Gayatri Mantra or the Hare Krishna mantra?

[Redsox]

The gayatri is said to be the most powerful mantras or thats what I heard it says in the vedas.

 

Hare krishna maha mantra is also very powerful according to vedas.

 

But which is it? Or are these both the same?

 

Hare krishna Mahamantra = Gayatri?

or

Is Gayatri > Hare krishna Mahamantra?

or

Is Hare krishna Mahamantra > Gayatri?

[Murali_Mohan_das]

Why either or? Why not both!

 

Does it really matter which is more powerful? Chant both of them (assuming you get Gayatri from a proper source).

[Murali_Mohan_das]

Also, there is more than one Gayatri mantra.

[Beggar]

<center><tt>Sri Guru & His Grace

</tt> Chapter Nine - Excerpt

 

 

 

Mantra: Circle within a Circle

Srila Sridhar Maharaj,

Jiva Goswami has written that the name of Krsna is the principle thing in the gayatri mantra. Within the mantra, there are also so many other words, but the name is the most important. If the name of Krsna is taken away, and replaced with some other name, the whole thing will be rotten. This is the decision of Jiva Goswami. The holy name of Krsna is all in all. The holy name of Krsna is there in the gayatri mantra, and so many other words are couched there. But if Krsna's name is taken away and replaced with the name of Siva, then the whole thing will go to Siva. The holy name is the all-important factor.

The holy name of Krsna is so important that even the gayatri mantra may not be necessary. It is said na ca sat kriya, na dikse na ca purascarya manadilate mantrayam rasana spri hanato sri krsna namatmaka : "One need not undergo all the purificatory processes, or follow the six ritualistic ceremonies mentioned in the Vedas for pious life; one need not even take initiation into the gayatri mantra. If one simply chants the holy name of Krsna without offense, everything will be successful." The holy name of Krsna is the most important consideration. The gayatri mantra may not even be necessary.

We accept the mantra only to help the nama-bhajana, the worship of the holy name. Otherwise, it may not be necessary at all. It has been judged in such a way. The name alone can do everything for a person. lt is full and complete. The mantra helps us to do away with the aparadhas, offenses, and the abhasa, or hazy conceptions in our bhajana. The mantra comes to help us only so far.

An example is given of larger and smaller circles. The holy name of Krsna is the larger circle. It extends from the highest to the lowest. The mantra circle is a smaller circle within the larger circle. The mantra cannot reach to the lowest point. The holy name can extend itself down to the lowest position. The mantra gives us entrance into liberation, and then the name carries us further. This is the nature of our connection with the mantra and the name.

The name extends to the lowest position, to the candalas and yavanas. Everyone can receive the name. But everyone is not eligible for the gayatri mantra. Only after one has reached a developed stage can the mantra be conferred upon him. And the mantra's jurisdiction will be finished when liberation is attained. In the Caitanya-caritamrta (Adi. 7. 73):

krsna-mantra haite habe samsara mocana

krsna-nama haite pabe krsnera carana

"The Krsna gayatri mantra liberates one from repeated birth and death in this world; the holy name of Krsna gives one shelter at the lotus feet of Krsna." The gayatri mantra helps us achieve liberation, and then the mantra retires. After giving us liberation, the mantra is finished. But the name will continue all along, from the lowest to the highest. In chanting the name, there is no mention of any petition--it is an address only. We should not chant with the mentality that, "I want this." We must simply chant the name spontaneously. That will encourage good will in us. So, because the function of the mantra is limited, but the name is all-important, the nama guru will be honored first, and next, the mantra guru, and then the other Vaisnavas.

 

 

</center>

 

 

<center> <tt>

</tt> </center>

 

[Redsox]

yea, I know there are more than one... I was talking about

 

Om Bhur Bhuvah Svah , Tat Savitur varenyam Bhargo Devasya Dimahi Diyo Yonah Prachodayat.

