The Gäyatré Notes

Notes from The Gäyatré Book(HH Sacinandana Swami), and Gayatri

Mahima Mahuri (HH Mahanidi Swami)

1. The Holy Name and the Gäyatri-mantras ------------------ 2

2. Bhägavata-märga and Païcaratrika-vidhi------------------3

3. The Five Samskaras in Païcaratrika-vidhi-----------------3

4. The Qualities of a Brähmana---------------------------------4

5. Sandhyä – The Proper Times--------------------------------5

6 .The Mantras---------------------------------------------------6

7. Upavita – The Sacred Thread------------------------------7

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1. The Holy Name and the Gäyatri-mantras

All Vedic scriptures praise the exalted glories of chanting the holy name above any other
method of devotional service. Why then do we need Gäyatré mantras?
We are all covered with anarthas or material desires so we cannot chant the holy name purely
so we cannot reach the highest goal of life Kåñna prema. For this chanting we need pure
consciousness (suddha-nama) or in other words our heart must be free from all kinds of anarthas.
To help us do this our acharyas have given us Deity worship for which we require the gäyatré-
mantras. Deity worship is a powerful method of purifying the heart.

By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might
ask, then what is the necessity of being initiated? The answer is that even though the chanting of the
holy name is sufficient to enable one to progress in spiritual life to the standard of love of Godhead,
one is nonetheless susceptible to contamination because of possessing a material body. Consequently,
special stress is given to the arcana-vidhi. One should therefore regularly take advantage of both the
bhägavata process and päïcarätriké process.
Srila Prabhupada SB 7.5.23-24. purport

The activities of arcana-vidhi combined with chanting of gäyatré-mantras elevate the sadhaka to
sattva-guna or purity, and from this pure platform it is much easier to progress in spiritual life. At
begging Deity worship helps one to become free the disturbances of the lower modes, and when
their mantra chanting and Deity worship mature, they will develop specific relationship with
Kåñna. This becomes possible because the mantra is invested with divvy-jnana, transcendental
knowledge of the Lords form. It is this potency that awakens ones specific relationship with the
Lord.
In other words Kåñna-mantra and Kåñna-nama work closely together to bring the chanter to
Kåñna’s lotus feet. Although chanting the Lords holy name is the ultimate means of spiritual
perfection, the gäyatré-mantras still have great power to liberate one from material conditioning,
thus enabling one to chant the holy name purely. These divine mantras are not different from the
presiding Deities. By fulfilling ones vow to chant the gäyatré-mantras three times daily with proper
attention, one invokes the mercy of those Deities and then one will begin to realize Their
transcendental forms.

Our present senses are all made of material elements, and therefore they are imperfect in
realizing the transcendental form of Lord Vishëu. He is therefore worshiped by sound representation
via the transcendental method of chanting. Anything which is beyond the scope of experience by our
imperfect senses can be realized fully by the sound representation… That will gradually lead us
nearer to the Lord.
Srila Prabhupada SB 1.5.38. purport

The bija-mantras, the seed syllables in the gäyatré-mantras, especially act as transcendental
“sonic thunderbolts” to drive away material contamination and enable us to chant the Hare Kåñna
maha-mantra without offense. Only when we can chant without offense will Kåñnas holy name bear
its transcendental fruit. We should be inspired to accept such help.

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 2. Bhägavata-märga and Païcaratrika-vidhi
There are two different ways of approaching the Supreme Lord. One is called bhägavata-märga,
or the way of Çrémad-Bhägavatam, and the other is called päïcarätrika-vidhi. Päïcarätrika-vidhi is
the method of temple worship, and bhägavata-vidhi is the system of nine processes which begin with
hearing and chanting. The Krsëa conscious movement accepts both processes simultaneously and
thus enables one to make steady progress on the path of realization of the Supreme Personality of
Godhead.
Srila Prabhupada SB 4.13.3. purport

Chanting the Hare Kåñna maha-mantra in other words belongs primarily to the bhägavata-märga
and chanting the gäyatré-mantras belongs to the païcaratrika-vidhi. These two processes work
closely together to help the devotee advance in Kåñna consciousness. They can be compared with
the two tracks a railway: One track will be of no use but, combined the two tracks create a perfect path
for the train to reach its goal.

