“Visayshayna Aakruyatay Mantraartham Iti Vyaahritihi”

‘That which elaborately brings out the meaning of the Mantra, is ‘Vyaahriti’. Here in the Gaayatri Mantra, there are seven Vyaahriti-s. The external forms of these seven Vyaahriti s, are the seven ‘Loaka-s’ (worlds): ‘Bhoo Loak, Bhuvar Loak, Suvar Loak, Mahar Loak --- Satya Loak’. The word ‘Loak’ also means ‘aaloak’, which means ‘seeing’. If you desire to comprehend the real Nature of the Mantra, that viewing process is called ‘Loaka’. Thus here, ‘Loaka’ does not mean the way we normally understand it as ‘world’. Actually, even this world itself should reveal to us the Real Truth, the true nature of this universe. That is the implication in the use of the word ‘Loaka’. As we live in this world, it seems to be silently and constantly questioning us: “Have you seen and known my Real Nature?”. We have to thus reflect. The Himalayam mountains, the Pacific and Atlantic Oceans, the lakes and rivers, the forests and plains ---, all these in their silent language seem to be asking us: “What are you thinking? From where, do you think, I have come? Who am I? Who created me? Have you ever peeped into my Real Nature? Have you every analysed and investigated me?”. As you go on reflecting, delving deeper and deeper into this, you will more and more get closer to its True Nature, its Real ‘Tattva’ (Principle). That is why it has been termed as Loaka. The real truth of the Loaka comes out only when you comprehend the secret concealed in it. Otherwise, you will ever be just pinned down to this world, as you are now, As all these Vyaahriti-s are mere manifestations of that One Truth, which is their Real Nature, we have to know the Nature of that Truth.

To amplify on this aspect, ‘Bhoo’ means ‘earth’. ‘Bhuvas’ is ‘water’. ‘Suvas’ is ‘tejus or effulgence’. ‘Mahas’ is ‘vaayu’ (wind). ‘Janus’ is that which is first-born i.e., sky. Thus, the first five of the Vyaahriti-s are indication of the five primal elements (pancha bhoota-s). The sixth Vyaahriti is ‘Tapas, meaning ‘reflection’ upon the Truth (Satyam). That ‘thought’ itself is Mother Deity. That is the ‘Sankalpa Sakti’, the Power of thought, of desire. She is beyond the Pancha-bhoota-s. Hence called ‘Pancha praytasanaseena’. Hence became ‘Tapas’. Presiding over all is the ‘Chidagni-kunda’ (The Eternal Fire-pit of Consciousness). That is ‘Satya Loaka’ (not the normally understood abode of Brahma). These are the Sapta (seven) Vyaatriti-s.

In the beginning was ‘Satya’. In that Satya a ‘sankalpa’ (desire) sprouted. That is ‘Satya Sankalpa’. From that Sankalpa followed in succession: “Aakaasa Sambhoota, Aakaasaat Vaayuhu, Vaayuvyaagnihi, Agnay Aapaha, Aapaha Prithvi.” --- coming down to this earth. From the Satya Sankalpa emerged the sky; from the sky the wind; from the wind the fire; from the fire the water; from the water finally emerged the earth. On this earth we have established ourselves, and fallen into this ‘Cauldron of Samsaara’. Hence it is incumbent on us that we should again rise up, march ahead, and, with perseverance and determination, cross all the above seven stages, and reach the ultimate goal of Liberation. Towards this objective, ‘OM’is beckoning us.

Now, an analysis of this Om. It consists of three alphabets A, U and M. ‘A’ is symbolic of this outer (physical) world. ‘U’ stands for Jeeva, the individual Soul (Self). ‘M’ is indicative of the Supreme Principle i.e., That which is the cause and basis for the above two. To put it differently, they represent ‘Creation, Sustenance, and Dissolution’ (Srishti, Sthiti, and Laya). Because, to utter ‘A’ we open our mouth, and, for uttering ‘M’ we close the mouth. The former is symbolic of creation, and, the latter that of dissolution. In between is the sound ‘U’. ‘A’ is symbolic of opening our mouth to utter any sound. As we utter ‘Um’ we close our mouth. This is the gist of ‘A,U,M’. From the state of closure, comes the state of opening. Hence, there is ‘Soaham’ which means ‘Saha’ Itself became ‘Aham’. This ‘Saha’ is beyond the ‘M’ of Om. Hence, ‘Bindu’ (Dot) is beyond ‘Naada’ (Sound). Beyond ‘Bindu’ is the ‘Swaroopa’ (Real Identity). That is why it is said that ‘Santi Ateeta Kala’ (Peace is beyond art-form). ‘Santi’ is Mother Deity Herself. Beyond and Higher is Paramaatma, the Supreme. As the Supreme began to manifest, there appeared the three: Bindu (Dot), Naada (Sound), and, Kala, (Art-form or Expression). Thus ‘A,U,M’ of Om, are none else but Bindu, Naada and Kala. What they are telling us is that we should know there is something beyond them, the One that is dimensionless. Having indicated It, they just remained silent. They seem to whisper ‘We tell you no more’.

“Nissabdam Brahmamuchyatay”

