GAYATHRI MANTHRA - Swami explains and 'UGADHI' GREETINGS

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WE TAKE THIS OPPORTUNITY TO SEND SWAMI'S DISCOURSES ON VARIOUS OCCASIONS ABOUT

THE EFFICACY, IMPORTANCE AND EXPLANATIONS OF 'GAYATHRI MANTRA'

Sai brothers - ''

*****

Om Sri Sai Ram

GAYATHRI MANTRA

Om Bhur Bhuva SuvahTat Savithur VarenyamBhargo Devasya DheemahiDhiyo Yonah Prachodayat

Meaning: We meditate on that most adorable, most desirable and most enchanting

luster (effulgence) of our supreme Lord, who is our creator, inspirer and

source of eternal Joy. May this light inspire and illumine our intellect (and

dispel the darkness).

Word Meaning: Aum: The primeval sound (from which all sounds emerge); Dheemahi:

We meditate upon; Varenyam: the most adorable, most desirable or most

enchanting; Bhargo: luster or effulgence; Tat: of that; Devasya: supreme

(Lord); Savitur: from whom all creations emerge (also means the Sun God who is

our life source); Bhur: who is our inspirer; Bhuvah: who is our creator;

Suvaha: who is the abode of supreme joy; [bhur, Bhuvah and Suvaha are also

considered to mean three lokaas or worlds namely Heaven, earth and lower

worlds]. Yo: May this light; Prachodayaat: inspire/illumine; Naha: our; Dhiyo:

intellect (activities of the intellect)]

Power of Gayathri

Source: Dharma Vahini Chapter VI

All that is visible shines as Gayathri, for Vaak is Gayathri and all objects or

Bhuthas are Vaak, indicated by Vaak and subsumed in Vaak. Vaak is speech or

sound. It is Vaak that describes them, it is Vaak that declares them and it is

Vaak that denotes them. All objects are also of the world or Prithvi. Nothing

can go beyond it. This world is the body of man; he cannot leap out of his

body. There is the Prana that sustains him; breath or the Prana is inside the

Hridaya or "Heart". And, the Prana cannot move outside and beyond the Hridaya.

The Gayathri has four feet and six categories. The categories are: Vaak, Bhutha,

Prithvi, Sariram, Prana and Hridaya - Speech, Objects, World, Body, Breath, and

Heart. The Purusha that is extolled by this Gayathri is indeed exalted, sacred,

and glorious. All this objective multiplicity, as has been said, is but a

fraction of his body. The number and nature, the measure and meaning of the

objects or Bhuthas are beyond understanding; yet all this is but a quarter of

His Magnificence. The other three quarters are His Effulgent immortal Form.

It is impossible to grasp the mystery of that splendor filled Form. This Purusha

indicated by the Gayathri is indeed referred to as Brahmam. He is the Aakaasa,

beyond the comprehension of man; He is spoken of as, "Bahir dhapurushaakaasah."

This is the mark of the waking stage; that Purusha is the Aakaasa, inside the

personality of man. He is "Antah Purushaakaasah". That is the mark of the

"dream stage". He is the Aakaasa inside the Hridaya of man. He fills it and

fulfils it; that is the "deep sleep stage". Whoever knows this Truth attains

Fullness and Brahmam. That is to say, he who knows the Three Avasthas of

wakefulness, dream and deep sleep (Jagrath, Swapna and Sushupthi) is himself

Brahmam. How ridiculous is it that man, known as Purusha, bearing the name of

this Atmaswarupa should become the repository of egoism and consequent

impurity, busy in the unholy pursuit of injustice! How calamitous! At least for

being known even today as a "Purusha", man should try to practice the path that

will endow him with an atom of that Glory.

Then, what to speak of Purushadharma? How can Purushas who have not cared to

earn even the infinitesimal glory of the Primal Purusha be expected to practice

Purusha Dharma? Not even the most diligent search will now reveal a fraction of

it! As the ancient Rishi said:

Samdhyaa Heeno Suchirnithyamanathas Sarva KarmasuYad Anyath Kuruthe Karmo No

Thasya Phala Bhaag Bhaveth

That is to say, when the twice born gives up the Sandhya worship, he falls into

perdition; so say all the Smrithis. Those who neglect the Sandhya worship have

no right for other type of ritual. It is because the sages of ancient times

performed the Sandhya worship for many years that they acquired long life,

fame, glory, wisdom and the splendor of Divinity; this is mentioned by Manu

also. Therefore from whatever point of view we consider, no Brahmin can deserve

that status if he does not meditate on the Gayathri.

Of course what Brahmin means in this context is the man who has realized the

Brahmathathva and who has purified himself by the practice of the Brahmopasana,

the ceaseless contemplation of the Brahmam. This has nothing to do with caste

and even religion. But, those who have inherited the name Brahmin have a

special responsibility in adhering to the Sandhya worship and the Gayathri.

What exactly is Sandhya? Sam means well and dhya is derived from dhyan and so

Sandhya refers to the proper Dhyana or intense meditation on the Lord. It means

concentration on the Godhead. To fix the mind on God, the activities have to be

controlled. For, success in that process of control one should overcome the

handicaps of the Gunas, the Satwa, the Rajas and the Tamas. When these faces of

natural impulse predominate and try to direct along their channels, one must

pray to God to negate their pull. That is the first duty of the man who strives

towards God. It is the rule of nature, that the morning is the period of Satwic

quality, the "noon" of Rajasic nature and the "evening" hour of dusk of Tamasic

nature. At dawn, the mind is awakened from the comfort of sleep liberated from

agitations and depressions and so, the mind is calm and clear. At that time, in

that mental condition, the Dhyana of the Lord is very fruitful, as everyone

knows. This is the reason why the Praathah-Sandhya is prescribed. But ignorant

of the significance, men continue doing the ritual in a blind mechanical way,

simply because the ancients have laid down the rule. The second duty of man is

to perform the Sandhya-worship, after realizing the inner and deeper meaning of

the same.

As day progresses, man is infused with the Rajo guna, the active effortful

nature, and he enters the field of daily work and toll. Before he takes his

noonday food, he is directed to meditate on the Lord again and to dedicate the

work as well as the fruit derived through it, to the Lord Himself. He can start

eating only after this act of devotion and grateful remembrance. This is the

meaning of the Maadhyahnikam, the Noontime worship. By observing this ritual,

Rajo guna is kept in check and it is overpowered by Satwa nature. This is the

third duty of all men.

Then, man is possessed by a third nature; the Tamas; when evening descends, he

hurries home and eats his fill and sleep overpowers him. But, there is one duty

still awaiting him. To eat and sleep is the fate of idlers and drones. When the

worst of the gunas, the Tamas, threatens to rule, man must make a special

effort to escape its coils by resorting to prayer, in the company of those who

extol the Lord, reading about the glory of God, the cultivation of good

virtues, and purposeful nursing of good rules of conduct. This is the evening

Sandhya-vandanam, which is prescribed.

Therefore, the mind that emerges from the vacancy of sleep has to be properly

trained and counseled; it must be made to feel that the bliss of Dhyana and the

joy of being unaware of the outer world are much grander and more lasting than

the comfort one gets by means of the daily dose of physical sleep. This bliss,

this joy can be felt and realized by all; discrimination will bring this home

to you. This is the fourth duty of man.

The man who, so long as he has life in him, observes the thrice a day Sandhya,

is indeed of the highest type: he is ever glorious; he attains all that he

desires. Above all, he is liberated, even while alive; he is jeevanmuktha.

Care must be taken to see that the Sandhya is not taken as a routine ritual, one

among many laid down for observance. This is to be carried out, aware of the

significance, dwelling on the inner meaning. One should clearly grasp the sense

of the Gayathri Mantra. It is necessary to feel the identity between that

Effulgent Being, the Atma Swarupa, mentioned therein and oneself. It is only

those who are ignorant of its meaning that will neglect the Gayathri.

Manu lays special stress on just this: why he has declared the Gayathri is the

very life-breath of the Brahmin. It is not his declaration only; it is the

Truth. What is more efficient for spiritual uplift than Dhyana on the

Effulgence that illumines and feeds the Intellect of Man? What is more vitally

fruitful than the prayer, which pleads for saving the mind from sin-ward

tendencies?

For man, there is no better armor than the cultivation of virtues. Manu states

that the Brahmin will not lose his status-so long as he holds on to the

Gayathri and is inspired by its meaning; he says that, if he is too weak to

pursue the study of the Vedas, he must at least recite the Gayathri and adhere

to it, till the very end. The Smriti too says that there is no treasure richer

than the Gayathri.

Soul-force can.accomplish all thc tasks of the world; and since--the Gayathri:

confers inner strength to foster that force, it has to be cultivated with care

at the right moment, without neglect. For the growth and development of the

body pure Satwic food is very necessary, is it not? So also, the effulgence of

the Sun has to be drawn, to reinforce the inner effulgence of man in the form

of Bhaavana, or creative imagination.

When soul-force waxes, the senses too are activated and directed along fruitful

lines. When it wanes, the senses fail and fail you. So, if the solar energy is

drawn at that very juncture, it will be as seeds planted in season, the harvest

is assured. Can darkness hide and confuse when the sun has risen and bathed the

earth in splendor? Can sorrow prevail, when we have infused ourselves with that

effulgence? How can we be devoid of strength, the strength derived from the very

fountainhead of Brahman? The technique of this process has been laid down by the

ancients, for the benefit of all aspirants. Learn and practice it; by your own

experience, you will be able to witness the Truth of their path.

Of what purpose is the Upanayana sacrament? Which is the Mantra that you are

initiated into that day? Why has that Mantra alone to be taught then? Why are

other mystic formulae not given equal prominence? Reflect on these matters and

then you will find that the Gayathri is the Monarch of Mantras. You will also

find the rituals shining with a new meaning, the rituals and restrictions full

of purpose; the deeds and activities of the ancients will seem worthwhile. If

you do not try to know the significance, you will interpret them as your fancy

leads and land yourselves in tricks and stratagems, to escape the obligations

of life. You will be caught in injustice and negation, Anyaya and Adharma.

