GAAYATRI MANTRA
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GAAYATRI MANTRA
(Antaraartha)
1.MANTRA AND MIND
What is a ‘Mantra’? It is revealed by our ancestors:
‘Mananaat Traayatay Iti Mantraha’, which means: ‘Mantra is that
which, when we delve deep into, and reflect upon it, protects
us’. In this vast creation it is humans alone, and none else, that
have the capability of deep thinking and reflection. This special
ability is evident from the words: ‘manushya, manuja, maanava’.
The founding father of our race is ‘Manu. The meaning of Manu
is: One who can ‘manutay’ i.e., think and imagine. There is said
to be one more interpretation of the word. It is also meant
‘Mantra’. Thus the meaning of the word Manu, is inclusive of
both, ‘the thinking being’, as also ‘Mantra’. There should exist
the ability to think and reflect. Then only one can be Manu.
Being descendants of Manu, we are designated as ‘manuja’. As
we belong to the race of Manu, we are called ‘manushya’ and
‘maanava’. Thus in all of us, in our race, the characteristic of
our founding-father, has been bequethed to us. That special
ability is ‘mananam’ (reflection). When it is said that humans
alone have been bestowed with this capability, what is the basic
cause, the source of this capability? Undoubtedly it is the one
and only one unique faculty, the ‘mind’ or ‘manas’. The meaning
of this also is ‘that which can think and reflect upon’. God has
bestowed upon us this great faculty, this precious gift. With this
powerful tool, the mind, humans are capable of achieving
anything. From the mundane to the celestial, from the material
to the spiritual, anything can be accomplished, and rendered
amenable to experience. The ultimate objective in the spiritual
field, is Deliverance or Liberation. Even to attain that Liberation,
this mind alone is the tool. If the mind which is instrumental in
the fulfilment of worldly desires, and acquiring material prosperity,
if the same mind were to be also the means for spiritual
progress, culminating in the attainment of ‘Moaksha’
(Deliverance), we can imagine what a vast range of capabilities
the mind has to have, and to what extensive limits the mind can
be stretched. That is why the Upanishad-s are stating: “Manasy
Veda Maaptavyam Neha Naanasti Kinchana, Manasy Vedam
Drashtavyam”. At whatever time it may be, however long it may
take, it is only through the mind that one can have the vision of
Paramaatma. Also, one has to make that Paramaatma one’s
own, through the mind alone. This means that either for
comprehension or for experiencing (anubhava), the mind alone
is the means, and nothing else. To so assert, the Upanishad
itself is the authority. The Supreme goal of Liberation is also
achieved through the mind alone. Thus, the value and capability
of the human mind, has become evident to us. It is our most
precious and priceless asset and device. That is the very
reason why the Sastra-s, and our ancestors have all been loudly
proclaiming the truth that human birth is the most superior of all
births.
Thus we are indeed fortunate that we are blessed with the
potent weapon of mind. However, we are not that fully fortunate
in the real sense. Because, though we have the marvellous
device, we have to critically investigate whether that device is
functioning satisfactorily. For example, consider a tape-recorder.
We have to verify whether it is actually recording, and performing
its functions properly. It is of no use if it does not record. So also
is the case with our mind. It is worthwhile only when it can
comprehend Truth and deliver the goods. Else it is futile even if
we are endowed with it. Unfortunately in a majority of persons,
the mind is incapable of such comprehension. Such minds are
classified as ‘a-samskruta’ i.e., unrefined. Refinement implies
‘suddhi’ (purity). Such of those unrefined minds are in general
dull and insensitive. Actually, they have two characteristics.
Either they are dull and cannot easily comprehend, inert and do
not function at all, or, even if they function, they do not
comprehend Reality ‘as It is’, divert in other directions, and
succumb to mistaken notions. The first characteristic is branded
as ‘tamo guna’, the quality of darkness and dullness. The
second characteristic is designated as ‘rujo guna’, the quality of
being passionate and impulsive. Tamo guna is characterised by
sluggishness and stupor, whereas Rujoe guna by distraction
and diversification. Thus, if the mind closes up, it is of Tamas.
If it exhibits exhuberance, it is of Rujo guna. Both these pull us
away from achieving the life’s objective, and deflect us from the
correct path. Hence, such minds have been branded as
‘unrefined’. We have to purify and refine such minds. Mantra is
the tool for such a refinement.
In a natural process we have come into this world in flesh
and blood. The humans alone are not exclusive in this respect.
The animals, birds and other species have also come similarly.
But their lives are being left unrefined. They almost have no
mind. Even if there be one, it has no discriminative (viveka)
capability, and they mostly live by instinct alone, by ‘Vaasanaa
Gnyaana’ as is termed. Living by instinct, whosoever it be, is not
a sign of refinement. It does not lead to discrimination. It is only
when it acquires discriminative capability, it is said to be refined.
Now, that which transforms instinct into discrimination, and
then, discrimination into wisdom (the wisdom that would lead to
the ultimate objective of Deliverance), such a transformation
occurs through Mantra. Then if one were to deeply ponder over
and reflect upon the Mantra, it would afford protection. There are
such Mantra-s ranging from a single - syllabled one upto a
twenty-four syllabled. The single-syllabled one is ‘Om’. The
twenty-four syllabled one is ‘Gaayatri’.
Pronounciation Key,
(for Sanskrit words)
| Vowels: |
As in |
Vowels: |
As in |
Vowels: |
As in |
| a, u |
run, sun |
e |
red, fed |
ou |
about,grout |
| aa, a |
far, long |
ee |
green,feel |
p |
pump,rope |
| ai |
pain, train |
i |
give, fit |
ph |
phala,phena |
| ay |
lane, fame |
l |
lean,love |
r |
run,rose |
| b |
boy,bump |
m |
mother,meet |
u |
put,good |
| bh |
bhaya,laabha |
n |
name, gone |
y |
my,dine |
| d |
daana, dasa |
oa,oe
(ending) |
goat, toe |
y |
yonder,yak |
| dh |
dhana, dheera |
oo |
root,poor |
v,w |
van,want |
| Consonants: |
As in |
Consonants: |
As in |
Consonants: |
As in |
| ch |
chamber,chum |
j |
jump,jade |
sh |
shut,rush |
| chh |
chhandala,chhaaya |
jh |
jhankaar |
s |
sample,soon |
| d |
done,dim |
k |
kin,kite |
t |
top,teak |
| dh |
dhamaru,moodha |
kh |
sukha,mukha |
t |
tanmaya,taranga |
| g |
gone,give |
ksh |
biksha,raksha |
th |
katha,ratha |
| gh |
ghana,ghanta |
l |
mahila,kala |
th |
paatha saala |
| gny |
gnyaana |
n
|
guna,kalyana |
|
|
| h |
hood,hat |
s |
santi,sarada |
|
|
NB: The letter ‘s’ to indicate plural, at the end of Sanskrit words,
preceded by a hyphen (–) to avoid confusion, as being part of the word
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