[Murali_Mohan_das]

Brahma Gayatri (spelled differently than I've seen it).

 

In the Gaudiya tradition, *in addition* to Brahma Gayatri, there is Guru Gayatri, Gaura Gayatri and Kama Gayatri.

 

What does Brahma Gayatri mean to you?

 

 

yea, I know there are more than one... I was talking about

 

Om Bhur Bhuvah Svah , Tat Savitur varenyam Bhargo Devasya Dimahi Diyo Yonah Prachodayat.

[Murali_Mohan_das]

Note this key quote from the passage Beggar has presented:

 

We accept the mantra only to help the nama-bhajana, the worship of the holy name. Otherwise, it may not be necessary at all. It has been judged in such a way. The name alone can do everything for a person. lt is full and complete. The mantra helps us to do away with the aparadhas, offenses, and the abhasa, or hazy conceptions in our bhajana. The mantra comes to help us only so far.

[Beggar]

http://www.gosai.com/chaitanya/srila_sridhara_mj/ssm_gayatri.html

 

 

 

Brahma Gayatri Bhasya

 

 

 

by

 

 

 

Srila Bhaktiraksaka Sridara Deva Goswami Maharaja

 

 

 

"The gayatri mantra will excite us to be mindful

about Srimati Radharani's lotus feet, to obey her orders."

 

 

"Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra."

 

The Mantra

om bhur bhuva sva tat savitur varenyam bhargo devasya dhimahi dhiyo yo na pracodayat om

om - the seed mantra which contains everything within it; bhur - the physical world; bhuva - the mental world; sva - the intellectual world; tat - that, the three planes of experience; savituh - the soul; varenyam - worshipable, venerable; bhargo - the supersubjective area, the svarupa-sakti; devasya - who is beautiful and playful, Krsna, Reality the Beautiful; dhimahi - come meditate; dhiyah - of meditation, of service; yo - who; na - us; pracodayat - enthuses our capacity;

Translation

"Above the three planes of mundane experience, bhu, bhuvah, svah is the soul, savitur, who shows us everything just like the sun. Above the soul is the supersubjective plane which is varenyam, most venerated and worshipable. That worshipable plane of existence is called bhargo, brilliant and illuminating. The supersubjective area, bhargo, is the plane known as the svarupa-sakti which is the internal pleasure potency of deva, Krishna, Reality the Beautiful. That bhargo is His own divine potency Srimati Radharani. Let us meditate upon the lotus feet of Srimati Radharani, whose extended self and essential nature, mahabhava, is the svarupa-sakti, and who enthuses our capacity of devotional service. Let us surrender unto Her divine service."

Introduction

The meaning of the brahma gayatri must bring us to the conclusion of Srimad-Bhagavatam. The gayatri mantra and the Srimad-Bhagavatam are one and the same. It is the very gist of the Vedanta-sutra. Srimad-Bhagavatam is the elaborate commentary of gayatri:

 

artho 'yam brahma-sutranam bharatartha-vinirnay

gayatri-bhasya-rupo 'sau vedartha-parivrmhita

 

 

 

 

"The meaning of the

Vedanta-sutra

is present in

Srimad-Bhagavatam.

The full purport of the

Mahabharata

is also there. The commentary of the

brahma-gayatri

is also there and fully expanded with all Vedic knowledge." (

Garuda Purana

)

 

The meaning of the gayatri mantra must be in the line of Srimad-Bhagavatam. If we analyze how this is possible, we shall uncover the steps leading the gayatri mantra, to the Srimad-Bhagavatam.