According to païcarätrika system, Närada Païcarätra, this worship of the Deity is there. And
bhägavata-märga, the path of Çrémad-Bhägavatam, is simply çravaëaŕ kértanam. So both the
viddhis, both the systems have been introduced. One will help the other. That is the way. Both
combined together, it is very much helpful. Bhägavata-märga. Bhägavata-märga will help the
païcarätrika-märga, or process, and the païcarätrika process will help Bhägavata process. Both
together is helpful.
Srila Prabhupada Lecture SB 6.2.24-25.

No one can worship the Lord in the bhägavata-vidhi without going through the regulations of the
päïcarätrika-vidhi. Actually, neophyte devotees worship the Lord according to the päïcarätrika-
vidhi, or the regulative principles enjoined in the Närada Païcarätra. Rädhä-Krsëa cannot be
approached by the neophyte devotees; therefore temple worship according to regulative principles is
offered to Laksmé-Näräyaëa. Although there may be a Rädhä-Ksnëa vigraha, or form, the worship of
the neophyte devotees is acceptable as Laksmé-Näräyaëa worship. Worship according to the
päïcarätrika-vidhi is called vidhi-märga, and worship according to the bhägavata-vidhi principles is
called räga-märga. The principles of räga-märga are especially meant for devotees who are elevated
to the Vrndävana platform.
Srila Prabhupada SB 4.24.45-46.

3. The Five Samskaras in Païcaratrika-vidhi

The five purifying processes (samskaras) that lead to single-minded devotion are:

1. täpa – practicing prescribed austerities (such as four rules and regulations)

2. punòra – decorating the body with the tilaka markings
3. näma – chanting the holy name
4. mantra – chanting the gäyatré
5. yäga –performing sacrifice for the sake of Vishnu (Deity worship)

These panca-samskarsa are important tools for devotee desiring to make spiritual advancement, so
they are embedded in the 64 principles of devotional service by Rupa Goswami.

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4. The Qualities of a Brähmana
çamo damas tapah çaucam ksäntir ärjavam eva ca
jïänam vijïänam ästikyam brahma-karma svabhäva-jam

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness—
these are the natural qualities by which the brähmaëas work. BG 18.42.

1. çama – peacefulness
The perfect way to attain Lords mercy, because peacefulness is the source of forgiveness. It
is easiest to become peaceful when one understands that everything is moving under Kåñnas
control. To become peaceful one should become childlike. Children are completely dependent on
their parents. Devotees can feel the sun of peacefulness rising in their hearts as soon as they can
feel their dependence on the Supreme Lords merciful guidance.

2. dama – self-control
One can gain control over the mind and senses through detachment and by engaging in
spiritual practice. To become truly self-controlled it is essential that one achieve satisfaction and
taste ones spiritual progress.

3. tapas – austerity
One can become austere especially by rising early for spiritual activities, ideally during
brahma –muhurta. One should also practice yukta-vairagya by accepting favorable for ones Kåñna
consciousness and rejecting everything unfavorable.

4. çuca– purity
External purity is achieved by bathing and washing regularly and internal purity by
chanting the Lords holy name

5. kñänti – tolerance
One practices it in two ways, first by forgiving the minor and larger injustice one has
suffered, and second by continuing to serve others. Tolerance is based on the spiritual vision of
equality, and can best be developed through serious bhajana.

6. ärjava – honesty
It is developed by speaking the truth. Prabhupada often translates ärjava as
“simplicity”(whatever is absolutely necessary a brahmana will accept, not more than that. This is
simplicity, simple living high thinking).

7. jïana – knowledge
One gains knowledge by studying the scriptures and hearing from devotees. This should be
a daily practice for each Vaisnava.

8. vijïana – wisdom
One develops wisdom by applying the knowledge one has aquried. One shold also pray
sincerely to the Lord for realization.

9. ästikya – religiosity

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 One becomes religious by practicing concentrated and regulated sadhana. Aistikya includes
faith in the scriptures because through faith one develops a theistic attitude.

