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Gayatri Mantra
The "Gayatri mantra" has been
personified into a goddess
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The Gyatr Mantra is a highly revered mantra of the Vedic
tradition. J ust like all the Vedic Mantras Gayatri Mantra is
considered not to have an author and like all other mantras is
believed to have been revealed to a Brahmarshi , in this case
Brahmarshi Vishvamitra. This is a Vedic Sanskrit verse from a
hymn of the Rigveda (3.62.10).Gayatri is the name of the
Gayatri meter in which the verse/hymn runs.
[1]
The most
interesting aspect of the mantra is that the mantra is considered to
be not different from the divine entity that forms the content of
the mantra. Thus name of the divine entity contained in the
mantra is also called Gayatri. In other words, Gayatri mantra is
not just a means of worship but is an object of worship by itself.
The word 'Gayatri' is used in reference to the Gayatri mantra as an
object of worship apart from being used as a reference to the
divine entity described in the mantra. It is in this sense of Gayatri
Mantra as an object of worship that the Mantra is personified into
a goddess.
As the verse can be interpreted to invoke the deva Savitr, it is
often called Svitr mantra.
[2]
Depending on how Savitri is
interpreted, this mantra can be seen as connected to Sun Worship,
Yoga,Tantra and Mother Goddess .
Its recitation is traditionally preceded by o and the formula bhr
bhuva sva, known as the mahvyhti ("great (mystical)
utterance"). It is made up of three (mystical) utterances: Bhooh,
Bhuvah and Svah. The three utterances are taken as the names of
three worlds :- Bhooh: the terrestrial, Svah: celestial and Bhuvah :
the world connecting terrestrial to celestial. From a meditational
point of view, Bhooh, Bhuvah, Svah are mystically interpreted as
the three degrees/levels of depths of meditation : Conscious, Semi-
conscious and the Unconscious.
The Gayatri Mantra is repeated and cited very widely in vedic
literature,
[3]
and praised in several well-known classical Hindu texts
such as Manusmti,
[4]
Harivamsa ,
[5]
and the Bhagavad Gita .
[6][7]
The mantra is an important part of the upanayanam ceremony for
young males in Hinduism, and has long been recited by Brahmin
males as part of their daily rituals. Modern Hindu reform
movements spread the practice of the mantra to include women and
all castes and its use is now very widespread.
[8][9]
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http://en.wikipedia.org/wiki/Gayatri_mantra
Gayatri Mantra - Wikipedia, the free encyclopedia
http://en.wikipedia.org/wiki/Gayatri_mantra[03/18/2014 4:29:00 AM]
Gayatri Mantra Audio
Recitation of Gayatri Mantra (19 seconds)
Problems playing this file? See media help.
Contents
1 The Mantra
1.1 Text
1.2 Meaning of key words
1.3 Savitur
1.4 VareN(I)yam
1.5 bhargah
1.6 devasya
1.7 dheeemahi
1.8 dhiyah
1.9 nah
1.10 prachodayat
1.11 Meaning
1.12 Modern Translations
1.13 Paraphrases
2 Role in Vedic and Vedantic literature
3 Modern Brahmanical usage
4 Modern reception outside of the Brahmin caste
4.1 Brahmoism
4.2 Hindu revivalism
4.3 Popular culture
5 Notes
6 References
The Mantra [edit]
Text [edit]
Recitation of the Gayatri Mantra is preceded by o( ) and the formula bhr bhuva sva (
), known as the mahvyhti ("great (mystical) utterance"). This prefixing of the mantra proper is
described in the Taittiriya Aranyaka (2.11.1-8), which states that scriptural recitation was always to begin with
the chanting of the syllable o, followed by the three Vyahrtis and the Gayatri verse.
[10]
Following the
mahvyhti is then the mantra proper, the verse RV 3.62.10:
In Devanagari :




In IAST:
O bhr bhuva sva
tt savitr vre(i)ya
bhrgo devsya dhmahi
dhyo y na pracodyt
Whereas in principle the gyatr metre specifies
three pdas of eight syllables each, the text of the
verse as preserved in the Rigveda Samhita is one
syllable short, the first pda counting seven instead
of eight. Metrical restoration would emend the
attested tri-syllabic vareya with a tetra-syllabic vareiya.