What is the meaning of gayatri ? The word gayatri is a combination of two Sanskrit words: ganat (what is sung) and trayate (gives deliverance). This means, "A kind of song by which we can get our salvation, relief, emancipation. Gayatri is known as veda-mata, the mother of the Veda. If we examine the Vedic conclusion from it's most condensed aphorism to its most extensive expression, we shall find that it begins with omkara : the Vedic symbol OM. That truth is expressed as the gayatri mantra, then it appears in the form of the Vedas, and then as the Vedanta-sutra. Finally, the Vedic conclusion is given its fullest expression in the Srimad-Bhagavatam. Since the meaning, the purpose of Vedic knowledge progresses in this line, the gayatri mantra must contain within it the meaning of Srimad-Bhagavatam ---that is, that the Krsna conception of Godhead is the highest. This must be the meaning of the gayatri mantra, but the problem is how to extract Srimad-Bhagavatam-----the Krsna conception------ from within the womb of gayatri. I heard that Jiva Goswami has given such an interpretation, but I could not find where it is written. I heard that he has given the meaning of gayatri leading to Krsna consciousness. Anyhow, the tendency awakened in me to draw the meaning to the Krsna conception.

The general meaning of gayatri is "that song which grants liberation." Liberation must have some positive meaning. Liberation means not freedom from the negative side, but positive attainment. This is the definition given in Srimad-Bhagavatam : muktir hitvanyatha rupam svarupena--- unless and until we attain the highest possible positive position, real mukti, real salvation, has not been effected. Mere withdrawal from the negative plane cannot be called liberation. Hegal has said that the object of our life is self-determination. We must determine our normal function in the organic whole---not mere emancipation in a positive function in the domain of service. This is considered to be the highest attainment of life. This is the real meaning of gayatri.

The word gayatri comes from two Sanskrit roots: ganat and trayate. Trayate means positive attainment to the final stage (sva-rupena vyavashitih ). And ganat means not mere sound, but musical sound. That musical sound which grants us the highest positive deliverance indicates the sankirtana of Sri Caitanya Mahaprabhu and the flute song of Sri Krsna.

Brahma-Gayatri-Bhasya

 

bhvades-tat savitur-vavarenya-vihitam ksetrajna-sevaya-arthakam

bhargo vai vrsabhanuja-atma-vibhava-eka-aradhana sri-puram

bhargo jyotir-acintya-lilana-sudha-eka-aradhana-sri-puram

bhargo dhama-taraga-khelana-sudha-eka-aradhana-sri-puram

bhargo dhama-sada nirasta kuhakam prajnana lila-puram

devasya-amrta-rupa-lila-rasa-dheraradha-dhi-prerina

devasya-amrta-rupa-lila-purusasyaradha-dhi-preyasina

devasya dyutisundara-eka-purusasyaradhaya-dhi-preyasina

gayatri-muralisÝa-kirtana-dhanam radhapadam dhimahi

gayatri-gaditam mahaprabhu-matam radhapadam dhimahi

dhir-aradhanam eva nanyad-iti-tad-radhapadam dhimahi

srila sri-bhaktiraksaka sridhara deva-gosvami maharaja

 

 

Purport

The purport of the brahma-gayatri is as follows: The first word is OM. Om is the seed mantra which contains everything within it. The next word is bhur. Bhur is where we are--Bhu-loka-- the world of our experience. The next word is buvah. Buvarloka is the world of mental acquisition. It is the support, the background of our experience. Our present position of experience is the effect of our mental acquisition. That we are here in the world of experience is not an accident; we have acquired this position by our previous karma. The physical sphere, this present world of experience, is only the product, the outcome of our previous mental impulses. And the subtle world of previous karma, the mental sphere, is known as Bhuvarloka.

The next word in the mantra is svah. Above Bhuvaloka is Sva-loka. The mental world (Bhuvarloka) means acceptance and rejection: what to do and what not to do--"I like this, I don't like that." Sva-loka, however, is the plane of decision, the world of intelligence (Buddiloka). Our intelligence tells us, "You may like this, but you don't do that, for then you will be the loser." That plane, the plane of reason, is known as Sva-loka. In this way, this material world is composed of three general layers, bhur, the physical world, bhuvah, the mental world, and svah, the intellectual world.