i.e., ‘Silence implies Brahmam’. Hence better proceed in Its pursuit. This means it enables you to cross over the ‘Bhuvar Loaka’ and the ‘Suwar Loaka’. Then the responsibility subsequently rests on us to cross the stages of ‘Vaayu’ (wind), ‘Aakaasa’ (sky or ether), Sakti (energy), and ‘Sankalpa’ (desire), and attain the ‘Nirvikalpa’ (Unchanging) state of ‘Saayujya’ (Deliverance). This is what the seven ‘Vyaahriti-s’ caution us that all that is described above is concealed in ‘OM’. Hence the instruction is that we have to meditate upon ‘OM’. In the sound of the bells is the echo of ‘OM’. The waves of ‘OM’ spread out in ever-widening circles, in all the directions, akin to the propogation of vibrations. So much so, the entire creation is global in form. From the atom to the sky, everything is circular and spherical. This is termed as ‘Vyaahriti’. Who is causing this daily cyclic process? It is ‘Tut’ (‘That’). Implicitly referring, we say ‘That’. But explicitly when we point it out, we have to say ‘Aye Tut’. That ‘Tut’ is nothing else but that Savita (Sun). Savita indicates that which delivers (causes birth of) or creates. It is the globe of Sun that is rendering to us the threesome of ‘Bhoo, Bhuvaha and Suvas’. Suvas means ‘illumination’ (Tejus). Bhuvaha or Bhuvas signifies ‘Jala’ (Water) which also is the product of Sun. Because, it is only when the Tejus (illumination) from the Sun ‘melts’, that water is formed. The third is the ‘Bhoo Loaka’ (Earth). That is ‘Anna’ (Food) which comes from Jala (Water). This earth is formed or caused from the Tejus (Fire) and Jala (Water). From this earth alone are derived herbs and cereals. The animals consume them in an uncooked form, whereas the humans cook them and eat. Our food (Anna) is available from earth alone, which is why it is called ‘Annapoorna’, and by other names like ‘Ratnagarbha’, ‘Vasundhara’, ‘Bhoo Devi’, ‘Bhoo Maata’, ‘Dharitri’ etc. Thus ‘Bhoo, Bhuvaha, Suvaha’ mean Anna (Food), Aap (Water) and Tejus (Fire or Illumination). All creation is surcharged with this radiance which originates from the Sun. Hence it is called Savita, on which depends our entire life. It entered our inside. The gross physical body is the ‘Annamaya Koasa’. This is but the materialistic earthly stuff. The inner ‘Praanamaya (Life - force) Koasa’ is Jala (Water). The further inner Koasa-s of ‘Manoamaya’ and ‘Vignyaanamaya’, are Tejus. The Sun within you is in the form of this Tejus. That is how Jeeva came to be known as ‘Tyjasa’. This little ‘Tejus’ has to be circumscribed by that ‘Mammoth Tejus’. This little Tejus cannot function without the Mammoth Tejus. Hence that Savituhu is ‘Devasya’ (Divine). The meaning of ‘Deva’ is: ‘Divyateeti Devaha’. ‘That which shines is Deva’. That is animate. In contrast, that which does not shine (express itself), is ‘jada’ or inanimate. However, whichever inanimate thing you observe in this universe, it would be in reality both animate as well as inanimate. But our looks fall on its external form only (and hence its inanimate nature) but not on the ‘Devata’ (Godliness) that is permeating it, and latent in it. That Devata in it, is its ‘Sakti’, its ‘Inner Soul’ that is controlling it. There is no element or material whatsoever in the universe that is devoid of Sakti (Devata). The physical globe of the Sun, is the ‘Bhoota’. The Sun-God is the Devata. Ganges river is the Bhoota. Goddess Ganga is the Devata. The ocean is the Bhoota; Ocean-God (Samudra) is its Devata. When we say ‘Savitaa Devaha’ (Sun-God), it is not the physical body of Sun that we are invoking, but the great animate Sakti that is latent in it. That is why Mother Deity is invoked as ‘Prasavitri, ‘Gaayatri’ and ‘Saraswati. These names mean: At the time of sun-rise , it is ‘Savitri’. During the course of the day, the name is ‘Gayatri’, as it is the protecting Deity. At dusk, it is called ‘Saraswati’. By ‘Sar’ is meant ‘receding’. The implications are: The Deity is said to have come for your sake. It waited for you to respond. With no response, It takes leave of you. Having risen from ‘Chidagnikunda’ (Fire-pit of Cosmic Consciousness), and then manifesting Itself in the sustenance stage, It continues to ever render Its vision, hoping that you would comprehend the inner meaning and purpose of the Manifest Form. But, when you confess your inability, It bids you goodbye. That is what is implied in the Sun rising at dawn, shining throughout the day, and then sinking into oblivion after dusk. That Sun is ‘Devasya’ (Divine). From that Sun-God emanated the rays that reached us. For us, the Sun Itself is the repositary of ;the Supreme Consciousness. From It, the Mother Deity that emerged, is the embodiment of Illumination (Tejus). That is the ‘Prasavitri’ which appeared at dawn as golden sunshine. That is the ‘Sandhya’ Deity to which we have to offer our salutations at dawn, the ‘Sandhya’ (junction) of night and day. Transition from ‘Tamoe guna’ (sloth and stupor) to ‘Rujoe guna’ (dynamic activity) has complexion of red. Hence the reddish hue in the sky. It is all symbolic. If we meditate on the Deity, It would lead us towards ‘Sutva guna’ (Soothfastness). If you were to plead inability to do so, invoke again at least at dusk. Again then, appears the red horizon. If you still were to fail, It sinks and passes into oblivion. Again It appears at dawn. Being infintely merciful, the Deity comes again and again to remind and uplift you.

That Divine Luminiscense of the Deity is ‘Varenyam’ (Excellent). Hence it is ‘Varaneeyam’ (worth aspiring for ) as interpreted by Swami Vidyaaranya. We aspire for something which is superior and pre-eminent, outstanding and superb. The thing is, even in the bright Sun-shine there are three ‘guna-s’ (qualities). There is the ‘tamasic’ nature that lulls us to sleep. There is also the quality that spurs us to activity and dynamism (Rujusic nature), propelling us to dive deep into worldly activities. Also is there the nature that uplifts and enlightens us, if we meditate upon It with single-pointed concentration. Hence we have to be selective, and aspire for such a luminiscence that is superior, and leads us to Deliverance. Such a ‘Tejus’ we must ‘dheemahi’ i.e., ‘meditate upon’. Swami Vidyaranya interpreted this a bit differently. He gave the meaning as ‘nija dheemahi’ (fill up the mind with It.). Constantly meditating upon that Tejus, is itself ‘filling our mind with It’. If this be done, then, the fruit of labor is ‘Dhee Yoe Yoanaha Prachoadayaat’: ‘Naha’ = mine, ‘Dheeyaha’ = mind and intellect, ‘Prachoadayaat’ = propel, inspire to proceed. In order that our intellects be properly guided, our duty is to devotedly recite the Mantra. Only when we comprehend Its value and worth, does It uplift us.

As soon as we come into the waking state, our intellect begins to function. Unless our intellect operates, we cannot achieve anything in this world, or aspire for the next. Our worldly deliberations entirely depend upon three of our equipments: 1.Mind 2.Organ of speech 3.Gross body. This trinity of thought, word and deed do not function on their own, all by themselves. Do not we see that the mind does not function on its own during deep-sleep (‘sushupti’), or while in coma, or in an unconscious state? For the mind to function, a Higher Power has to operate. That enables the mind to act. It propels the mind. Again, from the moment we are up from bed, till again we go to bed, we indulge in physical activities, whatever they be, good or bad. We must shun the ‘bad’, for which we must seek only the superior or the pre-eminent type of ‘Tejus’. Such luminiscence alone takes you on the right path. That is the ‘Prachoadanam’ during the course of the day. Again, at the time of sunset, if you meditate on It and later go to sleep, It again takes you on the right path. Even then, it is ‘Prachoadanam’. Hence, as the daily routine is being decided and influenced by the sunlight, one has to offer salutation to the Sun-God. There is a ‘Soorya Upasthaana Mantra’ in this connection. By saying ‘Tut’ it is implied that the far away body of the Sun is blessing us, having become ‘Savita’. That is a ‘Deva’ (Deity), and hence transmitting to us the Divine Light. That is ‘Varenya Bhargaha’, rays of the Sun which are desirable and pre-eminent, and one should be able to benefit by them. Then, as they pervade Bhoo, Bhuvaha and Suvaha, the inferior ‘guna’ of Tamas recedes, as a consequence of the worship of the Sun-God.