The Six Engagements of a Brähmana

1.pathana – by studying the Vedas brähmanas becomes learned scholars

2. päthana – brähmanas teach the knowledge they acquire to others
3. yajana – brähmanas become expert in worshiping the Lord or demigods
4. yäjana – they teach others how to execute this worship
5. pratigraha -they become qualified to receive alms from others
6. däna – they distribute the wealth they acquire in charity

5. Sandhyä – The Proper Times

sandhyä means “that which connects” or “junction” (morning sandhyä between night and day, noon
sandhyä between forenoon and afternoon, and evening sandhyä between day and night), at these
times the atmosphere is most suitable for meditation.

The word sandhyä can also be explained as: sam means “well” and dhyä refers to dhyäna or
“meditation”.

The practice of sandhyä-vandana helps us overcome the lower modes of nature, so at this times
when the gunas change and try to steal our mind to their “spells”, we turn our mind toward Kåñna
with gäyatré mantras, and in this way we can quickly overcome the modes of material nature if we
follow the proper times of sandhyäs. (pg. 94)

The Times of the Sandhyä

Sandhyä Start Point End Point
Morning – Gäyatri Devi *east 24 minutes before sunrise 24 minutes after sunrise
Noon – Sävitri Devi *east 24 minutes before sun is in zenith 24 minutes after sun is in zenith
Evening– Sarasvati Devi *north 24 minutes before sunset 24 minutes after sunset
Each of the sandhyäs is presided by one of Lord Vishnu’s divine consorts who are expansions of Srimati
Radharani, and if one carefully chants at proper times, they will bestow mercy, and if not they will be
offended. * if one is not at the temple one should face to this favorable directions at different sandhyäs.

Suitable Times for Chanting Gäyatri

Morning sandhyä Noon sandhyä Evevning sandhyä
Best just before sun rises, sun is in the zenith sun is just setting,
stars are still visible stars are not yet visible
Second Best sun and stars are not sun has set,
visible as close to that stars are not yet visible
Third Best sun is up, stars have moment as possible sun has set,
disappeared stars are visible
Srila Prabhupada’s advice to those with active devotional lives or who are forced by circumstances they
cannot control: chant the mantras at 6:00 AM, 12:00 PM, and 6:00 PM.

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6 .The Mantras

Béja-mantras – “seed”

Béja means “seed”; as a trees seed contains a new tree in an unmanifest state, so each béja-mantra
contains the meaning of the respective mantra condensed into one syllable. Without uttering a béja,
the desired fruits of mantras will not fructify.
The béjas of the gäyatré mantras represent the Deities who can destroy the material impressions,
attachments, and desires rooted deeply in our consciousness.
Each béja-mantra is related to one of Kåñnas three principal energies according to the Deity
represented by the béja.

1. Oà – is the sat-béja, it invokes Lord Sri Kåñnas divine presence – sandini-shakti

2. Aià – is the cit-béja, it invokes divine knowledge and it represents Lord Balaram – samvit-shakti.
3. Kléà – is the änanda-béja, it invokes the divine presence of Sri Sri Radha Kåñna in Their mutual
lila –hladini shakti . Kléà is also known as kama- béja, it is the seed of fulfillment of all desires.

Müla-mantras – “root”

Before both the guru and gaura-gäyatré we chant invocation mantras called müla-mantras. They are
the essence of the person they invoke, as their sound representations, they are nondifferent from
them. They are chanted before the gäyatré-mantras to help fix our meditation on the person
addressed in the respective gäyatré-mantra.

1. The Brahma-gäyatré-mantra
oà bhür bhuvaù sväù tat savitur vareëyaà bhargo devasya dhémahi dhiyo yo naù pracodayät
Let us meditate on that worshipable effulgence of the divine sun who enthuses our
medtation.

oà – addressing the Supreme; bhüh, bhuvaù, sväù –the three planetary systems; tat – on that; savitur
– of the Sun; vareëyaà - worshipale; bhargo – effulgence; devasya – of the divine; dhémahi – let us
meditate; dhiyo – meditation; yo – who; naù – our; pracodayät – enthuses.
Mediation:
Meditate on the divine sun of Kåñna, which is rising and spreading light through lower (bhüh – world of
experience), upper (bhuvaù - world of mental activity), and higher (sväù - world of intellect) planetary
systems. May that divine light also inspire and enlighten my own small universe of body, mind and
intellect.