Of course, a more detailed analysis will reveal seven layers: Bhur, Bhuvah Svah, Maha, Jana, Tapa, and Satyaloka. This has been dealt with in detail by Sanatana Goswami in his Brhad-Bhagavatamrtam. Here, these seven strata have been summarized in three planes of existence: physical, mental, and intellectual. And these three planes of experience have been summarized in a word, tat.

The next word in the brahma-gayatri is savitur. Savitur generally means surya, the sun. And the sun means, figuratively, that which shows or illuminates; that by which we can see. The three gross and subtle strata within this world are shown to us by a particular thing, savitur. What it that? The soul. Actually, the world is not shown to us by the sun, but by the soul. What really gives us perception and allows us to see gross things? It is not actually the sun that helps us to see; we see with the help of the soul. This is found in Bhagavad-gita (yatha prakasayaty ekah krtsnam lokam imam ravih). The soul reveals this world to us just as the sun does. The sun can show color to our eyes, the ear can reveal the sound world, and the hand can reveal the touch world. But really in the center is the soul. It is the soul who gives light to this world, who gives us an understanding of the environment, the world of perception. All perception is possible only because of the soul. Here, the word savitur, which generally means sun, can only mean soul, like the sun, shows us everything.

All seven strata of our existence-represented by bhur, the physical plane, bhuvah, the mental plane, and svah, the intellectual plane-have here been reduced to one entity: tat-"that.That" is shown by the sun which in this context indicates the soul. Here soul means individual soul. The individual soul is the cause of his world. Not that the mind is in the world, but the world is in the mind. Berkeley has said that the world is in the mind. Here it is being expressed that everything is seen with the help of the sun. If there is no sun, everything is dark- nothing can be seen. So without light, nothing can be seen. And in a higher sense, light means the soul. The soul is the subject and the soul's object is the seven planes of experience within this world.

The next word in the gayatri mantra is varenyam. Varenyam means puja: worshipable, venerable. This indicates that although within this plane--the objective world--the is the subject, there is another domain which is to be venerated and worshipped by the soul. That is the Supersoul area.

That worshipable plane of existence is known as bhargo. Bhargo means the super subjective area, the area of the Supersoul. This is mentioned in the first verse of Srimad-Bhagavatam: dhamna svena sada nirasta-kuhakam satyam param dhimahi. Srila Vysadeva says that here he is going to deal with another world whose pristine glory is so great that by its own ray, all misconceptions are brushed aside. The subject is the soul, and its object is all these worlds of experience. And the super subject, is the venerable area which is superior to the subject, the soul-- that is the super subjective area.

The word bhargo means"more subtle than the soul," and "holding a more important position than the soul." So this means the Supersoul, the Paramatma. In general, of course, the word bhargo ordinarily means light. Just as an X-ray can show us what the ordinary eye cannot see, bhargo is svarupa-sakti: higher, more powerful light that can reveal the soul. And that energy--bhargo--belongs to whom? It belongs to deva. What is the meaning of the word deva? Deva means "who is beautiful an playful," that is, Sri Krsna: Reality the beautiful. He is not a nondifferentiated substance, but is full of lila, pastimes. Deva means pastimes and beauty combined and this is Krsna.

His domain is bhargo, brilliant, and it is varenyam, to venerated by the jiva soul. What is the nature of the svarupa-sakti? It is the vaibava, the extend body of Srimati Radharani. She holds the full service responsibility and the energy to serve Krsna. bhargo is no less than the vaibava, the extended body of Srimati Radharani, which contains everything for the service of Krsna. Bhargo represents Mahabava, the predominated moiety, and deva, Krsna, is Rasaraja, the predominating moiety.