[11]
Meaning of key words [edit]
Savitur [edit]
The word Savitur is the genitive case of savitr. savitr etymologically means 'that which gives birth' ( u =
priprasav ) Connotatively it is taken as 'the power inside the Sun' or the Sun itself. It is interpreted as the life-
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generating ability of the Sun or the source inside organisms that generates/inspires/drives various physical,
intellectual and spiritual activities of the organism.
VareN(I)yam [edit]
varya is derived from the verb root 'vr' =to choose, to select; varya means the most choosable, the best.
bhargah [edit]
bhargah is derived from the root bhrj =to be luminous. Thus bhargah means the self-luminous one.
devasya [edit]
devasya is the genitive case form of the word deva which is derived from div =luminous/ radiant but
connotatively means the divine
dheeemahi [edit]
dhmahi comes from the transitive verb root 'dh' =to think about (something/somebody), to meditate upon
(something/somebody). Thus dhmahi means we meditate upon (something/somebody).
dhiyah [edit]
dhiyah comes from the nominal root 'dh' =intellect, , a faculty of the spirit inside the body,life activity etc.
dhiyah is the plural of dh.
nah [edit]
Significance of 'nah' is that it is typically a Vedic Sanskrit word which in ordinary Sanskrit is equivalent of
'asmka'=our
prachodayat [edit]
pracdayt comes from the causative form 'cd' of the transitive verb 'cud' =to move in a specific direction. cd
=to cause to move (something/somebody) in a specific direction. pra- is the prefix. pra- =well, intensely. pracud-
>pracd =to cause intensely to move (something/somebody) in a specific direction. pracdayt =we wish/ it is
wished 'may it intensely cause to move (something/somebody) in a specific direction'
Meaning [edit]
The traditional interpretation of the Mantra is by Sayana . It is :
Line1: tt =that; savitr(savituh) =of Savita (the all-inspiring, all-creating one); vre(i)ya =the most
meditation-worthy , the most knowable and hence the most relishable;
Line2: bhrgo(bhargah) =self-luminous radiance ,devsya =of the divine; dhmahi =We meditate upon;
Line3:dhyo(dhiyah) =activities, properties and intellect ; y(yah) =which ; na =our ; pracodyt =inspires ;
He sets the word order of the Mantra into the following form: y(yah), na, dhyo(dhiyah), pracodyt, tt,
devsya, savitr(savituh), vre(i)ya, bhrgo(bhargah), dhmahi. This forms a 'which....that' type (relative
clause based) complex sentence in Sanskrit.
y(yah) =which; na =our; dhyo(dhiyah) =activities, properties and intellect ; pracodyt =inspires ;tt =that;
devsya =of the divine; savitr(savituh) =of Savita (the all-inspiring, all-creating one); vre(i)ya =the most
meditation-worthy , the most knowable and hence the most relishable; bhrgo(bhargah) =self-luminous radiance;
bhrgo(bhargah) =self-luminous radiance; dhmahi =We meditate upon;
This can be put into English as " We meditate upon that most meditation-worthy , the most knowable and hence
the most relishable self-luminous radiance (in the form of Parabrahman ) of the divine called Savita (the all-
inspiring, all-creating one), which inspires our activities, properties and intellect"
Gayatri Mantra - Wikipedia, the free encyclopedia
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Modern Translations [edit]
A translation of the Gayatri verse by Ralph T. H. Griffith
[12]
is as follows:
"May we attain that excellent glory of Savitar the god:
So may he stimulate our prayers."