2. The Guru-müla-mantra
aià gurave namaù
I offer my respectful obeisances unto my spiritual master.

ye me bhakta-janäù pärtha na me bhaktäç ca te janäù

mad-bhaktänäm ca ye bhaktäs te me bhakta-tamä matäù
“[Lord Krsëa told Arjuna:] ‘Those who are My direct devotees are actually not My devotees, but
those who are the devotees of My servant are factually My devotees.’ CC Madyha 11.28

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The spiritual master is always considered either one of the confidential associates of Çrématé Rädhäräëé
or a manifested representation of Çréla Nityänanda Prabhu. Srila Prabhupada purp. CC Adi 1.46

3. The Guru-gäyatré-mantra

aià gurudeväya vidmahe kåñëänandäya dhémahi tan no guroù pracodayät

Let us try to understand my spiritual master who is always in blissful Kåñëa consciousness.
Let me meditate on him being enthused as he enthused us.

aià – (the seed of this mantra); gurudeväya – the spiritual master; vidmahe – let us try to
understand; kåñëa-änandäya – who is always in blissful Kåñna consciousness; dhémahi –let us
meditate; tan – that; no – us; guroù – the spiritual master; pracodayät – may he enthuse.

4. The Gaura-müla-mantra
Kléà gauräya namaù
I offer my respectful obeisances unto Lord Caitanya.

krsëa-varëam tvisäkrsëam sängopängästra-pärñadam

yajïaih sankértana-präyair yajanti hi su-medhasah
“In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of
Godhead who constantly sings the names of Kåñna. Although His complexion is not blackish, He is
Krsnëa Himself. He is accompanied by His associates, servants, weapons and confidential companions.”
BG 11.5.32.

5. The Gaura-gäyatré-mantra
Kléà caitanyäya vidmahe viçvambharäya dhémahi tan no gauraù pracodayät
Let us meditate on Lord Caitanya, who is understood as the maintainer of the universe and
who has enthused us to do so.

Kléà – (the seed of this mantra); caitanyäya – Lord Caitanya; vidmahe – let us try to understand;
viçvam-bharäya – on Him who is the maintainer of the universe; dhémahi – let us meditate; tan –
that; no –us; gauraù – Lord Gauranga; pracodayät – may he enthuse.

Caitanya means He who makes the world alive to the affairs of Kåñna.
Viçvambhara means that he nourishes and maintanes the three worlds by distributing prema

6. The Gopala-gäyatré-mantra
kléà kåñëäya govindäya gopé-jana-vallabhäya svähä
I make offerings of oblations unto Lord Kåñëa, who is Govinda, the lover of the gopés.

kléà - (the seed of this mantra); kåñëäya – unto Lord Kåñna; govindäya – unto Lord Govinda; gopé-
jana – of the Gopis; vallabhäya – unto the lover; svähä – offering oblations

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 Of all the diksa-mantras, the gopla-
mantra is the most important. This
mantra stops samsara, dispels sins
and ignorance, gives victory in
battles, fearlessness, wealth, strength,
vigor, heroic valor, beautiful celestial
body, eight mystic powers and all
types of prosperity to the devotees.
This mantra gives everything one can
desire in material world to prema-
bhakti. Thus one should chant this
mantra in a spirit of eager longing for
the greatest of all wealth, pure love
for the Divine Couple. Otherwise the
mantras potency might help us to
“powerfully” maintain our
entanglement in material life.

Mediation
It is meditation on Kåñna in His forms as Madhana-mohana (the sambadaya-adhideva), Govinda
(abhideya-adhideva) and Gopinatha (prayojana-adhideva).

7. The Käma-gäyatré-mantra
kléà käma-deväya vidmahe puñpa-bäëäya dhémahi tan no 'naìgaù pracodayät

Let us meditate on the master of the senses, who carries the arrows of flowers. Let us
meditate on Him being thus enthused by the transcendental cupid.