In the gayatri mantra, we are requested, bhargo devasya dhimahi: "come meditate". What sort of meditation is possible in that plane of dedication? Not abstract meditation, but service cultivation, krsnanusilanam. Dhimahi means " to participate in the spontaneous flow, the current of devotion in Vrndavana." And what will be the result (dhiyo yo nah pracodayat)? The capacity of our cultivation will be increased. As we serve, a greater capacity and willingness to serve will be given to us in remuneration-- just as interest is added to capital in the bank(dasa kari' vetana more deha prema-dhana). In this way, our dedicating principle will be increased again and again. Dhimahi means aradhana, worship. It cannot but be explained in terms of aradhana, puja, seva-- worship, adoration, loving service. The word buddhi means that which we cultivate with the help of our intelligence. But here, dhi is a reference to that venerable intelligence which descends into this plane to help us cultivate service. So dhimahi does not mean abstract meditation, but devotional service. This is the underlying meaning of the gayatri mantra.

Gayatri, the song of deliverance, also means sankirtana. Kirtana is also sung, and it also improves us towards the highest goal. The sankirtana of Sri Caitanya Mahaprabhu also reinstates us in out highest serving position. So brahma-gayatri in connection with Mahaprabhu comes to mean krsna-kirtana. Then it reaches Vrndavana and the flute-kirtana. And when we enter Vrndavana, we shall find that the sweet sound of Krsna's flute helps to engage all the Lords servants in their respective duties. When the flute is sounded, the gopis and others are adjusted in their respective duties. At night, the gopis, hearing the sound of the flute will run to the Yamuna, thinking, "Oh, Krsna's is there." And when Yasoda hears the song of Krsna's flute, she thinks, "My son is there. He is coming home soon." In this way, the sound of the flute engages all the servants of the Lord in their respective positions and inspires them to be mindful of their service.

In my Sanskrit commentary on the gayatri mantra, I have written dhiraradhanam eva nanyaditi tad radha-padam dhimahi : All other services are represented fully in Radhika. Like branches they are all part of her. Madhura rasa is the chief or mukhya-rasa, the combination of all rasas. Srimati Radharani is Mahabhava--she represents the entire serving attitude.

The flute-song of Sri Krsna, expressed as the gayatri mantra, is reminding us and engaging us in our service. And what is our service? Our service must be to surrender ourselves in the service of Srimati Radharani-to accept the suggestion of Radharani. The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders. She is mainly representing the whole service area. So to try to engage ourselves in her service, under her order- to accept her direction and to obey her- that is the service of Sri Radha. In this way, the meaning of the gayatri mantra has been drawn to radha-dasyam, self-determination (svarupena vyavasthitih ).

In the meantime, the partial representations in vatsalya and sakhya rasa are also part and parcel of the original mellow of conjugal love, madhura rasa. The vatsalya rasa devotees will serve Nanda and Yasoda, the sakhya rasa devotee will serve Sridama and Sudama, but ultimately, the whole system in one conception is included in Radharani.

Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra. That is the supreme end of our life. It cannot but be so. Srimad-Bhagavatam is the ultimate or full-fledged theism to be extracted from the Vedas, Upanisads, and so many scriptures. All the revealed truth rises to its acme, to its highest position, in the conception given by Srimad-Bhagavatam. And Srimad-Bhagavatam teaches us that the highest realization, self-determination, is the service of Srimati Radharani-that under her guidance we may serve Sri Krsna. We aspire for a direct connection with her service.

What, then, is the inner meaning or purport of the word bhargo? Bhargo means the sum, or "who shows us by light." Radharani is the daughter of Vrsabhanu. I have selected the word bhanu. To represent her personal extended self, I have given the word vaibhava. Vaibhava means, "what comes out," or "extended self." Prabhava is the central representation and vaibhava is the outer extension. The very gist of svarupa-sakti is Srimati Radharani, and the whole svarupa-sakti is her extended self. The town of her beautiful service is the whole svarupa-sakti.