The Hymns of the Rigveda (1896),
It may be noted that Griffith does not take the Mantra as a complex sentence with a relative clause
as is done by Sayana
Analysis of the constituent words is as follows:
[13]
dhmahi "may we attain" (1st person plural middle optative of dh- 'Unify' etc.)
tat vareiyam bharghas '"that excellent glory" (accusatives of tad (pronoun), vareniya-
'excellent' and bhargas- 'radiance, splendour, glory')
savitur devasya "of the lord savitar " (genitives of savitr-, 'stimulator; name of a sun-deity'
and deva- 'god, deity')
ya pracodayat "who has the ability to encourage" (nominative singular of relative pronoun
yad-, causative 3rd person of pra-cud- 'set in motion, encourage, urge, impel')
dhiya na "our prayers" (accusative plural of dhi- 'mind, thought, meditation' and na
enclitic personal pronoun)
The literal translation of the Mahvyhti formula bhr bhuva sva prefixed to the verse is
"earth, air, heaven".
[14]
These are the names of the first three of the seven vyhti or higher
worlds of Hindu cosmology .
Paraphrases [edit]
The following is a list of English paraphrases or free translations.
2. Let us worship the supreme light of the Sun, the God of all things, who can so well guide our
understanding, like an eye suspended in the vault of heaven
author year paraphrase note
Sir William
J ones
1807
"Let us adore the supremacy of that divine
sun, the god-head who illuminates all, who
recreates all, from whom all proceed, to
whom all must return, whom we invoke to
direct our understandings aright in our
progress toward his holy seat."
[15]
Savita is taken as the
Sun, Like Sayana the
whole mantra is taken
as one single sentence
with a relative clause .
William Quan
J udge
1893
"Unveil, O Thou who givest sustenance to the
Universe, from whom all proceed, to whom
all must return, that face of the True Sun now
hidden by a vase of golden light, that we may
see the truth and do our whole duty on our
journey to thy sacred seat."
[16]
Sir William J ones is
followed
Sivanath Sastri
(Brahmo
Samaj)
1911
"We meditate on the worshipable power and
glory of Him who has created the earth, the
nether world and the heavens (i.e. the
universe), and who directs our
understanding."
[17]
Bhur Bhuvuh Svah is
taken as part of the
Mantra, Like Sayana
the whole mantra is
taken as one single
sentence with a relative
clause.
Gayatri Mantra - Wikipedia, the free encyclopedia
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Swami
Vivekananda
1915
"We meditate on the glory of that Being who
has produced this universe; may He enlighten
our minds."
[18]
Like Griffith, takes the
mantra as made up of
two different sentences
unlike Sayana or Sir
William J ones
S.
Radhakrishnan
1947,
1953
1. " We meditate on the effulgent glory
of the divine Light; may he inspire
our understanding."
[19]
2. "We meditate on the adorable glory of
the radiant sun; may he inspire our
intelligence."
[20]
Like Griffith, takes the
mantra as made up of
two different sentences
unlike Sayana or Sir
William J ones
Role in Vedic and Vedantic literature [edit]
The Savitri mantra is cited widely in Vedic texts.
The Rigvedic stanza 3.62.10 is found a number of times in the mantra listings of the rauta
liturgy,
[21]
where it is used without any special distinction, typically as one among several
stanzas dedicated to Savitar at appropriate points in the various rituals. Accordingly, the
stanza is cited several times in the Brahmanas and the Srauta-sutras.
[22]
In this corpus, there is only one instance of the stanza being prefixed with the three
mahavyahrtis.
[23]
This is in a late supplementary chapter of the Shukla Yajurveda samhita,
listing the mantras used in the preliminaries to the pravargya ceremony. However, none of
the parallel texts of the pravargya rite in other samhitas have the stanza at all. A form of the
mantra with all seven vyahrtis prefixed is found in the last book of the Taittiriya Aranyaka ,
better known as the Mahanarayana Upanishad .
[24]
The stanza is also cited in a number of grhyasutras, mostly in connection with the upanayana
ceremony
[25]
in which it has a significant role.
The stanza is the subject of esoteric treatment and explanation in some major Upanishads ,
including Mukhya Upanishads such as the Brihadaranyaka Upanishad,
[26]
the Shvetashvatara
Upanishad
[27]
and the Maitrayaniya Upanishad ;
[28]
as well as other well-known works such
as the J aiminiya Upanishad Brahmana.