Well, what is the real meaning of the word Gayathri? Does any one try to know it

today? The word is taken to mean either a Goddess or a formula. Gayathri is that

which protects (Thra) the Gaya-s, or Pranas or the Indriyas, beginning with

Vaak. Besides, it is said, "Gaayantham thraayathe yasmaad gayathri, thena

thathyathe." That is to say that which saves those who sing it, or revere it

and repeat it or meditate on it is called Gayathri. It is this sacred Mantra

that transformed a Rajarishi like Vishwamitra into Brahmarshi. The Vedamatha,

the mother that is the Veda, will confer all boons on all those who worship

Her. That Goddess is described in glorious terms in Brahmanas and in the

Dharmasuthras: if you understand these clearly, you can realize it, unaided.

Dharma imbued with such deep mysteries, is today rationalized and interpreted

willfully in various paltry senses, that is the reason why the decline of

Dharma has come about. So, it is imperative to revive Sanathana Dharma and the

principles of interpretation natural to the Atmic Truth, which is the basis of

Dharma. Otherwise, the meaning will be changed out of all recognition and the

whims of individuals will prevail. Every act will be stamped as Dharma whatever

its nature!

Upanayanam

16 May 1964- Occasion: Upanayanam - Place: Prashanti Nilayam

Today is Sankara Jayanti - the day commemorating the advent of Shankaracharya

who came to restore Dharma; it is also the day on which Brahmopadesam was given

here for the boys sitting on this dais, who have come from Bengal, Bombay,

Hyderabad and Bangalore. The Sankara Jayanti Day was chosen by Me for their

initiation into the Higher Adhyatmic Life, for Sankara is an inspiration even

today for millions of Sadhakas all over the world, who seek to know the Reality

of the Universe and its fundamental Unity. They had this lucky chance of getting

initiated here in My Presence by Me, as a result of their own good fortune.

The ceremony of Brahmopadesam is Upanayanam, because the word means, "taking

near", taking the young aspirant near Brahman, that is to say, introducing him

to Brahmajijnasa, the path of Brahma. It is one of the Samskaras, that is,

rites which reconstruct the personality, re-form the mind, purify it and

re-build it. It makes the person receiving it a Dwija, a twice-born! The boy is

born first into the world; now, he is born into the Sadhaka world. He becomes a

Brahma-chari, a person who walks towards Brahmam. So, it is a very significant

day in the lives of these people, a day they must long remember with joy and

thankfulness. It is the day when their hearts were turned towards God; and they

should try not to run away from God, hereafter; that is a great responsibility.

The initiation was done by the Upadesam of the Gayathri manthram. The manthram

is a universal prayer that can be used by men of all climes and creeds, for, it

calls upon the Glorious Power that pervades the Sun and the three words to

arouse, awaken and strengthen the Intelligence, so that it may lead to intense

Sadhana and Sadhana may lead to success.

Every little moment or incident results in sound; only, you may not be able to

hear, because the range of your ear is limited. The falling of an eyelid over

the eye makes a sound, the dropping of dew on a petal makes a sound. Any little

agitation disturbing the calm is bound to produce sound. The sound caused by the

primal movement that resulted in the enveloping of Brahman by self evolved Maya

is the Pranavasabda or Om. The Gayathri is the elaboration of that Pranava and

so, it is now held so venerable and valuable that initiation into Adhyatmic

life is achieved by its contemplation.

The sound of a Mantra is as valuable as its meaning. Even a poisonous cobra is

quietened by music; Naadam, sound, has that allaying property. The child in the

cradle stops wailing as soon as the lullaby is sung; it may not carry any

meaning; it may be a nonsensical rhyme or just a jungle, but, it quietens,

soothes the nerves and induces sleep. In the case of the Gayathri, the meaning

too is easy and profound. It does not ask for mercy or pardon; it asks for a

clear intellect, so that the Truth may be reflected therein, correctly, without

any disfigurement.

The Brahmachari has vowed himself into a life of Sadhana. Now, what are the

requisites for Sadhana? First, Faith--that can stand the ridicule of the

ignorant, the caviling by the worldly, the laughter of the low minded. When

someone ridicules, you should argue like this within yourself: Is he ridiculing

my body? Well, he is doing what I myself would wish to do; for, I too want to

escape out of this attachment to this body. Is he ridiculing the Atma? Well, he

is doing the impossible, for, the Atma is beyond the reach of words or thought;

it is unaffected by praise or blame. Say to yourself, "My Atmathathwa is

Nischala, it is Nirmala," and carry on. Second: Do not worry about ups and

downs, loss or gain, joy or grief. You are yourself the maker of the ups and

downs. If you but care, it can all be one smooth level. You label something as

loss and something else as gain. You crave for a thing and when you get it, you

call it joy; when you don't, you call it grief. Cut the craving off, and there

will be no more swinging from joy to grief. Third: Reason out and get convinced

of the truth, Sarvam Brahmamayam.

You know there are 5 elements or Bhuthas, which constitute by their permutations

and combinations, the world called Pra-Pancham, the "Five-constituted." Prithvi

or the Earth-element has 5 qualities, the maximum and so, it is the grossest.

It has its own special characteristic of Gandha as well as the characteristic

of the other four, namely, Sparsa, Rasa, Rupa and Sabda. The next one, Jala,

the Water-element has only four, its own special one Rasa-and Sparsa, Rupa, and

Sabda. So it is subtler than the Earth-element. Agni is subtler still, because

apart from its special characteristic of Rupa, it has only two others, Sabda

and Sparsa. Vayu, the Air-element has Sparsa as its special quality and one

more quality, Sabda. Finally, the lightest and subtlest of all the five,

Akasa-the Sky-element, has only one characteristic, its own, namely Sabda. Now,

God is subtler than even Akasa and so He is all-pervading, even more than ether

or anything more pervasive than that. His nature is beyond all human

vocabulary, beyond all human mathematics. Have this conviction well stabilized

in your Buddhi.

Fourth: Be steady in Sadhana, and never hesitate once you have decided on it.

When the bus is moving on, the dust will be floating behind as a cloud; it is

only when it stops with a jerk that the dust will envelop the faces of the

passengers. So, keep moving, keep, steadily engaged in Sadhana. Then, the

cloudy dust of the objective world will not cover your face.

Shankaracharya came for the work of Dharmasthapana, but, he did not wage a war

against the narrow sectarians or the wild theologians who opposed him or the

critics who condemn him as a pseudo-Buddhist. He won them over by argument,

persuasion, and preaching. He spoke softly, but with conviction. He gave his

opponents fair chances to present their cases to the best of their ability and

sometimes he even helped them to clarify their own points of view. Through

Bodha alone can Dharma be saved in the modern Kali age. That is why I am

engaged in Bhoda, in this task of re-constructing through Upadesa.

When you scatter seeds on the surface of the soil, they do not germinate. You

have to keep them inside the soil. So too, Bodha if it is scattered on the

surface it will not germinate, grow into the tree of knowledge and yield the

fruit of wisdom. Plant it in the heart, water the plant with Prema, manure it

with Faith and Courage, keep off pests with the insecticides of Bhajana and

Sathsanga, so that you can benefit in the end. You have not yet got started in

Sadhana; still, you demand Shanthi; you demand Grace. How is it ever possible?

Start! Then, everything will be added unto you.

God gives you whatever you pray for; so, take care. Ask for the right things.

There was a man who had four wives; he happened to go to Bombay on some work

connected with his business. From there, he wrote to all of them that he was

prepared to bring home whatever each of them wanted. So, they all wrote to him

giving a list of the things they wanted. The first wife asked for some nice

tonics for her health, and rugs and woolen clothing, to be of service whenever

she fell ill. The second wife wanted some saris of the latest style, choli

pieces, jewelry of the Bombay type and such other sundry decorative stuff. The

third asked him to select for her some religious books, the Jnaneswari,

abhangs, Bhakthivijaya etc. available in Bombay book-shops, as well as pictures

of Pandarinath, Bhavani, Sai Baba etc. The fourth wife had no list at all; she

simply wrote, "If you return soon and safe, that is enough for me". She got

nothing but his love. The others got big packets containing whatever they had

written for. So, think well, discriminate clearly, before you ask, before you

pray.

I know how systematic you are all in eating and drinking. You take pretty good

care of the body. I do not condemn it; I only want that you should take equally

good care of the needs of the spirit also. Take a dose of Dhyanam and Japam as

the morning breakfast, Puja and Archana as Lunch at noon, some Sathsanga or

Sath-chinthana or Sath-granthaparayana or Namalikhitha as afternoon tea and

snacks, an hour of Bhajana as Dinner and a small ten-minute Manana as the cup

of milk before going to bed, that dietary is enough to keep your inner being

happy and healthy. That is My advice to you today.

Recruits for My Army

25 Feb 1965 - Occasion: Upanayanam - Place: Prashanti Nilayam

The Samskara of Upanayanam is beneficial not only to the boys who were

initiated, but, for every one of you, who witnessed it and drew inspiration

from it, The learned Pandit from Delhi spoke to you now of the meaning of this

Samskara; it has made all these lads, "twice borndwithiyam

mounjibandhanaath" he said. The belt of munja grass has given them that status,

he said. The Upanayanam or the ceremony of leading the lad to the teacher and

the recital by the initiate of the Gayathri mantra, which prays for clear

Intelligence, are the first steps towards the ultimate Realization of the

Reality. Pundit Ramasaran explained how the Gayathri is the essence of the Rig

Yajur and Sama Vedas and how the traditional conception of the Gayathri Devatha

embodies an harmonious blending of the Five Gods, Vishnu, Surya, Maheshwari,

Ganapathi and Iswara, representing the Five Elements, and how prayer to

Gayathri confers the material and spiritual needs of man.