The above is the obvious external meaning of the Gaayatri Mantra. Even this is good enough, because our life is so dependent on Sun. We are blessed with His radiance externally and internally. The warmth in our body is caused by Him. Then, by interaction with earth and water, He is making available to us food, and is nurturing us. That is why Sun is also called ‘Pooshaa’ (One that nurtures and causes growth). Also, the name ‘Vrishabhaha’ has come from ‘Varsha’ (Rain). ‘Savita’ has come from Sun’s radiance. Being the primal cause and protector of our ‘Pancha Koasa-s’ (the five sheaths, beginning with Annamaya and ending with Aanandamaya), Sun is in every way nurturing, safeguarding and protecting us. Offering our Salutations to, and meditating upon that Sun-God, is the quintessence of the Gaayatri Mantra.

Now, the elaboration of the ‘Siroe bhaaga’ (concluding part) would complete the obvious, external meaning of the Mantra in the full sense. Siroe Bhaaga:

“Om Tadaapaha”: That Itself transformed into water. It is said ‘Aapoe Narayana’ i.e., water itself is Narayana. Narayana is one who utilises water for transport. ‘Naara’ also means ‘All pervading’. That is the manifestation of this creation itself. It became earth as one of the primal elements.

‘Jyoati = Waterbr
‘Rasa’ = The Radiance that is the essence of Light.
‘Amritam’= That is the Source of the Radiance.

That which survives even if all else do not. It is the ‘Praana Sakti’ (Life-Energy) which is ‘Vaayu’ (Air)

‘Brahma’ = That which has made a ‘Brihmanam’ of all the above, i.e., enfolded and engulfed all the above.

‘Aapaha, Jyoati, Rasa, Amritam, Brahma’, these are all symbolic words. These have been explained as above in dealing with the obvious (explicit) meaning. But when dealing with them at the other two higher levels viz ‘Antaraartha’ (inner meaning) and ‘Paramaartha’ (higher spiritual exposition), the meanings entirely change. That will be revealed later. The full Siroe Bhaaga Mantra is: “Aapoe Jyoati Rasoamritam Brahma Bhoorbhuvassuvaroam”.

Meaning: This Aapaha, Jyoati, Rasa, Amritam, Brahma– all these are the same as the ‘Bhoo, Bhuvaha, Suvaha’, as dealt with in the earlier ‘Vyaahriti-s’. All these together are nothing but ‘Om’. It can be noted that the initial Vyaahriti-s, the Mantra Garbha (Core Mantra), as also the Siroe-Bhaaga, i.e., this entire Gaayatri Mantra, begins with Om, and ends with Om.

This Gaayatri Mantra relates the Swaroopa (Inherent Nature) of that ‘Chit Sakti’ (Power of Consciousness) which is synonymous with that ‘Bhagavati, Adhi Devata and Paraa Sakti’. That is elaborated in the three parts of the Mantra. If we reflect upon the Vyaahriti part as the facial component, the Mantra proper as the core, and the last component as ‘Siroe bhaaga’, then, we have seen at the physical plane, the explicit meaning (Baahyaartha or Vaakyaartha) that extolled the absence of any difference between the heavenly body of the Sun, and the Supreme Consciousness (Chit-Sakti).

4. Adhyatmika
(inner)Meaning (Antaraartha)

For this same Gaayatri Mantra, we have to delve deep, and dig out the Inner meaning of the Mantra. We have to so orient our reflection that it gets linked to our inner being, our inner faculties, rather than external entities.

‘Savitaa Devataa’: By Savita we normally mean Sun, viewing externally. The Sun is making available to us the most essential needs of light, heat, water and food. No doubt, it is the Sun who is dispensing the above. But, if we think deeper, we would realize that it is not the mere physical entity that is the real cause, but the In-dwelling Supreme Power operating through it. In the earlier interpretation (considering the explicit meaning), we have seen the meaning of the words ‘Bhoota’ and ‘Deva’. The mere physical entity of the body of Sun, is ‘Bhoota’. The In dwelling Deity i.e., the Conscious Power (Chit-Sakti) that is totally pervading the entire material body and radiating, is ‘Deva’, operating through the medium (Upaadhi) of Bhoota which is inanimate. This is the explicit (outer) meaning. But on further deeper reflection, we would arrive at the ‘Antaraartha’ (inner meaning) of Savita as our own ‘Intellect’. Our physical body has no capability of glowing or emitting radiance. It is inanimate. Even our ‘Praana’ (Life-force) has no ‘awareness’ of itself. It is not in its nature. There is movement no doubt, but has no understanding capacity, no comprehension. Eye can see a form. Ear can hear a sound. This is awareness indeed, but not by itself, on its own. It is the ‘Buddhi’ (Intellect) that is transmitting or supplying the awareness. That alone which has self awareness as its very nature, that indeed is ‘Devata’ (Divine Entity). Thus at the Self (Individual) level, that Deva is our Intellect itself. Again, the Intellect itself is not going out. But, certain things are transmitted by it. They are the ‘Dhiyaha’ (thought vibrations called ‘vritti-s emanating from it). Intellect is one, but the Vrittis that are generated, are innumerable. Hence, as far as ‘Deva’ is concerned, it is the self-illuminating Intellect, having awareness as its very nature. But when we say ‘Dhiyaha’ they are the thought-waves propagating from the Intellect. Thus, Savita is here interpreted as the Agency that sends out thought waves. By Savita is meant a ‘Transmitter’ here, so to say. Why we are calling our Intellect as Savita is, that the Sun-God is dispersing His rays to the universe, analogous to the propogation of thought-waves. Here, the Sun-God (of the previous interpretation) is the Intellect. This is the Source. From this emanate the thought-waves. Thus the ‘Chidagnikunda’ is our own Intellect, and hence synonymous with Savita. Any of our thoughts whatsoever, is generated in our mind, and governed by Intellect. It has awareness, and illumines, and hence ‘Deva’. Thus, ‘Savitur Devasya’ implies (refers to) Intellect that has the illuminating nature.

On further reflection, we would see that within us are contained the trio of Sun, Moon and Fire. Mind is the moon. Intellect is Sun. The Jeeva’s (Individual’s) ego (ahankara) is the Firre. Hence came the terminology ‘Mano-Buddhi-Ahankara’. These are individualistic (adhyatmik). The five basic elements, Prithvi, Aapas, Tejoe, Vaayu and Aakaas, these are ‘aadibhoutik’, the physical external entities. These five and the earlier three, when combined, are designated as ‘Ashta Moorti-s’ (eight manifestations). Of the trio of ‘Manoe Buddhi Ahankaara’, (called ‘Tretaagni-s’), out of the ego-principle, has come the mind, the Moon-principle. The Sun-principle is the Intellect which is self illuminating.

