Gayatri Sadhana

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Q.1. Why is an idol or picture used for worship of God, who is

formless? Are there more than one Gayatri?

 

Ans. It is an oft-repeated question. It should be understood that

basic purpose of worship is meditation and contemplation; and name

and form are essential for meditation. Everywhere people coordinate

feelings and symbols in order to refine their sentiments. Every

nation has its own national flag. Its citizens pay reverence to the

national flag and get infuriated when it is insulted. Even

communists, who consider themselves atheists offer salutation to the

red flag and when they go to Russia they pay a visit to Leningrad to

have a glimpse of the place where Lenin's embalmed body has been

kept. Muslims who do not believe in idol worship offer their prayers

facing Kaba. They kiss the symbolic stone `Sang Asavad' of Syah Moosa

in Mecca. Arya Samajists express divine faith in the letter `Om' and

in performing Agnihotra. The obvious reason is that it is convenient

to concentrate the mind with the help of symbols. The work of

teaching the alphabet to children becomes easy when it is done

through pictorial symbols as Ka- Kabutar, Kha-Khargosh, Ga- Gamla,

Gha- Ghadi, and so on in Hindi. The same principle applies to

installation of idols of gods and goddesses. The Gayatri mahamantra

does not have any other form or variant. Its authentic classical form

comprises a syntax of just twenty-four letters encompassing three

verses of eight letters each, three Vyahritis and one Onkar (o-o-o-

m). It is this ancient Mantra which is used during the traditional

Sandhyavandan and for Gurudeekcha during Yagyopaveet ceremony. It is

also known as the Guru Mantra. It appears that the other variants of

Gayatri had been fabricated during the dark Middle Ages by founders

of various sects to propagate their own pre-eminence.

 

 

Q.2. Why is Gayatri visualized as a young woman with its peculiar

ornaments?

 

Ans. One should not be under the illusion that Gayatri is a living

being with one mouth and two arms or five mouths and ten arms. Woman

has intrinsic superiority over man and so Gayatri is given mother's

form. Having Kamandal and a book in Gayatri Mata's hands are symbolic

of knowledge and science. There is no living being in the world

having five mouths and ten arms. This is just a symbolic

representation. Five mouths signify Panch-kosh as the five, sheaths

of human existence and ten arms represent ten characteristic features

of religion. The symbolism of Mother Gayatri sitting on a swan is

that the Sadhak should keep discriminative wisdom like a royal swan

or Paramhans. It is said about the mythological Rajhans (royal swan)

that it has the power to discriminate the good from the bad, to

separate milk from water, to pick up only pearls and leave pebbles.

It never eats worms and insects. This is an example of the soul

status of a Param-hansa. Ordinarily swans live on insects, neither

consume milk nor dive to the depths of the ocean to find pearls. The

representation of God and powers of Divinity as female deities is a

unique feature of Indian spirituality. There are compelling reasons

for this insight. Nature has exclusively equipped the female of the

species with powers of reproduction and sustenance of the infant. The

expression of selfless love of a mother can only be the true

representation of love of God for human beings. Hence, Gayatri has

been conceived as Mother. Since, Divinity never grows old and is

eternally young and beautiful, Mother Gayatri is shown as young

attractive maiden. Besides, meditating on a beautiful woman as

symbolic of Divinity also helps one develop a platonic - pious

attitude towards women in general. The lotus as Her seat means the

presence of Divinity in an environment which is fragrant, pleasant

and blossomingly cheerful.

 

 

Q.3. In what way the twenty-four emanations of Divine Mother

(Matrikas) represent Gayatri?

 

Ans. As various organs perform specific functions in the human body,

the primary divine energies inherent in the Primordial Supreme Power

(Adyashakti) of God have been conceived as twenty-four motherly

emanations or nine Devis (female deities) - since, amongst the living

beings in the world, only the female of the species is capable of

creation.

 

 

Q.4. Are Gayatri and Savitri different?

 

Ans. Not exactly. They are different expressions of the Supreme Power

of God. As such they are opposite faces of the same coin. Gayatri

(idolised with nine faces) and Savitri (idolised with five faces) in

fact identify the extra-sensory and sensory excellence in human life

which are known as Riddhis and Siddhis in yogic parlance. Gayatri and

Savitri are inseparable - inherent like heat and light in fire.

 

 

Q.5. What are the specific divine emanations associated with Gayatri

and Savitri?

 

Ans. As mentioned in the answers to Q. No. 4, Gayatri and Savitri are

two sides of the same coin. Gayatri has been referred to by

innumerable names. Amongst its significant twenty-four thousand

aliases, 24 represent its principal emanations. Twelve of these have

been idolized for practical spiritual growth and the remaining twelve

for material gains. These are enumerated as: A) Emanations worshipped

for spiritual growth (Adhyatmik pragati)

 

1) Adyashakti 2) Brahmi 3) Vaishnavi 4) Shambhavi 5) Vedmata 6)

Devmata 7) Vishwamata 8) Ritambhara 9) Mandakini 10) Ajapa 11) Riddhi

12) Siddhi

B) Emanations worshipped for material gains

1) Savitri 2) Saraswati 3) Lakhyami 4) Durga 5) Kundalini 6) Pranagni

7) Bhawani 8) Bhuwaneshwari 9) Annapurna 10) Mahamaya 11) Payaswani

12) Tripura (For details please refer to the publication `Gayatri ki

Chaubis Shakti Dharaein' in Hindi- Published by this mission.)

 

 

Q.6. Why is the Primordial Divine Energy (Gayatri) represented in so

many forms (idols)?

 

Ans. God is omnipresent. The primordial Divine Energy symbolized as

Gayatri take up numerous forms and functions in innumerable ways. The

analogy of an actor will illustrate the point. An actor in a play has

to wear different costumes on various occasions to portray different

roles. For each role, he is made to don specific garments with

appropriate ornamentation and adopts suitable histrionics. The person

chooses the deity according to one's need. During Trikal Sandhya for

instance, the trinity Brahmi - Vaishnavi - Shambhavi is invoked.

Aspirants for strength and success in worldly pursuits worship Durga;

for prosperity, Lakhyami; for scholarship and cultural excellence,

Saraswati; and so on.

 

 

Q.7. Why is Gayatri represented as a deity with five faces?

 

Ans. Descriptions of deities and characters in mythology showing many

heads and arms are common and may appear odd and paganish to a person

not familiar with the subtleties of Indian spiritual tradition.

Brahma and Vishnu have been described as having four faces, Shiva

with five, Kartikeya with six, Durga with eight and Ganesha with ten

heads. It is said that the demon king Ravana had ten heads and twenty

arms; and sahastrabahu, another demon had a thousand hands. Here, the

numbers do not refer to the physiology, but to characteristics of the

divine or evil attributes of the deities or demons as the case may be.

 

Indian spirituality frequently mentions five-fold classifications -

such as the five basic elements of the cosmos (Tatvas); the five

sheaths (Koshas) covering the human soul; the five organs each of

perception and action in the human body (Gyanendriyas and

Karmendriyas), the five life-forces (Prans); the five types of

energies operating in human bodies (Agnis); the five types of

Yoga ....etc. The Gayatri Mantra, too is divisible in five parts

namely (1) Om (2) Bhurbhuwaha Swaha (3) Tatsaviturvareniyam (4)

Bhargo Devasya Dheemahi (5) Dhiyo Yonaha Prachodayat. Each of these

corresponds to the five primary emanation of the supreme spirit:

Ganesh, Bhawani, Brahma, Vishnu and Mahesh respectively. The entire

super-science of spirituality too is encapsuled in the four Vedas and

one Yagya. The five faces of Gayatri refer to these Divine

attributes, which the Sadhak has to deal with in course of Sadhana.

 

 

Q.8. Why is Gayatri known as Tripada- Trinity ?

 

Ans. Gayatri is Tripada- a Trinity, since being the Primordial Divine

Energy, it is the source of three cosmic qualities known

as " Sat " , " Raj " and " Tam " represented in Indian spirituality by the

deities " Saraswati " or " Hreem " . " Lakhyami " or " Shreem " and " Kali "

or " Durga " as " Kleem " . Incorporation of " Hreem " in the soul augments

positive traits like wisdom, intelligence, discrimination between

right and wrong, love, self-discipline and humility. Yogis, spiritual

masters, philosophers, devotees and compassionate saints derive their

strength from Saraswati.

 

The intellectuals, missionaries, reformists, traders, workers,

industrialists, socialists, communists are engaged in management of

equitable distribution of Shreem (Lakhyami) for human well-being.

Shreem is the source of wealth, prosperity, status, social

recognition, sensual enjoyment and resources.

 

" Kleem " (Kali or Durga) is the object of reverence and research by

the physical scientists. The plethora of scientific research and

development depends on the " Kleem " element of Gayatri.

 

The " Hreem " , " Shreem " and " Kleem " elements of Gayatri have eternally

existed in the cosmos. The modern western civilization has

particularly devoted itself to the management of " Kleem " (Heat,

light, electricity, magnetism, gravity, matter, nuclear energy etc.)

and Shreem; whereas the occultists and mystics of East have remained

particularly engaged in research of " Hreem " . It is evident that the

key to lasting global peace harmony and prosperity lies in integral

devotion of Hreem, Shreem and Kleem. Gayatri Sadhana is the super-

science for mastery of these three aspects of the Divine Mother.

 

 

Q.9. Why is Gayatri designated as Vedmata, Devmata and Vishwamata?

 

Ans. Gayatri has been called Vedmata because it is the essence of

source of Vedas. It is called Devmata because there is perpetual

growth of divinity and righteousness in its devotee. Its ultimate

object is to inculcate and awaken the feeling of `Vasudhaiv

Kutumbakam' and `Atmavat Sarvabhooteshu' (Welfare of man - the

individual lies in the welfare of all humankind). It is known as

Vishwamata since it aims at establishment of good-will, equality,

unity and love amongst the entire human race, cutting across barriers

of language, race, colour, sex etc. and ultimately uniting the whole

world on basis of realised spiritual unity in diversity.

 

The individual basis of Gayatri is to establish righteous wisdom.

`Naha' implies inculcation of cooperation and collective endeavour -

mutual caring and sharing.

 

The absolute wisdom condensed in Gayatri magnified itself as the

Vedas. For this reason Gayatri is known as the Mother of Vedas.

(Gayatri Mantra is the means for invocation of Divine grace). Gayatri

is the fountainhead of all divine powers (Devtas). It is therefore,

known as the Devmata. (Ref. Tandya Brahman). Gayatri sustains the

cosmos as the three Supreme Emanations of the Supreme, known as

Brahma, Vishnu and Mahesh. Hence, it is called Vishwamata (Ek Pwan

Kashi Khand, Poorvardha 4.9.58)

 

 

Q.10. What is the relationship between Gayatri Mantra and other

powers of God?

