in worldly and spiritual pursuits by Gayatri Sadhana. Those who worship Gayatri steadfastly and piously attain self-realisation’’.
According to Maharshi Vyas “just as honey is the essence of flower, ghrit of milk, in the same way Gayatri is the essence of all the Vedas. Gayatri is like Kamdhenu for one who has acquired mastery in it. Ganga purifies sins committed by the physical body but Gayatri, the Brahma Ganga, purifies the soul. A person resorting to systems of worship other than Gayatri is like a fool who leaves delicious delicacies and takes to begging for food. There is nothing superior to Gayatri Sadhana for achieving
According to Jagat Guru Shankaracharya It is beyond human competence to describe the glory of Gayatri. Nothing is more important in the world than to attain spiritual wisdom, which is inspired by Gayatri Sadhana. Gayatri is the primordial mantra. Its Sadhana destroys sins and promotes virtues.

Manu says that-“Gayatri mantra having three phases was conceived by Brahma as the essence of three Vedas. There is no more purifying mantra than Gayatri mantra. A person doing Gayatri tap regularly for three years realises God. A dwij (twice-born person known as Brahman) who meditates on Gayatri mantra in the morning and evening gets the benefit of reciting all the Vedas. Such a person can attain divine powers (Siddhis) by Gayatri jap alone. Those who perform Jap of this mantra a thousand times daily get rid of the ill-effect of their sins just as a snake casts off its slough. A dwij who does not worship Gayatri deserves severest condemnation.”
Yogiraj Yagyavalkya says- “Gayatri and all the Vedas were weighed in a balance. The scale was tipped in favour of Gayatri. Upnishads are the essence of Vedas and Gayatri along with its vyahrities, has been regarded as the essence of Upnishads. Gayatri is the mother of Vedas, it destroys sins and there is no other greater purifying mantra than Gayatri on this earth as well as in the heavens. Just as there is no better place of pilgrimage than Ganga and none can excel God, the keshav, so also there is no mantra superior to Gayatri mantra. One who masters Gayatri becomes master of all knowledge and becomes shroutriya. A dwij who is not devoted to Gayatri is like a shoodra, although he may be well-versed in the Vedas. He who does not know Gayatri gets depriVed of brahmanatva and becomes sinful.”

1. Art of Living: A devotee of Gayatri realizes the significance of life and hence utilizes this opportunity for the refinement of self and welfare of others. He remains free from the fear of death and remains poised in pleasure and pain. This art of living makes him successful in every endeavor.
2. Conservation of energy: Dissipation of vital energy causes disease in the body and that of spiritual energy causes disorder in the mind and unhealthy developments in the society. Worship of Gayatri inspires a person to conserve his energy, which automatically rectifies these disorders.
3. Excellence: A man of principles and idealistic values would surely be called excellent even though he may be poor or resourceless. The generosity of heart developed through Gayatri sadhana gives inner peace that cannot be achieved through any other materialistic means.
4. Purity: External purity augments health and beauty and internal purity awakens divinity within. Gayatri bestows both which, in turn, provide peace, satisfaction and fame.
5. Divine Vision: People with corrupted vision see evil everywhere but a devotee of Gayatri develops a divine vision with which he sees happiness and beauty all around in this garden of the Lord.
6. Virtues: Prayerful worship of Gayatri augments virtues like humility, politeness, sweet speech, service, cooperation, honesty, regularity, habit of working hard, conscientiousness, courage, valour, hopefulness, patience, frugality, etc. A person with such virtues will certainly lead a happy and healthy life.
7. Discernment: It is a kind of spiritual light with which it is possible to distinguish between true and untrue, right and wrong, necessary and unnecessary, etc. In majority of cases, the cause of sin and suffering is ignorance, confusion or foolishness. Gayatri bestows the faculty of discernment, which saves the devotee from all the pitfalls.
8. Self-control: Human body is a storehouse of wonderful powers. If these powers are utilized in a proper direction, one can achieve great successes. Gayatri does bless a devotee with the virtue of self-control and hence with success.
9. Service: We should serve others in such a way that helps them to become self-dependent, enthusiastic and active. Helping others to make them progressive, making this Earth green and clean and environment pleasant is a great service. Gayatri amply bestows this prudence of selfless service on its devotees.