The nature of mind is fickleness. It has ‘sankalpa’ and ‘vikalpa’, i.e., unitary thought, as well as diversified thoughts. Those correspond to the fortnights of full-moon and new-moon (in case of Moon). Unitary thought, with singleness of purpose, has the quality of being conducive to growth and development. In contrast, diversified and scattered thoughts lead to degeneration, resulting in ‘Tamoe guna’, the quality of dullness and stupor.

Apart from the earlier ‘Tretaagni-s’ of Mind, Intellect and Ego, the threesome of Sun, Moon and Fire, are also termed as ‘Tretaagni-s’. There is yet another ‘Trataagni’, in common parlance, the trio of ‘Gaarhapatya, Aahwaneeya’ and Dakshinaagni’. The symbolism here is: ‘Aahwaneeya’ is said to be ‘mind’, as all responses come and fall into it. ‘Dakshinaagni’ is none other than ‘intellect’. Daakshinya implies capability and competence. ‘Gaarhapatya represents ‘ego’, the Lord and Master of the body, the performer of the ‘Yagnya’ (Sacrificial ritual) of life. Ahankaara (ego) means the idea of ‘I’. That is the ‘fire of awareness’.

Eeswara and the Mother Deity (Ammavaaru) each is said to be three-eyed. The former is referred to as ‘Trinetra’, and the latter as ‘Trinayana’ or ‘Triambaka’. Those three eyes are none else but Sun, Moon and Fire (Agni). They correspond to Intellect, Mind and Ego in our body. Hence the Chief Principle is the Intellect. That is Sun. That is Deva. That has projected the thoughts. These comprise of three types: Satwik, Rujusik and Tamasik. Everything, external as well as internal, is governed by these three ‘guna-s’ (qualities). The thoughts that emanate from the mind are also thus categorized. Thoughts of tamasik type arouse Kaama, Kroadha, Loabha (lust, wrath, avarice) etc., at the instinctive level. Logical and consistent thoughts come up (Rujusik type) at the rational level. Soothfast, refined (Saatwik) thoughts emanate at the intuitive level. Now, among these, we should aspire for ‘Varenyam Bhargaha’, i.e., superior quality emanations. Those alone we must ‘dheemahi’ (meditate upon or fill our minds with) i.e., keep and preserve only the pre-eminent and desirable ones. Whatever are undesirable and futile, we should ‘prachoadayaat (totally discard). Those are of the Rujusik and Tamasik type. Tamasik thoughts cover up and hide our True Nature. Rujusik ones whip up activities, and make us fall head over ears into the cauldron of this Samsaara. The former is contraction, and the latter distraction. These two indeed are indications of Mother Deity’s ‘avaroahana’ (descent). Hence it is our bounden responsibility to avoid these two. But, to escape from their clutches, we have to investigate and arrive at some method, some way of solving the problem. However, there is only one method of solution. That is the quality of ‘Saatwikam’ (soothfastness, being gentle, mild and good, with a noble bearing). It has the capability of illumining and revealing the path. It is pure and unpolluted, unlike the other qualities of ‘Rujus’ (passionately active), and ‘Tamas’ (steeped in darkness and dullness). Thus if these two ‘guna-s’ are eradicated, then, purification occurs. That leads to ‘Sutwa’. What indicates its presence is ‘Bhargaha’ (Radiance). It is said: “Sutwam Nirmalatwaat Prakaasakam”. ‘The Saatwik intellect has the quality of brightly shining’. We must strive for such a Saatwik intellect (dheemahi). That indeed is ‘varenyam’ (superior and desirable to possess). We must fill our minds with it (nija dheemahi). It is said:

“Yadbhaavas tud bhavati”

‘We live and conduct ourselves in correspondence with our thoughts and ideas’. If our minds are filled with ‘tamasik’ thoughts, we behave and act accordingly. If we nurture ‘rujusik’ qualities, we act accordingly. The fruits of such actions will also be conforming to them. Hence, if we aspire to cross the Purushaardha-s of Artha, Kaama and even Dharma, then indeed, the saadhana is directed towards the Moaksha Purushaardha. The inner meaning (Antaraardha, the second category being presently dealt with) of the Mantra, addresses itself to ‘Dharma’ whereas the ‘Paramaartha’ (the higher supreme meaning) heralds you to the Moaksha Purushaartha. The human has to preserve humaneness. The ‘Saatwik’ nature has to be further refined. To achieve that, is needed “Bhargoe Devasya Dheemahi” i.e., we have to perceive the utterly pure and desirable radiance. Consequently, mind has to be saturated with the ‘Saatwik’ nature. Then, “Dhiyoe Yoanaha Prachoadayaat”. We should exterminate and root out all ‘tamasik’ and ‘rujusik’ thoughts. In the beginning, we were susceptible to these three ‘guna-s’. That is the implication of ‘Bhoor Bhuvas Suvaha’. ‘Bhoo’ indicates ‘earth’, and symbolizes the ‘tamasik guna’. ‘Bhuvaha’ means water; it has the property of mobility, and is indication of ‘Rujoe Guna’. ‘Suvas’ implies ‘light’ and ‘radiance’, and is the characteristic of ‘Sutwa Guna’. Thus ‘Bhoorbhuvassuvaha’ symbolize Tamas, Rujus and Sutwa’. They entered our intellect and began generating thoughts. Gaayatri Mantra is exhorting us to pick up and hold on to the Saatwik thoughts, after discarding those of the other two types.

This entire universe is constituted by the five primal elements (earth, water, fire etc.) These entered our bodies and transformed them into the five Koasa-s (sheaths). The ‘Annamaya Koasa’ is ‘aapaha’ (water). ‘Praanamaya Koasa’ is ‘Jyoati’. ‘Manoe-maya Koasa’ is ‘Rasa’. ‘Vignyaana-maya ‘Koasa’ is ‘Amrita’. Finally, the ‘Aananda-maya Koasa’ is Brahmam. These five Koasa-s would get purified. Then, as and when the Sutwa guna is purified, Saatwik tejus (lustre) fills the mind, and pervades all the five koasa-s. Then, our Avastaa-traya (wakefulness, dream and deep-sleep states) would be filled with Saatwik quality. Then would arise the opportunity for our lives to entirely tread on the Saatwik path. The achievement of Dharma Purushaartha, consequent of the predominance of Satwa guna, results in not only the enjoyment of material happiness and prosperity in this world, but also, after death, taste heavenly bliss. Also would it lead to a betThis entire universe is constituted by the five primal elements (earth, water, fire etc.) These entered our bodies and transformed them into the five Koasa-s (sheaths). The ‘Annamaya Koasa’ is ‘aapaha’ (water). ‘Praanamaya Koasa’ is ‘Jyoati’. ‘Manoe-maya Koasa’ is ‘Rasa’. ‘Vignyaana-maya ‘Koasa’ is ‘Amrita’. Finally, the ‘Aananda-maya Koasa’ is Brahmam. These five Koasa-s would get purified. Then, as and when the Sutwa guna is purified, Saatwik tejus (lustre) fills the mind, and pervades all the five koasa-s. Then, our Avastaa-traya (wakefulness, dream and deep-sleep states) would be filled with Saatwik quality. Then would arise the opportunity for our lives to entirely tread on the Saatwik path. The achievement of Dharma Purushaartha, consequent of the predominance of Satwa guna, results in not only the enjoyment of material happiness and prosperity in this world, but also, after death, taste heavenly bliss. Also would it lead to a better life on re-birth, with better thoughts and ideas, resulting in better deeds and their fruits. These are all stages on the way to Wisdom. It is said in Geeta:

‘Satwaat Sanjaayatay Gnyaanam’. ‘Out of Sutwam is born Wisdom (Gnyaana)’.

There are three things which we have to purify. First is the body, the gross physical entity. Second is the ‘Praana, the Life force. Third is the subtle entity, the mind. The purification of all these three is essential. Only then, Sutwam gets purified, and Gnyaana becomes available. Through that Wisdom alone, we can comprehend and grasp the Brahma Tattwa, sometime or other. ty) that would release us from adverse influences, and take us in the reverse direction, i.e., proceed from ‘Aapaha’ to ‘Jyoati’, then to ‘Rasa’ and on to ‘Amrita’, and finally to Brahmam. Thus it would bestow on us the strength to cross over the five Koasa-s. This is the ‘inner meaning’ of the Gaayatri Mantra, as revealed at the ‘Adhyatmik’ (Individual) level.

5. Adhi Dyvika (Supreme)

Meaning (Paramaartha)

Now, over and above all, at a higher level, there remains to be known the ‘Paramaartha’ (Supreme meaning) of the Gaayatri Mantra. That indeed is the real meaning. That is what one has to reflect upon and grasp the real Purushaartha (life’s objective). As the earlier ones also come under the category of ‘Purushaartha-s’, this may be specially designated as ‘Parama Purushaartha’ (Supreme objective of Life). The prefix ‘Parama’ is pertinent. Strictly speaking, there is only one ‘Purushaartha’ worth striving for, and that is ‘Moaksha’ (Liberation). The other three Purushaarta-s do not enable us to attain life’s supreme objective. In case of the Dharma Purushaartha, no doubt one may strive to gain entry into Heaven. But ‘Ksheenay Punyeh Marthya Loakay’. As soon as the ‘Punya’ (fruit of virtue) is exhausted, one has to slide down into the human world. Hence it is not that much worth striving for. Our entire anxiety should be how to get out of this ‘samsaara saagara’, and break the shackles that are now binding us. We are like the Abhimanyu of Maha Bharata, entangled in the strategic ‘Padma Vyooha’ (a confusing configuration of routes from which it is difficult to exit). We have to become Arjuna who knows the way out. Not only become Arjuna, but also like him have Lord Krishna as the charioteer of your life-chariot. He alone is the Sun at the physical level (Adhi Bhoutika), as also the Intellect at the Individual level (Aadhyaatmika). As a matter of fact, Intellect also is not self illuminating, as mentioned earlier. There is a Higher Agency that imparts the illumination to it. The Sun’s brightness and illumination that was referred to, is just the physical radiance. Though we say casually ‘Sun shines’, actually even that capacity has to be supplied by a Higher Divine Agency. That alone supplies illumination to the Sun at the physical level, and, supplies Conscious Awareness to the Intellect at the individual level. That supplying Agency alone is Self-illuminating. That shine alone is Subjective, whereas the Sun, as also the Intellect, are objective to us. They are being comprehended by our Awareness (Gnyaana). That is the ‘Saakshi’ (Witnessing Awareness), the Glow of Cosmic Consciousness (Chit Prakaasa), the Dynamic Lustre (Chaitanya Prakaasa), and the Self-Illuminating (Swayam Prakaasa). As long as It is keeping the Awareness to Itself, It is termed ‘Tut’, meaning ‘That’. The Paramaatma whom we are imaging to be somewhere far away, is that ‘Tut’. The Sun as well as the Intellect are the ‘Ay Tut’, sprung from that ‘Tut’. We are constantly perceiving and showing these entities of Sun and Intellect as ‘this, this’. They are close to us, so close that they have distanced that ‘Tut’. Actually, ‘We’ are that Tut, which is our Real Nature. We have distanced our very Nature, our ‘Swaroopa’ Itself. Hence It became ‘Tut’, as though far away beyond our comprehension. However, though you have distanced yourself from It, It has not done so. That is Its Merciful Grace, so to say. At the human level, is it not true that, though the off-spring sometimes distance themselves from their parents, yet the parents however feel their closeness to them, with nothing but love for them, however they be? Similarly, that ‘Tut’ also, having realized that this individual, akin to the offspring, has forgotten the true nature of ‘Tut’ since so many births, and never thought of realizing It, has out of sheer compassion, transformed It self into ‘Savita’, which means that which creates. Thus began the creation of the three ‘guna-s’ (qualities), and through these, the creation, sustenance and the dissolution process. Then, the Loaka-s (worlds) of ‘Bhoor Bhuwas Suvaha’. The purpose of this creation is to provide a means to help us in realizing, sometime or other, that all ‘this’ is nothing but that ‘Tut’. Without such a support we cannot lift ourselves up, or march ahead. It is as if that from that higher level It threw down a rope to us to rise up. This benevolent act to help us is in stages. First It changes into an idea, a thought. Till then, thought was absent. With the intention of helping us, the thought sprouted. That became ‘tapas’. Thus ‘Satyam’ (Truth) transformed Itself into ‘Tapas’. Then the Tapas became ‘Janas’. It should come down nearer to us. It has to descend just as an ‘Avatar’ (Incarnation). Hence It created itself, and not creating something else. Because, when it is said ‘Aykamayvaa Adviteeyam Brahma’ (Brahma is One alone without a second), where is the scope for another entity at all? It transformed Itself into the sentient and the insentient causes (both the Nimitta and Upadana Kaarana), like the potter as also the mud, to be molded into the pot. It evolved Itself as the Sky. Even in that form, It was not visible to us, though it provided a good opportunity. Hence that ‘Tut’ developed movement, becoming ‘Vaayu’ (Wind). Even then, though we could feel the touch, we could not visualize It. Hence It became ‘Tejus’ (Suvas), and appeared as Sun, and declared ‘I Myself am that Savita’. Even then, though physically the Savita form was visible, its Inner Deva was not comprehensible. The shine and radiance was only at the physical plane. Then that ‘Tut’ entered your very Self. It entered as Intellect, and became Vignyaana maya Koasa. However, for that Vignyaan to function, ‘life’ is needed. Hence It became ‘Bhuvas’ which at individual level, became the ‘Praana’ (Life-Force). The Praana-maya Koasa is indicative of water (Bhuvas). The five Koasa-s have to correspond with the Panch-Bhoota-s (five primal elements). Intellect would not function unless there exists Praana. Both these are however subtle. They hence need a gross covering sheath. Hence It transformed Itself into Anna-maya Koasa, which is ‘Bhoo’. The Supreme Consciousness, the Dynamic Energy is manifesting Itself through all the above transformations, being behind all these. The evidence for this is ‘Devasya Savituhu’. Whichever Divine Principle or Awareness is present in your Intellect, ‘That’ is ‘Varenyam Bhargaha’ (the pre-eminent radiance) that is within you, if you can comprehend, It is pervading your outside as well. It is the Substratum, the Core and Essence of everything. We are merely viewing whatever is being super-imposed on that Substratum. We are viewing the illusory world only, but not the ‘Varenyam Bhargaha’, the underlying Basic Reality. There are so many ‘Bhargaha’ (Rays) which are not ‘varenyam’ (superb and desirable), and we are constantly exposed to them. They are the ‘Dhiyaha’. Internally referred to as ‘Naamam’ (names, and more aptly ‘ideas’), and externally as ‘Roopa’ (forms, and more aptly ‘things’). The mutual deliberations between these two, constitute the ‘Kriya’ (activities). Thus that ‘Tejus’ Itself is manifesting as Naama-Roopa-kriya. That is ‘Dhiyaha’. Here, ‘Dhiyaha’ does not mean ‘thoughts’. “Dheeyatay Asmin Varenyam Bhargaha Iti Dheehi”, meaning: ‘That which is the ‘container’, is Dheehi’. Now what has been contained in what, during creation? In Naama-Roopa-Kriya container lies the Divine Consciousness. That alone has seated Itself in all these. It pervades all external forms and things (Roopa) and internally all the ‘naama-s’ i.e., thoughts. That which utters is the ‘Naama’, and, that which is told, is the ‘roopa’. In us what utters is the thought. Then, external things (roopa) are perceived. Hence, the uttering and the uttered, as also the sound and its meaning, all these are but Siva and Sakti alone. Sakti is uttering. That is ‘Vimarsa’ (reflection or critical thinking). Then that ‘form’ is appearing. That is ‘Prakaasa’ (becoming evident). As we more and more utter or express, the more would be the reflection. As more and more awareness occurs, the more It shines. If It is expressed in Its entirity, it is ‘Varenyam Bhargaha’. It conveys to us in such a huge measure. It is already All-Pervading as Substratum of everything. It is the ‘Sut and Chit’ which is Omnipresent, Unchanging, Attributeless and the Universalized Existence (Sut Saamaanya). We say that every thing ‘exists’. We say that everything is ‘appearing’. That ‘mere’ ‘existence’ and ‘appearance’ alone, is the ‘real bhargus’ which is the creation of that ‘Savita’. This implies that as long as It is as ‘Sut’, It is Brahmam, and formless. But when it transforms into a form (becomes ‘Saguna’), It is ‘Savita’. That is Eeswara. From that Eeswara alone, all creation took place. That is the ‘Bhargaha’, ‘Tejus’ (Lustre). From that Tejus sprouted ‘Dhiyaha’. Then, diversity burst forth. That crated our main problem. If Tejus were to have remained as Tejus, there could have been a posibility of comprehending It. But, It transformed, resulting in ‘naama-roopa-kriya’. With this, externally we are seeing ‘forms’. Internally we are obsessed with ‘thoughts’. Both these ‘forms’ as well as ‘thoughts’ are countless. These two, with their mutual deliberations, have forgotten the ‘Reality’. However, Reality has not forgotten them. It has pervaded all these, and ever remained as their ‘In-dweller’ and ‘Inner controller’ (Antaryami).

