Advaita Vedanta

(The Supreme Knowledge)

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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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