nexhaustible Source of Spiritual Energy
The scriptures prescribe that Gayatri should be worshipped thrice daily during Trikal Sandhaya in the morning, at noon and in the evening. It is all the more beneficial if Jap, worship, meditation and contemplation of Gayatri is done even more intensively. But for specific purposes, when more energy is required to be generated, specific performance which is known as Anusthan is done. When long journey is proposed to be undertaken, special food and adequate money are kept for being used in transit. Anusthan, similarly is like journey expenses. When this energy capital is accumulated, Sadhak’s journey through life, whether in mundane or spiritual pursuit, becomes easier and smoother.
When a tiger pounces upon a deer or a cat attacks a mouse or a heron attacks a fish, they pause for a moment, stop breathing, move back a little, and sharpen all their inner faculties and then charge suddenly on their prey. An athlete in high or long jump, stops for a moment, moves back a little and then leaps up or forward. A wrestler also takes a counter-move and suddenly changes his strategy. A marksman has also to do the same thing before shooting. In Anusthan, same thing has to be done on spiritual level. If any calamity has to be averted or some success achieved it is done by performance of Anusthan.
The baby cries ‘ma-ma’ and loving conversation between him and his mother goes on throughout the day, But when due to some emergency the child cries loudly and bitterly his mother abandons all work, rushes and attends to the child. Anushtan is such an emergency call of Sadhak which has specific force and magnetism in it. The Sadhak, thereby, attracts within him, the extraordinary energy of Gayatri.
When human endeavour fails, there is no way out to avert a crisis. Darkness prevails all-around, the future appears grimly dark, circumstances become menacingly adverse. In such a plight, it is but natural to become nervous. The intellect of such a worried and dejected person does not work properly. A pigeon caught in a net is entrapped more and more when it flutters to get out of it. On such occasions, the name of God is the only strength. Draupadi, Narsi, Prahlad etc. had to call upon Divine help in a state of utter helplessness. When human efforts fail, the entire situation is changed by divine intervention. The intense dark night of calamity suddenly disappears with the out-break of Light and a person is able to see the right path. Anusthan erupts in the heart in the form of light which enlightens the path.
Extra-ordinary relief is obtained by Gayatri Anusthan in worldly difficulties, mental disturbance and internal restlessness. No doubt, Gayatri does not literally give the Sadhak a golden treasure. But it is also true that by its influence fundamental positive changes take place in human attitude and mentality which make it possible to find appropriate solutions to difficulties. Appropriate intelligence, wisdom and far-sightedness are intuitively revealed to the Sadhak to enable him to surmount the special difficulties and challenges faced by him. Some irrelevant way ward thoughts, desires and cravings overpower a person having a confused mind on account of which he remains unhappy for no reason. Gayatri Sadhana cleanses the mind in such a way that things which formerly appeared to be crucially important appear to be insubstantial and trivial. Such internal changes take place by Anushtan on account of which an unhappy, worried and harassed person suddenly finds himself uplifted into a state of peace, harmony and joy.
Jap of 1,25,000 Mantras is known as Anusthan. There are certain conditions for a thing to attain maturity. Pulse, vegetables, bricks, glass etc. require to be heated upto a particular temperature. Fruits take their own time to ripen. Eggs need specific time for hatching. A baby takes its due time in mother’s womb before birth. Premature action in all such matters results in complications and failure. In Anusthan, performance of Jap of 1,25,000 Mantras in the prescribed period culminates in desired fulfilment.
Procedure of Anusthan
Anusthan can be started in any month. Panchmi, Ekadshi, Poornmasi are considered auspicious days to begin. The attributes of Durga, Saraswati and Lakshyami are prominent on Panchami, Ekadashi and Pooranmasi respectively. There is no bar of Shukla or Krishna paksha, although Shukla-paksha is considered more auspicious.
During Anusthan, Gayatri should be invoked before starting and reverently bidden to leave at the end of worship daily. In this process, sentiments and prayer play the key role. The presence of divine, kind-hearted, affectionate Universal Mother Gayatri should be invoked by praying in Sanskrit or in one’s own mother tongue. It should be believed that accepting the prayer, the Mother has been kind enough to appear. At the time of Visarjan (leaving), the divine all powerful Mother should be prayed to in Sanskrit or in one’s own language to kindly leave and it should be believed that, accepting the prayer, She has left.
There is reference in several books that Yagya (offering in sacrificial fire) of one-tenth of total amount of Jap and Tarpan of one-tenth of Yagya should be performed and one-tenth proportion of Tarpan should be devoted to feeding Brahmans. But this rule applies to Anusthan done by Tantrik method only. In Anushtan performed according to the way of Vedik Yog system Tarpan is not necessary. But at the end of Anusthan, Yagya of at least 108 Ahuti offerings in sacrificial fire has to be performed although more can be done if it is convenient. Similarly, at least three Brahmans should be fed. No limit has been prescribed for offering money in charity. It may be done according to Sadhak’s resources and faith.
In Nirakar worship Bhagwati Gayatri should be installed as Shakti on an altar decorated with beautiful flowers. In Sakar worship a beautiful picture or image of Bhagwati may be installed on such an altar decorated with flowers. Some Sadhaks invoke Bhagwati in the spark of incense-stick or in the pointed flame of the lighted lamp kept on the altar and feel the presence of their adorable Deity. At the time of Visarjan, the idol/picture should be made to sleep and should be removed and immersed in some river, tank or holy place. Half-burnt incense-sticks or wick of the lamp should be extinguished and should also be immersed along with the flowers. Half-burnt wick should not be used the next day.
Five articles have mainly been considered esential and auspicious in Gayatri worship. Incense should be burnt, lamp should be lighted, naivedya (sweet offering) should be offered, sandal-wood paste should be applied and rice should be scattered. If Gayatri has been installed in the form of a lighted lamp, a water pot should be kept as fifth article of worship.
The Sadhak should sit in the morning on clean, ground on a carpet of Kush, facing the East, and keep a pot of water close by. The lamp should remain lighted and incense should burn throughout the Jap. If the lamp is extinguished, it should be relighted by placing a new wick in it. The Ghrit remaining in the lamp can be used again.
Jap should be started immediately after installation and worship of Gayatri on the altar. This should be the daily routine. Mind should be steady and full of devotion during Jap. Whenever it goes astray, it should be reined in, brought under control and concentration practised. By this method power of concentration will develop day by day.
The system of completing Jap of 1,25,000 Mantras in forty days is in vogue since ancient times. But a weak person or those who are not habituated by earlier practice may complete it within two months. The number of daily Jap of twenty rosaries or malas (of 108 Mantras each) should be done daily. To facilitate counting of rosaries or malas, small tablets of chalk clay wetted with Ganga water should be kept at one place. Jap should be closed when all the tablets are collected at the other end. There are no chances of error if such a system is adopted.
The Mantra of invoking the Gayatri is as follows :-
¥æØæÌé ßÚUÎð Îðçß ˜ØÿæÚðU ÕýræshßæçÎçÙÐ
»æØç˜æ ÀU‹Îâæ¢ ×æÌ ÕýüræshØæðÙð Ù×æðùSÌéÌðH
The Mantra of Visarjan is as under :-
©Užæ×ð çàæ¹ÚðU Îðçß ÖêØæ¢ AßüÌ×êShüçÙÐ
Õýæræsh‡æðØæðã÷UshØÙé™ææÌ¢ »‘ÀUÎðçß ØÍæâé¹×÷shH
At the end of Anusthan, Yagya should be performed, money should be offered in charity and Brahmbhoj done according to one’s resources. For Brahmbhoj only such Brahmans are invited who are real Brahmans and are devoted to God. Money given in charity or food served to undeserving persons goes waste.
Gayatri Sadhana in Nav Durga
Although, winter, summer and rains have been described to be three seasons, strictly speaking there are only two seasons, namely winter and summer. The period of conjunction when one season ends and the other starts is known as Nav-Durga.
The time when day and night meet is known as morning or evening twilight (Sandhya-kal) and this is considered to be an important period. Taking of food, sleeping, indulging in sex, commencing journey and similar other works are, forbidden at the time of sunrise and sunset. This time has to be utilized in meditation, worship, Sadhana etc. for which it is best suited and yields wonderful results with minimum effort. The meeting period of summer and winter is an auspicious period like morning and evening twilight. As the story goes in Purans, seasons become menstruous during these nine days of Nav-Durga. Just as all precautions are taken in respect of food, rest, behaviour etc. during the period of menstruation, similarly, precautions have to be taken during these periods of Nav-Durga.
Physicians know it well that there is great impact on the body due to change in seasons in the month of Ashwin and Chaitra and several persons catch fever, influenza, small-pox, diarrhoea, dejection etc. The hospitals remain flooded with patients these days. Vaidyas who deal in Ayurvedic medicine and naturopathy consider this period of Asvin and Chaitra most suitable for stimulating vomiting, purgation, perspiration and similar other acts for purification of the body. Both Nav-durgas are followed by important festivals of Dashehra and Ramnavami. Goddess Durga manifested herself at the end of Asvin Nav-Durga. Bhagwan Ram incarnated at the end of Chaitra Nav-Durga.
Apparently this period of change of season appears to be harmful because most of the people suffer from one ailment or the other. But in fact this is not so. The immune system of the body tries to set right all defects and diseases which develop on account of transgressions committed during the previous six months in food and daily routine. The process of self-purification manifests itself in the form of cough, cold, fever etc. If the body gets an opportunity to cleanse itself by observing fast and taking limited balanced diet and the mind remains engrossed in Jap and worship, physical and mental impurities can be easily thrown out and health fully restored. This small Anusthan of Gayatri is, therefore, extremely useful from health point of view also.
Nav-Durga falls in Shukla paksha from Pratipada to Navmi in Ashwin and Chaitra. This is the time best suited for Gayatri Sadhana. Jap of twenty-four thousand Mantras should be performed and fast should be observed during these days. This mini Sadhana is as useful as a big Anusthan.
Food consisting of cereals at one time and milk and fruits or milk or fruits should be taken at the other time. Those who can afford to remain on the diet of fruits and milk or milk alone can do so if their health permits. The Sadhak should get up early and sit for Sadhana in the small hours of the morning (Brahma-muhurt) after finishing daily routine like bath etc. in the manner already prescribed. Twenty-four thousand Japas are to be performed in nine days. This can be done by performing jap of 27 rosaries daily, which would take three to four hours. If it appears to be strenuous to complete Jap in one sitting, a major portion of it should be finished in the morning and balance in the evening. Havan or Yagya of 108 Mantras should be performed on the last day. Offering of money in charity and feeding of brahmans should also be done as mentioned earlier.
This small Anusthan of nine days should be performed by the Sadhak himself in both the Nav-durgas every year. If for some reason it is not possible for a person to do it himself, it can be got accomplished by some competent capable Brahman. Sadhana done during these days proves to be extremely useful for getting rid of anxieties, fulfilling desires and developing spiritual power.
This small Anusthan can also be done at any time besides Nav-Durga. Anusthan of 1,25,000 Jap in forty days is a complete Anusthan and the smaller one of nine days is its one-fifth part, which should be done according to convenience and need. The wealth of Tap, devout austerity, should be amassed in as large a measure as may be possible.
Gayatri Mantra in Miniature Form
Just as small Anusthan of nine days has been prescribed for those who are unable to perform full Anusthan of 1,25,000 Mantras in forty days, similarly, uneducated women or children who are unable to remember full Gayatri Mantra of twentyfour letters can perform Jap of abridged Gayatri Mantra known as Panchakshari Mantra. It consists of Pranav and three Vyahritis, namely , Om bhoor bhuvaha swaha. Just as the seed of all the Vedas is Gayatri Mantra, so also the origin of Gayatri Mantra is Panchakshari Mantra consisting of Pranav and Vyahritis. This small Mantra is extremely useful for the convenience of lay persons.