[29]
The stanza is the apparent inspiration for derivative "gyatr" stanzas dedicated to other deities,
patterned on the formula ... vidmahe ... dhmahi ... pracodayt",
[30]
instances of which
have been interpolated
[31]
into some recensions of the Shatarudriya litany.
[32]
Gyatrs of
this form are also found in the Mahanarayana Upanishad.
[33]
Modern Brahmanical usage [edit]
In traditional Brahmin practice the Gayatri Mantra is addressed to God as the divine life-giver,
symbolized by Savitr (the sun), and is most often recited at sunrise and sunset.
[34]
It is believed
by practitioners that reciting the mantra bestows wisdom and enlightenment, through the vehicle
of the Sun (Savitr), who represents the source and inspiration of the universe.
[19]
Recitation at
sunrise every morning is part of the daily ritual .
[8][35]
While often associated with outward ritual
offerings, it can be recited more inwardly and without rites,
[36]
a practice generally known as
japa.
Imparting the Svitr mantra to young Hindu males is an important part of the traditional
upanayanam ceremony, which marks the beginning of study of the Vedas . S. Radhakrishnan
has described this as the essence of the ceremony,
[19]
which is sometimes called "Gayatri
diksha", i.e. initiation into the Gayatri Mantra.
[37]
However, traditionally, the stanza RV.3.62.10
Gayatri Mantra - Wikipedia, the free encyclopedia
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is the Svitr imparted only to Brahmin boys. Other Svitr verses are used in the upanayanam
ceremony for non-Brahmins: RV.1.35.2, in the Trishtubh meter, for a Kshatriya; and, either
RV.1.35.9 or RV.4.40.5, in the J agati meter, for a Vaishya.
[38]
Modern reception outside of the Brahmin caste [edit]
Brahmoism [edit]
In 1827 Ram Mohun Roy published a dissertation on the Gayatri Mantra
[39]
that analysed it in the
context of various Upanishads . Roy prescribed a Brahmin to always pronounce Om at the
beginning and end of the Gayatri Mantra.
[40]
From 1830, the Gayatri Mantra was used for private
devotion of Brahmos . In 1843, the First Covenant of Brahmo Samaj required Gayatri Mantra for
Divine Worship. From 1848-1850 with the rejection of Vedas, the Adi Dharm Brahmins use
Gayatri Mantra in their private devotions.
[41]
Hindu revivalism [edit]
In the later 19th century, Hindu reform movements extended the chanting of the Gayatri Mantra
beyond caste and gender limitations. In 1898, Swami Vivekananda began initiating non-Brahmins
with the sacred thread ceremony and the Gayatri Mantra. He based this on the interpretations of
the Vedas and Bhagavad Gita that Brahmin status is earned and not hereditary.
[42]
The Arya
Samaj notably spread the teaching that recitation of the mantra was not limited to males, but that
women could rightfully be taught both the Vedas and the Gayatri Mantra.
[43][44]
In his writings,
S. Radhakrishnan encouraged the teaching of Gayatri mantra to men and women of all castes.
[45]
Popular culture [edit]
A new age version of the Gayatri Mantra is featured in the opening theme song of the TV series
Battlestar Galactica (2004).
[46]
Notes [edit]
1. ^ Staal, Frits (J une 1986). "The sound of religion". Numen 33 (Fasc. 1): 3364.
doi:10.1163/156852786X00084 . J STOR 3270126 .
2. ^ "Designated as svitr, or gyatr, throughout Vedic and Sanskrit literature". M. Bloomfield, A
Vedic Concordance , Harvard Oriental Series Vol. 10, Cambridge Mass. 1906, p.392b.
3. ^ The Bloomfield concordance lists over 30 cross-references to other vedic texts.
Bloomfield(1906), p.392b.
4. ^ Manusmti states that "there is nothing greater than the Savitri (Gayatri) Mantra." (Manu II, 83).