 

Ans. According to Savitri Upnishad, from the eternal omnipotence of

God represented by Om, seven streams of divine power, known as

Vyahritis, emanate. Three amongst these (Bhur , Bhuwaha and Swaha)

form the prefix of Gayatri Mantra. The Vyahritis are also known as

the `Sheersha' (fountainhead) of Gayatri. When Gayatri- the

Primordial Power of the Divine, with Its totality of energy systems,

interacts with the five basic elements of material universe (Panch

Bhautik Prakriti - Savitri), complex, mysterious reactions are set

into motion. Spirituality identifies these five basic elements (of

which the entire material universe in its of solid, liquid and

gaseous states and physical bodies of animate systems are composed)

as Prithvi, Jal, Vayu, Tej and Akash. In course of interaction of the

cosmic energies with these basic elements subtle sound waves similar

to those produced by twenty-four letters of Gayatri Mantra are

created. In the course of thousands of years of research, Indian

spiritual masters and yogis have evolved procedures for accessing

divine energy by " tuning " into these cosmic sound waves by chanting

of Gayatri Mantra, performance of Yagya and other associated

procedures of Gayatri Sadhana. (Also please see the answer to Q. No.

8)

 

 

Q.11. What is Savita?

 

Ans. The deity for meditation on Gayatri Mantra is `Savita'. Savita

is the cosmic power of God which provides energy to all animate and

inanimate systems of the cosmos. In the Sun and other stars, for

instance, it works as fission and fusion of atoms.

 

 

Q.12. Why is Gayatri Upasana considered supreme as compared to other

forms of worship?

 

Ans. Gayatri is the fountainhead of all streams of divine powers

personified and designated as deities (Lakhyami, Durga, Saraswati

etc.) Thus by invocation of Gayatri the Sadhak starts accessing

divine attributes. Speciality of Gayatri Sadhana lies in the fact

that it provides the Sadhak an access to the huge store of spiritual

energy accumulated in the cosmos by Tap of innumerable Gayatri

Sadhakas since times immemorial. With a little effort, he is able to

get assistance from the ancient Rishis in astral realms (the abodes

of elevated and enlightened soul) and moves speedily realms on the

spiritual path. Gayatri Sadhana is based on the super-science

governing the laws of transformation of matter and energy by influx

of divine energies from supramental (Para) realms to the natural (a-

Para) realm. Gayatri is also personification of God's power of

righteous wisdom. Assimilating the substance and meaning underlying

its worship leads to far-sighted wisdom. This alone is sufficient

incentive to inspire one to lead righteous life and effortlessly get

rid of worldly sorrows, grief, pain and suffering. The Sadhak gets

patience to endure difficulties which cannot be avoided. He is also

crowned with worldly success on account of inculcation of

perseverance and courage to march ahead on the path of integral

growth. Attainment of heaven and liberation are the outcome of

refinement in outlook and incorporation of excellence in the method

of working. It is not necessary to wait for the next life after death

for achieving these twin aims. Liberation from bondage means freedom

from the fetters of greed, infatuation and egoism. A person who

assimilates the knowledge underlying Gayatri and infuses his soul

with inner refinement surely gets liberated from worldly bondage.

However, when Jap is performed in a routine manner as a ritual and no

attempt is made to assimilate its substance in practical life, no

perceptible progress takes place.

 

 

Q.13. What are the basic aims of Gayatri Sadhana?

 

Ans. The science of Gayatri Upasana has been developed to help human

beings in ridding themselves of base animal instincts and replace

them with the divine virtues. Adherence to the laws of this science

provides a Sadhak permanent relief from the shackles of unhappiness

and misery.

 

 

Q.14. What is the relevance of Gayatri Upasana in the modern society?

 

Ans. During the last few decades concepts of religion have been

increasingly distorted by vested interests. The deliberately induced

misconceptions about religion led to the miraculous achievements in

the field of material sciences, created an environment wherein people

began to doubt the utility of spirituality and became sceptic about

the very existence of God. Many of the neo-literates began to regard

religion as superstition to the extent that being an atheist became a

symbol of intellectualism. Now, on the peak of its achievements,

science has failed to achieve the well being of the society as a

whole, and people have begun to revise their attitude about

spirituality. It is being realised that for restoring ethical and the

moral values, spirituality is as important as the material aspects of

life. Gayatri Sadhana is within the reach of common man, Its

methodology is easy to adopt, it is well defined and is easily

understood. With the help of Gayatri Sadhana, therefore, one can make

remarkable progress in imbibing basic ethical and moral values with

minimal effort.

 

 

MISCONCEPTIONS ABOUT ELIGIBILITY FOR GAYATRI SADHANA

 

 

Q.1. Are there any restrictions on Gayatri worship?

 

Ans. There is a prevalent belief that the right to worship Gayatri is

exclusively restricted to the Brahmans or the so called " Dwij " (which

is traditionally considered synonymous with " Brahmans " , a caste in

India). This is a gross misconception. If there is a dispute on the

basis of caste only Kshatriyas will be entitled to Gayatri Sadhana as

revealed to Vishwamitra, who was its rishi. His descendants will be

well within their right to lay claim to their ancestral right . But

such an argument would be nothing but childish. If persons living in

India alone claim the right in respect of Gayatri what will happen to

those Indians who have accepted citizenship of other countries? If

Gayatri Sadhana is regarded only for Hindus, a ban will have to be

imposed on those scientists who are conducting research in this field

in foreign countries. In fact, in this age of intellectual freedom it

is ridiculous to talk of such absurdities. Gayatri is the

manifestation of the Creative Power of God; and like the sun, water,

air earth etc. everyone is entitled to derive benefit from it. The

concept of proprietary rights is applicable to only material objects.

Creations of nature are accessible to all in equal measure. Endless

benefits (Gayatri kalpavrikcha) can be enjoyed by invocation of

Gayatri by all human beings irrespective of their social status.

Every religion has its Supreme Mantra like Kalma of Muslims,

`Baptisma' of Christians, Namonkar of Jains, Om Mani Padme Ham of

Tibetan Buddhists. So also in Indian religions tradition there is

only one Supreme Mantra, Gayatri Mantra. It is foolish to say that

Brahmans, Kshatriyas, Vaishyas, Kayasthas etc. have different

Gayatris. This bane of discrimination on account of high or low caste

should not be allowed to enter into and pollute the spiritual

environment in which there is one God, one religion and one source of

knowledge. Gayatri is also the key to the invisible Cosmic

Consciousness. An ancient Indian practice required compulsory

admission of children to schools (Gurukuls) for learning spiritual

concepts and practices. Here, the student was initiated by the

spiritual preceptor (Guru) through this very Gayatri-Mantra,

irrespective of his social background. As a matter of fact, the

Shikha (tuft of hair on the crown of head) symbolises Ancient Indian

(Bhartiya) culture. All Hindus traditionally keep Shikha as constant

reminder to them to nurture high and noble thoughts. As such, Shikha

itself represents Gayatri, which entitles all to the worship of

Gayatri.

 

 

Q.2. Is it true that Gayatri Sadhana is permissible to a particular

caste only ?

 

Ans. The concept of caste is grossly misunderstood in the modern

society. Ancient Indian Culture did not relate the caste system to

one's parentage or ancestry. In those days, defaulters of basic codes

of social conduct were deprived of normal civil rights. They were

compelled by the society to undertake specific duties along with

deprivation of the right to worship Gayatri. The caste of a person

thus denoted the field of his activity rather than his parentage.

Denial of worship was, therefore, a punishment to the guilty. In the

present context, the codes for " social punishment " have changed. Work-

assignments have also undergone a sea-change. Under these

circumstances, all human beings, owing their existence to the one

Supreme Being, are entitled to worship Gayatri irrespective of their

ancestry, parentage or belief.

 

 

Q.3. Do Brahmans have a special privilege to do Gayatri Sadhana?

 

Ans. The professed proprietary right of Brahmans (by birth) on

Gayatri worship is ridiculous. Credit for embodiment and elaboration

of mysticism of Mahamantra Gayatri goes to rishi Vishwamitra, who

belonged to Kshatriya caste by birth. Thus, even if the caste is

considered essential for Gayatri worship, the Kshatriyas should have

priority over other castes.The concept of Brahmanism has an entirely

different connotation. A Brahman is one who conforms to the wisdom of

Brahma (Brahmaparayan) and has an exemplary character. Only such

persons of refined character can derive maximum advantage from

Gayatri worship. It has been said that Gayatri is Kamdhenu of

Brahmans. In several Sanskrit couplets, Dwijs alone have been

described as entitled to worship Gayatri. Traditionally, the words

Dwij and Brahman have been considered as synonymous. In this way each

Dwij or Brahman was supposed to have the exclusive privilege of

worship of Gayatri. Does it mean that individuals belonging to other

castes were scripturally prohibited from worshipping Gayatri?

 

The confusion has arisen because of misunderstanding of the meanings

of words like Brahman, Dwij and caste, which are being misconstrued

as hereditary distinctions conferred by God on various classes of

society. Nothing can be more absurd than considering the Creator as

discriminative and partial, making people take birth in a family of

high or low caste.

 

When scriptures declare that Gayatri is kamdhenu of Brahmans i.e.

Gayatri fulfils all desires of a Brahman, they mean that any human

being who diligently aspires to be a Brahman by following

righteousness in thoughts, words and deeds gets an access to the

benefits of Gayatri. That is to say, Brahmanism is a pre-requisite

for Gayatri worship.

 

As regards the world Dwij it literally means `born again'. The

initiation to Gayatri is the spiritual birth of a person, who has

otherwise taken birth as any other animal. This initiation or Diksha

is like `Baptism' amongst the Christians and is akin to admission in

the primary class of the school of spirituality. The concept of caste

has been grossly distorted, misunderstood and misappropriated by

vested interests. In Vedic times, division of civic responsibilities

into four classes of people who were given education and training

pertaining to their respective assignments was considered expedient.

Each of this class was referred to as a varna. In course of time,

when successive generations began to follow the same profession

varnas got ossified into `castes'. With the change in social

environment, certain castes assumed greater prominence in the society

and in order to retain their supremacy propagated the concept of

caste by birth as a God-given status.

 

 

Q.4. Are women entitled to take up Gayatri Sadhana?

 

Ans. For countering the oft-repeated arguments against women's right

to Gayatri worship, let us try to understand the basic principles of

ancient Indian culture. It propounds a global religion, for the

entire humanity. Nowhere does it support the illogical inequalities

based on differentiation of caste, sex etc. The code of conduct in

Hindu religion assigns equality of status to all human beings in all

respects with unity and compassion as its basic tenets. Thus, the

abridgement of natural human civil and religious rights of women is,

therefore, not in conformity with authentic Indian spiritual

tradition. On the contrary, Hindu culture regards the female of human

species as superior to its male counterpart. How could then the wise

sages of India deprive the women of practice of Gayatri Sadhana? The

spirit of Indian ethos is totally against any such discrimination.

Gayatri is accessible to every individual of human species. Any

thought or belief contrary to this concept is sheer nonsense and

should not be given any importance.

 

 

Q.5. What are the basic reasons for the anti-women stance of some

sects in India?

 

Ans. During the medieval period there occurred overall degeneration

and corruption in Indian society. Resources and power were usurped by

a handful of corrupt rulers who ruthlessly exploited the poor and the

downtrodden to fulfill their coffers and maintain a high style of

living. It was the period of high tide of corrupt practices. Bonded

labour, keeping concubines, abduction, feudal wars, mass-murders and

so many other vices took deep roots in the society. The scholars

dependent on the feudal lords were force, or to write and insert

spurious verses in the ancient scriptures to please their masters.

Women, too, could not escape this oppression. To exploit their youth,

physical and intellectual capabilities, the social codes of conducts

were modified and she was systematically brainwashed and subdued. The

rulers, along with the so-called scholars, gave a religious

justification for the traditions established by them. The women and

the " untouchables " in India thus continuously suffered from dual

oppression, from within the country and from the foreign invaders.