Just as rays of light extend from the sun, the whole internal potency is an extension of Mahabhava, Sri Radhika. She has developed herself into such a beautiful area of brilliance, of internal energy, and thereby she serves her Lord. All these necessary things have sprung from her. To help her in serving her Lord, they all come out. When the entire internal energy is condensed in a concise form, it is Mahabhava, Radharani. And when Radharani wants to serve, she extends herself in limitless different ways. And with some contribution from Baladeva and Yogamaya, the whole spiritual world, including Vrndavana, Mathura, and Vaikuntha, evolves to assist Srimati Radharani in the service of Sri Krsna.

In this way, I have drawn out radha-dasyam, the service of Srimati Radharani as the meaning of the gayatri mantra and have tried to represent it in the above Sanskrit verse.

[Redsox]

Oh my god, Alright, this will take some time for me to read and ponder.

[Redsox]

 

 

What does Brahma Gayatri mean to you?

 

I got this interpretation.

 

OM Bhuh- the physical realm or earth, realm of being or food

OM Bhuvah - the vital plane or atmosphere, realm of becoming or breath

OM Suvah - the mental plane, space or heaven, realm of illumination

OM Mahah - the sphere of cosmic mind, realm of Dharma

OM Janah - the realm of creation or bliss

OM Tapah - the realm of consciousness-force

OM Satyam- the realm of absolute truth.

 

Tat Savitur= That Sun (ie Krishna, God, Higher self)

 

Varenyam= I adore.

 

Bhargo Devasya Dimahi = I meditate upon that sin destroying light.

 

Dhiyo Yonah Prachodayat= Please illuminate my intellect(so that you will direct me unto the right path).

 

There is also a closing statement to the Gayatri mantra- Om Apo Jyothi Rasomritam Brahma Bhur Bhuvah Suvar Om.

 

Apo - the Cosmic Waters

Jyoti - the Cosmic Light

Rasomritam - the Immortal Essence

Brahma - the Absolute

Bhur - the physical

Bhuvas - the atmospheric

Suvar OM- the realm of space is Om.

But I understand now, that we are meditating on Srimati Radharani with this because she is the internal potency of the lord. Thank you to beggar (err, thats your sc name), that makes alot of sense.

[Jahnava Nitai Das]

In Kali Yuga the name of God is the only way to attain spiritual elevation. Take shelter of Lord Krishna's names and don't worry about the various secondary processes of purification (yoga, dhyana, mantra upasana, etc.).

[sreeram]

Both mantras have their own significants. There are more that one gayathri. for example sudarshana gayathri, soorya gayathri etc.

 

I am not sure in vedas it is written about "Hare krishna" becasue vedas were written long before dwapura yuga.

Also in vedas nothing more is written about trimoorthies.

 

I am not a veda pandit. But I have little knowledge on vedas. Any one can clarify me..

[indulekhadasi]

Time goes in a wheel so Hare Krishna was known way before Krishna exhibited His pastimes on the earth. Not that he came to earth and then scriptures started to to mention the Maha Mantra.

 

Hare Krishna.

indulekhadasi

[sreeram]

Vedas talk more about Indradev Agnidev and vayudev etc.. There is nothing written about trimoorthies or any avtaras. Some where it is written about rudra and mention rudra as god.

 

This is my understanding..

 

I am not intended for a debate but gainig the correct knowledge.

Please correct me if I am wrong.

[Beggar]

 

Vedas talk more about Indradev Agnidev and vayudev etc.. There is nothing written about trimoorthies or any avtaras. Some where it is written about rudra and mention rudra as god.

 

This is my understanding..

 

I am not intended for a debate but gainig the correct knowledge.

Please correct me if I am wrong.

 

Why do you want to stick to the four original Vedas and ingore the itihasas and puranas? Is there nothing to be learned from the rishis of the last 5,000 years?

[sreeram]

I am not sticking to vedas, but I am telling the truth. May be Difficult to accept but it is the truth.

[Beggar]

 

I am not sticking to vedas, but I am telling the truth. May be Difficult to accept but it is the truth.

Are you a mukti pada or liberated person? Or are you repeating the words of a mahaparusa whom you are following? Or is this just your opinion?