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kléà - (the seed of this mantra); käma-deväya – the master of the senses; vidmahe – let us try to
understand; puñpa-bäëäya – on Him who is carrying arrows of flowers; dhémahi – let us meditate;
tan – that; no – us; 'naìgaù – the transcendental Cupid; pracodayät – may he enthuse.

The käma-gäyatré reveals the lilas of Sri Gopijanavallabha, the beloved of the gopis, and a prayer to
attain the service of this transcendental Cupid. Sri Kåñnas flute has eight holes and these tones
attract all living beings to His devotional service. The fifth pitch is reserved for gopis, and this
transcendental vibration is manifested as käma-gäyatré.
Although the käma-gäyatré mantra is considered the most superior of all gayatri –mantras, its full
realization can be acquired only at an advanced stage of devotion, and for this requires the potency
of the gopala-mantra. These two mantras should go together. (Brahmas example: first he had to
perfect his chanting of gopala-mantra before being qualified to receive the kama-gayatri).

Mediation
Kamadeva (the master of the senses) is Kåñna who has come to conquer the world with his beauty,
by focusing our senses to Him and awakening the desire in everyone to return to Him

Puñpabanaya refersto Kåñna carrying flower arrows which he uses to awaken the transcendental
emotions of bhava and prema. 1. Beautiful form, 2. Bodily fragrance, 3. Sounds that He emanates 4.
Touch of His body, 5. Devotees taste the Lord by tasting His food remnants, or in madhurya rasa
His lips.

7. Upavita – The Sacred Thread

At the time of Gayatri initiation the disciple is awarded the sacred thread. Wearing the sacred
thread, technically called the upayita, yajnopavita or brahmasutra, is an integral part of
upanayanam. Lord Visnu is also known as Yajna. Since all sacrificial rites are dedicated to Lord
Visnu, they are called yajnas. The word upavitam means "that which surrounds." The thread that
surrounds Lord Visnu is therefore called yajnopavita. Upon receiving upanayanam a person wears
a sacred thread, upavita, which when draped over his shoulder, surrounds Lord Visnu residing in
his heart. The word yajnopavita also means, "thread of sacrifice" because it symbolizes sacrificing
the ego for the service of God. At the time of initiation the guru blesses the disciple with the sacred
thread while chanting the mantra:

"This sacred thread is supremely pure. The progenitors have blessed this thread. By wearing the
yajnopavita one attains longevity, spiritual power, radiance and divine illumination."

Why is the thread also called brahmasutra7 The sacred thread, which has three strands (sutras)
knotted together, symbolizes the combination of three entities—cit, the individual soul; acit, the
material body; isvara, the Supreme Lord as the Supersoul and indwelling witness. The three
strands also denote using the three functions of thinking, speaking, and acting only for spiritual
purposes. The main knot is known as brahmagranthi, the knot of Brahma. This knot protects the
body from disease and evil vibrations. The upavita is given to men upon receiving the Vedic
Gayatri mantra. It signifies that he has accepted a guru and is eligible to study the Vedas. It is the
symbol of purity. It reminds the sadhaka of his responsibility to meditate in order to maintain that
purity. According to tradition, a brahmacari wears one set of three strands; a grhasta adds an extra
set of three for his wife (total six threads); a vanaprastha wears three sets of three threads.
Traditionally, vanaprasthas would wander in the forest wearing only tree bark. The extra set of
three strands substitutes as an ' upper cloth which is required for chanting Gayatri and doing puja.
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A brahmacari who directly takes sannyasa may wear one set of four strands to represent the fourth
order of spiritual life. According to statements in the Srutis, Smrtis and Brahmanas, if ne takes
sannyasa after going through the grhasta asrama, he may wear four sets of three threads (total
twelve threads) to signify going through all four asramas. The four sets are also aid to represent the
devas, pitrs, upper cloth and outer cloth. In Bengal it is a tradition among brahmanas in general,
and specifically among grhasta brahmanas to wear three sets of three (nine threads); one set for the
devas, one set for the pitrs (forefathers), and one set for the uttanya (upper cloth). Srila
Prabhupada wore three sets of three, and he was put into samadhi with the same number of
threads.

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