Woman was made to accept the `virtues' of `purdah' (veil) and

submissively follow the just and unjust demands of her `God-husband'.

She was even compelled to commit suicide by forced immolation on the

funeral pyre of her dead husband (the ancient tradition of sati).

Depriving a woman from worship of Gayatri was also part of this

conspiracy.

 

Ancient Indian history and scriptural disciplines provide ample

evidence to show that the religion in India did not permit any

discrimination whatsoever between the rights of men and women. On the

contrary, woman was always considered superior to man and worthy of

reverence. In ancient times, the Rishikas (nuns) participated as

equal with men in all religious rituals. When Gayatri herself has

been symbolised as a female deity, what is the logic in denial of

right of Gayatri worship to a woman?

 

 

Q.6. Is Gayatri worship permissible for the non-vegetarians and those

who take liquors?

 

Ans. It is said that Gayatri is a sacred Mantra and those who worship

it should live a life of inner and outer purity. They should not take

liquor, meat etc. It is good not to indulge in intoxicants. It is

better to remain pure as far as possible. This, however, does not

mean that no medicines should be given to a person living in

unhealthy conditions. It is the speciality of Gayatri Mantra that by

its worship, defects and vices of a person start falling off from the

Sadhak's nature. By taking a dip in the Ganga every living being

becomes pure. None, not even a cow, buffalo, donkey, horse is

prevented from entering into this sacred river. In the same way any

person of any social status can perform Sadhana of Gayatri Mantra

without any restrictions, whatsoever. His vices, defects will

automatically go on reducing in the course of time. Just as the

argument that a patient should not be given medicine is wrong, so

also the statement that Gayatri Mantra should not be adopted if food

and daily routine of a person are defective is fallacious.

 

 

Q.7. Is Yagyopaveet essential for Gayatri worship? What is its

significance ?

 

Ans. It cannot be made mandatory that those alone who put an

Yagyopveet can perform Gayatri Jap. However, since Yagyopaveet is an

image of Gayatri it is better if its worshipper puts it on.

Yagyopaveet is a form of Gayatri. It is preferable to perform worship

sitting in a temple in front of a deity. It, however, does not mean

that if there is no temple or deity, worship should not be performed.

Gayatri Sadhana can be performed even, without putting on the

Yagyopaveet.

 

Yagyopaveet is, in fact, a symbol of Gayatri mahamantra. The nine

threads in it represent the nine words of Gayatri Mantra. Three

strands indicate threefold achievements. Similarly the three knots

(Vyahritis) and the large knot (Om) are also part of the Mantra. In a

nutshell, Yagyopaveet is the sacred symbol of Gayatri, wearer of

which (across the left shoulder near the heart) constantly remembers

the pledge he has taken to follow the doctrine of Gayatri Sadhana.

Just as one derives greater benefit by worshipping before a deity in

a temple, but can also pray anywhere, Yagyopaveet is recommended but

is not mandatory.

 

 

QUERIES ABOUT THE MANTRA

 

 

Q.1. How does the `Gayatri Mantra' as a Vedmantra differ from other

`Laukik mantras'?

 

Ans. Gayatri Mantra is the primordial Mantra self-manifested by the

projection of the will (sankalp) of Omnipotent Divine to bring into

existence the present cycle of creation (Varah Kalpa). According to

Hindu mythology there are infinite cosmic cycles of expansion and

contraction known as Shrishti and Pralaya. At the time of Mahapralaya

or Doom's Day, all matter and energy present in the cosmos gets

contracted into elementary `Akash' and `Pran " . In the succeeding

cycle, these expand to constitute the multitude of energies and

forces which operate on the elemental Akash to produce animate and

inanimate objects of the `Creation'.

 

Vedas, in which Gayatri Mantra is mentioned several times (Rigveda

3.62.10, Yajurveda 3.35.22.9, 36.3, Samveda 462) are considered

divine revelation (Apaurusheya). The Laukik Mantras, are, on the

other hand, composition of rishis – i.e. they are man-made

(Paurusheya). Hence the supremacy of Gayatri Mantra.

 

 

Q.2. Is it permissible to chant other Mantras or worship other

deities along with Gayatri?

 

Ans. Central theme of any form of worship is meditation. The

exclusive objective of Jap and meditation in Upasana is to establish

an intimate emotional bond between the devotee and God. Spirituality

in India permits a free choice amongst a multitude of symbols (as

deities) for meditating on attributes of the Creator. Once a

particular deity is chosen as one's Ishtadeo (Exclusive

representative deity for worship), it is considered mandatory to

follow the rituals and Mantras of Upasana pertaining to the Ishtadeo

only and pursue Upasana - Sadhana - Aradhna strictly according to the

procedure laid down by the Guru. During Sadhana, the Ishtadeo is

treated like a living person, as one's most intimate relative, as

father - mother - brother - helper - master - friend, all rolled into

one (Twameva Mata-cha, Pita Twameva....). Only after cultivating such

an intimate relationship with God, can one expect His / Her grace.

Because of ignorance, many devotees decorate their place of worship

with assorted forms, (photographs etc.) of deities, chant many

Mantras and say prayers to please them. Disregarding the Oneness of

God (Brahma), they try to establish some relationship with many

deities in expectation of multifarious benefits from each of them. In

the field of spirituality such a practice becomes counterproductive.

The deities represent streams of that `One fountainhead' of God.

Interaction with some particular attributes of God (deity) may be

necessary for a particular purpose, but for an all-round spiritual

progress one should choose Gayatri as Ishtadeo. (Ref. Upasana Ke Do

Charan Jap or Dhyan).

 

 

Q.3. Why is Gayatri represented as a female deity?

 

Ans. Several people say that when masculine words have been used in

Gayatri how can it be said Gayatri Mata? It should be understood that

the Absolute Divinity it represents, is all pervasive and formless.

It is beyond gender. In scriptures both masculine and feminine words

are used for fire, air etc. The famous Sanskrit couplet which is a

prayer to God says, `Oh God, you are mother, you are father (Twameva

Mata-cha Pita Twameva).' Literally, Savita may be called masculine,

but its power, Savitri is feminine. These allegorical descriptions in

the scriptures should be taken as such, and not used to score

declamatory points.

 

 

Q.4. What is the basis of words in Gayatri Mantra adding upto 24

letters?

 

Ans. The confusion about Gayatri Mantra having a total of 23 letters

only, arises mainly because of the word Nayam in Varenyam. In the

composition of the Richas (couplets) of Vedas, meanings are

subordinate to the syntax of words, which is according to specified

musical notations. The chhandas (components of Vedas classified

according to number of letters) in the Vedas are composed keeping in

view the symphony to be created by the succession of words for a

desired objective. Musicians change the pitch and duration of the

tones to conform to a Raga. The mystery of difference between

the " written " and pronounced Nyam in the Mantra lies in its sonic

effect. In this way considering Nyam as a composite of Ni and Yam

according to their musical notation, the first, second and third

segments of the Mantra add up to 8 words each. Adya Shankaracharya

endorses this view. The Pingal Shastra and Mantrartha Chandrodaya

also support the grammatical conformity of Gayatri Mantra on the same

principle. In this way, the letters in the Mantra are to be counted

as follows: TAT SA VI TU VAR RE NI YAM BHA RGO DE VASYA DHI 1+ 1+ 1+

1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ MA HI DHI YO YO NAH PRA CHO DA YAT

1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1 = 24 For further reference please refer

to the monthly periodical Akhand Jyoti, May 1983 issue.

 

 

Q.5 Does Gayatri Mantra conform to the rules of Sanskrit Grammar?

 

Ans. At times points are raised about supposed grammatical

inaccuracies in the composition of Gayatri Mantra. These

misconceptions arise when the Shrutis (Richas of Vedas and Upnishads)

are studied and evaluated as literary, human creations. Unlike the

religious books and teachings of the Rishis compiled as Smritis,

Puranas, Tantras etc., Shrutis are considered eternal divine

revelations (A- paurusheya) dealing with inter-relationship of soul

and God. Thus, Shrutis are not meant for literary comprehension and

intellectual dissertations. Their compilers had explicitly stated

that in order to understand and experience the mysteries of Vedas

(i.e. Shrutis), it is essential to have adequate exposure to various

related scriptural texts, commentaries of seers, interaction with

seer scholars and above all the grace of God, This alone can purify

the soul, making it receptive to the supreme wisdom revealed in the

shrutis.

 

It is, thus, irrefutable that the Vedas (which include the Gayatri

Mantra) are not governed by the laws of Sanskrit Grammar, which is a

product of human endeavour and came into existence at a much later

stage in human evolution.

 

 

Q.6. How many " Onkars " are included in the Gayatri Mantra?

 

Ans. Gayatri Mantra is complete in itself. It is not at all necessary

to supplement it by assigning three or five `Oms' by way of beej

Mantra or samput. This is done only in the Tantrik system. The common

man should not bother about some odd references in scriptures which

justify prefixing, inter-fixing or suffixing more than one Onkars

(Om) with the Gayatri Mantra The practice of using more than one

Onkar was probably adopted by different sects as a mark of

distinction (as followers of various sects use uniform, Tilak chhap

marking on forehead etc. to identify themselves).

 

The standard Guru-Mantra, Gayatri comprises of three Vyahritis and

three phrases of eight letters each pre-fixed by Om. Om is in fact, a

symbol of reverence preceding all Ved Mantras, as Mr., Mrs., Miss,

etc. are prefixed to the names of persons. However, there is no

restriction in using more than one Onkars though the standard

practice of pre-fixing one Onkar (Om) is recommended for maintaining

uniformity.

 

 

Q.7. What are " Vyahritis " ?

 

Ans. The Gayatri Mantra begins with enunciation of " Om " (Amen in

Christianity and Aameen in Islam are its variants). " Om " is believed

to be resonating all over the cosmos as the primordial sound.

Spiritual-science considers it as one of the cosmic representations

of omnipresent GOD (Shabda Brahma or Nad Brahma). Devotees attempt to

simulate " Om " in audible frequencies by blowing in a conch shell,

sounding a gong, ringing a large bell or simply by pronouncing " O-O-O-

M " .

 

The `Vyahritis' Bhoor, Bhuwaha and Swaha are the three amongst the

five elemental streams of primordial energy emanating from " Om " (Ref.

Gayatri Tatva Bodh). Spiritual-science refers to these streams as

Brahma (The Creator), Vishnu (The sustainer), Mahesh (The Destroyer).

The three primary attributes of animate and inanimate components of

the cosmos - Sat, Raj and Tam are also known as Vyahritis. Though not

part of the text of `Gayatri Mantra', the `Vyahritis' are considered

as the fountainhead (Shirsha) of this Mantra and are used as its

prefix.

 

 

Q.8. What is a Beej Mantra? How is it applied?

 

Ans. All religions of the world make use of a part of their

scriptures as a representative Beej Mantra. Thus Mohammedans have

their Kalma the Christians Baptism, and the Jains Namonkar Mantra.

The Gayatri Mantra is the Beej Mantra for the Hindus. An abbreviation

of a Ved Mantra is also known as its Beej Mantra. Literally the word

`Beej' Means `Seed'. In the seed are inherent all the characteristics

of the tree. The DNA of a person is also akin to the seed of a plant,

since it contains all genetic characteristics of a living organism.