Every man is burdened with one body and four births! He is born a Sudra; for, as

a child he has no sense of cleanliness or definite ideas of right and wrong. By

the rite of initiation into spiritual life, that is to say, when he is taken as

a pupil by a guru, who takes up the responsibility of leading him to the Goal of

Human Life, he becomes Dwija, twice-born, entering into the second chapter of

his human career. When he has finished the spiritual disciplines and studied

the scriptures, he becomes a Vipra; at last, when as a result of those

practices and experiences, he visualizes Brahmam as immanent in all, he is a

Brahmana. A Vipra attains Brahmajnanam and becomes a Brahmana. This is

therefore the first step, but, the most, important step, in the process of

self-realization.

The parents endow you with the material body the Deha; the Guru points out to

you the Dweller within the Body, the Dehi. So, he is entitled to be honored as

a God, says the Vedas. Mathru Devo-bhava: Pithruu Devo Bhava; Aachaarya Devo

Bhava. To make gold more amenable to the operations attendant on ornament

making, it is alloyed by the addition of a little silver or copper; so too in

order to manifest the multiple variety of Nature, the Brahmathathwam is

converted into an alloy, with the addition of a little egoism or Mamakaaram;

the Guru teaches you to regain the pure unalloyed Brahmam by the processes of

Sravanam Mananam and Nididhyasa in the crucible of the intellect. The

Jivathathwam and the Brahmathathwam are then clearly understood as facets of

the same entity.

The aim of all human effort is to achieve this One, Ekam that lies behind all

this plurality. Without achieving it, man can have no peace, within or without;

no amount of repetition of the Santhi manthra is capable of granting him that.

The Guru reveals to the disciple the invisible current that activates the many

seemingly distinct instruments, like the bulb, the mike, the fan, the

refrigerator, the tape-recorder, the stove, etc. He deserves your gratitude. He

is like the stranger who entered the cottage of a poor man and announced that

underneath the floor of that hovel, there lies hidden a precious treasure,

which he can take and own, by a few minutes of digging! The sage Vishwamitra

devised the Gayathri mantra as a fine drug for the spiritual aspirant; he is

also to be revered, for the drug awakens your Buddhi and confers upon you

Viveka, Vichakshana and Vairagyam--the three distinguishing marks of humans,

elevating them far above other animals.

Samskara involves double actions: removing dirt and applying paint, when the

word is used with reference to a house. This Gayathri has the subtle power of

removing evil tendencies and implanting virtuous habits, and so, the Upanayanam

is a unique Samskara. Man is Divine; he has the Lord dwelling in his heart, but

yet he is bound, miserable, limited, weak, agitated. Why? He is ignorant of his

reality. He imagines himself weak, limited, bound and he is so shaped by the

mind, which is the source of that imagination. How then can you be freed? How

are you to overcome this Bhrama or delusion? If you desire to overtake a train,

you must speed in a car or board a plane. No vehicle slower than the train will

help. So too, if you intend to overcome the delusion you must establish

yourself in God; the Bhrama of Manavasakthi can be overcome only by the

attainment of Daivisakthi. The Gayathri promotes the acquisition of

Daivisakthi.

Gayathri means 'that which saves, when repeated'! It is the torch of Jnana,

given into the hands of these lads venturing into the regions of intellectual

inquiry and sensory restrictions. As paddy is treated to a process of pestling

and winnowing and cleaning in order to get rice, that can be cooked and eaten,

these boys have to de-husk the individual, discover the Atma hiding inside the

five sheaths, of Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya. The

Sandhyavandana rite they are enjoined to do, three times a day, from this very

day, is part of this process of de-husking. Time must be found, time can be

found, provided they have the will and they get encouragement from the elders.

Supplying the calories for the spirit is as necessary a process for happy

living as supplying calories for the body; breakfast, lunch and dinner,

Prathahsandhyaa, Maadhyaanhika and Saayamsandhyaa--all six are equally

essential. You miss any one of the six at your peril.

Dear boys, you have today got the Gayathri, the milk from the four teats called

four Vedas of the udder of the cow that is Godhead; it has in it the sustenance

that will make you shine with spiritual health. You must now carefully use it

for your good; do not spill it or spoil; boil it, make curds out of it, churn

it and get the butter that is immanent in it. It will become curds by means of

your contemplation on the Lord, Bhagavath-chinthana; with the churning-rod of

discipline, collect the butter of Ananda. You were initiated in this holy

Presence, remember, the Presence that so many thousands covet; so, you have a

special responsibility to fulfill your Brahmacharya, the path that leads to

Brahmajnana. The body is fundamentally unclean, but, yet it craves to achieve

both cleanliness and Godliness, because, its nature is Purity and Holiness.

Inner cleanliness should be your first aim. Which do you cleanse more in a

drinking vessel? The interior or the exterior? You may have fine vegetables,

excellent tamarind juice, chilies, salt, dal; the cook may be a master of the

art; the oven may be the perfect type; but, if the copper vessel, is not

tinned, the 'Saambaar' will be turned into dangerous stuff, that cannot be

eaten. It will act as poison to those that eat it. Sathkarma (virtuous deeds)

Sadaachaara (beneficial habits) these act to protect the Saambaar from contact

with copper. For you the Gayathri and the Sandhya rites three times a day will

act as the 'tin' for the Hridayapaathra, the heart-vessel, where emotions

impulses and instincts are cooking. The discipline of Sandhya will tame all

instincts even as the mahout's good subdues the might of the elephant and

trains it to perform tricks in the circus ring. Do not fail to make the best of

this chance.

As many as 450 boys have had this chance today. Some persons at Prashanthi

Nilayam felt that, this being the examination season for schoolboys, many may

not be able to come and get initiated in this sacred presence; but, see how, on

account of strikes and consequent disturbances, schools were closed,

examinations were postponed and almost all who had written about their desire

to come are here before Me! This is another reminder of the efficacy of unseen

merit; the rain fails on barren land and all the seeds hidden underneath the

land sprout, making a green carpet to cover the area! No one knew, except

Myself, that there were these seeds, of earned merit awaiting the showers of

Grace in the heritage of these boys.

For the revival of Sanathana Dharma these boys will be efficient instruments.

They will replenish the glory of Bharathavarsha. They are today recruited into

My army. I am achieving the re-establishment of Dharma, the restoration of the

Vedas, and it is with that in view that I am initiating in My Presence every

year boys from all parts of India. This Samskara is fast losing its

significance; the recital of the Gayathri and, the performance of the Sandhya

rite are both being neglected; so, they have to be restored to their pristine

glory. This is an important step. Until you see the Akshara, the unchanging,

you must practice the Kshara, the changing, which helps you to transcend it.

When once you are able to pronounce 'cat,' you can give up reading the word

'c-a-t'. The Gayathri will help you to reach the Akshara; practice it, three

times a day, in the Sandhya rite. The Deha-maatha (the Mother who bore the

body), the Lokamaatha (the Mother who sustains the Universe) and the

Gayathri-maatha (the Mother who saves you from Bondage and Ignorance) all

three, deserve your devotion and worship.

The Basic Hypocrisy

26 Apr 1965 - Occasion: Upanayanam - Place: Prashanti Nilayam

This day as well as yesterday, Pundits spoke to you about Sanathana Dharma and

its greatness. I too shall speak only about that, for, there is nothing more

important than that Dharma for material and spiritual happiness. Sanathana

Dharma calls on you to revere the Achaarya, for he is seeking to save you from

disaster, the flood of birth and death into which you are slipping, through

ignorance. Eetha or Swimming you have to learn to escape from the swollen

river; Geetha or the Lord's Teaching you have to learn to escape from the

swirling torrent of birth death. The Guru points out the Guri (Goal) to you; he

reveals the Atmathathwam. A man struggling in a bog cannot be saved by another

who is also caught in its slime. Only one standing on firm ground can pull him

out. So the Guru must have a secure footing, above and beyond the slush of

Samsara. The Rishis or Sages struggled with themselves and elevated themselves

into the purer regions of thought, to discover their own truth. They felt the

thrill of that discovery and sang of the freedom they gained. These songs serve

as signposts and all who derive benefit therefrom have to acknowledge the debt.

How to repay the Rishi-rna, the debt of the Rishis ? By study, by reflection on

what they have sung of their liberation, by practicing the Sadhana they adopted,

by proving them right out of your own experience.

There are also three other Rnas, or debts, mentioned in the

scriptures--Pithr-rna, Maathr-rna and Deva-rna, the debt of the father, of the

mother and of the Gods. Once there was a great sage named Uddalaka, famous for

his scholarship. He had a son, Swethakethu and a daughter Sujatha. Among his

disciples was Kahodaka a young man who was well behaved, virtuous, devoted to

the teacher and earnest in his studies. But, he could not keep pace with the

other bright lads and so became the target for taunts. The Guru loved him all

the more on account of this. Sympathy with his lot grew into Grace; Grace

resulted in the Guru offering his own daughter in marriage to Kahodaka! While

Sujatha was enceinte, Kahodaka recited the Vedas as laid down in the

disciplinary rules, but within hearing of the child growing in the womb. It

heard the recitation but, since it was already aware of the correct

pronunciation of every syllable, whenever Kahodaka spelt a syllable wrong, it

squirmed in distress. So, when the baby was born, it had eight bends, crooked

in eight places, in fact! Naturally, he was named eight bends or Ashtavakra.

When Ashtavakra was still in the womb, Sujatha had persuaded her husband to seek

some monetary help from King Janaka to relieve their dire poverty and when

Kahodaka went to Mithila, in the midst of a big Yaga which the king was

celebrating, he had to stay on till it finished; later, he was forced by

circumstances to join a competitive disputation with a celebrated scholar

called Vaandena, and accept the terms laid down by the challenger, namely

whoever gets defeated in argument was to be thrown into the sea.

Meanwhile, Ashtavakra, in spite of his physical deformity, became an erudite

Pundit full of intricate scholarship, even while in his teens. Both Sujatha and

Swethakethu kept his father’s fate from the lad for many years, but, one day,

some one as one who was ignorant of his father’s fate taunted him and the sad

tale was revealed to the son. Immediately, he proceeded to Mithila and sought

entrance into the audience-hall of King Janaka. The guards laughed when he

wanted them to report to the King that a Vedic scholar eager for disputation

with the court pundits had come. They slighted him for his tender age but he

said that age was no criterion. At last, he pleaded that his deformity, at

least, entitled him to hospitality and sympathy.