This world is appearing to you with all attributes, i.e., family, community, wealth, assets etc. All the thoughts in your mind, of various hues, such as happiness, sorrow, fear, enthusiasm, attachment, hatred etc., - these are all ‘Chid-visesha-s’ (Awareness with attributes). All these are but the waves of the one and only One Ocean of Gnyaana. Your Gnyaana is Universal (Saamaanya), as long as not contaminated with thoughts, and be a mere Awareness of ‘I am’. That Awareness of ‘I’ alone, is ‘ Saamaanya Gnyaana’ (Universalized Wisdom). That is ‘Nirvikalpa’ (Unchanging) ‘Chit-Saamanya’. That is the ‘Real Bhurgus’. However, if all the external paraphernelia - family, society, wealth and assets etc - all these are vaguely and hazily viewed in a general matter-of-fact manner, then, that is ‘Sut Samanya’ (Universalized Existence). Similarly, in your mind, view it as a mere ‘I am’, without being disturbed by thoughts. Then, with the sole thought of ‘I am’, it is ‘Chit’. There outside, viewing everything as ‘mere Existence’, it is ‘Sut’. If these Sut and Chit were to be viewed without any attributes whatsoever (visesha-s), then, that is ‘Varenyam (superior and superb) Bhurgus’. In this Universe created by that Savita, that Varenyam Bhurgus is existing as the Substratum of everything. This however has been covered up and concealed by Naama and Roopa (Ideas and Things). These alone are Rujus and Tamas. Rujus is naama, and, Tamas is roopa. The objects before us are forms.They are Tamas. The thoughts that are viewing them are animate, and they are Rujus. Our lives consist of these two alone. Thoughts and ideas inside, and, things and forms outside. And the mutual deliberations. What else are there in this Samsaara? These are ‘Dhiyaha’. As long as these exist, though the Varenyam Bhurgaha are very much there inside, It is not becoming evident, not able to manifest. Hence, all these Dhiyaha have to be expelled (Prachoadayaat). Then the concealing layers would be ripped off, to view the Inner All-pervading Universal Existence-Consciousness. That is the pristine Sut and Chit. That ‘Sut Samanya’ is like the gold permeating every speck of all gold ornaments. Presently we are ignorant of It and holding on to Its attributes (ornaments). These ‘Dhiyaha’ have distanced us from Tut. Hence to realize our True Nature that is Tut Itself, we have to dissolve fully these Dhiyaha in the Varenya Bhurgus, and this in turn merged in Savita. That Savita be identified as Tut. Thus we have to retract. That is termed ‘Pratyak’. We are now extroverts, our vision being ever outwards. It is said of Mother Deity: ‘Bahir Mukha Durlabha’. It is impossible to realize the True Reality if we ever keep looking outwards. Hence, we must strive to dissolve all visesha-s (qualities, attributes and particulars) into ‘Samanya’, i.e., Universalized Existence, and All-pervasive Awareness. Visualizing Saamaanya implies unifying outlook, whereas leaning towards visesha-s, leads to diversity and distraction. Hence all Dhiyaha be ‘prachoadayaat’ i.e., pulverized and dissolved eliminating them altogether. The word ‘Prachoadan’ in Sanskrit has different meanings. Apart from ‘dissolution’, it also means ‘throwing off’. But this ‘throwing elsewhere’ becomes ‘Dvaita’. In the Advaitik concept, this dissolution into ‘Samanya’ is akin to merger of darkness into the Light. Darkness itself becomes Light; it is not pushed elsewhere.