Beej Mantras, like the microchips in the computer, are small but

extraordinarily effective for invocation of specific streams of

divine powers for particular objectives. The application of Beej

Mantras, however , belongs to Tantrik System and these can only be

made use of under the guidance of an expert. In Gayatri Mantra as a

whole, there are Beej Mantras Bhur, Bhuwaha and Swaha, corresponding

to each of its three segments. Besides, each of its 24 letters has a

beej Mantra of its own. The Beej Mantra in Gayatri is applied after

the `Vyahriti' (Bhur Bhuwaha Swaha) prefixing " Tatsaviturvarniyam... "

It is also used as a suffix (samput) after " Prachodayat.

(Ref. " Gayatri Ka Har Akshar Shakti Shrot " ).

 

 

Q.9. How is rishi Vishwamitra related to Gayatri Mantra?

 

Ans. Vishwamitra was the first rishi of this kalpa (the present cycle

of creation) who could access all powers of Gayatri. In spiritual

parlance, he was the first master of Gayatri Sadhana. Rishi

Vishwamitra standardised the procedures of Gayatri Sadhana for the

common man.

 

 

FALLACIES ABOUT SCRIPTURAL RESTRICTIONS

 

 

Q.1. Is Gayatri worship conditioned? (Is Gayatri `keelit')?

 

Ans. There are two methods for invoking powers of Gayatri. One the

simple divine method for spiritual progress and the other an

intricate method of `Tantra Shastra' for immediate fulfillment of

worldly desires. The Mantras of Tantra Shastra also have a

destructive power. Unless, they are practiced with a strict

discipline and for proper objective, they are capable of inflicting

harm on the practitioner. A person with an ulterior motive can

inflict harm on others through the power obtained by invocation of

occult powers through `Tantra Sadhana'. Hence specific key procedures

are required to unlock the powers of Tantrik Mantras. This, too, is

possible only with the help of an experienced Guru. As doses of a

high potency medicine are to be decided by an experienced doctor,

decoding or unlocking a Mantra (in the above discipline) depends on

the spiritual status of the one practitioner. `Durga Shaptshati'

which requires `Kavach', `Keelan' and `Argal' may be quoted as an

example).

 

Vedic Mantras (such as Gayatri) are not bound by such strict

restrictions, as they are practiced exclusively for one's inherent

spiritual growth and for developing god-gifted capabilities for

performing noble deeds. Vedic Mantras, therefore, do not require any

`unlocking keys'. Nevertheless, as a sick person or a student needs

an experienced doctor or a teacher for proper treatment or teaching a

beginner in this field too requires the guidance of an accomplished

Guru, in the absence of which he wanders aimlessly without making any

progress whatsoever in the path of Sadhana. None should entertain any

apprehension that in Kalyug, Gayatri Mantra has been accursed or that

its Sadhana goes in vain. Who can curse God and what effect can it

have? This is nothing but a ruse meant to undermine the faith of the

people and to allure them to join some other sect.

 

 

Q.2. What is the truth in the belief that God Brahma, and rishis

Vashistha and Vishwamitra had laid a curse (shaap) that success will

elude the practitioner unless he/ she recites certain verses

(shlokas)?

 

Ans. That this is baseless, is established by the following

references from the scriptures:-

 

a) Gayatri is well known as the inherent creative power of God. She

is also at places referred metaphysically as spouse of God Brahma.

Scriptures say that with the help of Gayatri, He (Brahma) created the

universe and expounded the doctrines of Vedas (the four faces of

Brahma symbolize the four streams of Vedic revelation).

 

b) Vashistha inflicted a crushing defeat on Vishwamitra with the help

of Nandini- the symbolical cow which fulfils all wishes and is

regarded as the counterpart of Kamdhenu of heaven (Swarg).

 

c) To Vishwamitra goes the credit of unraveling the mystery of

Gayatri. Not only he practiced Gayatri for a very long period with

strictest of self-discipline, and acquired immense occult powers

there from, but also developed the expertise and methodology for

invocation of divine powers through practice of Gayatri Sadhana.

 

From the aforesaid, it is evident that the great spiritual

personalities of yore had used the power of Gayatri to fulfill their

objectives. There is, therefore, no logic in assuming that they had

cursed it and deprived other human beings of its fruits. It appears

that the feudal lords of the medieval ages, propounded their

independent cults and to establish their own doctrines found it

necessary to discredit the traditional practice of Gayatri. The

concocted story of `curse on Gayatri' was the easiest and simplest

way of striking at the roots of faith and confidence of the masses.

This could have been one reason behind this baseless assumption.

Otherwise, who in this universe has the capability to put a curse on

divine manifestations like the sun, clouds, air, lightening, the

earth etc. Gayatri is, in essence, the primordial energy of the

Almighty. Hence, all are free to utilize it without any restrictions

or apprehensions whatsoever. At the most, the concept of the so-

called " curse " may be symbolically indicative of the need for a Guru

of the status of Vashistha and Vishwamitra, in absence of whom

success eludes the worshipper.

 

 

Q.3. Is Guru mandatory for Gayatri worship?

 

Ans. Gayatri is also known as Guru-Mantra i.e. to achieve a higher

level of spiritual accomplishment, one needs an experienced Guru as a

spiritual guide and protector. Let us draw an analogy from other

fields. Some fields of learning require only books, whereas for

others like music, crafts, etc. direct help of an expert is needed.

Similarly, though the daily rituals of Gayatri worship are quite

simple, for higher levels of achievement when the worshipper,

(depending upon his own personal spiritual status acquired through

previous births) faces several ups and downs, an experienced Guru is

needed just as a doctor is required during treatment of a disease.

Thus, though one can take up Gayatri worship without a Guru,

initiation by a proper experienced Guru is advisable. An accomplished

Guru (who had acquired spiritual mastery under the guidance of his

own Guru) is necessary for receiving instruction and direction for

accelerating one's spiritual growth. The spiritual evolution of the

soul is a prolonged process continuing through countless cycles of

births and deaths. Sought in a hurry, an inexperienced person posing

as Guru may do more harm than good to the disciple.

 

 

Q.4. I have already taken Diksha (initiation) from a Guru. Will it be

proper for me to seek another Guru ?

 

Ans. There are no restrictions on choosing more than one Guru. It all

depends on the type and level of achievement sought for. Ram had

Vashistha as his family Guru and Vishwamitra for learning of martial

and other branches of knowledge. Dattatreya is known for having

twenty four Gurus. Durvasa was family-Guru of Krishna and Brahaspati

was his Guru in respect of learning the specific branches of

knowledge.

 

In schools, with the change in class, teachers also change. Village

Purohit, Teerth Purohit, Family Purohit, Dikcha Purohit, Sadhana

Purohit are all different. They do not contradict but supplement each

other.

 

 

Q.5. Is audible chanting of Gayatri scripturally permissible?

 

Ans. Some people say that Gayatri Mantra being a " secret " Mantra

should only be whispered in the ear during initiation. This may apply

to Tantrik Mantras but not to Gayatri Mantra. According to scriptures

the Ved Mantras should be chanted loudly with tune or accent

according to specified notation. Whispering is needed only for

secrecy and it is done in seclusion in conspiracies. There is nothing

in Gayatri Mantra necessitating such a secrecy.

 

Nowhere in the scriptures, audible chanting of Gayatri is forbidden.

The tradition of whispering the Mantra in the ears of the person

being initiated owes its origin to the vested interests of the dark

middle ages, when a particular class of society amongst the Hindus

claimed exclusive rights to Gayatri worship and its initiation in

order to prove its superiority in spiritual matters. Nothing can be

more ludicrous than preaching secrecy and advocating intellectual

proprietary rights on worship of God. (During the medieval period the

Popes in Europe indulged in similar corrupt practices.) In fact, the

scriptures clearly emphasize the need to rhyme the Gayatri Mantra .

In Devi Bhagwat (11.3.11) it is mentioned that " Since it protects its

singer, it is known as Gayatri " . The `Chandogyaupnishad " (Shankar

Bhasya) too confirms this assertion. The `Niruktam' says that since

this Mantra was used by the Devtas for praying (Stuti), it came to be

known as Gayatri Mantra (7.12). Besides, literally the word Gayatri

is composed of two words- Gai and Train. In sanskrit Gai stands for

`To sing' and Train means `to look after' or `to protect', i.e. it

protects the one who sings it.

 

Hence, arguments against audible chanting of this Mantra have no

basis whatsoever. Ordinarily Jap should be performed in such a way

that throat, lips, tongue may go on moving but even a person sitting

close by may not be able to hear. It is possible to have estimation

of average time and number of Japs with the help of a Mala. Those who

do not possess a Mala can estimate the number approximately with the

help of time. Tulsi, Sandal-wood Malas are most appropriate ones for

performance of Jap. For Tantrik applications Rudraksh Malas are used.

Ordinarily, words are pronounced by the movement of throat, palate,

tongue, lips etc., According to spiritual science it is also

mentioned that there are some subtle centres, channels etc. within

the human body which vibrate along with utterance of words. As soon

as the key of a type-writer is pressed, there is a stroke on the

paper and the particular letter is typed on it. The letters of

Gayatri Mantra have been selected in such a manner that by utterance

thereof specific ultrasonic sound waves are created and positive

attributes of Gun (virtues), Karma (action) and Swabhav (nature) get

activated. A Sadhak gains spiritually as well as materially by this

Sadhana.

 

Mental Jap without moving the lips can be performed during illness or

in a journey when a person cannot take a bath and during the period

of Sootak when there is birth or death in a family. It can also be

done while walking on a the road or lying on the bed at night.

 

 

QUERIES ABOUT JAP AND DAILY UPASANA

 

 

Q.1. What is significance of correct pronunciation of the Mantra?

 

Ans. All Ved Mantras have a poetic composition (syntax) with

specified musical notes. When a Mantra is recited acoustic vibrations

surpassing ultrasonic frequencies are produced. These waves travel in

an " extra-sensory telepathic medium " enveloping the cosmos and

interact with the thought processes of all living beings. In order to

strengthen the intensity of these waves, the Gayatri Mantra is

recited in course of Yagya-Havan, on auspicious occasions and at the

beginning of all religious ceremonies. Three different types of

musical (phonetic) compositions are mentioned for the Gayatri Mantra

in the Vedas. The one specified in the Yajurveda is recommended for

the masses.

 

 

Q.2. What is the methodology of chanting of Mantra during Jap?

 

Ans. During the routine, solo Jap, the Mantra is pronounced in such a

way that although there is a slight movement of lips, larynx and

tongue, it produces a resonance inaudible to anyone except the

worshipper. In a mass the Mantra is pronounced loudly in unison.

 

 

Q.3. How is it possible for illiterate persons and children to do

Gayatri Sadhana, for whom the pronunciation of the Mantra is somewhat

difficult?

 

Ans. Illiterate persons who cannot utter Gayatri Mantra correctly,

can perform Jap of Panchakshari Gayatri " Om bhoor Bhuvaha Swaha. " If

they cannot utter even these words correctly, they can perform Jap

of " Hari Om Tat-Sat. " This also serves the purpose of Panchakshari

Gayatri Mantra.

 

 

Q.4. What is the most suitable time of the day for Upasana?