Janaka was struck by the boy's persistence and courage; he ordered that he

should be admitted and arranged the disputation the boy sought! If I start

telling you the absurd questions that the court pundits teased him with and the

replies with which Ashtavakra sparred them with, it will take so much time that

perhaps we will have to sit beyond Sivarathri even! Janaka tried his best to

dissuade him; he told him that he was too young to risk death in the sea. But,

Ashtavakra argued that Atmavidya does not take account the Dehathathwam, the

physical principle of the body. Vaandeena entered the fray with the deformed

lad resplendent with spiritual scholarship; to the great astonishment of all,

the boy gained the upper hand; the aged pundit squirmed under the questions; he

failed; he had to be thrown into the sea; the deformed son of Kahodaka had

triumphed over the victor who had consigned his father to the waves. The mother

was delighted that her son had discharged the debt, and retrieved the honor of

the line.

The father must encourage the son by example more than precept. Prahlada told

his father that only the parent, who directs his progeny to God deserves

obedience and respect. All others are, so far the sons are concerned, human

ogres like Hiranyakasipu. There are some parents who are sorry that their sons

are coming to Puttaparthy and who dread that they would start doing Puja or

Japam or Naamasmarana, and give up the habits of smoking or drinking or

gambling, which they have learnt from their fathers! Such do not know the value

of Satsang, for peace and happiness. They fail to equip their children or

themselves with armor against the blows of fate or fortune. The Gayathri mantra

develops the Dhee sakthi or power of discrimination and, so its consequence will

be the giving up of evil company, and the seeking of kindred souls. If Satsang

is not available, you can keep company with your own higher impulses and noble

thoughts. Dive deep into your own divinity. The crocodile is happy and

unharmed; it is undefeatable, in the depths of the lake or river. Once it

sprawls on land, it becomes the plaything of man, an easy target for death. The

depths; They are your refuge; the source of your strength. Do not stray into the

shallows or the sands. You know that the Garuda bird feeds on snakes. Well, once

the Garuda went to Kailasa Mount to pay respects to Siva, who wears snakes on

His head, arms, wrists, neck, waist and ankles. When the snakes saw Garuda,

they were unafraid; they even dared put out their forked tongues at Garuda and

challenged it to come near them. That was the extent of the courage lent to

them by the place where they had established themselves, So, establish

yourselves in the Atma; no worry or grief or pride can harm you then.

Several types of Prema were spoken about today, but, all types are based on the

'I' feeling; it is like a drama in a film story, a plot within a plot. You must

feel that all this is just a passing show, that you are the central figure, the

only figure, the entire figure. Thathwam asi; that thou art. That is this. The

external world is fundamental) One, is really Brahmam, appearing as many. Thwam

is you, yourself. And, what does the experience of all the sages tell them? What

is the profound discovery embodied in the wisdom of the Vedas? Thath is thwam,

thwam is Thath; there is no second, there is only One.

If you act or feel or talk contrary to your nature you demean yourself; you deny

your reality. The Brahmathathwam is Vimalam, Achalam, Pure, Unshakable; be pure

and unshakable. It is thrigunarahitham, devoid of qualities (dull active or

balanced); it is pure consciousness. The storms of feeling, or the fog of

dullness and sloth too must not agitate you. Play your role, as a puppet does;

the unseen Director unfolds the drama, which He has willed. Once it happened

that a village drama, Harischandra, was put on boards, with Harischandra and

his son, Lohithaksha selected from one of the two rival fractions and

Chandramathi being acted by a man from the other! Lohithaksha fell dead, bitten

by a cobra, as required by the drama and Chandramathi the mother had to wail.

Everyone expected the actor to do that very realistically; but, since the boy

belonged to the rival party, Chandramathi refused to weep! This led to a minor

riot; the 'puppets' had deluded themselves into attachment. They had failed to

remember that they were acting 'roles'. This is the basic hypocrisy; claiming

to be a character in the play, but, not speaking the lines, exhibiting

emotions, going through the movements and not making the role a success. Many

pundits claim to be exponents of the Vedas and Sastras, but, it is not what

they teach that tells, but how they live. Many sing the glory of the Lord, but,

few live in His constant Presence and in the constant awareness of that glory

that fills the Universe. Udipi Krishna, they sing--but they don't make their

hearts Udipi, so that Krishna may come and be installed therein.

There are certain special hours when you have to perform Sandhya and repeat

Gayathri. This is very good discipline. Just before the Sun rises, the morning

rite has to be gone through. Jonnalagadda Sathyanarayanamurthy described very

poetically the calmness, the color, the eloquent silence of those hours the

waking birds and flowers, the earth that thrills to the touch of dew--that is

the time when you too should acclaim the rising Sun with the Gayathri.

Yesterday, one speaker described the Gayathri as equal to Rama Nama, today

another Sastry said it was the elaboration of Krishna Nama and the Bhagavatha;

I ask you to fix your mind on any name of the Lord, that brings up into your

consciousness the Glory and the Grace of the Lord. Also, train, your hands to

do acts that serve the Lord that is shining in every being. All men are He; He

shaves as the barber, He makes pots as the potter; He starches and irons

clothes as the Dhobi. He prompts, He inspires, He devises, He fulfils. You take

a sheet of paper on which My Form is printed, as Myself; you revere It; you fall

to the ground before It in reverence; why cannot you then revere all human

beings, believing that I am in each of them, in an even clearer Form?

The Gayathri is a prayer for the development of your Intellect, so that you

might reach this Vision. So let Me advise the elders who are here, this. You

have brought your sons or grandsons or wards for Upanayanam and

Gayathri-upadesam here to My presence. You are happy at their fortune; but,

they will repeat the Mantra only if you too repeat it, sincerely. And it is

good for you also. Repent therefore, that you have given up taking that

priceless drug; start from today, the Sandhyavandanam. Learn it from your son

or grandson, keeping aside your sense of superiority. When you have the royal

road to reach the Goal, why scramble through thorny jungle tracks? Do the

Sandhya as prescribed, and you will find a calm descending inside you, a calm

that will not be shaken by any storm. You need not flee to a Himalayan valley;

you can make your heart that Valley, by the discipline of the Sandhya.

The Universal Prayer(Gayathri)

20 Jun 1977 - Occasion: Upanayanam - Place: Brindavan

The Gayathri is the universal prayer enshrined in the vedas, the most ancient

scriptures of man. It is addressed to the Immanent and Transcendent Divine

which has been given the name 'Savitha', meaning 'that from which all this is

born'. The Gayathri may be considered as having three parts --(i) praise, (ii)

meditation, (iii) prayer. First the Divine is praised, then it is meditated

upon in reverence, and finally an appeal is made to the Divine to awaken and

strengthen the intellect, the discriminating faculty of man.

The Gayathri is considered as the essence of the Vedas. Veda means knowledge,

and this prayer fosters and sharpens the knowledge-yielding faculty. As a

matter of fact, the four core-declarations enshrined in the four Vedas are

implied in this Gayathri mantra (chant).

The Gayathri is usually repeated at dawn, noon, and dusk. But since God is

beyond time, it is a result of our limitations that we talk of dawn and dusk.

When we move away from the sun, it is dusk; when we move into the light of the

sun, it is dawn. So you need not be bound by the three points of time to recite

the prayer. It can be repeated always and everywhere, only one must ensure that

the mind is pure. I would advise you young people to recite the Gayathri when

you take your bath. Do not sing cheap and defiling film songs; recite the

Gayathri. When you bathe, the body is being cleansed; let your mind and

intellect also be cleansed. Make it a point to repeat it when you bathe as well

as before every meal, when you wake from sleep, and when you go to bed. And also

repeat 'shanthi' thrice at the end, for that repetition will give shanthi or

peace to three entities in you -- body, mind and soul.

Every human being has four birthdays. The first is when he emerges from his

mother's womb and, being neither holy nor unholy, craves only for food and

shelter; the second is when he begins his spiritual study to lead him from

darkness to light; the third is when he has gained wisdom, having mastered the

disciplines propounded by the sages for achieving self-realization; the fourth

and last is when he realizes his true identity and merges with Brahman.

The sacred thread (yajnopavitham) is a symbol of purity, which is necessary if

you wish to participate in the ritual of living. Life is a continuous series of

sacrifices of the lower for the sake of the higher, of the tiny in favor of the

vast. Upanayana, the word which has been given to this ceremony of initiation,

means the conferment of another eye. Your two eyes cannot reveal to you the

magnificence and the majesty of the realm of the spirit. They are focused

towards the objective world and its transient attractions. So the Gayathri

mantra has been given to you as a third eye to reveal to you that inner vision

by which you may realize Brahman.

Gayathri is a treasure you must guard throughout your lives. If you have not

caught the sounds of the mantra correctly now, learn it from your parents or

from your family priest. Perhaps they may not know the Gayathri themselves, or

they might have forgotten it through culpable neglect. Then I would ask them to

learn it from you.

Never give up the Gayathri; you may give up or ignore any other mantra, but you

should recite the Gayathri at least a few times a day. It will protect you from

harm wherever you are traveling, working, or at home. Westerners have

investigated the vibrations produced by this mantra and have found that when it

is recited with the correct accent as laid down in the Vedas, the atmosphere

around becomes visibly illumined. So the effulgence of Brahma will descend on

you and illumine your intellect and light your path when this mantra is

chanted. Gayathri is the mother, the force that animates all life. So do not

neglect it.

Elders and priests, the custodians of this mantra, have given it the go-by. But

you, as inheritors and guardians of the great culture of this country, have a

great responsibility in preserving it and demonstrating its efficacy and worth.