Descending from the Highest, Tut became Savita. Savita yielded the Bhurgus. That created the thought-waves and plunged us into them. This was rendered possible because of our being steeped in ignorance. Now, we are awakened at the dawn of wisdom. We pleaded Dheemahi. This meant we wished to retract from Dhiyaha, and crave for that desirable Bhurgus, in our quest and enquiry. “Adhaatoe Brahma Jignyaasa”. That leads to the ultimate goal of Tut, after crossing all the intermediate stages. All this is denoted by the word ‘Prachoadayaat’ here.

Then the Siroe Mantra in the light of the current interpretation:

‘Aapoe Jyoati Rasoamritam Brahma’.

These here are not the external five primal elements, or the internal Pancha Koasa-s, as was interpreted earlier. Here they have to be viewed from a different angle.

‘Aapaha’: All that is being perceived is Brahma Swaroopa (True Nature of Supreme). But It has transformed Itself into these elements of ether, wind, fire, water and earth. It is this that led to all problems. Hence we have to reverse the process, and merge the concept of earth into water, water into Tejus, Tejus into wind, Wind into the sky, and finally merge the sky with Universal Consciousness. To enable this, the procedure is as follows:

‘Aapas’ implies sensual activities which are very diverse. This has to be transformed into ‘Jyoati’ i.e., mental activity. All the sensual propensities have to be merged into the mind. We are thus slowly retracting. Then, we have to imagine this Jyoati turning into the nature of ‘Rasa’, symbolizing steadfast Intellect. Next we have to merge this into ‘Amrita’, meaning the Unmanifest and Immortal ‘Maya Sakti (Divine Illusory Agency). We should not stop at that, lest the Maya again pulls us out, as is presently happening in our ‘sushupti’ (deep sleep) state, wherein we slide into a blissful unawareness, sleep soundly on the lap of ‘Yoga Maya’, which however again takes us back into the wakeful state. Here ‘pralaya’ (dissolution) is like the deep-sleep state. Everything ends up and dissolves at time of ‘pralaya’. Still, we cannot be sure of its discontinuance. Because, it would be in a latent state in the form of ‘Vaasana-s’ (subdued desires, inner latencies) that lie concealed in the unmanifest state, but have to be experienced. In order to avoid this, or escape from it, birth itself should cease to exist. For this to happen, there should be no ‘Karma’ (activity). To enable this, all the ‘vasana-s’ should be flushed out. This is possible only when the ‘casual body’ perishes, i.e., ignorance. This can occur only when ‘Brahma Gnyaana’ (Awareness of the Supreme) dawns. For attaining this, we have to ‘Bhargo Devasya Dheemahi’. We have to invoke ‘Varenyam Bhargaha’ which leads to Brahma Gnyaana. That alone can save you from getting stuck at ‘Amrita’ which should merge with Brahman, and not let you revert or slip back. That is why in the Mrityunjaya Mantra it is said:

“Mrityoar muksheeya maa Amritaat” Let you not be reverting back from the state of Amrita. After attaining that state, you should not identify yourself with that state, but, with the help of the Brahmic Thought, experience the Bliss of ‘Aham Brahmasmi’ i.e., Oneness with the Brahmam. If you were to identify yourself with Maaya, it would again delude you. You have to go beyond Maaya. Bhagavad Geeta also stresses this. We have to take refuge in the Supreme for this. That is implied in the terms ‘Dheemahi’ and ‘Varenya Bhargaha’ in the Mantra. We must realize Brahmam, and not merely have ‘Vritti Gnyaana’ (awareness of thought). Only when we dispense with all wordly thoughts which should be merged into the basic fundamental Brahmic Thought, then alone, we are led to the Realization of Brahmam. In this context, there is a Mantra:

“Agnirmeh Vaachisritaha

Vaak Hridayeh Hridayam Mayi

Aham Amritay Amritam Brahmani”

‘Agnirmeh Vaachisritaha’ : All the external Pancha Bhoota s should merge into my sensual thoughts, This implies that all the external manifestatious of ‘Sabda, Sparsa, Roopa, Rasa, Gandha’ (sound, touch, form, taste and smell) should become the faculties of ‘Tvak Chakshu Soatra Jivha Ghraana’ i.e., skin, eyes, ears, tongue and nose.

‘Vaak Hridayeh’ : All these sensual deliberations should retract into mental activity, as it happens in the dream.

‘Hridayam Mayi’ = Mind should then merge with the Ego. That Ego alone is Jeeva, the Owner of the body. This Ego is derived from Maya Sakti alone.

‘Aham Amritay’ : The Ego should dissolve back into the Maya Sakti.

‘Amritam Brahmani’ : The Maya Sakti i.e., Amritam, should be absorbed into the Brahmam. Then, you yourself are Brahmam. This is the substance of the above Mantra.

We have to interpret ‘OM’ as ‘Soahum’. That Soahum alone became ‘Hamsa’ (Swan). It came and perched upon this world. Again, this Hamsa has to realize that Soahum (I am That), and fly back. The Life-Force (Praana) alone is the Hamsa. Hence, before this Praana departs, we have to reflect on all this process. Then alone this Praana can get merged into Gnyaana. Praana is the Mother Deity, and Gnyaana the Supreme Father. Hence we have to duly meditate upon Gaayatri.

6. GAAYATRI DHYAANAM

“Muktaa Vidruma Hema Neela

Dhavala Chchhayair Mukhai Stree Kshanai

yukta Mindu Nibaddha Ratna Makutaam

Tattwaartha Varnaatmikaam

Gaayatreem Varadaa Bhayaankusa Kasaa

Subhram Kapaalam Gadaam

Sankham Chakramatharavinda Yugalam

Hastair Vahanteem Bhajeh”.