 

Ans. Brahm Muhoort i.e. an hour before sunrise in the morning, and

just before sunset in the evening to an hour thereafter bring forth

maximum result. During day Upasana may be carried out any time

according to one's convenience. Although a fixed routine in timings

is recommended yet it is not mandatory. As a matter of fact, mental

Jap may be carried on even while walking, travelling or lying on the

bed. (The movements of lips, vocal chord and tongue are forbidden in

the latter case.)

 

 

Q.5. Is Gayatri Jap permissible during night time?

 

Ans. Sages had advised Jap during the day-time for two reasons. One:

the nights are meant exclusively for rest. Any activity during the

night (including Upasana) is likely to affect one's health. Two:

since Sun is the deity of Gayatri, the radiations from the Sun are

readily obtained from sunlight during day. Nevertheless, Upasana

during the night is not a taboo. One may choose his own convenient

time for Jap without any apprehension regarding the procedure.

 

 

Q.6. Is Jap permissible along-with other activities?

 

Ans. One may perform Jap even while walking or without taking a bath

or during other physical activities. On such occasions, however, it

should only be a mental process without movement of lips, larynx and

tongue. Instead of taking the help of a rosary, a clock may be used

for keeping a count.

 

 

Q.7. Should one deliberate on the meaning of the Mantra during the

Jap?

 

Ans. As regards contemplation on the meaning of Mantra during the

Jap, it is recommended that one should only meditate on the deity

during Jap. The practical difficulty in thinking about meaning of

Mantra at the time of Jap is that it takes time to form imaginary

pictures in accordance with the meaning of every word and during this

time Jap cannot be interrupted. Jap should be continuous,

uninterrupted and non-stop like the flow of oil. Of course, the

meaning of Gayatri Mantra should be thoroughly understood. If it is

sought to form imaginary pictures of the meanings of different words,

this can conveniently be done at some other time but not with Jap.

 

 

Q.8. Is taking a bath essential prior to Jap? What should one wear

during the Jap?

 

Ans. It is more appropriate to sit in front of an altar after taking

bath, wearing clean clothes and perform worship in the morning with

due salutations and reverence. It keeps the mind happily steady and

helps in its concentration. But when duty hours are odd, a person is

sick or where it is not possible to arrange for water, one can

perform mental Jap without the help of Mala. Scriptures recommend

cleanliness of body and clothes as a pre-requisite for any religious

practice or worship. Since a routine of wearing freshly-washed

clothes during each session of Upasana, is to be maintained, one is

advised to be clad only in a two-piece garment, one each for covering

the upper and lower parts of the body e.g. Dhoti - Dupatta. However,

for protection against cold an additional under-garment can be worn.

Though the pundits prescribe cleanliness of body and clothes, it is

not considered mandatory for all occasions. Situations may arise when

the worshipper finds it difficult to adhere to this rule strictly.

Under such circumstances, one should not discontinue the routine of

worship. Otherwise, the aspirant is totally deprived of even the

partial benefit. Besides cleanliness, the objective of these

preparatory rituals is to help the worshipper in getting rid of

lethargy. A sick or weak person may wash his arms, feet and face, or

if possible wipe the body with a wet cloth.

 

Woolen or silken clothes do not absorb dirt and perspiration to the

extent cotton wears do. Nevertheless, these too require cleaning at

certain intervals. Since, now-a-days silk is obtained by boiling live

silk worms, silk wears are no longer considered appropriate for a

spiritual practice. These are not recommended for Upasana. The same

holds true for animal hides. The ancient sages used hides of animals

who died a natural death. This is no longer true. Animals are being

killed for their hides. Now-a-days a variety of other floor-spreads

(woolens, synthetics) are available ,which may be used; and cleaned

by washing or through exposure to sun from time to time.

 

 

Q.9. On what should one concentrate during Upasana?

 

Ans. Those believing in Divinity `with form' (Sakar) are advised to

concentrate on an idol or picture of Gayatri, whereas those having

faith in formless God (Nirakar) may concentrate in the central, part

of the sun, all the while imagining that the ethereal solar energy is

permeating and purifying the trio of, physical (Sthool) subtle

(Sooksham) and causal (Karan) bodies of the Sadhak). During Upasana,

it is necessary to concentrate one's thoughts exclusively on the

deity. Persistent attempts should be made to restrain thoughts from

wandering. Extraneous thoughts should not be allowed to enter the

mind.

 

 

Q.10. How does one meditate on Savita?

 

Ans. Spiritual tradition in India considers Gayatri as the most

powerful medium for invocation of Savita, the omnipresent cosmic

energy of God operating the natural functions in the animate beings

(flora and fauna) and in the inanimate objects (e.g. as fission and

fusion, magnetism and gravity in planets and stars). Since this

energy is manifestly (visibly) received all over this planet through

solar (and invisible stellar) radiations, it is logical to consider

the Sun as the representative of Savita. Experience shows that there

is maximum absorption of this energy at dawn.

 

While meditating on the rising Sun, the devotee has the advantage of

interacting with Savita with each of his/her three bodies. The

physical body (Sthul Sharir) is conceptualised as being purified by

permeation of solar energy through the millions of pores in the body.

The process of conceptualisation as Savita interacting with the

subtle body (Sukcham sharir), purifies the " Ideosphere " and deeply

meditating about integrating one's individual identity with the

cosmic existence of Savita, the devotee interacts through the causal

Body (Karan Sharir). (Ref. Upasana Ke Do Charan - Jap Aur Dhyan).

 

 

Q.11. How can one derive maximum benefit from daily Gayatri Upasana

during mornings and evenings?

 

Ans. Regularity in morning and evening Gayatri Upasana must be

strictly adhered to. Although total involvement and concentration are

essential ingredients of Upasana, this alone is not enough. For

keeping good health, one is required to perform a minimum amount of

manual labour to digest and assimilate the meals taken during the

day. Likewise, to reap the fruits of worship, it is essential to

adopt Upasana and Sadhana simultaneously.

 

To integrate Upasana, and Sadhana one is required to instill maximum

degree of faith (Nistha) in Upasana. Nistha is reflected as

steadfastness in keeping one's words and maintaining discipline and

regularity in habits. Incorporation of Nistha in Sadhana enhances

steadfastness, which in turn provides strength to the inherent power

of resolution and sufficient spiritual strength. The cumulative

effect of these attributes helps and inspires the Sadhak in adopting

a strict self-discipline which is called Tapascharya. For Anusthans,

these attributes are particularly essential. If these attributes are

incorporated in the day to day routine of worship the level of

Sadhana rises to that of an Anusthan.

 

 

Q.12. How can I raise the level of my day-to-day Upasana to get the

benefit of Anusthan?

 

Ans. It requires five hundred thousand Japs a year at the rate of 15

Malas per day. Sadhana of this type is known as an Abhiyan Sadhana.

Although this number is achievable simply by 15 cycles of Mala each

day, it is customary to supplement it with two `Laghu Anusthans' of

twenty four thousand Japs each during Navratari which falls in the

month of Chaitra (15th March to 15th April )and Ashwin (15th August

to 15th Sept.). Even otherwise, this practice is commonly followed by

all Sadhaks. Additional Sadhana during Navratris (nine auspicious

days occurring twice a year) further adds to the benefits of Abhiyan

Sadhana.

 

 

Q.13 What are the rules of Abhiyan Sadhana?

 

Ans. The basic rules of Abhiyan Sadhana are given hereunder:-

 

(a) The time of commencement: All days are considered auspicious for

initiating a good work. However, for this purpose a Parva (religious

auspicious period) would be the best choice. Amongst the auspicious

festivals, one may choose days like Basant Panchami, Guru Poornima,

Gayatri Jayanti etc. As regards of " Tithis " , Panchami, Ekadashi and

Poornima are considered auspicious and amongst the days, Ravivar,

(Sunday) Guruvar (Thursday) are the best suited.

 

(b) Self control (Samyam): Involvement in Upasana should be a gradual

process. In the beginning one attempts to adopt regularity in

practice by doing a minimum number of Malas each day at a fixed

convenient time. The same is true about other restrictions of self-

control. In the beginning one may follow these on Thursdays. Later,

if it is possible to adopt these self-controls for longer periods,

greater benefits accrue. The basic rules of the Sadhana are the same

as for any other Anusthan. Fasting (Half or full day), abstention

from sex, self service, Titikcha (Tolerance of heat and cold of

natural weather cycles with minimum necessities) are adopted at least

on Thursdays. During any form of fasting, mentioned earlier,

refraining from unnecessary chattering and abstention from sex are

must.

 

© Fasting : For food, liquid diets like milk, buttermilk, fruit

juices etc. are the best. Otherwise, one may depend on vegetables.

Even if this much is not possible only one meal may be taken each

day. It should, however, be free of salt and sugar (Aswad vrat).

 

(d) Keeping silent : One aspect of control on tongue is through the

control on taste. The other is by balanced and cultured speech. To

adopt it, one has to get rid of the old habits of intemperate

utterances. Maintenance of silence creates the ground for the change

in speech habits. For a working man, it is difficult to keep quiet

throughout the day. Nevertheless, it should not be difficult to find

out two hours in the morning or at any other convenient time during

the day for keeping silent. During the duration of silence, one

should do an introspection (Manan) to identify one's weaknesses,

vices and bad habits and think of ways to get rid of them. The void

thus created should be planned to be filled with good constructive

habits (Chintan). Thus, refraining from speech does not simply mean

keeping quiet anywhere. Seclusion is also necessary, where no

communication is needed even through signs and gestures. (e) Sex

abstinence : Amongst all physical activities of entertainment,

overindulgence in sex has the most disastrous consequences. One has

to pay heavily for the sexual acts during which vital life force is

drained out of the human body, making one progressively weaker

spiritually. On Thursdays, therefore, it is advised not only to

refrain from sex but also avoid thoughts and actions arousing sexual

impulse.

 

The above five principles are adopted on Thursdays only symbolically.

The objective is to train oneself in self-control in day to day

living so that one may ultimately persevere to follow them throughout

life.

 

 

Q. 14. What is the purpose of self-control in Abhiyan Sadhana?

 

Ans. Tap is meant for conservation of life-force and utilising it for

elevation of soul to higher levels of consciousness. The three

outlets through which about 80% of this vital force continues to leak

out of human body are: indulgence in delicious food, intemperate

utterances and sexual distractions and actions. The moment these are

controlled, the doors to progress open.

 

Self-control, however, does not simply mean control on sensory organs

and the thought process. The field of self-control encompasses

control on misuse of all types of resources. For instance, one is

advised to utilize each and every moment of life judiciously right

from leaving the bed in the morning till one falls asleep. Other self-

controls are maintenance of balance in physical labour, honest

earnings i.e. taking a livelihood based on just and lawful means of

production and expenditure of earnings for noble purposes. Amongst

all these, control on sensory organs is of prime importance.

 

 

Q.15. What are the rules of Akhand (unbroken) Jap?

 

Ans. Akhand Jap is performed on special auspicious occasions like

Gayatri Jayanti, Guru Poornima, Vasant Panchami etc. There are two

ways of doing it. It may be performed either for twenty-four hours or

between sunrise and sun-set. During the visibility of the sun (day-

time) a vocal mass chanting with rosary may be performed. The time of

beginning and end of an Akhand Jap should be the same in the forenoon

and afternoon. When it is meant for twenty-four hours, the period

involved includes a day and night in equal proportion. Traditions

permit a vocal chanting during the day and mental Jap in the night.