The Gayathri

26 Jun 1981 - Occasion: Upanayanam - Place: Prashanti Nilayam

The Gayathri mantra has in it the validity of the Vedas. It contains the essence

of Vedic teachings. Each of the four Vedas has a core axiom (Mahaa Vaakya)

enclosed in it: Thath Thwam Asi (That thou art), Prajnaanam Brahma

(Consciousness is Brahma), Ayam Aathma Brahma (This Self is Brahma) and Aham

Brahmaasmi (I am Brahman). When all these are synthesized, the Gayathri

emerges.

Gayathri is all Gods in One: The triple stranded Yagnopaveetham (Sacrificial

Strand of Thread) is to be worn by every one who is initiated into Gayathri

recital, for he has to perform the three Sandhya rites when the sun rises and

sets, as well as when the Sun is at the zenith. The rites are in adoration of

the Trinity---Brahma, Vishnu and Shiva. The purpose of the rites is to invoke

the Gods to bless the novitiate to lead a good life at all times (past, present

and future), in all places (heaven, earth and nether region). The Gayathri

divinises the five elements; it represents the presiding deities of all the

five. Gayathri is worshipped as a Five-Faced Goddess---Om, being the first,

Bhoor-bhuvahssuvah, the second, Thath Savithur Varenyam, the third, Bhargo

Devasya Dheemahi, the fourth, and Dhiyo Yonah Prachodayaath, the fifth face.

Through meditation on the Gayathri, one can become aware of the inner motivating

principle of the five elements, the five vital airs in the human body and the

five sheaths, which encase the Atma. Just as there are three basic energies

that govern man---the physical, the metaphysical and the psychical, the

Aadhi-bhowthik, the Aadhi-daivik and the Aadhi-aathmic, Gayathri has three

facets: Gayathri, Savitri and Saraswathi. Gayathri fosters the metaphysical,

Savitri, the physical, and Saraswathi, the psychical. These three karanas or

instruments have to be cleansed and sublimated so that man can realize the goal

of life. Through the recital of Gayathri mantra and meditation thereon, this

great task can be achieved.

The Gayathri Path to God

17 Mar 1983 - Occasion: Upanayanam - Place: Prashanti Nilayam

Out of action arises the bondage of delusion;From delusion grows a perverted

mind;Mental perversion leads to perverse deeds;Such deeds again result in

rebirth.

Young embodiments of the Divine! The grand mansion of Hindu thought has been

raised on the four walls of karma, janma, dharma and Brahman (action, birth,

righteous action, and Supreme Self or God). These four are interdependent. No

one can escape the consequences of one's action, whether good or bad. No action

goes in vain. Karma (action) is the primary cause of one's birth.

The jeevi is born in karma,He grows through karma,He ceases in karma.Karma is

the causeOf happiness and misery.

It has been well said,  "The body indeed, is the basis for the pursuit of

dharma" (Shareeramaadhyam khaIu dharma saadhanam). It is by the pursuit of

dharma that Brahman is realized. The Geetha has declared that whenever dharma

declines the advent of the Avathar (Divine incarnation) occurs. This implies

that the object of human existence is to uphold dharma. As creation is a

projection of the Divine Will the aim of every human being should be to live in

harmony with that Will. One's life should be dedicated not for promoting one's

selfish interests or to serve the interests of other fellow-beings but in the

service of the Divine. Whatever is done to anyone, if it is done as an offering

to the Divine, it will reach the Divine. Man should consecrate every action by

regarding it as an offering to the Divine.

Gayathri initiation gives one the Second Birth

>From the moment of issuing from the mother's womb, one is involved in action.

This natural state is common to all and may be described as Shuudhrathwam (the

state of the Shuudhra, that is, one who is not subject to any regimen). After

one receives the Gayathri initiation, he is born again and becomes a Dwija (the

twice-born). The Gayathri is described as "Chhandhasaam Maathah'--the mother of

all the Vedas (ancient sacred scriptures). One meaning of Gaayathree is that it

is a mantra (sacred formula) which protects or fosters the "Gayaas" or jeevis

(individual beings).

You must note that today you have all got a second birth by receiving the

Gayathri mantra (Vedic prayer to illuminate the intelligence). By observing the

disciplines of the Brahmachari (celibate) stage, you will qualify yourselves for

the study of the Vedas. When one begins to study the Vedas he is known as

"Vipra" (Braahmana). This is a third birth, as it were. At this stage, by the

study and understanding of the Vedas and living up to their precepts, one gets

the opportunity to understand Brahman (Supreme Being). Once the Brahman

principle is understood, one merges in Brahman. It is only when there is

awareness of Brahman can one claim to be a real Brahman. It is not birth alone,

but the realization of Brahman, which confers real Braahmanathwa

(Braahmana-hood) on a person.

Gayathri mantra is the embodiment of all deities

The Gayathri mantra has to be recited three times a day--in the morning at

sunrise, at noon, and at sunset. These are called "Sandhyaa Kaa!am"--the time

of coming together of night and day, of morning and evening, and of day and

night. Time, like man, has three qualities: Satwa, Rajas and Tamas (poised,

passion and inertia). The day is divided into three parts. The four hours

between 4 and 8 a.m. in the morning and between 4 p.m. and 8 p.m. in the

evening have the Satwa (equanimous) quality. The eight hours between 8 a.m. and

4 p.m. are Rajasic (Passionate). The eight hours between 8 p.m. and 4 a.m.,

which are mainly used, for sleep, are Tamasic (inaction). The eight hours of

the day (from 8 a.m. to 4 p.m.) are employed by all beings, including animals

and birds, in the discharge of their day to day duties and are regarded as

Rajasic (active pursuit).

When the four Satwic hours of the morning (4 a.m. to 8 a.m.) are used for

engaging oneself in good actions like worship, virtuous deeds, keeping good

company, one is sure to raise, himself from the human to the Divine level. It

is during the Satwic period (from 4 a.m. to 8 a.m. and 4 p.m. to 8 p.m.) the

Gayathri mantra should be recited. This mantra is the embodiment of all

deities. It is not related to any particular sect, caste or idol or

institution. It is said to embody nine "colours": (1) Om (2) Bhuh (3) Bhuvah

(4) Suvah (5) Thath (6) Savithur or powers (7) Varenyam (8) Bhargah (9)

Dhevasya. "Dheemahi" is related to the meditative aspect. "Dhiyo-yo-nah

prachodayaath" relates to the aspect of prayer. The manthra as a whole thus

contains three aspects descriptive, meditation and prayer.

Discover the Unity that underlies the Diversity

On the basis of differences in behavior, the antahkarana (inner-psyche) has been

accorded four names. When it is concerned with thoughts, it is called manas

(mind). When it is restless and wavering it is called chiththa (consciousness).

When it is concerned with enquiry and understanding, it is called Buddhi

(intellect). When it is associated with the sense of "mine" (possessiveness),

it is called ahamkaara (egoism). Why are four different names and attributes

given to one and the same entity (the Antahkarana)? The mind is pre-occupied

with distinctions and differences. The Buddhi is concerned with oneness and

reveals the Unity that underlies the diversity. All our efforts must be

directed towards discovering the Unity that underlies the diversity rather than

seeking to divide the One into the many.

The Gayathri mantra (Vedic prayer to illuminate the intelligence) is a sacred

mantra, which demonstrates the unity that underlies manifoldness in creation.

It is through the recognition of this unity that we can understand the

multiplicity. Clay is one and the same thing, though pots of different shapes

and sizes can be made from it. Gold is one, though gold ornaments can be

multifarious. The Atma (Divine Self) is one, though the embodied forms in which

it resides may be many. Whatever the color of the cow, the milk is white always.

There is no object in the world, which does not have a form and a name. The

Cosmos is made up of things with forms and names. While the forms are subject

to constant change, the names remain unchanged. The form may change and even

completely disappear but the name remains. Once we know the name, we can

recognize what or whom it represents. In a large gathering, it will not be easy

to trace a person merely from the description of his features. But when his name

is called, he immediately responds and can be identified. Likewise, through the

name of the Lord, the form of the Lord can be visualized.

Five faces - Three deities

Gayathri is described as having five faces. The first is "Om". The second is

"Bhurbhuvassuvah". The third is: "Thathsavithur Varenyam". The fourth is

"Bhargo Dhevasya Dheemahi". The fifth is: "Dhiyo-yo nah Prachodhayaath".

Gayathri represents in these five faces the five Praanas (life forces).

Gayathri is the protector of the five Pranas in man. Gaayantham thraayathe ithi

Gayathri - "Because it protects the one who recites it, it is called Gayathri."

When Gaayathree acts as protector of the life-forces, she is known as Savitri.

Savitri is known in the Puranik story as the devoted wife who brought back to

life her husband, Sathyavaan. Savitri is the presiding deity of the five

pranas. She protects those who lead a life of Truth. This is the inner meaning.

When one's intelligence and intuition are developed by the recitation of the

mantra, the activating deity is Gayathri. When the life forces are protected,

the guardian deity is called Savitri. When one's speech is protected, the deity

is called Saraswathi. Because of the protective roles of Savitri, Saraswathi and

Gayathri, in relation to life, speech and the intellect, Gayathri is described

as "Sarvadhevathaa-swaruupini", the embodiment of all goddesses.

It is essential to recite the Gayathri mantra at least three times during

morning, noon and evening. This will serve to reduce the effects of the wrong

acts one does every day. It is like buying goods for cash, instead of getting

them on credit. There is no accumulation of karmic (result of action) debt, as

each day's karma (action) is atoned for that day itself by reciting the

Gayathri Mantra.

Redemptive Power of the Gayathri mantra

The plea that one cannot find time for reciting the Gayathri thrice a day is

specious and untenable. People waste so much of their time in worthless

activities that they can easily find a few moments for reciting the Gayathri

when they wake up from bed and before they go to sleep, if only they have the

will. The Gayathri can be recited even when one is taking his bath. It will

mean also offering ablutions to the goddess. At noon, if the Gayathri is

recited before taking one's meal, the food will get sanctified and become an

offering to the deity.

The Brahmachaaris (celibates/religious students) should realize the redemptive

power of the Gayathri mantra. Through the Brahmopadesam (initiation into sacred

knowledge), the young boys have had a second birth. It is only when they have

achieved the purposes of this second birth will they be qualified to enter on

the sacred third stage of "viprathvam" (Braahmana-hood), which leads to the

realization of Brahman.