[Redsox]

 

Are you a mukti pada or liberated person? Or are you repeating the words of a mahaparusa whom you are following? Or is this just your opinion?

now now, be nice .

 

I agree with you sreeram ,but vedas are also subject to various interpretations by many enlightened sages who may have grasped the truth of God in different ways. anyway, that would be my $.02 cents on this subject. It doesn't matter for us, we are all beginners anyway.

[Murali_Mohan_das]

In this discussion, I don't think we've yet mentioned the Pancha Tattva Maha Mantra:

 

Jaya Sri Krishna Chaitanya

Prabhu Nityananda

Sri Advaita, Gadadhara

Srivas Adi Gaura Bhakta Vrinda

 

When Srila Gurudeva gives Hari Nama initiation, he advises us to chant this mantra before every round of Maha Mantra. By the mercy of the Pancha Tattva, we can chant sincerely and without offense.

 

I used to see chanting this mantra as something to be gotten through before taking the nectar of the Hare Krishna Mahamantra, but, over time, I've come to realize that, for some, there is even *more* nectar in the chanting of the Pancha Tattva mantra.

 

One of the Babaji's in the Gaudiya Vaishnava sampradaya, so I am told, chanted the Pancha Tattva mantra *exclusively*.

[sreeram]

 

Are you a mukti pada or liberated person? Or are you repeating the words of a mahaparusa whom you are following? Or is this just your opinion?

 

.

 

It is my openion. There were a lot of debates on on this subject. I am just searching for a answer to my question. Why vedas are not talking about trimoorties. If we are following only vedas there is know space for trimoorties. Then whom should we follow. Vedas or itihasas.

[Kulapavana]

 

.

 

It is my openion. There were a lot of debates on on this subject. I am just searching for a answer to my question. Why vedas are not talking about trimoorties. If we are following only vedas there is know space for trimoorties. Then whom should we follow. Vedas or itihasas.

 

Vedas and Upanishads promote the Brahman realization (monism) and Purusha-sookta is one ot the most important hymns. In that understanding demigods like Indra, Vayu, etc. are limbs of the Maha-Purusha. With time, as people's mentality has changed, the Path promoted by the great sages was adjusted to what is now presented by the Puranas.

 

Sri Brahma-samhita 5.33

advaitam acyutam anadim ananta-rupam

adyam purana-purusam nava-yauvanam ca

vedesu durlabham adurlabham atma-bhaktau

govindam adi-purusam tam aham bhajami

SYNONYMS

advaitam -- without a second; acyutam -- without decay; anadim -- without a beginning; ananta-rupam -- whose form is endless, or who possesses unlimited forms; adyam -- the beginning; purana-purusam -- the most ancient person; nava-yauvanam -- a blooming youth; ca -- also; vedesu -- through the Vedas; durlabham -- inaccessible; adurlabham -- not difficult to obtain; atma-bhaktau -- through pure devotion of the soul; govindam -- Govinda; adi-purusam -- the original person; tam -- Him; aham -- I; bhajami -- worship.

 

TRANSLATION

 

I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal purusa; yet He is a person possessing the beauty of blooming youth.

[ushapati]

 

Vedas talk more about Indradev Agnidev and vayudev etc.. There is nothing written about trimoorthies or any avtaras. Some where it is written about rudra and mention rudra as god.

 

This is my understanding..

 

I am not intended for a debate but gainig the correct knowledge.

Please correct me if I am wrong.

 

You are correct, but Rudra is form of Lord Shiva. So one of trimoorthies is mentioning in Vedas and this is Lord Shiva who is svayambhu.

[ushapati]

 

The gayatri is said to be the most powerful mantras or thats what I heard it says in the vedas.

 

Hare krishna maha mantra is also very powerful according to vedas.

 

But which is it? Or are these both the same?