Wherever this procedure can be conveniently adhered to, it may be

adopted. Otherwise, mental Jap is generally more convenient for the

sake of uniformity. Dhoop-Deep should be kept continuously burning

during the period of Jap.

 

 

Q.16. What to do if there are disruptions during Jap?

 

Ans. If one is required to go to toilet in between a sessions, the

Jap can be resumed after cleaning of hands and feet. Taking bath

after each such disruption is not necessary. On sneezing, passing of

wind, yawning etc., purification is achieved by taking three Aachmans.

 

 

Q.17. What are the restrictions on Upasana during the inauspicious

days (birth or death in family etc.)?

 

Ans. On such occasions, although regular chanting of Mantra with

rosary and standard rituals are forbidden, mental Jap and meditation

may be done. The objective is two-fold. On the one hand, it protects

the devotee from mental and physical exertion, on the other, a

quarantine (Sootak) has to follow this rule. Members of such families

should avoid touching the idols of the deity, rosary, implements of

Sadhana etc. and do only mental recitations of the Mantra.

 

 

Q.18. Should women discontinue Upasana during menstrual periods?

 

Ans. While undergoing menstrual cycles, women are both mentally and

physically under exertion. Besides, they are unable to maintain the

required degree of physical cleanliness. As such, they are

recommended to do mental Jap only. This rule is also applicable to

other states of cleanliness (when there are discharges through sweat,

nose, eyes, boils etc.). Proper cleanliness is a pre-requisite for

any spiritual exercise.

 

 

Q.19. What is the posture recommended for turning the rosary (Mala)

during Jap?

 

Ans. 1. For Jap, select a secluded, noiseless place beneath a tree,

in a temple, or at the bank of a river.

 

2. Be seated in an upright position with crossed-legs (Sukhasan) or

on a raised platform if there is some discomfort on sitting on

ground. For sitting use a cotton or woollen spread. Animal hides are

prohibited. Let the spine be straight and relaxed. Now keep the left

hand on the palm turned upwards on the right lap.

 

3. Hold the rosary in the right hand so that it hangs like a garland

across the bridge formed by joining the thumb and ring finger.

 

4. Keeping the elbow of the right hand on the palm of the left hand

and the arm in a vertical position, turn the beads of the rosary

inwards (towards yourself) with the help of middle finger-beginning

from the main knot (Brahma Granthi). (Use of little finger and index

finger is forbidden).

 

5. On completion of each cycle of rosary, turn it backwards so that

the main knot is not crossed, i.e. the Jap in the rosary

is " unidirectional " . It can be done with the help of same fingers

which are used for turning the rosary. Keep the body still. There is

no harm in changing position if discomfort is felt after some time.

 

6. Pronounce the Mantra in whispers, so that it is audible to you

only.

 

7. If there is difficulty in using a rosary, fixed time for Jap may

be maintained with the help of a clock. As far as practicable,

uniformity of fixed time, duration and place should be maintained.

 

 

QUERIES ABOUT GAYATRI YAGYA

 

 

Q.1. What is the significance of Yagya in spirituality?

 

Ans. Gayatri has been regarded as the mother and, Yagya as father of

Indian spiritual tradition. Yagya finds place in all sacred and

auspicious ceremonies in Indian culture. In Gayatri Upasana too, it

is essential. The number of oblations in Havan may preferably be one-

tenth of the number of Japs in an Anusthan or Purascharan. However,

if it is not found convenient, one-tenth of this number would also

suffice.

 

The spiritual birth of a human being who is otherwise born as any

other animal, takes place on his initiation by a Guru, whereafter he

becomes a Dwij with Yagya and Gayatri as his parents. It, therefore,

becomes obligatory for him to serve his spiritual parents. Scriptures

prescribe daily ritual of Balivaishwa which means initially offering

a small morsel of everyday food as an oblation to fire. (Saying a

prayer at the dining table too is a variant of this ritual)

Poornahuti and Brahmabhoj are essential at the end of the Yagya. If

one is not able to participate in a Yagya on account of some

contingency, a coconut may be offered as oblation as Poornahuti

somewhere else, where a large Yagya is being performed.

 

 

Q.2. Is it necessary to perform Yagya along with Jap of Gayatri

Mantra?

 

Ans. Gayatri and Yagya form an inseparable pair. One is said to be

the mother of Indian culture and the other, the father. They are

inter-linked. Gayatri Anusthan cannot be said to be fully

accomplished unless it is accompanied by Yagya. In old affluent times

Agnihotra used to be performed with number of Ahutis equal to one-

tenth of the quantum of Jap, but now, in view of the prevailing

circumstances, Ahutis are given in one to hundredth ratio. Those

lacking in requisite resources fulfil the requirement of Yagya by

performing one-tenth additional Jap.

 

There is a reference in the scriptures to a famous ancient dialogue

between Janak and Yagyavalkya. Janak went on pointing out the

difficulties in daily performance of Yagya because of non-

availability of required materials whereas Yagyavalkya, while

emphasising the essentiality of performing Yagya, said that even if

charu and other materials are not available, food grains of daily

consumption can be offered in Havan. If they are also not available,

mental Yagya can be performed by offering meditation and divine

sentiments in the fire of reverence and devotion. It has thus been

emphasized that not only in Anusthan, but even in daily Sadhana,

Yagya is essential along with Gayatri Jap.

 

In emergency, house-wives used to utter Gayatri Mantra and offer five

morsels of first chapati in the hearth in the kitchen. The daily

routine of food to God before taking meals was known as Balivaishwa

(cf.. Saying Grace).

 

 

Q.3. Is it necessary to perform Yagya daily?

 

Ans. Gayatri and Yagya constitute a pair. Gayatri has been called

righteous wisdom and Yagya as righteous act. Coordination of both

gives wisdom to solve all problems. Yagya may be performed as and

when it is convenient. It can suffice to utter Gayatri Mantra and

offer ghee and sugar in fire. If it is sought to be more brief, the

purpose of symbolic worship of Agnihotra can also be fulfilled if a

Ghrit lamp is lighted, incense- stick is burnt and Gayatri Mantra is

uttered. If even this brief ritual cannot be performed daily, it

should be done once in a week or on any convenient day at least once

in a month. Those who are not acquainted with the procedure, and

facilitators and material resources are not available, can write to

Shantikunj for performance of Yagya in requisite quantity. Yagya is

performed daily in Shantikunj for two hours in three Yagyashala

having nine Yagya Kunds each.

 

 

Q.4. How many Kunds are required in a Yagya?

 

Ans. On a small scale, the members of the family may offer 2400

(cumulative) Ahutis in a Single Kund Yagya. If neighbours, relatives

and friends also wish to participate, a five Kundiya Yagya may be

organised and five thousand oblations offered.

 

 

Q.5. What type of Prasad is recommended during Poornahuti?

 

Ans. In the existing circumstances, it is advised to replace

Brahmbhoj with Brahmadan, wherein instead of sweets, literature

pertaining to Gayatri Sadhana is distributed as Prasad to the

deserving participants.

 

 

Q.6. What is the necessity of collective-Yagyas?

 

Ans. Yagyas at a larger scale are required to be performed to purify

the subtle environment and destroy pollution permeating the

atmosphere. It infuses religious sentiments and enthusiasm in persons

who are present and those who participate in it get an opportunity to

take a vow to abandon one vice by way of offering Dev-dakshina and

adopt one virtue or righteous tendency. In this way big Yagyas help

in uplifting the moral and ethical levels of the participants. The

meaning of the word Yagya is to do sacrifice, to give money in

charity and do worship. Its practical meaning is that one ought not

to spend his entire earnings on himself and his family, but should

also contribute a part of it for the welfare of others. It also

implies that divinity and gentlemanliness should be respected and

people should live together in mutual cooperation.

 

 

Q.7. Is `Agnihotra' during the nights justified for matrimonial

functions?

 

Ans. In fact scriptures advise performance of marriages and

associated Agnihotra (Yagya) during the day only. However, it has

become customary in India to perform marriages during the night

because of the convenience and leisure of participants. Agnihotra

associated with matrimonial functions performed during the night are,

therefore, exceptions. Although marriages during the night have

become a norm for this reason, the best period for the ceremony is

considered as the dusk time.

 

 

Q.8. What type of clothes are recommended during performance of Yagya?

 

Ans. During a Yagya, the purifying energy emanating from the

Agnihotra stimulates the outer skin and permeates the body through

the physical perforations, bringing out sweat and other impurities

from within. It is therefore, advisable to wear loose clothes to

permit an easy intake of ` Pran'- the life-force and excretion of

impure elements (Kalmash). For this reason, in ancient times a two-

piece wear of Dhoti and Dupatta was recommended which permitted a

free circulation of air in and around the body. Course, heavy and

tight clothing is not advisable for this very reason, Dhoti and Kurta

are cheap and convenient wears, which, besides meeting the above

objectives, also serve the purpose of religious and cultural

integrity. Dhoti and Kurta are also easily washable. In those regions

where Dhoti-Kurta are not traditional wears, clean-washed Pyjama may

be used. Socks should never be worn during the Sadhana. These are

considered as dirty as shoes. (However, to ward off extreme cold, one

may wear clean socks reserved exclusively, for this purpose). Though

traditionally a yellow Dupatta (Angavastra) on shoulders is

recommended, it is not mandatory. Ladies may wear yellow Saree or a

loose traditional wear. For Group performance, it is advisable to

keep stock of spare clothes for the visiting participants.

Continuance of a Yagya in the night is not justifiable.

 

 

Q.9. Is Akhand Yagya permissible?

 

Ans. Scriptures do not permit Akhand Yagya. Yagya should be completed

in a fixed time during the day only. The reason being the possibility

of insects, worms etc. getting killed in the sacred fire, which makes

it a violent and profane act.

 

 

Q.10. How are `Tantrik Mukhs' different from Vedic Yagyas?

 

Ans. As opposed to Vedic Yagya performed during the day, Tantrik

Mukhs are executed at night. `Holika Dahan', burning of `funeral

pyre' etc. fall in the category of Mukh. Mukhs are performed during

night for various reasons. The oblations consist of non-eatable and

untouchable objects. The sight too is not pleasant. The associated

rituals are predominantly full of Tamogun. There is also no

consideration for violence or non-violence during the performance.

For all these considerations and to avoid interference from prying,

Mukhs are organized at solitary, unknown places in utmost privacy.

 

 

QUERIES ABOUT ANUSTHANS

 

 

Q.1. What is the difference between daily Upasana, Anusthan and

Purascharan?

 

Ans. Daily worship is a part of routine day to day living. Anusthan

is a worship of a higher order in which the devotee is bound by many

restrictions and has to follow specified rules and regulations.

Consequently, in the latter case, special benefits accrue.

Purascharan, however, is a still higher specialised form of Sadhana.

For Purascharan a number of specific Mantras and rituals are to be

followed. Thus, only an individual with an advance of training is

capable of performing a Purascharan. For a layman, therefore,

Anusthans are recommended, which are easy to perform.

 

 

Q.2. What are the types of Anusthans? How much time is required for

each?

 

Ans. There are three types of Anusthans small (Laghu) medium

(madhyam) and Big (Uchch). The counts are as follows :

 

1) Small Anusthan: 24000 Japs to be completed in 9 days at the rate

of 27 cycles of rosary per day. Time taken: on an average, 3 hours

per day (with about 10 to 11 Malas per hour).