Dutt, Manmatha Nath (1906-1909). The Dharma Shastra Or the Hindu Law Codes Volume
3 . Calcutta: Elysium Press. p. 51. ISBN 978-1-4254-8964-9 .
5. ^ The Harivamsa calls it the "mother of the Vedas". Griffith, Ralph T. H.; T. B. Griffith, Paul Tice
(2003). The Vedas: With Illustrative Extracts . The Book Tree. pp. 1516. ISBN 978-1-
58509-223-9.
6. ^ In the Bhagavad Gita , Krishna says, "Of all poetry, I am the Gayatri" (BG.10.35). Rahman, M.
M. (2006). Encyclopaedia of Histography . Anmol Publications. p. 300. ISBN 978-81-261-
2305-6.
7. ^ An alternative translation by S. Radhakrishnan interprets BG.10.35 as "Likewise of hymns (I am)
Brhtsaman, of metres (I am) gayatri". S. Radhakrishnan, The Bhagvadgita, 7th Indian edn 1982,
published by Blackie & Son, p.266.
8. ^
a

b
Rinehart, Robin (2004). Contemporary Hinduism . ABC-CLIO. p. 127. ISBN 978-1-
57607-905-8.
9. ^ Lipner, J ulius (1994). Hindus: their religious beliefs and practices . Routledge. p. 53.
ISBN 978-0-415-05181-1.
10. ^ Carpenter, David Bailey; Whicher, Ian (2003). Yoga: the Indian tradition . London:
Gayatri Mantra - Wikipedia, the free encyclopedia
http://en.wikipedia.org/wiki/Gayatri_mantra[03/18/2014 4:29:00 AM]
Routledge. p. 31. ISBN 0-7007-1288-7 .
11. ^ B. van Nooten and G. Holland, Rig Veda. A metrically restored text. Cambridge: Harvard
Oriental Series (1994).[1]
12. ^ Giffith, Ralph T. H. (1890). The Hymns of the Rigveda . E.J . Lazarus. p. 87.
13. ^ see M. Monier-Williams, A Sanskrit-English Dictionary, also available online
14. ^ bh: "the place of being, space, world or universe; the earth (as constituting one of the 3 worlds);
earth (as a substance), ground, soil, land, lauded property; floor, pavement; a place, spot, piece of
ground." bhuvas: "the air, atmosphere." svar: "the sun, sunshine, light, lustre; bright space or sky,
heaven (as distinguished from div, which is regarded as the vault above it; often 'heaven' as a
paradise and as the abode of the gods and the Blest.)" (Monier-Williams)
15. ^ J ones, William (1807). The works of Sir William Jones 13. J . Stockdale and J . Walker.
p. 367.
16. ^ J udge Quan, William (J anuary 1893). "A COMMENTARY ON THE GAYATRI" . The Pa
17. ^ The word Savitr in the original Sanskrit may be interpreted in two ways, first as the sun, secondly
as the "originator or creator". Raja Ram Mohan Roy and Maharshi Debendranath Tagore used t
word in the second sense. Interpreted in their way the whole formula may be thus rendered.
Appendix "C", Sivanath Sastri "History of the Brahmo Samaj" 1911/1912 1st edn. page XVI, publ.
Sadharan Brahmo Samaj, 211 Cornwallis St. Calcutta
18. ^ Vivekananda, Swami (1915). The Complete Works of Swami Vivekananda . Advaita
Ashram. p. 211.
19. ^
a

b

c
Radhakrishnan, Sarvepalli (1947). Religion and Society . p. 135.