ssential elements of Gayatri Sadhana



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Importance of Steadiness and concentration of mind in Sadhana.
A Sadhak should remove all disturbing thoughts from his mind and perform Sadhana with an unperturbed and quiet mind. He should have firm faith, confidence, devotion and reverence. It can hardly be termed Sadhana if the mouth utters the Mantra, the hand works on the rosary but the mind wanders wildly. The magnetic field to attract Gayatri cannot be created so long as the mind remains wavering and restless.
The other obstacle in Sadhana is lack of faith. Some people are by nature cynical and lack in depth of feelings. They have no real faith in spiritual pursuits. Words of praise from someone just arouse some casual curiosity in their minds. They think that by merely chanting a few Mantras their most-coveted desires might be fulfilled. Some persons are even seen taking a vow to do prescribed Jap after their desires have been fulfilled. Probably they assume that divine powers might be sitting hungry in the absence of their worship. This tendency of crude bargaining is ridiculous and reveals the shallowness of their faith.
However, if persons who are lacking in faith, devotion and reverence and those who have an unsteady mind perform Gayatri Sadhana regularly, they are able to overcome these defects and in course of time, their Sadhana starts progressing smoothly. By and by faith and confidence are built up and they achieve concentration of mind. A person should, therefore, get started in Sadhana, although his mind may be unsteady. A day will come when he will overcome his defects and will receive Divine Mother’s grace. He will then understand that faith, confidence, devotion and reverence have a mighty power with the help of which impossible looking tasks can be accomplished, as was done by Bhagirath.
Essential Rules to be observed by Gayatri Sadhaks
A person engaged in Gayatri Sadhana is required to observe the following rules :-
1) The body should be cleaned by taking bath before sitting in Sadhana. In the event of any disability, seasonal unfavourableness or illness one can make do by washing hands and face or by taking a sponge bath with a wet cloth.
2) One should wear as few clothes as possible at the time of Sadhana. If there is excessive cold a blanket may be used instead of putting on tight clothes.
3) The Sadhak should find out an open secluded place for Sadhana where the atmosphere is calm and quiet. A field, garden, temple or the bank of a river or lake are best suited for this purpose. But, if such a place is not available, a clean calm and quiet portion of the house can be selected.
4) It is better to put on newly washed clothes while doing Sadhana.
5) The Sadhak should sit in cross-legged, comfortable position so that there may not be difficulty in sitting in that posture for a long time, and the mind is not distracted by a sense of physical discomfort.
6) The back-bone should be kept erect so that the spinal column remains straight and there is no obstruction in the flow of Pran in Sushumna.
7) One should not sit for Sadhana on bare ground. The energy which is generated flows out into the earth if one sits on the ground. A mat prepared of Kusha is best for this purpose. In its absence one can sit on a cotton mat. Woollen and leather carpets are used only for Tantrik Sadhana of Gayatri.
8) Rosary of Tulsi or Sandalwood beads should be used. Rosaries of rudraksh, red-sandal-wood and conch-shells are used only for Tantrik Sadhana of Gayatri.
9) Jap should be started two hours before sunrise. In the evening it should be finished an hour after Sunset. Only Tantrik Sadhanas are performed around midnight. The non-Tantrik Shadhana should not be performed during the night.
10) Special attention should be paid in Sadhana to four matters. Firstly, the mind should not run hither and thither. If it does so, it should be gently persuaded to meditate on the beautiful image of the Mother. Secondly, there should be unflinching faith and belief in the Divine Mother. Persons with wavering faith cannot derive full advantage of Sadhana. Thirdly, the Sadhak should resolutely stick to Sadhana. Lack of enthusiasm, dejection, ill-health, delay in getting benefits immediately and other worldly difficulties act as obstacles in Sadhana. Ignoring them, the Sadhak keeps on advancing on his way. Fourthly, regularity or continuity is an essential rule of Sadhana. Howsoever, busy one may be, and even while placed in adverse circumstances, Mother’s worship should not be interrupted. Irregularity in this respect is harmful. Due compliance of these four rules makes the progress in Sadhana smooth and sure.
11) Jap of one rosary or one hundred and eight Mantras should be performed daily. If more Jap could be done it is so much the better.
12) Before starting Sadhana some experienced righteous person should be made Sadhana-guru. It should be ascertained from the Guru which type of Sadhana is appropriate. A patient is not competent to diagnose and treat his own disease. He has to seek the help of some physician. Similarly, a Sadhana-Guru is needed to suggest appropriate Sadhana to rectify drawbacks and solve difficulties.
13) The Sadhak should sit facing the East (towards the Sun) in the morning and West in the evening.
14) If one feels tired in sitting in one posture there is no harm in changing the posture.
15) On being required to get up in between for answering the call of nature or for any urgent work, Sadhana can be resumed after washing hands, face etc. with pure water. In that event, Jap of one additional rosary should be performed by way of penance for such an interruption.
16) If on any day there is break in Sadhana for some unavoidable reason additional Jap should be performed the next day by way of compensation.
17) Performance of Jap rosary should be stopped during the period of impurity, in the event of any death or birth in the family. Only mental Jap can be done during this period. If such an emergency arises during Anusthan of 1.25 lakh, it should be discontinued during this period and resumed after the expiring of the period of impurity. Additional Jap of one thousand Mantras should be performed for purification in lieu of such an interruption.
18) There is no necessity of taking bath during long journeys or illness. In such an event, mental Jap can be performed during the journey or lying on bed during illness.
19) The food and daily routine of the Sadhak should be righteous (Satwik). In food, the Sadhak should eat Satoguni, simple easily digestible food prepared by some pious person. Chillies, excessive spices and pungent articles, fried dishes, sweets, stale food-stuffs kept overnight, meat, intoxicants, food prepared from money earned through foul means, and food offered disdainfully should be avoided, as far as possible.
20) It is always desirable to observe Brahmacharya, but it is specifically essential to observe it during Gayatri Anusthan.
21) It is also desirable to follow some specific disciplines during Anusthans. (1) The Sadhak should avoid getting hair of his head cut although he can shave himself. (2) He should sleep on a hard, wooden bed or on the ground and not on a cot. (3) Foot-wear of leather should be avoided. (4) Food, if possible, should be taken only once a day. Fruits or milk can be taken in the evening. (5) The Sadhak should do his own service himself. He should not, as far as possible, allow his body and clothes to be touched by others.
22) Sumeru (the central big bead) of the rosary should not be crossed while doing Jap. After completion of the rosary every time, the Sumeru should be touched on the eyes and forehead and after reversing it, Jap should be resumed till the Sumeru is reached again. Materials of worship should be placed at such a place that they are not touched by others.
23) There should be no slackness in maintaining cleanliness of the place and articles of worship. Cleanliness of body and clothes is also essential. Jap is more useful if it is done in a fixed number at a fixed time and place.
There is no harm in doing Sadhana anywhere at whatever time with unsteady mind, but such symbolic worship is not as beneficial as one which is done with utmost sincerity and with observance of above mentioned guidelines.
Gayatri Sadhana is never harmful
There are specific rules and procedures for Mantra Sadhana in general by which Anusthans, Puruscharans are performed. Ordinarily, any Anusthan performed in violation of the prescribed procedure may result in harm instead of doing good.
There are innumerable instances wherein the Sadhak had to suffer on account of certain omissions in the Sadhana. People have sometimes become insane. There are also instances narrated in the scriptures and history about people suffering from illness, death or loss of property due to such aberrations. As the story goes, Vrattra and Indra had to suffer great calamity on account of wrong pronunciation of Ved-Mantras.
It is but appropriate that like other Ved-Mantra, Gayatri Mantra should also be pronounced correctly in a rhythm and its Sadhana should be performed in the prescribed manner, so that it may bestow the desired results. Yet, there is one speciality in Vedmata Gayatri that an aberration in Gayatri Sadhana done through ignorance does not cause harm. Just as a compassionate, generous, wise mother always thinks of her child’s welfare, so also, Gayatri always promotes the wellbeing of the Sadhak. Children often commit mistakes and behave disrespectfully and rudely towards their mother. Even then, the mother does not entertain any malice nor does she harm them. When worldly mothers are so kind and forgiving, far more so is Vedmata-Gayatri who is Mother of all the Universe and is divine Ganga of righteousness. She is moved by faith and devotion of her devotees. Sadhak’s aberrations in performance of rituals of Sadhana due to ignorance are washed away in the divine stream of Mother’s love and affection.
Lord Krishna has assured in the Gita that no good action ever reacts adversely. A work done, bona-fide, with good intention is bound to have good results. Righteous action, howsoever small it may be, safeguards a person against perils, fears and apprehensions.
Once Gayatri Sadhana has been started, the mind is slowly and steadily attracted towards it and if, for some reason, it is given up by the Sadhak, a keen desire to resume Sadhana again repeatedly surges up in his mind. After tasting some delicious dish once, a person desires to savour it again and again. In the same way, spiritual food is as sweet as nectar and is so tasteful that the soul insists in, craves for and cries repeatedly to get it. It never results in any distress, calamity or hardship. It may be that due to certain omissions or mistakes one may not get the expected benefits but there is not the least doubt that even little of Sadhana does not go in vain.
No Discrimination in Gayatri Sadhana
God has created all human beings. How can there be any discrimination on grounds of caste, creed, colour or sex? All have equal claim on the objects created by God. The sun, moon, air, water etc. are all being liberally used by every one. No one has the right to cause obstruction or put any restrictions in the free flow of these divine gifts.
Gayatri Mantra manifested through Brahma in the beginning of the creation. Brahma interpreted it by four mouths in the form of four Vedas. This knowledge is for the benefit of all mankind. Persons of all castes, creeds, and of both sexes have equal right to adopt Gayatri Mantra as means of their Sadhana.
Unfortunately, in the dark feudalistic era of middle ages, discrimination on the grounds of high and low, master and slave, came in vogue. This discrimination created a gulf of high and low castes and mankind was divided into several hierarchical divisions.
Pronouncing women and Shoodras as undeserving, so that they may consider themselves to be inferior, several such practices were initiated in which male members of Savarnas (high caste people) enjoyed all the rights, while women, Shoodras and slaves were depriVed of all of them. Thus, was it proclaimed by feudal lords and priests that women and Shoodras have no right to chant Gayatri Mantra. Pandits interpolated some fake couplets here and there in some scriptural texts, so that people may believe that discrimination on the grounds of caste, creed and sex was an ancient tradition duly approved by the Shastras.
The present is, however, an era of enlightenment, of fundamental human rights of equality for all. Women and the so-called Shoodras are integral part and parcel of mankind. They have been guaranteed equal rights in the constitution. This is equally applicable in respect of Gayatri Mantra. It uniformly belongs to all the human race. Persons belonging to any country, caste, religion or sex can, gladly, adopt Gayatri Mantra for Sadhana and derive benefit from it. It must not be confined to Brahmans or Dwijas alone.