 

2) Medium Anusthan: 1,25000 Japs to be completed in 40 days at the

rate of 33 Malas per day. Time taken: 3-4 hours per day.

 

3) Big Anusthan: 24,00,000 Japs to be completed in a year at the rate

of 66 Malas per day. Time taken: about 6 hours per day.

 

 

Q.3. What are the pre-requisites for an Anusthan?

 

Ans. Cleansing of body, clothes and implements of worship; the six

rituals; `Panchopchar'; Jap; Meditation ; `Suryarghdan'; (A small

Kalash with water and incense are kept along with a photograph or

idol of the deity.) Oblations of : water, `Akchat', `Chandan',

`Flowers' and `Naivedya'. `Avahan' and `Visarjan' at the beginning

and end are associated with Gayatri Mantra; Yagya and Brahmbhoj.

 

 

Q.4. What are the basic rules of an Anusthan?

 

Ans. The set of rules to be followed are :- (1) As far as

practicable, regularity of time and number in the Jap should be

maintained in the routine with minimum possible deviations. (2) The

five basic principles i.e. (i) fasting (ii) abstention from sex (iii)

self-service (iv) sleeping on ground (v) refraining from leather-ware

like shoes etc., are to be followed. (One may instead use synthetics,

rubber etc.) If sleeping on ground is not safe because of dampness,

insects etc., a hard wooden bed may be used. Self service is

essential in making shaves, (avoid the barber) cleaning of clothes

(don't send them to the laundry) personal and for other physical

requirements. In case it is inconvenient to cook one's own food, help

of a close family member- wife, mother, sister etc. may be taken.

Prepared food items from market (restaurants, dhabas etc.) are

strictly forbidden. Sex is taboo during an Anusthan. Not only one

should avoid physical sex, stimulation of sex impulse through even

casual thoughts and sight should also be checked. Ladies coming in

contact should be treated as mother, sister or daughter. The same is

applicable to the behaviour of women towards men.

 

Fasting can be done in one of the following ways: (a) Only liquid

food like buttermilk, milk, fruit juice etc. (b) Subsisting on fruits

and vegetables only © taking tasteless food items devoid of salt,

sugar and spices (d) partaking only one meal a day (e) choosing only

two food items during the period of Anusthan.

 

 

Q.5. Is it possible to have an Anusthan performed by someone else?

 

Ans. To get Jap performed by others on payment on one's behalf

amounts to purchasing labour and deriving advantage out of it. This

earns no merit. There are some important tasks which require to be

carried out by one's own self. It becomes ridiculous if they are got

done by others. Can a servant be appointed to study on one's own

behalf ? Can one entrust his sleep to someone else? Nobody appoints

someone else to procreate children on his behalf. How can a disease

be cured if a person other than the patient is paid and asked to take

treatment on behalf of the patient? In the same way devotional

worship of God has to be done in His proximity, attained by the

devotee in person. Self-discipline , penance or endurance are

required to be practiced and friendship is nurtured by a person

himself. Physical exercise is also done by a person himself. The same

norm applies to Sadhana.

 

As for as practicable, one should perform his or her own Anusthan, In

specific cases of contingency it can be entrusted to a qualified

Brahman. The term Brahman here needs an elaboration. In ancient times

individuals considered Brahmans were scholars of the science of

Brahma. They possessed a high level of upright character, lived a

virtuous life with minimum means of sustenance and comfort. Now-a-

days, it is difficult to find such Brahmans, who besides having been

born in a Brahman family (by caste and heredity) and wearing

traditional costumes of Brahmans of yore also have the credibility of

Brahmanism in their character, behaviour and thoughts. It is very

difficult to find a true Brahman from amongst hordes of hypocrites

masquerading as Brahmans. It is, therefore, recommended that if at

all necessary, irrespective of caste and creed, Anusthan may be

entrusted to such an individual of high character who has an

infallible faith in God and is not desirous of any worldly gains of

name, fame or material gain.

 

 

Q. 6. Does one himself benefit by doing Jap-Anusthan for others?

 

Ans. It is true that like helping the needy through one's own

resources, a person reaps spiritual benefits while performing Upasana-

Tap for others ( " Distant therapy " ). The only condition is that it

should be carried out to support a deserving cause. On the contrary,

if divine powers are sought to further some misdeed, it becomes a

sinful act. Purity of motive is, therefore, a pre-requisite for an

Anusthan.

 

 

Q.7. Is acceptance of a donation or gift in cash or kind is

permissible in lieu of an Anusthan done for others?

 

Ans. It is sanctioned to the extent of minimum amount for bare

sustenance. Very little benefit accrues when an Anusthan is performed

for others with an eye on deriving maximum personal benefit.

 

 

Q.8. What is the time of the day recommended for Jap during an

Anusthan? Is it necessary to complete Jap at a stretch?

 

Ans. Mornings are best suited. Otherwise, one may complete the count

in instalments at different periods of the day.

 

 

Q.9. What to do if there is some irregularity during the Anusthan?

 

Ans. There should not be any apprehension about incurring any divine

displeasure as a consequence of an unavoidable irregularity during

the Anusthan. Nevertheless, it is advisable to seek protection of a

competent Guru toward off possible disturbances and to take care of

advertent or inadvertent errors. This service is also provided free

from Shantikunj, Hardwar, Uttar Pradesh, India. One is advised to

send details of personal introduction and time proposed for the

Anusthan for receiving spiritual protection and rectification of

errors through the power of Guru. It will doubly ensure success of

the Anusthan.

 

 

Q.10. What is the significance of Havan (Yagya) in an Anusthan?

 

Ans. Jap and Havan are basic ingredients of an Anusthan. After

initiation (Dikcha) the worshipper (Sadhak) makes a total surrender

to Gayatri and Yagya (his spiritual parents), which are inseparable.

Invocation of both is done through specified procedures during the

Anusthan.

 

 

Q.11. What are the number of `Ahutis' prescribed for various types of

Anusthans?

 

Ans. In ancient times, it was convenient to oblate one tenth of the

total number of Japs in the Havan in an Anusthan. In the present

circumstances, it is sufficient to offer one hundredth number of

`Ahutis'. The number thus amounts to :- (a) Small Anusthan - 240

Ahutis. (b) Medium Anusthan - 1250 Ahutis. © Big Anusthan - 24000

Ahutis. The number may however, be varied depending on circumstances.

 

 

Q.12. How are the number of Ahutis distributed during the Yagya

(Havan) in course of Anusthans?

 

Ans. Havan may either be performed each day or on the last day of the

Anusthan. Oblations required each day are equal to the number of

`malas', (cycles of rosary) whereas on the last day the number of

`Ahutis' should be equal to one hundredth of the total number of Japs

(recitation of Mantras).

 

When more than one person participates in the Havan, the cumulative

number (number of persons multiplied by number of Ahutis) is counted.

(e.g. 100 Ahutis by 5 persons will be considered as 500 Ahutis; for

240 Ahutis 6 persons may offer together 40 `Ahutis' each etc.).

 

 

Q.13. What is the ideal `Bramhabhoj' after completion of the

`Anusthan'?

 

Ans. In an Anusthan the last ritual is `Brahmbhoj' after Poornahuti

in the Havan. Traditionally it requires feeding Brahmans or young

maidens. Qualified, deserving Brahmans are not easily available,

these days. Alternatively, maidens (who being symbolic of mother

power of God the Matri Shakti, are fed to augment faith) are offered

food, but at times they are not permitted by self-respecting parents

to take food in a stranger's house. Brahmbhoj has, thus, ceased to

have relevance in the contemporary society.

 

Under these circumstances, Brahmdan i.e. `Dissemination of spiritual

wisdom' (Sadgyan) can truly serve the purpose of Brahmbhoj. For each

Ahuti, one is recommended to donate one paisa (one hundredth of local

currency) for Brahmdan and with this amount procure literature

pertaining to `Yug Nirman' (resurrection of moral values in the

society) and distribute it to deserving persons. In this manner, one

can sow seeds of spiritual wisdom in many hearts, the fruits of which

are reaped by the readers and motivators alike.

 

 

Q.14. What should one do if some unfavourable unforeseen events occur

during an Anusthan?

 

Ans. Under such circumstances one may discontinue the Sadhana, Jap

etc. for the period and resume it later from the count of disruption.

However, a mental recitation, without a rosary, is permissible in all

circumstances.

 

 

MISCELLANEOUS

 

 

Q.1. Why is Gayatri Mantra regarded as Guru Mantra?

 

Ans. Every body knows that one can learn very well under the direct

guidance of a capable teacher. This, however, does not mean that a

person devoid of knowledge and character be accepted as Guru. Instead

of accepting an illiterate person as teacher and suffer the

consequences it is better to regard the scriptures or any rishi or

devatma as one's Guru and for this purpose even a picture or an idol

of the person concerned can be used. All human beings are born

through the same biological process as other animals. Man is,

therefore, in no way different from other species of animal kingdom,

until he takes the first step towards his spiritual evolution by way

of initiation in Sadhana. This ceremony of initiation amongst the

Hindus is known as the Upnayan Sanskar. (Baptising amongst the

Christians.) The newly initiated person is called a Dwij (i.e. born-

again) in spiritual parlance. Each Hindu is traditionally required to

undergo Upnayan Sanskar. In course of this ritual, the subject is

made to wear a Janeu (sacred thread) across the body on the left

shoulder as a constant reminder to follow the disciplines of Gayatri

in life, (The Christians wear the crucifix for a similar purpose).

During the Upnayan ceremony, the Guru initiates the person concerned

exclusively in Gayatri Mantra. This is why it is known as the Guru

Mantra.

 

Literally too, the word `Guru' in Sanskrit means `Heavy', `powerful'

or `significant'. Since, this Mantra has been referred to in the

scriptures as the very manifestation of omnipotence and omniscience

of God it is justifiably called as Guru Mantra.

 

 

Q.2. Is Diksha necessary for Sadhana?

 

Ans. Aspiration for salvation is the birth right of all human beings.

Scriptures say that in the biological kingdom created by God three

phenomena are extremely rare. One - to be born as a human amongst the

innumerable species of living beings; Two - a strong aspiration for

salvation from bondage and three - the patronage of a spiritual

preceptor and guardian (Guru). Coming in contact with a true Guru and

a desire to be initiated are the greatest blessings of life. The

credibility of Guru, is however, the most significant aspect

of " Dikcha " . According to scriptures the Guru must have four basic

qualifications:

 

He must be:

 

(1) " Shrotiya " - i.e. not only well-versed in scriptures but also the

one who knows their subtle secrets and has realized their true import

in his life.

 

(2) " Vrijino " - with a spotless reputation; sinless.

 

(3) " Akamahata " - i.e. he should have no other motive except that of

purely doing good to others. He should be an ocean of compassion -

without any ulterior motive of name, fame or any material gain.

 

(4) " Brammavittam " - The one who has himself realized God. The Guru

is not only a teacher. He transmits spirituality, by personal

example. Thus, a grave risk is involved if one falls in the clutches

of a fake Guru. If, because of ignorance, someone has taken a Dikcha

earlier from an unqualified person, prudence demands seeking a true

Guru for spiritual growth, Such Gurus are, of course, rare now- a-day.

 

 

Q.3. What are the rules to be followed after taking Diksha?