"One who is aware of Brahman, becomes one with Brahman" is the Vedic saying. To

recognize the Brahman principle, one has to understand one's own true nature.

There is a story to illustrate how one can see whether he is qualified to

realize Brahman. An unmarried girl acquires the right to a half-share in a

man's property after she is married to him and he ties the mangalasuuthra (the

auspicious marriage thread) round her neck. It is this sacred thread that

confers the fight on her. Likewise, one remains remote from God as long as one

has not acquired the thread of "surrender to the Divine" (Sharanaagathi

thathwa). The moment one wears the suthra (thread) of Sharanaagathi (total

surrender), one acquires the right to a half share in the energy and authority

of the Divine. We must strive earnestly to pursue the path of submission to the

Divine Will and offering everything to the Divine.

The attitude of surrender will grow in us as we recite regularly the Gayathri

mantra. This is the reason why boys are initiated into the mantra at an early

age. There is also another reason for this early initiation. Boys, who have

been indolent or dull before getting the Brahmopadhesam have been able to

develop their intelligence and be more diligent in their studies after they

have received the Gayathri mantra. This is a matter of proven experience. Like

sunrise after the night, the Gayathri mantra dispels the darkness of ignorance:

"Dhiyo-yo-nah prachodayaath" The rays of the Gayathri mantra illumine the mind

and intelligence and promote knowledge, wisdom and discrimination.

I bless the young vatus (boys who have been initiated) so that from today they

recite the Gayathri regularly, lead exemplary lives and grow into good,

god-fearing, educated and enlightened citizens of Bharath.

Gayathri Mantra is the royal road to Divinity

Young people should realize the connection between food and the state of one's

mind. For much of the demoniac qualities prevalent among men today, the primary

cause is the food they consume. One will develop good qualities if one takes

Satwic food, which is wholesome and moderate in quantity. It should not involve

causing pain to others. And all that is eaten should be regarded as an offering

to God. This is the inner significance of the Sandhayaa Vandhana mantras. When

uttering the different names of Vishnu - Keshava, Narayana, etc.--one should

bear in mind the meaning of each name. Narayana, for instance, means that He is

the Lord of the Five Elements. If the name is recited, bearing in mind what it

signifies, the full benefit of reciting the manthra will be got.

The Gayathri mantra is the royal road to Divinity. There is no fixed time or

regulation for reciting it. Nevertheless, the young Brahmachaaris (celibates)

would do well to recite it during the morning Sandhya and evening Sandhya

(worship during dawn and twilight hours) to derive the greatest benefit.

However because the Divine is beyond time and space, any time, any place is

appropriate for repeating God's name. The Bhagavatha declares: "Sarvadhaa,

sarvathra, sarvakaaleshu Harichintanam'". "Contemplate on God always, at all

places and at all times." You must learn to think of God in whatever you see

whatever you do and whatever you touch. You must realize that you are playing

temporary roles on the cosmic stage. You must get back to your true Divine

Selves when the play is over. By regularly reciting the Gayathri, you must

purify your lives and be an example to the world in righteous living. This is

my benediction for you.

Unique Potency of Gayathri Mantra

23 Aug 1995 - Occasion: Upanayanam – Place: Prashanti Nilayam

Man today spends his life fully preoccupied with worldly concerns. Owing to

attachment to the body, he forgets his true nature, is immersed in the affairs

of the world and involves himself in misery. He regards the body as permanent

and makes bodily comforts his goal in life. These are the things, which every

individual experiences, in daily life.

If anybody accosts a person and asks him, "Who are you"?, out of his

identification with the body he gives his name in reply. In answer to further

questions he introduces himself as a doctor, a farmer, or student or the like.

When the enquiry goes further, he identifies himself with his nationality as an

American, an Indian, a Pakistani, or so on. When you examine these answers

deeply, you will find that none of them gives the truth. He got his name from

his parents. It did not belong to him at birth. His identification with one or

other of his professions is not true because he is not the profession.

Body, Jiva and Atma

What, then, is the truth about him? "I am the Atma. That is my true Self." That

is the truth. But people identify themselves with their names, professions and

nationality and do not base their lives on the Atma. No driver of a car

identifies himself with the car. Likewise, the body is a car and the Atma is

the driver. Forgetting one's true role as a driver, one is identifying one's

self with the body, which is only a vehicle.

The Gayathri Mantra emphatically brings out this truth. Dehabudhyaath Daasoham -

In the context of the body, I am an instrument, a servant. Jivabudhyaath

Thadamsah - In the context of the Jiva, the individual soul, I am a spark of

That (the Divine). Aatmabudhyaath Thvamevaaham - In terms of the Atma I am you.

When one views one's self from the Atmic standpoint, one is identical with the

Divine. I am you and you are me.

Three-storied mansion

Every man has thus three aspects. Our life itself is a three-storied mansion.

The Brahmacharya (celibate) stage is the foundation of this mansion. After

that, the stage of Grihastha (householder) is the first floor. Then you have

the Vanaprastha (retirement from the life of a householder) stage as the second

floor. Finally, there's the stage of the Sanyasa (renunciant) , constituting the

third floor. Thus, Brahmacharya is the foundation for the other three stages of

life. The safety and security of the other three floors depend on the strength

of the foundation, (viz., Brahmacharya). Hence, Brahmacharya is the basic

foundation.

But, unfortunately people have forgot this vital fact. They feel happy on seeing

the super structure. But the whole edifice may collapse at any time if the

foundation is weak. When you feel happy at the sight of a tree and its flowers

and fruits, you must be concerned about its roots. The unseen foundation is the

basis for the visible mansion. The invisible roots are the basis for the visible

tree. Likewise, the invisible vital force (Prana) is the basis for the visible

body. Prana has no form, while the body has a form. There is, however, the

Atmic principle, which confers all the potencies for the life force (Prana). It

is because of the power imparted by the Atma that the life force is able to

activate the body. The body inherently is inert. It is made up of different

kinds of material substances.

Three potencies in man

The first line in the Gayathri Mantra is Om Bhurbhuvassuvah. This mantra is

assumed to refer to three worlds: the earth, the middle world and heaven (or

Swarga, the land of the gods). Bhu refers to the body. It is made up of the

five elements (Pancha Bhuthas). These five elements constitute nature

(Prakriti). There is an intimate relationship between the body and nature. The

same five elements that are in nature are also in the body. Bhuvah is the life

force that animates the body (Prana Shakti). Even if the life force exists,

without Jnana (Awareness) the body will be of no use. It is on this account

that the Vedas declared: Prajnaanam Brahma (Constant Integrated Awareness is

Brahmam). It is by the presence of Prajnaana that the life force is able to

animate the body. The body represents inert matter. The life force operates in

the body as a vibration. This vibration derives its power from Prajnaana, which

finds expression in radiation.

Therefore, the body, the life force and the Prajnaana are all within man. The

entire cosmos is present in miniature within man. lt is because of these three

constituents that we are able to see the cosmos and experience many other

things. Every potency is within us. The external is a reflection of the inner

being.

It follows from this that true humanness (maanavathvam) is divinity itself

(Daivathvam). Hence, the Vedas declared that the divine appears in human form.

Every human being is inherently divine, but owing to his attachment to the body

he considers himself a mere man.

How did the life force animate this human body? Whence has this life force come?

It is from the Atma Shakti (the power of the Self). Making use of this power of

the Self, the life force carries out all activities.

Triple aspects of Gayathri

Who is Gayathri? Gayathri is not a Goddess. Gayathri is the mother of the Vedas

(Gayathri Chandasaam maathaa). Gaayantham thraayathe ithi Gaayathri. Gayathri

is that which redeems the chanter of the mantra. Gayathri is present wherever

the mantra is chanted.

Gayathri, however, has three names: Gayathri, Savitri, Saraswathi. These three

are present in everyone. Gayathri represents the senses. It is the master of

the senses. Savitri is the master of the life force (Praana). Many Bharatiyas

are familiar with the story of Savitri who brought back to life her dead

husband, Sathyavaan. Savitri signifies truth. Saraswathi is the presiding deity

of speech (Vaak). The three represent purity in thought, word and deed

(Thrikarana Suddhi). Although Gayathri has three names, all the three are in

each of us as the senses (Gayathri), the power of speech (Saraswathi) and the

life force, (Savitri).

Gayathri is said to have five face and hence is called Panchamukhi. Is there

anybody in the world with five faces? No. In the Ramayana, Ravana is said to

have ten heads. If really he had ten heads, how would he be able to lie in his

bed or move about? This is not the inner meaning of this description. He is

said to be ten headed because he was the master of the four Vedas and the six

Sastras. Likewise, Gayathri is described as five faced. The five faces are: Om

(the Pranava) is the first face. The Pranava principle represents the eight

different forms of wealth (Ashta Aiswarya). The second face is:

Bhurbhuvas-suvaha. The third is: Thath-Savitur-varenyam. The fourth is: Bhargo

Devasya dheemahi. Dheeyo yo nah prachodayaath is the fifth face. When the

Gayathri mantra is understood in this way, it will be realised that all the

five aspects of Gayathri are within each of us.

Power of Gayathri mantra

The Gayathri mantra has all the three elements which figure in the adoration of

God : description, meditation and prayer. The first nine words of the mantra

represent the attributes of the divine, Om Bhur-Bhuvas-Suvah Thath Savitur

Varenyam Bhargo Devasya. Dheemahi pertains to dhyaana (meditation). Dheeyo yo

nah Prachodayaath is the prayer to the Lord. The mantra is thus a prayer to God

to confer all powers and talents.

Sarvaroganivaarini Gayathri: Gayathri is the reliever of all diseases.

Sarvaduhkha parivaarini Gayathri: Gayathri wards off all misery. Sarvavaancha

phalasri Gayathri: Gayathri is the fulfiller of all desires. Gayathri is the

bestower of all that is beneficial. If the mantra is chanted, various kinds of

powers will emerge in one.