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 practised 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 (pajasthali) should be kept clean. In sakara upasana, a photo of Gayatri Mata is placed on a small stool and is worshiped every day by flowers etc. (A special photograph for this “devasthapana” are available at Shantikunj, Hardwar or at any local center of Gayatri Pariwar). 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 and dhyana in the daily upasana. This could be relaxed in case of travelling 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 kush carpet in a comfortable posture (preferably with cross-folded legs or “sukhasana”) with erect spinal cord. Keep a kalasha or small glass full of water and lit a dipaka and agarbatti in the pajasthali. 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) Saryardhya-dana. Each could be performed in 2 to 5 minutes except japa and dhyana. The latter should be performed for 15 minutes at least; the sadhaka 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: Oan Apavitrah Pavitro Va Sarvavstha Gatoapi Va,
Yah Smaret Pundarikakshan Sa Bahyantarah Shucih |
Oan Punatu Pundarikakshah, Punatu Pundarikakshah, Punatu ||
(ii) Acamanah: 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: Oan Amratopastaranmasi Swaha |1| Oan Amratapidhanamasi Swaha | 2|
Oan Asatyam Yashah Shrirmayi Shrih Shrayatan Swaha |3|

These three acamanas are performed with an intense feeling of drinking the Hrin, Srin and Klin currents of Gayatri Shakti; as though an infant is gaining vital energy by sucking his mother’s milk.

(iii) Shikha Vandana: Tie the shikha or touch this central spot (above the suture) 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: Oan Cidrapini Mahamaye, Divya Tejah Samanvite |
TiÌÚha Devi Shikha Madhye, Tejo Vraddhin 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 inspissated around 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 in the 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:
Oan Bhah, Oan Bhuvah, Oan Swah, Oan Mahah, Oan Janah, Oan Tapah, Oan Satyan |
Oan Tatsaviturvarenyan Bhargo Devasya Dhimahi Dhiyo Yonah Pracodayat ||
Oan Apo Jyotih Rasoamratan Brahn Bhur Bhuvah Swah Oan ||
(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: Oan Vaógme Asyestu | (mouth). Oan Nasorme Pranorastu | (nose).
Oan Akshnorme Cakshurastu | (eyes). Oan Karnayorme Shrotramastu | (ears).
Oan Bahvorme Balamastu | (arms). Oan Urvorme Ojoastu | (thighs).
Oan AriÌÚani Meóagani 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 pajana (worshiping the God). It may be noted that all the pancakarmas could also be performed by chanting only the Gayatri Mantra.

Deva Pajana begins after the pancakarmas.

(2) Deva Pajana: Prathvi pajana 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 (prathvi), the motherland is worshiped before the principal God (iÌÚa 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: Oan Prathvi Twaya Dhrata Loka, Devi Twan Visnuna Dhrata,
Twan Ca Dhareya Mam Devi, Pavitran Kura 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: Oan Ayatu Varade Devi, Tryakshare Brahmvadini,
Gayatri Chandasan Mata Brahmyone Namostute |
Oan Shri Gayatryai Namah| Avhahyami, Sthapayami, Pajayami, Dhyayami|
Tato Namaskaram Karomi|


Invocation of the Guru: Guru is an angelic reflection of thy-glow 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:

Oan Gurbrahma, Gururvishnu, Gurureva Maheshvaro |
Gurureva Parabrahn, Tasmai Shri Gurave Namah||

Akhanda Mandalakaram, Vyaptam Yena Caracaram|
Tatpadam Darshitam Yena, Tasmai Shri Guruve Namah||
Oan Shri Guruve Namah| Avhahyami, Sthapayami, Pajayami, Dhyayami|
Tato Namaskaram Karomi |

The spiritual experiment of Japa and Dhyana begins at this stage.