 

Ans. After initiation, the devotee is expected to maintain regularity

in daily routine of worship (Upasana), a persistent endeavour for

developing purity in thoughts words and deeds by studying scriptures

and interacting with saintly persons (Sadhana) and by donating a part

of one's time and resources for welfare activities (Aradhana). Strict

adherence to the routine of Upasana - Sadhana - Aradhana is

essential. Nevertheless, if there are some momentary disruptions

because of contingencies, one should not have any misgivings about

divine displeasure, because God, like mother, is full of love,

patience and forgiveness.

 

Though certain restrictions on diet (such as vegetarianism and

abstention from hard drinks) are recommended for accelerating

progress in Sadhana, these are not mandatory for the beginner. The

devotee has free choice of time and period of Upasana to suit his /

her routine.

 

 

Q.4. Will one incur divine displeasure if there are some inadvertent

errors during worship ?

 

Ans. Absolutely not. The Creator is like our Mother. The Divine

Mother has only love for her children. How can She punish unless the

fault is deliberate? One may contemplate on God even while lying on

bed (when one is sick) or without proper physical cleanliness or

rituals. The benefits, however small, will definitely accrue. One

should not have the least apprehension about harm or divine

displeasure due to errors in worship. If any mistake is committed in

the rituals of Tantrik Sadhana, the deities, who are mostly demoniac,

may get annoyed and harm an errant Sadhak. However, Gayatri is the

Divine Shakti, the affectionate mother, full of forgiveness and

compassion. She loves her child who lisps and cannot even speak

properly. Gayatri is such a Kamdhenu.

 

Even erroneous worship having righteous aims and objectives becomes

fruitful, if it is faithfully done. It is said about Valmiki that he

could not even utter Ram properly and by uttering `mara, mara'

attained godliness. In Rightist path of Sadhana, sentiments are more

important than rituals. None has been harmed on account of any

omission in the method of Gayatri worship. Still, if there is any

apprehension, the guidance of a spiritual master in this path of

Sadhana can be sought in the matter.

 

 

Q. 5. What are indications of progress in Sadhana?

 

Ans. After prolonged and persistent `Sadhana' with faith and

dedication , the following characteristics appear in the devotee:-

 

1. Magnetism in personality; sparkling eyes; force in speech; a

glowing countenance; gravity and stability in expression. These

qualities deeply impress everyone coming in contact with the devotee.

People interacting with a devotee of Gayatri behave in conformity

with his / her wishes.

 

2. The devotee feels a new celestial energy operating from within.

 

3. The devotee progressively loses interest in improper (sinful)

activities. If, some wrong is inadvertently committed by him, he

feels extremely repentant. He neither becomes elated on favourable

happenings, nor loses equanimity while facing unfavourable

circumstances.

 

4. If he curses someone on becoming deeply hurt, the adversary

encounters great misfortune.

 

5. On the other hand,, his good wishes always result in the welfare

of the concerned person.

 

6. He develops the faculty of thought reading. None can hide his

shortcomings, covert actions and motives from the penetrating gaze of

a Gayatri devotee.

 

7. He can communicate telepathically with people living far away.

 

8. The environment around him is very quiet and serene. People find

unusual peace, purity and serenity in his presence.

 

9. When at the zenith of his progress, he can paranormally transfer a

part of the spiritual energy (collected by him in course of his

Sadhana through `Tapascharya'), to any deserving individual, for

which the latter need not make the required effort. This is called

the process of `Shaktipat' in yoga, which the Guru uses for grooming

the best disciple as his successor.

 

10. While contemplating, during the waking hours or in course of

meditation he may see emissions of multicoloured lights, other para -

normal lights or hear celestial sounds or words.

 

These are some visible signs of progress in `Sadhana' Besides, the

devotee acquires many paranormal capabilities, which are much beyond

normal human experience, knowledge and resources.

 

 

Q.6. I have been doing Gayatri Sadhana regularly. Nevertheless, at

times, I feel depressed and dissatisfied with my progress. What is

the remedy?

 

Ans. The feelings of occasional depression, dissatisfaction with

progress and momentary loss of interest are not uncommon in course of

Sadhana.

 

In order to understand this paradoxical phenomenon, it is necessary

to understand three successively higher phases of spiritual

evolution. These are known as :-

 

(1) The Mantra Diksha or Initiation

 

This is the initial Kindergarten stage - the `Bhuha' stage of Dikcha,

in which the `Acharya' - a representative of Guru, introduces the

novice to the concept of Gayatri disciplines through `Baikhari Vani'

(by speaking). Any contemplative, spiritually- wise, high-character,

talented, person may assume the charge of an `Acharya'. Nevertheless,

this is a great responsibility, since after establishing the

spiritual relationship, sins and virtues of the disciple are shared

by the Guru. Since the Guru, by definition, is sinless, his

displeasure on any dereliction by the devotee is quite natural.

Besides, it must also be very clearly understood, that merely

admission to the school of Sadhana through Mantra Dikcha is not

sufficient. The devotee must persistently endeavour to qualify for

the higher stages of Diksha.

 

(2) Agni Diksha or Pran Diksha

 

This is the `Bhuwaha' stage of Dikcha carried out extra-sensorially,

through `Madhyama' and pashyanti Vani (Telepathic and soul-to-soul

communication). In this case the Guru undertakes refinement and

development of the Sukchma Sharir - the conscious and supra-conscious

levels of mind (`Man': `Budhi', `Chitta' and `Ahankar') of the

devotee. When the devotee graduates to this next higher class of

`Agni Dikcha', the Guru extra-sensorally transmits a part of the

spiritual charge (Pran) to the devotee, from his own spiritual

battery accumulated after prolonged Tapascharya. The `concepts'

planted and developed during the Mantra Dikcha are now translated

into `action' by this new acquisition of powerful energy (Pran). At

this stage, there is a great turmoil in the inner-self of the

devotee, which he/ she apparently feels as a fast growing

dissatisfaction with his / her progress, uneasiness and momentary

depression. These external symptoms are, in fact, an indication of

the churning, taking place within deeper levels of the soul. Hence,

unless the devotee feels this turmoil, it is to be assumed that the

activation by the Guru has become feeble, because of some

shortcomings in the devotee's Sadhana.

 

After Agni Dikcha, the devotee becomes more enlightened and is able

to discern his / her personal faults, however trivial they are. The

term Agni Dikcha owes its nomenclature to the process of

`Incineration in the inner-self by the fire of discernment'. The

phenomenon is parallel to the exercise of Tapascharya for the

purification of physical body.

 

There are three clear signs of a person undergoing Agni Dikcha. (1) A

strong inclination to perform `Tap' for self-purification, (2) A

feeling of discontentment with one's progress and a desire for speedy

innergrowth and (3) realisation of many shortcomings in one's

thoughts, behaviour and nature.

 

Here, it must be emphasised that `Only that Guru can give Dikcha, who

has himself earned and conserved sufficient spiritual charge by

performing Tapascharya'.

 

(3) Pran Dikcha (`Swaha' stage)

 

This is the highest level of Dikcha in course of which the transfer

of spiritual energy takes place from the soul of the Guru to the soul

of the devotee. This is the process through which the Guru hands over

spiritual succession to the most deserving disciple. In other words,

it means appointing the spiritual successor.

 

 

Q.7. Why is the Sadhak advised to keep the progress in Sadhana a

secret?

 

Ans. The purpose of keeping Sadhana secret is only to avoid the

possibility of confusion because of multiple interactions with

people, so that after dispelling all doubts, one holds fast to it

firmly and marches ahead on the chosen path. People try to criticize,

find faults and suggest new methods and create doubts in the mind of

the Sadhak, if he discusses the method of his Sadhana with several

persons. Everyone who is consulted will suggest something new and the

Sadhak's mind will get confused and he will lose faith. He will then

change frequently his method of Sadhana and on account of doubt get

deprived of its benefits. It is therefore, essential to have full

faith in one's well settled method and it should be pursued with

unflinching devotion, under the guidance of an accomplished Guru.

 

 

Q.8. How is Gayatri relevant for humankind in the present times ?

 

Ans. Each individual is born with certain characteristic traits and

IQ., all of which can not be explained as genetic inheritance. For

instance, genetics has no explanation for the rare birth of a saint,

genius or an idiot in several generations of a family. It is also a

fact that many of these exclusive personal traits change in course of

growth of the person from childhood to adulthood. Modern scientists

generally ascribe these changes to social environment and education.

The science of today is, however, unable to throw light on the

reasons for presence or absence in an individual of characteristics

like empathy, compassion, large-heartedness, tolerance, courage,

equanimity and creativity. Nor has modern science succeeded in

devising gadgets or courses for inculcating these virtues. The

spiritual masters in the East on the other hand, maintain that the

Absolute Repository of all virtues, which we call as GOD, is that

source from which it is possible to acquire positive traits by

personal endeavour through specific Yogic exercises under the

guidance of a Guru. This is the objective of all spiritual pursuits

in the East.

 

Ever since the dawn of civilization in India, it has been emphasized

that no amount of material progress in science and technology can

bring about lasting happiness, peace and prosperity for humankind,

unless the individual - the unit of family, society, nation and

global population, is transformed by infusion of positive thinking.

The so-called progress in the West is also responsible for two world

wars, nuclear-proliferation, environmental pollution, disparity in

living standards, conflicts, poverty and disease all-over the world.

Gayatri is a panacea for all problems - Personal, Family, Social,

National or Global : The Gayatri Sadhana is a product of thousands of

years of research. Following Gayatri Yoga any individual,

irrespective of caste, class, colour, nationality, social status and

religious affiliation can acquire strength from the Indwelling

Divinity for solving all problems of life.

 

 

Q.9. What is " VAAM MARG " ?

 

Ans. Yogic Sadhanas are carried out in two ways. These are designated

as the `Dakchin Marg' and `Vaam Marg' or Tantra. References in this

book pertains to the Dakchin Marg - which is the process (Sadhana) of

attracting the omnipresent powers of divinity, interacting with them

by developing spiritual magnetism and cultivating paranormal

faculties there from. The Vaam Marg, on the other hand, is the

technique of pulling out bio-energy from living beings and utilizing

it for exercising psychic control over others and for exorcist

activities.

 

The source of Tantrik power is not the universal divine powers, but

the physical energy produced by friction of subtle particles of

nature rotating around their axes at tremendous speeds. Tantriks call

this energy as Durga or Kali. In practice, the Tantrik excites the

bio-energy of an animate being by violently killing it or inflicting

excruciating pain on it by extraction of flesh or blood. It is

tempting for some highly egoistic and ambitious persons to acquire

extraordinary powers through Tantra, But its practise is extremely

complex and dangerous. Only an extraordinarily courageous and

fearless person learning under an expert can achieve success in

Tantra. There are numerous instances of persons becoming mentally

deranged, permanently paralyzed, sick, losing power of speech, sight

or hearing in course of Tantrik practices. The details of Tantra

have, therefore, been kept secret and out of reach of common man. In

ancient times Tantra was used for welfare activities like self-

defence, espionage, treatment of terminally ill and for enhancing the

intelligence quotient of mentally retarded. The practice is now

extremely rare.

 

 

Q.10. According to the Law of Karma, everyone has to face the

consequences of one's good or bad deeds. How is it then possible for

Gayatri to absolve one from sins?

 

Ans. It has been described that Gayatri dispels the darkness of sin.

It does not mean destruction of the result of sin. It means getting

rid of sinful tendencies.