Hence the Gayathri mantra should not be treated casually. In our respiration

process the sound of Gayathri is imbedded. That sound is a reminder of our true

form. In the breathing process, there is inhalation and exhalation. In the Yoga

Sastra inhalation is termed Poorakam and the exhalation is called Rechakam.

Holding the breath is called Kumbhakam. When air is inhaled, the sound that is

produced is So-o-o. When it is exhaled the sound is Ham-m-m. So-ham, So-ham

(Bhagawan demonstrated how this happens while breathing in and out). So is

That. Ham is I. I am That. I am Divine. Every breath proclaims this. The Vedas

declared the same thing in the pronouncements: Thath Thvam Asi (That thou art),

Aham Brahmaasmi (I am Brahman), Ayam Atma Brahma (This Atma is Brahman).

Don't imagine God is somewhere remote from you. He is within you . You are God.

People want to see God. Sathyam Jnaanam Anantham Brahma say the scriptures.

Truth is God. Wisdom is God. Both these are present everywhere. They transcend

the categories of time and place. Truth is that which is valid at all times

past, present an future. That truth is Gayathri.

Gayathri is thus the indweller in the heart (Hridaya). Hridaya contains the word

Daya meaning compassion. There is compassion in every heart. But to what extent

is it shown in real life? Very little. All the while only anger, jealousy,

pride and hatred are displayed. These evil qualities are not natural to man.

They are opposed to human nature.

It has been declared that one who bases himself entirely on the mind is a demon.

One who bases himself on body is an animal. One who follows Atma (the Self) is

divinely endowed. One who relies on the body, the mind and Atma is a human

being. Humanness is the combination of the body, mind and Atma. Man should

strive to ascend to the divine and not descend to the demonic or animal nature.

 

Parent's duty

>From today onwards parents should teach their children stories with morals. You

all know in what a chaotic condition the world is today. Disorder and violence

are rampant everywhere. Peace and security are not to be found anywhere. Where

is peace to be found? It is within us. Security is also within us. How is

insecurity to be removed and security secured? It is by giving up desires. In

the language of the ancient Bharatiyas this was termed Vairagya (giving up

attachment). This does not mean giving up home and family and retiring into the

forest. It is reduction of wants. As a householder limit your desires to the

needs of the family. As a student, stick to your studies. As a professional,

adhere to the duties of your profession. Do not indulge in excesses of any

kind.

In the practice of the Gayathri mantra, one should realise that everything is

within one and thereby develop confidence in the Self. Man today is racked by

numerous troubles because he has no confidence in the Self. The aspirant on the

spiritual path is he bound to face the troubles caused by the six enemies -

lust, anger, greed, infatuation, pride and envy. He has to he overcome them.

Call to students

Students! On an auspicious occasion like this, you should consider how you can

lead an ideal life. Through faith in God you have to sanctify the body. Without

the body, you cannot experience the mind and the intellect. To achieve your

ideals, the body is the instrument. It should be kept in proper condition.

While the body is a instrument, the user of the instrument is the Self. All

sense organs function because of the Atma. The Atma is the witness to

everything. It is also known as conscience. The conscience derives its sanction

from the divine. It is a fragment of the divine.

Every human being is a spark of the divine, as declared in the Gita. The human

being is essentially divine, but tends to forget his divine origin. The

Gayathri mantra is enough to protect the person who chants it, because Gayathri

embodies all the divine potencies. It is an essential requisite for the young

because it ensures a bright and auspicious future for them. The young students

are the citizens and leaders of tomorrow. Hence, they should develop pure and

noble thoughts. The parents also should foster such a development.

Nearness to God

The Upanayanam ceremony is over. The Gayathri mantra has been imparted to you.

You are wearing the sacred thread with three strands tied in one knot. The

three strands represent Brahma, Vishnu and Maheshwara. They also represent the

past, the present and the future. Upanayanam means being near to God. Nearness

to God will enable you to get rid of your bad qualities and acquire virtues.

Students! The Vedas have emphasised three duties: Esteem the mother as God, the

father as God and the preceptor as God. Bear this injunction in mind. Gratitude

to your parents is your foremost duty. This is the lesson taught by Sri Rama.

Love your parents and remember God. When you please your parents and make them

happy, your entire life will be filled with happiness.

Chant the Gayathri as often as possible. If you chant it while you take a bath,

your bath gets sanctified. Likewise chant it before taking your food. The food

becomes an offering to the divine. Develop heartfelt devotion to God.

Significance of Gayatri Mantra

10 Feb 2000 - Occasion: Mass Upanayanam - Place: Prashanti Nilayam

This is the most auspicious occasion of your life. Human life can be compared to

a four-storied mansion. The four stories are: Brahmacharya (celibacy), Grihastha

(householder), Vaanaprastha (recluse) and Sanyasa (renunciate). Today you are

laying the foundation for the mansion of your life. The safety and security of

the mansion is assured once you make the foundation strong and sturdy.

Man is born four times in his life. He is born for the first time when he

emerges from his mother's womb. He becomes a Dwija (born for the second time)

when he is initiated into the Gayatri Mantra. He becomes a Vipra through the

study of Vedas and ultimately becomes a Brahmana when he recognizes the

principle of Brahman. One should be a Brahmin not merely by virtue of birth,

but by virtue of action too. For this, chanting of Gayatri Mantra is very

essential.

Man is the embodiment of all Gods. In fact, the gross form of the food that man

consumes refers to the principle of Brahma. On this basis, it is said, "Annam

Brahma, Raso Vishnu" (food is Brahma and the essence is Vishnu). The subtle

form of the food denotes the principle of Vishnu. The subtlest form symbolizes

the principle of Easwara. The gross form of the food strengthens the body. The

subtle form of the food strengthens the mind and the subtlest form of food

purifies the speech. Therefore, food plays a vital role in strengthening and

purifying the body, mind and speech.

Gayatri is Sarvadevata Swarupini and Sarvamantra Swarupini (embodiment of all

Gods and goddesses and all Mantras). It is said, Gayatri Chaandasaam Matha,

meaning Gayatri is the mother of the Vedas. There is no need to chant any other

Mantra if you chant the Gayatri Mantra. Gayatri has three names: Gayatri,

Savitri and Saraswathi. Gayantham Trayate ithi Gayatri, it protects the one who

recites it. Gayatri is the master of the senses. Savitri is the master of the

life principle. When Gayatri acts as the protector of life forces, she is known

as Savitri You might have heard the story of Savitri, a woman of chastity, who

brought her dead husband, Sathyavaan, back to life with the power of her

prayer. Savitri protects those who lead a life of Sathya (truth). This is the

inner meaning. Saraswathi is the presiding deity of speech. Man has to earn the

grace of Gayatri, Savitri and Saraswathi to sanctify his life.

First and foremost, man has to purify his speech. Only then will his life be

safe and secured. If you slip and fall, the injury can be repaired, but the

slip of the tongue is irreparable. It will make your life miserable. So, you

should have control over your speech. Excessive talk will lead to untruth and

unpleasantness. That is why the ancient saints and seers used to observe

silence. You can uphold truth and attain fame only by talking less. Limited

talk will confer happiness. Excessive talk will put you to grave dangers.

Gayatri, Savitri and Saraswathi are latent in everybody. Bhur, Bhuvah and Suvah

in the Gayatri Mantra refer to body (materialization), life force (vibration)

and soul (radiation). Bhur means Bhuloka (the earth), which is nothing but the

combination of materials. This denotes the human body, which is also a

combination of materials. Bhuvaha refers to the life force, which makes the

body move. Suvaha refer to Prajnana Shakti, which sustains the life force. This

Prajnana Shakti is known as the Constant Integrated Awareness. This is also

termed as radiation. All the three, viz., materialization, vibration and

radiation are present in man. I tell you often, you are not one, but three -

the one you think you are (physical level), the one others think you are

(mental level) and the one you really are (Atmic level).

Human life is the combination of body, mind and the Atma. Body is the basis for

attaining wisdom. So, it should not be misused. One has to purify one's body

and mind by undertaking sacred actions. The principle of Atma is always pure

and unsullied. It is said, Janthunaam Narajanma Durlabham (human life is the

rarest of all). Sareera Maadhyam Khalu Dharma Sadhanam (it is by the body can

one undertake righteous actions). Do not underestimate the potentialities of

human body. In fact, human body is the basis for attaining the goal of life.

Work for the redemption of your life by chanting the Mantras and undertaking

sacred activities.

One need not make any special effort to acquire the human qualities, viz.,

Sathya, Dharma, Santhi, Prema and Ahimsa. They are with you right from your

birth. But you have forgotten them, as you have not put them into practice.

Instead of giving 'tons' of speeches, it is better that you practice at least

an 'ounce' of what you have learnt. Today humanness is on the decline because

man does not practice human values. Man is developing Aasalu (desires),

forgetting Aadarsaalu (ideals). Attachment to the body is on the rise, whereas

attachment to the spirit is on the decline. No doubt, attachment to the body is

essential, but only when it comes to performing actions.

You should give up Dehaabhimaanarn (attachment to the body) and cultivate

Deshaabhimaanam (attachment to the motherland). After Ravana was annihilated,

Lakshmana prayed to Rama to reign over Lanka too. He said, "Brother, it is not

proper on our part to disturb our brother Bharata, who is ruling over Ayodhya.

Moreover, the kingdom of Lanka is more affluent and more beautiful than

Ayodhya. So, it is my humble prayer that you should become the king of Lanka."

Vibhishana too fell at the feet of Rama, saying, "Swami, I surrender myself, my

wealth and the kingdom at your Lotus Feet." But Rama was not carried away by the

affluence of Lanka. He said, "Janani Janma Bhoomischa Swargadapi Gareeyasi," the

mother and the motherland are greater than even the heaven.

Himachala forms the boundary on the northern side of India. 'Hima' means ice. It

is white in color and melts easily. Whiteness symbolizes purity. 'Achala' means

that which is steady. Your Hridaya (heart) also should be like Himachala, pure

and steady. It should melt with compassion. Hri + Daya = Hridaya. Daya means

compassion. God resides in your heart only when it is pure, steady and full of

compassion. But today human heart has lost purity and steadiness due to

limitless desires. Life is a long journey and your desires are the luggage.