(3) 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, self-control, 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….

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

Oan Saryadevo Sahastransho, Tejorashe Jagatpate |
Anukampaya Mam Bhaktya, Grahanardhyan Divakara ||
Oan Saryaya Namah, Adityaya Namah, Bhaskaraya Namah ||
Here the water kept in the kalasha represents our (the sadhaka’s) small identity and the sun is a symbol of the limitless Brahn. 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.

Divine Boons of Gayatri
Wicked intellect, on the contrary weakens the vigor of prana by draining it in untoward thoughts and sinful activities driven by selfish passions and immediate gains. It plunges one’s life deeper in the mire of ignorance, confusion, perversion and sins. Cravings, avarice, fear, ego and self-obsessive ambitions shield the divinity within and eventually diminish the mental strength and talents too…; thus leading to endless sufferings, sorrows and decline.

The divine light of Gayatri illuminates righteous intellect and inculcates virtuous and saintly tendencies. Every step guided by its inspiration is a sublime move towards welfare, peace and happiness. The farsighted wisdom educed by the grace of Gayatri strengthens one’s virtuous talents, enlightens the prana and gradually bestows greater success and glory in ideal direction.



he Glory of Gayatri
It is difficult to fathom the root cause of the astonishing demonstrations of Gayatri Sadhana. Right from Brahma, the Creator of this universe, down to the present era, all the rishis, saints, spiritual seers and seekers have demonstrated the beneficent effects of the chanting of Gayatri mantra. No other mantra has been worshipped and chanted as much as Gayatri Mantra. Since ages highly elevated souls have been practising Gayatri Sadhana. Thus, a huge mass of highly elevated spiritual energy has been accumulated in subtle celestial spheres (loks) enveloping the earth.
It is a scientific truth that no sound or idea ever perishes. Whatever is uttered or thought today will spread in the space along with its waves and will remain there till infinity in some state or the other. Waves which are most powerful remain specifically alive. Scientists are trying to catch waves set in motion during the Mahabharat battle and those of the music of Tansen. If they succeed, we will be able to listen to sounds of important conversations which took place in ancient times. It will then be possible to listen Geeta directly emanating from the mouth of Lord Krishna. Although, it may not be possible to transform sounds and thoughts into material forms in near future, it is certain that they do not vanish into nothingness. The faith and devotion towards Gayatri which have been nourished by countless persons still exist with all their potentialities in the subtle realm. According to the principle of convergence of all homogeneous elements at one point, the faith, devotion, sentiments and devout austerity of all the devotees have combined to contribute to the accumulation of a huge store of conscious spiritual energy.
Those who are acquainted a little with the science of thinking know that a magnetic field of the type in which a person thinks is created in his mind. This magnetism attracts thoughts of similar nature permeating the entire space and in a short time there is a vast accumulation of similar kinds of thoughts. Persons who think about gentlemanliness become more and more charged with righteous thoughts, virtues, tendencies and nature. In the same way a sinful mind becomes all the more so in a short time. All this happens according to the science of attraction of identical thoughts, according to which thoughts of all divine souls who were devotees of Gayatri right from the beginning of this creation get inter-linked. It is difficult even for a strong man to climb over a high wall but if a ladder or a stair-case is provided, anybody can climb over it easily. With the help of the stair-case built by the devotees of Gayatri in the past we can easily attain the fruits of Gayatri Sadhana .
We get enriched suddenly and spontaneously with all the boons of Gayatri Sadhana for which great seekers in the past had put in extremely hard labour. By these past Sadhanas powerful energy fields have been created in the subtle spheres by tuning into which we can march ahead with great speed. A drop of water, when it falls in the ocean, becomes the ocean itself. A person recruited in the army becomes part and parcel of the army. In the same way, a Sadhak who gets linked with the accumulated power of Gayatri derives all its benefits. No other Ved-Mantra possesses so much radiant and puissant energy as Gayatri Mantra. It is for this reason that immense benefits are obtained through Gayatri Sadhana with the least effort.
Even then we find that most of the people do no take advantage of it although they know its importance. A person may have ample money in his possession but if he does not use it and enjoy it, it can only be considered his misfortune. Gayatri is divine knowledge which has been made available by God to us. Rishis and saints have been directing us at every step in the scriptures to take advantage of Gayatri Sadhana. Yet, if we do not perform Sadhana and get its benefit, it our misfortune and nothing else.
Gayatri is Spiritual Triveni
Some instances about the importance of Gayatri have been furnished in the fore-going pages. It is difficult to consolidate and publish all of them. Ganga, Geeta, Gau (cow) and Gayatri, these four are pillars of Indian culture. Every person who believes in Hindu religion reveres them like Mother and feels a special sense of mutual bonding with all others with similar faith.
Gayatri has been called spiritual Triveni. The confluence of Ganga and Yamuna creates an invisible, subtle, divine river which is known as Saraswati and the confluence of these three is known as Triveni. On account of this Triveni, Prayag is called king of all the Teerths. In the same way Gayatri is Triveni of the spiritual world. Its first letter ‘ga’ is suggestive of Ganga, second letter ‘ya’ of Yamuna and third letter ‘tri’ of Triveni. Several trios viz. (1) Sat, Chit, Anand, (2) Satyam (truth), Shivam, Sundaram (beauty) (3) Sat, Raj, Tam, (4) Ishwar (God) Jeev (soul) Prakriti (quality), (5) Rik, Yaju, Sam (6) Brahman, Kshatriya, Vaishya (7) Gun (virtue), Karma (action), Swabhav (nature), (8) Shaishav (childhood), Yauvan (youth), Budhapa (old age), (9) Brahma, Vishnu, Mahesh, (10) Utpatti (creation), Vridhi (growth), Nash (destruction) (11) Sardi (winter), Garmi (summer) Varsha (rainy season) (12) Dharma (righteousness), Arth (wealth), Kam (sensual enjoyment), (13) Akash (space), Patal (nether-most world), Prithvi (earth), (14) Dev (God), Manushya (man), Asur (demon) etc. are interwoven and lie embedded in Gayatri chand. One who observes deeply by meditation and contemplation, these trinities gets the same spiritual merit as one gets in the material world by taking a dip in Triveni. These various trios represent various kinds of problems which the Sadhak is required to face and by solving which he attains the ultimate goal of self-realisation.
The three currents of Triveni appear to be vast, deep and daunting. In the same way, Gayatri Sadhana appears to be very difficult. But just as fear disappears and tranquilizing cheerfulness is attained by taking a dip in Triveni, so also by thinking, contemplating and probing deep into various aspects of Gayatri Sadhana a person attains such spiritual insight which inspires him to follow righteous path and ultimately leads him to eternal peace and bliss. Gayatri, undoubtedly, is spiritual Triveni, it is teerathraj because the philosophy underlying it is easy, simple, and intelligible and it leads to perennial happiness.
The importance and glory of Gayatri is infinite. Ved, puran, shastras, history, rishis, saints, house-holders all acknowledge its importance. It has a marvellous power of changing our outlook towards life. If our perverted thinking and mental back-ground are set right, our desires, aspirations, thoughts and sentiments get refined, we can rise higher than even the gods. Gayatri Sadhana can emancipate us from bondage to hellish perversions, of envy, hatred, malice, ill will etc, thus manifesting in our lives the Divine attributes of Satyam, Shivam and Sundram.
Tripada Gayatri
Gayatri has three phases and so it is called tripada. It is also called tripada because it is Vedmata, Devmata and Vishwamata. Vedas have originated from Gayatri mantra and so it is known as Vedmata. It is Devmata because it helps in manifestation of divine virtues (gun), actions (karma) and nature (swabhav). It gives inspiration for establishment of universal family “Vasudhaiva kutumbakam” and so it is known as Vishwamata. It enjoins to regard every human being as one’s own self. It advocates lofty thinking, ideal character and polite behaviour. It is known as Guru-mantra which means that of all the Mantras, it is the best and supreme. Gayatri Mantra was the first lesson to be taught in the schools in the ancient times and students were explained that the purpose of education is to attain spiritual wisdom. It directs cultivation of human dignity and observance of self-imposed rules and regulations. Education and learning are meaningful only if these factors are kept in view. The letters of Gayatri mantra are interwoven in such a manner that by their utterance special vibrations are created and the secret subtle centres of energy within the Sadhak get activated and awakened, manifesting their paranormal potencies.