20. ^ S. Radhakrishnan, The Principal Upanishads, (1953), p. 299
21. ^ Sama Veda: 2.812; Vajasenayi Samhita (M): 3.35, 22.9, 30.2, 36.3; Taittiriya Samhita: 1.5.6.4,
1.5.8.4, 4.1.11.1; Maitrayani Samhita: 4.10.3; Taittiriya Aranyaka: 1.11.2
22. ^ Aitareya Brahmana: 4.32.2, 5.5.6, 5.13.8, 5.19.8; Kausitaki Brahmana: 23.3, 26.10; Asvalayana
Srautasutra: 7.6.6, 8.1.18; Shankhayana Srautasutra: 2.10.2, 2.12.7, 5.5.2, 10.6.17, 10.9.16;
Apastambha Srautasutra: 6.18.1
23. ^ VSM.36.3
24. ^ Dravida recension: 27.1; Andhra recension: 35.1; Atharva recension: 15.2
25. ^ Shankhayana grhyasutra: 2.5.12, 2.7.19; Khadira grhyasutra: 2.4.21; Apastambha grhyasutra:
4.10.9-12; Varaha grhyasutra: 5.26
26. ^ 6.3.6 in the well-known Kanva recension, numbered 6.3.11-13 in the Madhyamdina recension.
27. ^ 4.18
28. ^ 6.7, 6.34, albeit in a section known to be of late origin.
29. ^ 4.28.1
30. ^ Ravi Varma(1956), p.460f, Gonda(1963) p.292
31. ^ Keith, Vol I. p.lxxxi
32. ^ Maitrayani Samhita: 2.9.1; Kathaka Samhita: 17.11
33. ^ Taittiriya Aranyaka: 10.1.5-7
34. ^ Panikkar, Raimundo (2001). The Vedic Experience: Mantramajar . Motilal Banarsidass Pub
p. 38. ISBN 978-81-208-1280-2 .
35. ^ Panikkar, p. 42.
36. ^ Panikkar, p. 40.
37. ^ Wayman, Alex (1965). "Climactic Times in Indian Mythology and Religion". History of
Religions (The University of Chicago Press) 4 (2): 295318. doi:10.1086/462508 .
J STOR 1061961 .
38. ^ This is on the authority of the Shankhayana Grhyasutra, 2.5.4-7 and 2.7.10. J . Gonda, "The
Indian mantra" , Oriens, Vol. 16, (Dec. 31, 1963), p. 285
39. ^ Title of the text was Prescript for offering supreme worship by means of the Gayutree, the
most sacred of the Veds. Roy, Rammohun (1832). Translation of Several Principal Books,
Passages and Texts of the Veds, and of Some Controversial Works on Brahmunical
Theology: and of some controversial works on Brahmunical theology. . Parbury, Allen, &
co.
40. ^ Roy, Ram Mohan (1901). Prescript for offering supreme worship by means of the
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Gayutree, the most sacred of the Veds . Kuntaline press. "So, at the end of the Gayutree, the
utterance of the letter Om is commanded by the sacred passage cited by Goonu-Vishnoo 'A
Brahman shall in every instance pronounce Om, at the beginning and at the end; for unless the
letter Om precede, the desirable consequence will fail; and unless it follow, it will not be long
retained.'"
41. ^ Sivanath Sastri "History of the Brahmo Samaj" 1911/1912 1st edn. publ. Sadharan Brahmo
Samaj, 211 Cornwallis St. Calcutta
42. ^ Mitra, S. S. (2001). Bengal's Renaissance . Academic Publishers. p. 71. ISBN 978-81-
87504-18-4.
43. ^ Pruthi, Raj (2004). Arya Samaj and Indian civilization . Discovery Publishing House. p. 36.
ISBN 978-81-7141-780-3 .
44. ^ Bakhle, J anaki (2005). Two men and music: nationalism in the making of an Indian
classical tradition . Oxford University Press. p. 293. ISBN 978-0-19-516610-1.
45. ^ Radhakrishnan 2007 , p. 137
46. ^ Battlestar Galactica's Cylon Dream Kit
References [edit]
L.A. Ravi Varma, "Rituals of worship", The Cultural Heritage of India, Vol. 4, The
Ramakrishna Mission Institute of Culture, Calcutta, 1956, pp. 445463
J . Gonda, "The Indian mantra" , Oriens, Vol. 16, (Dec. 31, 1963), pp. 244297
A.B. Keith, The Veda of the Black Yajus School entitled Taittiriya Sanhita, Harvard
Oriental Series Vols 18-19, Harvard, 1914
Categories : Hindu mantras