 

Hare krishna Mahamantra = Gayatri?

or

Is Gayatri > Hare krishna Mahamantra?

or

Is Hare krishna Mahamantra > Gayatri?

 

In Gayatri mantra we medtitate on Parabrahman. In Krishna or some other devata mantra we meditate on visible form of Parabrahman with specific shakti.

 

The best way to get mantra is thru Jyotish analize which is the Vedic method to get proper mantra or thru Guru.

 

Gayatri mantra is very good for everybody because thru that mantra our intelect and mind became pure. In Krishna mahamantra our anahata chakra become filled with bhakti, but this not for everybody good. That mantra is not for beginers on Sanathana Dharma path. Before bhakti we must have strong developed principles yama and niyama in us. Bhakti wihout strong intelect is dangerous for spiritual path becouse people may become fanatics- belive without proper understanding of principles.

[LoveroftheBhagavata]

 

Vedas and Upanishads promote the Brahman realization (monism) and Purusha-sookta is one ot the most important hymns. In that understanding demigods like Indra, Vayu, etc. are limbs of the Maha-Purusha. With time, as people's mentality has changed, the Path promoted by the great sages was adjusted to what is now presented by the Puranas.

 

Sri Brahma-samhita 5.33

advaitam acyutam anadim ananta-rupam

adyam purana-purusam nava-yauvanam ca

vedesu durlabham adurlabham atma-bhaktau

govindam adi-purusam tam aham bhajami

SYNONYMS

advaitam -- without a second; acyutam -- without decay; anadim -- without a beginning; ananta-rupam -- whose form is endless, or who possesses unlimited forms; adyam -- the beginning; purana-purusam -- the most ancient person; nava-yauvanam -- a blooming youth; ca -- also; vedesu -- through the Vedas; durlabham -- inaccessible; adurlabham -- not difficult to obtain; atma-bhaktau -- through pure devotion of the soul; govindam -- Govinda; adi-purusam -- the original person; tam -- Him; aham -- I; bhajami -- worship.

 

TRANSLATION

 

I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal purusa; yet He is a person possessing the beauty of blooming youth.

 

Except that your quote from the Brahma-samhita fails to convince anybody other than Chaitanya Vaishnavas. No other Vaishnava sampradaya accepts the BS as scripture, what to speak of non-Vaishnava Vedic traditions. Personally, I have a very inclusive conception of the Divine, and I find truth and beauty in practically every path that is treaded across the vast landscape of Indic traditions, whether Vedantic or tantric. Also, no thoughtful person can deny Buddhists and Jains the position that is rightfully theirs, for nobody can come close to equalling these two religions in terms of the practice of ahimsa, amongst other things.

 

It should also be realised that the Brahma-samhita was unheard of prior to the time of Shri Chaitanya, and whilst the book holds validity for Gaudiyas, it cannot be used to promote the stifling Krishnacentrism of Chaitanya Vaishnavism to non-Gaudiyas, as hardly anyone submits to the authority of this text outside of Bengali Vaishnavism.

[LoveroftheBhagavata]

 

You are correct, but Rudra is form of Lord Shiva. So one of trimoorthies is mentioning in Vedas and this is Lord Shiva who is svayambhu.

 

Yes, Sri Rudra is the Lord Shiva expansion who controls the mode of ignorance and dissolves the cosmos at the time of pralaya. There are actually 11 different Rudras to be precise. The original svarupa of Lord Shiva as Bhagavan Sadashiva is eternal and beyond time, and resides in His transcendental abode of Shivaloka.

 

Similarly, the Vishnu of the trimurti is an expansion of Bhagavan Narayana for the purpose of taking charge of sattva-guna and acting as the sustainer of the material creation. The spiritual dhama of Lord Hari is of course, Vaikuntha or Vishnuloka.

 

As for Param-pita Brahma, He is a jiva and as such, is subject to birth and death. He resides in Satyaloka. It is said that in the next srishti period, Sri Hanuman will attain the post of Brahmaji.