Activation of Internal Power Centres by Gayatri Sadhana



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The masters of Mantra-Vidya know that words are uttered by different parts of the mouth such as, throat (larynx), tongue, teeth, lips and the root of the tongue. During speech, the nerve-fibres of the particular parts of the mouth from which sound emits stretch upto different parts of the body and put pressure on the corresponding glands. If particular glands of the person concerned are diseased or dysfunctional he starts stammering while uttering the specific words. There are many large and small, visible and invisible glands in the body. Yogis know that some specific energies lie hidden in these glands, Shat-Chakras (six energy centre) related to the Sushumana are quite well-known but there are several other such glands in the body. The utterance of different words has its impact on different glands and by such impact the energy of these glands gets stimulated. Mantras have been composed on this basis. There are twenty-four letters in Gayatri-Mantra which are related to twenty-four such glands located in the body which, on getting stimulated, activate and awaken the powers of righteous wisdom. By uttering Gayatri Mantra the sitar of the subtle (Sookshma) body of the Sadhak starts playing, tinkling at twenty-four points, creating sound waves which impact important elements of the invisible world. It is this impact which becomes more and more pronounced and tangible through Gayatri Sadhana.
The flow of sound of these twenty-four letters of the Maha Mantra is of deep significance. The experts of the science of sound know the powers hidden in sound and the results which can be achieved by its subtle vibrations. Sound is synonymous with Brahma. It is Brahma from whom the original first creative vibration issues forth resulting in seven-time chanting of OM. Just as the pendulum of a clock keeps on moving by swinging to and fro, in the same way the sound waves of Om create vibrations which regulate this creation. Later, three main waves of Sat, Raj and Tam relating to Hreem, Shreem and Kleem elements respectively flow in this current. It is further divided into branches and sub-branches which are known as Beej-Mantras. The letters, words and clauses of Gayatri Mantra have been seen by a seer vision and emanate from the unified field of creative energy, arranged in a specific and special sequence and inter-relationship. Chanted with sincere devotion, they plug the sadhak’s soul into the supreme and inexhaustible fount of spiritual energy.
Singing of Deepak-rag lights up extinguished lamps. It starts raining when megh-malhar tune is sung. The melody created by playing flute makes the snakes wave their hoods in synchronicity, deer gets swooned and cows start yielding more milk. The warbling of cuckoo incites passion. Even strong iron bridges may collapse by the sound created by the in-step, coordinated and rhythmic marching of a troop soldiers. The army is, therefore, forbidden to march rhythmically, in-step, while crossing a bridge. Dr. Hutchinson of America has achieved success and fame in curing several patients suffering from incurable and painful diseases by different musical sounds. In India, Tantriks keep a Thali (large metallic plate) on a pot and play it in a special rhythm and are capable of curing persons bitten by poisonous snakes, scorpions etc. and those suffering from thyroid goitre, Vishvel (poisonous creeper), ghosts, mania etc. The vibrations of a specific sound spread in the ether and attract atoms of similar type and return to their origin within few moments, duly charged with appropriate energy which exercises curative impact in the appropriate area. This is how Mantras accomplish miraculous effects. The chanting of Gayatri Mantra activates the network of nerves in the mouth and stimulates specific glands. No sooner do they get stimulated, a Vedic symphony is created which spreads in the ether, takes a round of the entire universe, coming back to the source with its energy augmented manifold, capable of fulfilling the desired purpose. Gayatri Sadhana, thus, becomes a spiritual as well as a material boon for the Sadhak.
The factor which makes Gayatri Mantra extremely potent is the sadhak’s confidence coupled with faith. Psychologists are well acquainted with the power of self confidence. Instances have been cited in several of my books and articles to prove that only on account of imaginary fear people met untimely death and persons who were almost dead got new life on account of faith and confidence. Tulsidas has in his Ramayan compared faith and confidence to Bhawani and Shankar and stated, “Bhawani Shankaro vande shraddha vishvas rupino.” It is faith which has the power to turn a bush into a ghost, a rope into a snake and an idol into God. There are people who happily sacrifice money, comfort and even life for defending one’s faith and conviction. Eklavya, Kabeer etc. are examples of persons who acquired Knowledge not directly from their masters, Gurus, but by dint of their unflinching faith in them. The basis of hypnotism is to get the desired work done by the subject just by infusing faith in him in the words of the physician. The Mantra of the Tantrik works miraculously on the patient only if he has deep faith in it. A Sadhak devoid of faith may utter that Tantrik Mantra hundreds of times but it will not have any effect. This fact applies to Gayatri Mantra also. When the Sadhak takes up Sadhana with faith and confidence Gayatri Mantra becomes much more effective and proves to be extra-ordinarily powerful due to the combined effect of faith and the Mantra’s own instrinsic spiritual energy.
It is shown in the sketch , which particular letter of Gayatri is related to which part of the body. The details are given in the following chart :-
Letter (Gland) Granthi Involved Energy
1 tat Tapini success
2 sa Saphalta bravery (Parakram)
3 vi Vishwa maintenance (Palan)
4 tur Tushti wellbeing (Kalyan)
5 va varda Yog
6 re revati love (prem)
7 ni Sookshma money
8 yam gyana brilliance(tej)
9 bhar bharga defence (raksha)
10 go gomati intellect (buddhi)
11 de devika suppression (daman)
12 va varahi devotion (nistha)
13 sya sinhani dharna (power of retention)
14 dhee dhyan Pran (life-breath)
15 ma maryada self-restraint (sanyam)
16 hi sfuta tap
17 dhi medha far-sightedness
18 yo yogmaya jagriti (awakening)
19 yo yogini production
20 naha dharini sarasta (sweetness)
21 pra prabhava ideal
22 cho ooshma courage
23 da drashya wisdom (vivek)
24 yat niranjan sewa (service)
Gayatri activates the above-mentioned twenty-four divine qualities in the devotee. With their growth, varied accomplishments (Siddhis) and prosperity start manifesting in the life of the devotees. Most of the people think that some god or goddess is bestowing these gifts because they are unable to see and understand the working of these subtle divine energies and the transformations flowing therefrom. Once they understand that transformations are taking place as a result of their own Sadhana they would realise that it is not by way of some unexpected gift from somewhere but is the result of a well organized scientific process of spiritual growth. Gayatri Sadhana is not based on blind faith but has a solid scientific basis.