This Dhyaana Sloka is describing the Swaroopa (Inherent Nature) and Characteristics of the Presiding Deity Gaayatri. That Supreme Consciousness Itself is appearing as the Deity of Gaayatri. This ‘Devata’ (Deity) is the ‘Roopam’ (Form), whereas ‘That’ is an extremely subtle ‘Sakti’ (Power, Energy). ‘This’ is a medium. ‘That’ is ‘Chaitanya’ (Consciousness). That consciousness alone is revealing Itself to us as a medium endowed with ‘Naama’ and ‘Roopa’. However, it does not mean we have to be content with this medium, and stop at this level. The message is that, through this medium, we have to realize ‘That’ and attain Salvation. Hence, meditating upon this Mantra implies that we are in effect meditating upon ‘That’, and seeking to realize It. This sloaka describes how this Deity of Gaayatri is appearing to us.

Gaayatri Deity has five faces (Pancha Mukhee). The five faces are:

Mukta = Pearl. Having pearl-like complexion.

Vidruma = Coral. Coral-like complexion

Hema = Gold. Golden lustre

Neela = Black stone. Dark complexion

Dhavala = Diamond. Pure white dazzling complexion.

The above are the complexions of the five faces of the Pancha-Mukhee Gaayatri. These five colors are symbolic of the following:

The five faces are:

Sadyoajaata, Aghoara, Vaayana, Eesaana and Sutpurusha. The same significance here as of the five countenances of Eeswara.

Dhawala = Aapaha (Water)

Neela = Black (Earth)

Vidruma = Tejus (Fire)

Hema = Vaayu (Wind)

Mukta = Ether (Sky).

This Hema (Wind) is in between Vidruma (Tejus) and Mukta (Sky), i.e., between the red and the pearl hues, and hence acquired the golden hue.

Thus, the colors of Mukta, Hema, Vidruma, Dhawala and Neela, are symbolic of the Pancha-Bhoota-s, the five Primal elements of creation: Earth, Water, Fire, Air and Sky.

Tree Kshanaihi : Three Eyes. They are Moon, Sun and Fire. These are the three eyes, in cases of both the Mother and Father Deities. These indicate as follows:

Moon is mind,. Sun is intellect. Fire stands for the Ego principle (Ahankaara). Thus these three signify ‘Mano-Buddhi - Ahankaara’. Thus, external Pancha-Bhoota-s and the individual internal Mano-Buddhi-Ahankaara. Totalling in all eight, constitute the Ashta Moorti-s. The Swaroopa (Intrinsic Nature) of Gaayatri is Ashta Moorti as stated in: “Ashta Moorti Ajaa Jytri”.

We have to conceive of, and meditate upon, these Ashta Moorti-s as follows: They have to come to us in the regular natural course. We have to put them in the reverse gear, and attempt to merge them. Unless all these forms are dissolved, we cannot grasp the Niraakaara (Formless) Tattva. These forms have come to us, only to indicate to, and direct us to, the Formless Principle. These are mere eight-fold forms of Paramaatma. We should not get stuck wth and hold on to them.

“Naa Anyat Kinchana Vidyatay Vimrusataam Yasmaat Parasmaat Vibhoe”

This is to bid us to reflect upon and deeply think over. Upon deep reflection nothing would be remaining. None of these Ashta-Moorti-s would remain. Then, it is not Dakshina Moorti but Dakshina Amoorti. It should be ‘Moorti-less’. Presently Gaayatri is being perceived in the Ashta-Moorti form.

The meaning of ‘Tri-Kshanai’ is not only Sun, Moon and Fire, but also ‘Tejoe, Aap and Anna’. Or even the guna-s ‘Satwam, Rujus and Tamas’. It also could mean ‘Ichcha, Kriya and Gnyaana’ (desire, activity and Wisdom). It could mean any of the above trios. However, Gaayatri is said to be comprising of the above eight forms. They are Her manifestations. Her True Nature has to be ascertained and understood through investigation of and reflection upon these manifestations.

‘Indu Nibaddha Ratna Makutaam’ : A bejewelled crown rendered lustrous by the moonlight. That bejewelled crown is Moon itself. That lustre of the Moon is the ‘Shoadasi’ (Sixteen phased). Again, to comprehend that Tattwa, you have to invoke It. Moon symbolizes mind which has sixteen phases like the Moon. Fifteen of them disappear with the New Moon. The Moon gets merged with (concealed by) the Sun. Only one phase would still be left. That one is called ‘Dhruva Kala’. That alone is Eternal. That is the Brahmik Thought. That also lies in the mind itself. All those ephemeral phases have covered It up, and concealed the Eternal Brahma Awareness. Again with this very mind, through ‘mananam’ (deep reflection), if one can comprehend It, It would enable one to realize Paramaatman. This is the significance of the ‘Dhruva Kala’. This is in the Deity’s possession.

‘Tattvaardha Varnaatmikaam’ : These explain the meaning of that Tattva (Principle). The twenty-four letters of the Gaayatri Mantra, are symbolic of the twenty-four Tattva-s which are:

“Mahaa Bhootaani Ahamkaaroe
Buddhi Avyakta Mayvacha
Indriani Dasa Aykamcha
Panchachendriya Goacharaaha”

(Bhagavad Geeta 13-6)

The entire creation is made up of these twenty-four constituents. The twenty-fifth is ‘Purusha’. There is none higher than Purusha. That is borne out by intense reflection. Then alone we can grasp the Purusha Tattva within oneself. One has to invoke through Gaayatri Mantra which helps in one’s quest for Truth. How this is to be done, is described below.

‘Hastaihi Vahantee’ = She holds eight weapons in her eight hands. Those weapons are:

‘Subhram Kapaalam’ = A clean skull

‘Gadaam’ = Mace

‘Sankham’ = Conch

‘Chakram’ = Wheel

‘Aravinda Yugalam = Pair of lotuses

‘Ankusam = Spear

Kasa = Whip.

The above are the eight weapons. In this way, the Deity is eight-shouldered, and holds eight weapons, in her eight Hands. But, of what use are they for us? Of course, there is no need for Her to achieve anything. For, She is the embodiment of Fulfilment (Siddhi). It is for us alone to persevere and achieve. But without Her Mercy and Blessings, the weapons would not be made available to us. Her Grace and Benignity are essential. For that, of course, one must be deserving it. If one so deserves, then:

‘Varadaa Abhaya’ = Bestows boons,
and renders protection and security.

The boon is Dharma. The assurance of protection is Moaksha. These are bestowed by Her ‘Varada Hasta’ and ‘Abhaya Hasta’.
Now, Some explanation regarding the eight weapons mentioned earlier:

‘Kapaalam’ (skull) implies ‘Praana’ (Life-Force).

‘Gadaa (Mace) symbolizes ‘Speech’.

‘Sankham’ (conch) stands for ‘Sroatra’ (hearing faculty).

‘Chakram’ (Wheel) signifies ‘mind’.

‘Aravinda yugala’ refer to the ‘two eyes’.

With the help of all these alone, we have to, sometime or other, comprehend the ‘Tattva’. Whether we seek Dharma or Brahma, these equipments are indispensible.