"Less luggage more comfort make travel a pleasure." The journey of life will

become enjoyable only when you reduce the luggage of desires. The lesser the

desires are, the happier you will be. The Gayatri Mantra teaches that you

should offer everything to God. Sarva Karma Bhagavad Preetyartham (perform all

your actions to please God). Only then you will be free from all difficulties

and misery.

The Vedas declare: "Mathru Devo Bhava, Pithru Devo Bhava" (revere the mother and

the father as God). I keep telling the students very often that their blood,

food, head and Dudalu (money) are all the gifts of the mother. So, first and

foremost, one should show gratitude to the mother. You should never forget your

mother who gave you birth after carrying you in her womb for nine months and

brought you up providing all care and comfort, unmindful of her own physical

strain. The mother always has your well being uppermost in her mind in whatever

she says or does. You may be highly educated and your mother may be an

illiterate, but still you should have utmost regard for her. You should

consider the teachings of your mother as the Veda itself.

Gayatri is the embodiment of the mother-principle. You should chant the Gayatri

everyday, morning, afternoon and evening. These are referred to as Praathah

Sandhya, Maadhyahna Sandhya and Saayam Sandhya. When you show your back to the

sun, your shadow will be ahead of you. It will fall behind you only when you

stand facing the sun. Similarly, Maya (illusion), which is like your shadow,

will overtake you when you turn your mind away from God. It can be overcome

only when you turn your mind towards God.

Due to the impact of Kali Age and the advancement of modern education, man's

intellect is getting perverted. There is no point in acquiring education bereft

of character. Worldly education, which corresponds to mere bookish knowledge,

can never help you to lead a divine life. No doubt, worldly education is

essential, but along with worldly education, one should have spiritual

education too. "Aadhyaatma Vidya Vidyaanaam,'' spiritual education is the true

education. "Nadinaam Saagaro Gathihi," all the rivers ultimately merge in the

ocean. There can be no river without the ocean. Worldly education corresponds

to rivers and rivulets. Spiritual education can be compared to a mighty ocean.

So, of all the forms of education, spiritual education is the highest and the

noblest. Today even the highly educated parents are acting without any sense of

discrimination. They discourage their children from worshipping God and

participating in Bhajans. They tell them that they would have ample time to

think of God after retirement. This is a grave mistake. "Start early, drive

slowly, reach safely." One can remember God in the old age only when one thinks

of Him right from one's childhood.

This is the right age to contemplate on God. This is the golden age, a very

sacred age. Do not misuse it. Some parents want their children to go abroad

immediately after the completion of their graduation. What is there in foreign

countries that is not available in Bharat?. In fact, that which is not present

in Bharat is not present anywhere else in the world. Most of the students who

go abroad to pursue higher studies develop perverted minds and lose their

character. I have seen Myself many who went abroad, but few of them returned to

Bharat with good character. People send their children abroad because they want

them to become Dhanavantulu (wealthy), but not Gunavantulu (virtuous). Money

may provide all the comforts and conveniences, but can it confer mental peace?

No. Only spirituality can grant peace of mind.

Today people are crazy to go to foreign countries, whereas the foreigners

themselves are coming to Bharat in search of peace of mind. They have all the

material comforts, but lack peace of mind. They have money, but no character.

Excessive money gives rise to arrogance, which in turn leads to all wicked

qualities. So, one should not go abroad in search of wealth. One should remain

in Bharat if one wants to cultivate noble character. Take Swami's own example.

Thousands of devotees have been praying to Me to visit their respective

countries. But till today I have not entertained the thought of going abroad.

What is the reason? Bharat is the center of all Dharmas. It is the land of

sacred rituals and sacrifice. Here is a small example: The train has an engine

in the front and many compartments attached to it. You will find coal, fire and

the driver only in the engine, but not in any of the compartments. Bharat can be

compared to the engine. In Bharat alone you find the sacred fire of Yajnas and

Yagas. The other countries are like different compartments attached to the

engine of Bharat. Some 'compartments' may fall aside, what is the reason? They

do not have proper link with the engine. The culture of Bharat is highly

sacred. The Bharatiyas should remain in their motherland, practice and

propagate its sacred culture.

Gayatri is known as Panchamukhi, meaning she has five faces. What are they? Aum

is the first face; "Bhur Bhuvah Suvaha" is the second; "Tat Savitur Varenyam"

is the third; "Bhargo Devasya Dheemahi" is the fourth; "Dhiyo Yo Nah

Prachodayat" is the fifth. The Gayatri has three parts: 1.Praise, 2.Meditation,

and 3.Prayer. First, the Divine is praised, then it is meditated upon in

reverence and lastly, an appeal is made to the Divine to dispel the darkness of

ignorance and to awaken and strengthen the intellect. "Dheemahi" is related to

the meditative aspect. "Dhiyo Yo Nah Prachodayat" relates to the aspect of

prayer. Chanting of the Gayatri Mantra purifies the mind and confers devotion,

detachment and wisdom. Young men must necessarily chant the Gayatri Mantra.

Today we find people getting initiated into the Gayatri Mantra in the advanced

stages of their youth. Intellect will blossom and shine forth in all its

splendor only after initiation into the Gayatri Mantra. That is why it is

essential that Upanayanam be done at the age of eight. One who is initiated

into the Gayatri Mantra at an early age will become highly intelligent.

Chanting of the Gayatri Mantra will sanctify man's life.

It is because man does not think of God with devotion and sincerity that fear

and restlessness have become the order of the day. Chanting of Divine Name

alone can make one fearless. God is referred to as Hiranyagarbha. Hiranya means

gold. Only when you place this 'gold' in your heart, can you get the jewels of

Sathya, Dharma, Shanthi and Prema. Once God is installed in your heart, only

divine feelings will originate from it. When sweet pudding is poured into a

vessel with a number of holes, what comes out of the holes will also be sweet

pudding. Likewise, when you fill your heart with Divinity, all your actions

will become divine. But man lacks faith in Divinity. He has Swasa (breath), but

no Viswasa (faith). Such a life is useless.

Youth should work for the progress of the country. They should always help the

fellow-beings. Sage Vyasa gave the essence of 18 Puranas thus: Paropakarah

Punyaya Paapaya Parapeedanam (helping others is meritorious, harming others is

sin). So, Help ever, Hurt never. This is the true devotion and surrender.

Devotion does not mean offering worship or doing Bhajans. They are all external

activities. All these are futile if there is no inner purity.

Love is God. God is love, so live in love. Love your parents. Serve them, obey

their command and satisfy them. They have immense love for you. But, sometimes,

they may try to put you on the wrong path unknowingly. In such a case, explain

to them, what is right and what is wrong and convince them. If they want you to

go abroad to earn more money, tell them that character is important, not money.

If you explain to them in a proper way, there will certainly be a

transformation in them.

If you chant the Gayatri Mantra wholeheartedly, you will never face difficulties

or misery in life. Chant the Divine name incessantly. You know the story of

Prahlada. His father Hiranyakasipu commanded him to stop chanting the name of

Lord Narayana. Prahlada would never argue with his father. He would smilingly

listen to all that his father had to say, but ultimately would l follow the

dictates of his conscience. He was trampled upon by huge elephants, bitten by

poisonous snakes, pushed down from mountain cliffs, thrown into deep sea; but

never did he give up chanting of Lord's name. As a result, the elephants, the

poisonous snakes, the mountain cliffs and the mighty oceans, transformed into

Lord Narayana Himself. The Lord came to his rescue whenever he was put to

danger. Likewise, if you have divine feelings in your heart, God will protect

you, wherever you are. You should have unwavering faith in Him and chant His

name with love.

Do not give scope to the evil qualities of anger, greed and jealousy. They are

like gateways of hell. Ravana was highly educated and powerful. But he ruined

his entire clan and kingdom, as he became a victim of Kama (desire).

Hiranyakasipu symbolized anger and ultimately ruined himself. Duryodhana was

greed personified and he too suffered the same fate as that of Ravana and

Hiranyakasipu. You may have immense knowledge, wealth and valor, but you are

bound to suffer if you become a slave to anger, desire and greed. Do not take

pride in your wealth, physical strength and education. Develop the strength of

love. Love can transform even a foe into a friend. Only through love can your

life be redeemed.

Some people may argue it is foolish to believe in the existence of God whom you

cannot see. But, in fact, you are seeing God all the time, because the entire

universe is the form of God. Right from microcosm to macrocosm, all forms are

His. The Vedas declare: Easwara Sarva Bhuthanaam (He is present in all beings).

You are unable to see Him because you see the nature from the physical point of

view. Give up the worldly feeling and see the nature with divine feelings. Then

God will certainly manifest before you. Just as fragrance is present in the

flower, Divinity is latent in you. Flower can be seen by the naked eye, but can

anyone visualize its fragrance? Mother loves the child. She has a form, but her

love has no form. That love is God.

Gayatri Mantra is highly sacred. As the Sastrigaru pointed out, Gayatri Mantra

contains the essence of all the Mantras of all Gods and Goddesses. Just as

single thread runs through all the flowers in a garland, the same divine power

exists in all the god forms. Understand this unity in diversity. One who has

understood this unity will never be put to suffering. Develop faith in God. Do

not get carried away by what others say. Follow the dictates of your

conscience. If you have the strong desire to see God, contemplate on Him with

unflinching faith. Then you can certainly see Him. Never doubt His existence.

He exists for those who believe in His existence and does not exist for those

who deny His existence. He acts according to your feelings. So, develop faith

in Him. Chanting the Gayatri Mantra for three times in a day, i.e., morning,

afternoon and evening, is not enough. You should chant this Mantra incessantly.

Why should you stipulate a particular time period for chanting His name who is

beyond time?

Sarvada Sarvakaleshu Sarvathra Harichinthanam, chant His name at all places, at

all times and under all circumstances.

***** 

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