Piercing of Chakras
Vedhan (Piercing) of Shat Chakras
There are six gates on the way leading to the origin of Kundalini power. Or, it may be said that this path is locked by six locks. Human soul can reach the inner energy centres by opening these gates or locks. These six obstructions are called Shat-Chakras in spiritual language.
These six Chakras are related to Brahamnadi which is one of the three nadis situated in the inner-most part of the Sushumna. They can also be compared to lotus flowers strung into the thread of a garland. Readers will be able to see in the picture on the next page where a particular chakra is located in the body. Mooladhar chakra lies in the genital region; Swadhisthan chakra in the portion between the navel and the pubic region; Manipur chakra in the umbilicus region; Anahat chakra near the heart; Vishudakhya chakra near the neck; Agyachakra in the middle of both the eye-brows; and above all lies Sahasrar.
Sushumna and three nadis encased within it namely; Vajra, chitrani and brahmnadi are so subtle that they can not be seen by naked eye. The corresponding Chakras are still more subtle. Any attempt to operate upon the body to locate shat chakras will be ridiculous and futile because the power of vision of human eye is very much limited. Sound waves, atoms of air, germs of diseases cannot be seen by the naked eye, still their existence cannot be denied. Yogis have seen these Chakras by their yogic vision and have gained miraculous knowledge, insights and powers through investigations of the inner being of man. They have given a well-organized scientific description of such investigations and presented it before those who are interested in the subject.
Shat Chakras are like subtle knots (granthis) formed in the passage of Brahamnadi . When a Sadhak concentrates his mind on these Chakras he has unusual experiences of subtle conditions prevailing there. These knots (granthis) are not circular but angular like petals of a flower. These petals are called padma-dal. They are like a bunch of fibres.

These Chakras are of different hues because of energies of varying potencies of elements dominant in different granthis. This also affects the quantity and colour of the blood of that region. The colour changes to pink, blue, red and smoky according to the prominence of the elements of earth, water, fire, air and sky, respectively. The mixture of these elements changes the colour of each chakra.
When a weevil (wood-worm) cuts through wood, the cut portion assumes different shapes. When vital breath (Pran-vayu) passes through these Chakras, its passage becomes slightly zig-zaged according to the position of the Granthi. It takes different shapes similar to the shape of some letters of devnagri script and they are called letters of that particular chakra.
In a fast flowing river, whirlpools of different shapes are formed at several points. When the vital breath of Sushumna flows rapidly through these Chakras, subtle whirlpools are formed, which are quadrangular, triangular, hexagonal, circular, semi-circular and phallus-like in shape. The flame of rising fire is thick at the bottom and thin at the top. Thus an irregular triangle is formed when the Chakras are pierced. Different shapes are thus formed by the flow of vital breath, These are known as yantras of Chakras.
Human body is formed of five basic elements of earth, water, fire, air and ether. Different parts of the body are constituted and governed by mixture of these elements in varying proportions. If the proportion of a particular element increases or decreases beyond what is required, that part of the body becomes diseased. Existence of elements in requisite proportion at a relevant location is considered to be a sign of good health. There is prominence of one element in each chakra. It is known as the element of that chakra.
When vital breath passes through the hollow Brahma-nadi and it collides with the holes of the Chakras, sound similar to one produced by playing of a flute, emanates. Sounds like Sa, re, ga, ma flow through the holes of the Chakras and they are audible as Yna Øh, lna Üh, rna ÚhU, hna ãhU, Om ú etc. These are known as seeds of these Chakras.
There is difference in the speed of breath in different Chakras. The pulse of persons having the element of vat, pitta or kaf in prominence moves with the speed of pigeon, frog, serpent or cock etc., and physicians (vaidyas) diagnose and treat accordingly. Due to mixture of different elements, zigzag passage, whirlpools and coordination of seeds etc., a specific speed is noticed in every chakra on account of blood circulation and breathing. This speed is sluggish like that of an elephant or a crocodile, or fast as that of a deer or a frog in different Chakras. These speeds are named after the particular animals, which are mounts (vahans) of different Chakras.
Different divine energies lie dormant within these Chakras. Creation, maintenance, destruction, knowledge, prosperity, strength, etc. have been regarded as energies of specific deities. In every chakra there are hot masculine as well as cold feminine elements because without the unoin of these two elements there can be no movement or life. These powers are known as the god or goddess of the particular chakra.
The five elements have their own characteristics. Smell, flavour, form touch and sound are characteristics of earth, water, fire, air and ether respectively. In accordance with the prominence of the element concerned its characteristic predominates in each chakra. These are known a characteristics of Chakras.
The subtle energy of these Chakras flow in the entire body but it is mainly related to one organ of sense and one organ of action. The symptoms of awakening of these Chakras are immediately reflected in these organs. On account of such relationship that particular organ is categorized as the organ of that chakra.
Peculiar names of divine energies viz. Dakini, rakini, shakini, hakini, etc., could be misunderstood to be something like ghost, witch etc., but this is not so. Right from mouth to navel there is a circular chain of letters from aa to ha. The beads of this chain are known as matrikas. On their basis rishis have formulated letters of the alphabet. The Matrika by which the deity of a chakra is linked, is known as divine energy of that deity. Letters da, ra, la, ka, sha have been prefixed to the word ‘kini’ signifying matrikas and thus the words Dakini, rakini etc., have been formulated, which are all names of divine powers. After understanding these definitions, it will be easy for the readers to understand the following introductory information about the six Chakras.
Mooladhar chakra
Location- Near the anus; colour- red, lok-bhoolok; letters of the petals-ßh, àæh, áh, âh; element-earth, seed Üh vahan (mount)- elephant (eravat), characteristic-smell, divine power-Dakini, instrument (yantra) – quadrangular, organ of sense – nose, organ of action – anus; result of meditation- becomes an orator, best among human beings, lover of all learnings, healthy, joyous, has potentiality of becoming a poet, a writer.
Swadisthan chakra
Location- between the navel and pubic region; near penis (ling), petals- six; colour –vermilion, lok- bhuvaha; letters of petals Õh,Öh,×h,Øh,ÚUh,Üh element water, seed,áh a mount crocodile, characteristic-flavour (ras),deity-Vishnu, divine energy power-Dakini, instrument (yantra)- like moon of the second day of lunar fortnight (chandrakar), organ of sense-tongue, organ of action-phallus; result of meditation-destruction of perversions like vanity, eradication of illusion and attachments, creative power.
Manipur Chakra
Location – Navel, petals –ten, colour- blue, lok – Swaha, letters of petals- ÇUU¢, É¢UU, ‡æ¢, Ì¢, Í¢, ΢, Ù¢, A¢, È¢¤ seed- Ú¢U mount – ram; characteristic- form, deity rudra, divine power- shakini, instrument – triangular, organ of sense – eyes, organ of action- feet, result of meditation- power of destruction and maintenance and materialisation of whatever is uttered from the mouth.
Anahat chakra
Location – heart; petals-twelve; colour- reddish-brown; lok –mahaha; letters of petals- twelve ·¢¤, ¹¢, »¢, ƒæ¢, Ç¢U.,a¢, À¢U, Á¢, Ûæ¢, †æ¢, Å¢U, Æ¢U element – air, divine power- kakini; instrument- hexagonal; organ of sense- skin, organ of action- hand, result of meditation, divine power, knowledge, awakening, control over sense organs, power to enter into the body of other person.
Vishudhakhya chakra
Location- neck, petals- sixteen; colour- smoky, lok- janaha, letters of petals- from a to aha, element – sky, seed ã¢U mount elephant, characteristic- sound, deity – Sadashiv with five faces; divine power-shakini, instrument circular in the form of zero, organ of sense- ear, organ of action- leg; result of meditation- peace of mind, vision to see through the past, present and future; long life; brilliance, benevolence.
Agya Chakra
Location- between the eye-brows, petals- two, colour- white; letters of petals- ã¢U, ÿæ¢, seed Om, element –maha, mount- sound, deity- Jyotirlinga, divine power- hakini, instrument- phallus- like, Lok- tapaha, result of meditation- fulfillment of all aspirations.
Shat Chakras consist of the afore-said six Chakras but some people regard Sahasrar or sahasra dal Kamal as the seventh chakra and call it shoonya chakra. Its location is top of brain; petals- one thousand, letters of petals range from ¥¢ to ÿæ¢ Its lok is satya and it is beyond the five elements. Its seed is visarga (colon-like sign: used in devnagri script) and mount is zero. Its deity and divine energy are parabrahma and maha-Shakti respectively. Its instrument is like full moon. Its light is formless. The result of its meditation is devotion, immorality, Samadhi and acquisition of all Riddhis-Siddhis (divine powers).
Kundalini is the source of power. It is the divine spiritual spark closest to man’s physical body. It contains unimaginable mysterious powers in seed form. Its light is reflected in these six Chakras. Nine planets of the solar system revolve round the Sun, which is their centre. All the planets are influenced by and permeated with the heat, light, gravitation and other powers of the Sun. All the Chakras, in the same manner, are suffused with the powers of Kundalini. A safe contains several small components. The bee-hive contains several small sacks some of which remain full of honey. In the same manner the light of Kundalini is encased in the Chakras. With the awakening of Chakras, the mysterious energies underlying them also get awakened, a brief indication of which has been given in the foregoing discussion.
Vedhan (piercing) of Chakras
It is a great science to pierce through the Chakras, reach up to the Kundalini at its base, awaken it and utilize its energies for spiritual development. Kundalini yoga is far more hazardous than nuclear science. One must undertake it only under the guidance of an adept and not by reading texts on the subject.
Piercing of Chakras is done through meditation. Everybody knows that human brain is like an energy-house and the mind is its main power current. Ordinarily movements of the mind are flickering and unsteady. On account of this turmoil, there cannot be concentration of energy on one point, so nothing worthwhile can be accomplished so long as the mind remains disturbed. In the absence of such concentration, precious moments of life are wasted. When the rays of the Sun are concentrated through a magnifying glass, fire is produced. In the same way, with the help of accumulated energy of concentration, a Sadhak can pierce through the six Chakras. Meditation is the super-science of the mind by which energy scattered in multifarious channels can be collected and conserved, thus producing an exceedingly powerful beam of light.
Different texts have prescribed different ways of piercing of Shat-Chakras. There are some systems, which are traditionally in vogue, in which the spiritual master (Guru) imparts specialised training to his disciple. Success can be achieved by all these methods provided this Sadhana is performed with utmost faith, devotion and confidence under the guidance of a competent guide. The easiest Sadhana by which these Chakras can be pierced through and awakened without any hazards is described below.
A Sadhak should sit in padmasan posture in the morning with purified body and quiet mind. After doing Brahma-sandhya (achman, shikha-bandhan, pranayam, aghmarshan and nyas), Jap of Gayatri Mantra should be performed hundred and eight times. Thereafter, Vedmata Gayatri should be meditated upon in the form of light in trikuti. (If a straight line is drawn from one ear to another and another line is drawn from the middle of eye-brows to the middle of brain the meeting point is known as trikuti). Mind should be settled in the light of trikuti in a way just as a blacksmith puts a piece of iron in the furnace, takes it out when it becomes red hot, hammers it and prepares the desired object. On being settled for some-time in the light of Gayatri in trikuti, the mind becomes illuminated. Then it should be brought in agya-chakra. Emanating from the spinal cord, Brahamnadi goes through trikuti to Sahasrar. The illuminated mind is made to enter into the hollow channel of Brahamnadi and taken to agya-chakra. When the mind is settled there it experiences all the characteristics of the chakra as already described. Mind of the Sadhak experiences the petals, their letters, elements, seeds, divine power, instrument, lok, mount, characteristic and colour of that chakra. In the beginning such experiences are hazy and dim. Slowly some characteristics of the chakra are visualized clearly, some dimly and some in a deformed manner. By and by they become more and more clear. Some times there are differences in the characteristics according to the internal shape of Chakras.
By concentratedly performing Sadhana of each chakra for a month carefully, it is stimulated. In meditation its characteristics become clearer and in matrikas as well as in organs of senses and organs of action there are sudden and strange vibrations and stimulation and an itching sensation. These are symptoms of awakening of the Chakra. When the form of a chakra starts becoming clear the Sadhak should go ahead and try to penetrate another chakra below the former one according to the aforesaid procedure. It takes about a month’s time to awaken each chakra. When the Sadhana becomes ripe the gate leading from one chakra to another opens. However, the Sadhak does not find the gate and remains entangled in a labyrinth so long as there is immaturity in his Sadhana.
When the Sadhak does not find a way out and his Sadhana does not progress for a long time he should consult his experienced Guru (spiritual teacher) and proceed according to his advice. In this way gradually, after piercing through all the six Chakras, the Sadhak reaches Kundalini located at Mooladhar and gets a glimpse of that volcanic, terrifying serpentine coil of gigantic energy, Maha-sarpini. The overwhelmingly violent form of Mahakali is seen here. Several sadhaks tremble violently when they try to awaken this sleeping tigress.
The dormant Kundalini requires to be hit hard if it is sought to activate it. In spiritual language this is known as “torturing of Kundalini”. By such torture, the excited Kundalini makes a hissing sound and awakens and its first targets of attack are negative habits, tendencies and desires accumulated over the past several births. It chews-up these evil sanskars and rides upon the chest of Sadhak’s mind duly armed with all her weapons, destroys his material illusions and ignorance and transforms him into godliness.
The process of awakening Kundalini and exciting it has been described in the ancient scriptures in an extremely symbolic and captivating style. The battle between Mahisasur and Durga is symbolic of this spiritual secret. Mahisasur (human mind consisting of five elements), seeking to attain salvation and inspired by the desire to be killed at the hands of the Goddess, enters into battle with Chandi (Kundalini) who is sitting silently, and attacks. The Goddess gets infuriated and counter-attacks and chews up its mount, Mahish (he-buffalo). This Mahish is nothing else than a bundle of evil sanskars. Goddess Chandi (Kundalini) destroys the body of Mahishasur (the material trend of the mind) by her ten arms from all directions and ultimately Mahishasur merges into Chandi’s Light. It becomes a part of Maha-Shakti and attains the supreme goal of life. This furious form of devotional Sadhana is extremely fierce and hazardous. This is known as the path of battle (Sadhana Samar).
Whereas several devotees attain Divinity by love and devotion, there are others who attain it through Sadhana-Samar. Just as a true lover attains God, a true enemy can also attain Him. Hathyogis and followers of Tantrik Sadhana fall in the latter category. Awakening of Kundalini is a warrior like (Veerochit Sadhana) on the basis of which insignificant individual soul can become great, a living atom transforming itself into the all-pervading Divinity.
While performing Sadhana of Shat-chakra, the Sadhak should enter into Brahamnadi and meditate on the Chakras daily. Starting from five minutes the daily practice can be extended up to thirty minutes. But extending the duration beyond thirty minutes is harmful, as intense heat is produced by such meditation, which cannot be tolerated after a certain limit. The mind should be brought back to the trikuti and meditation should be brought to an end.
Needless to say, while doing this Sadhana, a Sadhak should observe Brahmacharya, take only Satvik food once a day, remain in solitude in a healthy atmosphere and maintain regularity in his daily routine.By piercing of Shat-Chakras and awakening of Kundalini, a Sadhak can have a glimpse of the Supreme Divine Energy in brahmarandhra and thus attain several great Siddhis ( occult divine powers).