Gayatri – notes
Bhagavad-gita, Chapter 10
TEXT 35
brhat-sama tatha samnam
gayatri chandasam aham
masanam marga-sirso 'ham
rtunam kusumakarah brhat-sama--the Krhat-sama; tatha--also;
samnam--of the Sama Veda songs; gayatri--the Gayatri hymns; chandasam--of all
poetry; aham--I am; masanam--of months; marga-sirsah--the month of
November-December; aham--I am; rtunam--of all seasons; kusuma-akarah--spring.
TRANSLATION
Of the hymns in the Sama Veda I am the
Brhat-sama, and of poetry I am the Gayatri. Of months I am Margasirsa
[November-December], and of seasons I am flower-bearing spring. PURPORT...In
Sanskrit, there are definite rules that
regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry.
Amongst the regulated poetry, the
Gayatri mantra, which is chanted by the
duly qualified brahmanas, is the most
prominent. The Gayatri mantra is mentioned
in the Srimad-Bhagavatam. Because the
Gayatri mantra is especially meant for God realization, it represents the Supreme Lord.
This mantra is meant for spiritually advanced
people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire
the qualities of the perfectly situated person, the qualities of goodness
according to the laws of material nature, in order to chant the Gayatri mantra.
The Gayatri mantra is very important in Vedic civilization and is considered to
be the sound incarnation of Brahman. Brahma is its initiator, and it is passed
down from him in disciplic succession
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Tattva-Sandarbha of Jiva Gosvami,
translation by Stuart Elkman, Motilal Banarsidas, 1986.
[refers to SCM's discussion with Prakasananda]: The meaning of the
syllable om is contained in the Gayatri, and the meaning of the Gayatri is
explained in the Catuhsloki,...which were handed down from isvara to Brahma,
from Brahma to Narada, and from Narada to Vyasa...(pg 14)Text 19: Even after manifesting
the complete body of the Puranas...Vyasa was still not content, and so gave
form to that which serves as a natural commentary on his own Brahmasutra, which
was revealed to him in samadhi, and which alone illustrates the common
significance of all the scriptures, as seen in the fact that it begins by
referring to the Gayatri, characterized as a concise statement of the
significance of all the Vedas. For its true nature has thus been described in
the Matsya Purana: "That is to be known as the Bhagavata which, basing
itself on the Gayatri, describes dharma in all its fullness, and which narrates
the slaying of the asura Vrtra..." The word gayatri in the preceding verse
refers only to the meaning of the Gayatri, contained in the word dhimahi
("we meditate"), which occurs unchanged in the Bhagavata, and thus
directly indicates the Gayatri; for an outright quotation of this mantra, which
is the prototype of all mantras, would not have been proper. The fact that the
Bhagavata has the same significance as that of the Gayatri is seen in the
phrases janmadyasya yatah ("from whom comes the origin etc. of the
universe") and tene brahma hrda ("who revealed the Veda [to the
creator Brahma] through his heart"), which form identical explanations
regarding the substratum of the entire universe and the ability to inspire the
workings of the intellect, with those of the Gayatri...[footnote]: The
connection between the Bhagavata and the Gayatri Mantra [Rgveda 3-62-10] is
mentioned in various Puranas, and has been noted by most commentators as well.
Aside from the presence of the word dhimahi, Jiva mentions the phrases from
Bhagavata 1-1-1, janmadyasya yatah and tene brahma hrda which, according to the
commentator Vijayadhvaja of the Madhva school, correspond to the Gayatri
phrases tat savitur...devasya ("of the divine Savitr") and dhiyo yo
nah pracodayat ("may he inspire our intellects"). Sridhara also
discusses the relationship between the Bhagavata and the Gayatri in his remarks
on SB 1.1.1. He writes, "By opening
the Bhagavata with the word dhimahi from the Gayatri, this Purana is shown to
be ofÜj the nature of brahmavidya, known as Gayatri." Also: "With the
phrase tene brahma hrda the significance of the Gayatri in terms of inspiring
the workings of the intellect is indicated." Text 22b: ...A similar
detailed explanatin is presented in the expository account of the Gayatri found
in the Agni Purana. A brief survey of that account is given thus:"That
'light' (mentioned in the Gayatri) is the supreme brahman, for the word bhargas
indicates the light of consciousness...That 'light' is bhagavat, Visnu, the
source of the origin, preservation, and dissolution of the universe. There are
some who repeat the name 'Siva' (in place of 'Visnu'), some 'Sakti', 'Surya', or
that of other deities, while the Agnihotr priests repeat the name 'Agni'.
Verily it is Visnu who has assumed the form of Agni and the rest, and is
praised in the Vedas etc. as brahman." (Ag.P. 216/3,7-9).A similar
explanation will also be given in this regard in the commentary on SB 1.1.1.
And in the concluding section of the SB, the final line of verse 12.13.19,
beginning tac chuddham, is identical in import with the explanation of the
Gayatri found in the Agni Purana: "Let us meditate on the eternal, pure,
supreme brahman, the everlasting light, and the highest Lord, (thinking) 'I am
the light, the supreme brahman', in order to attain liberation." Here, the
phrase "I am brahman" indicates a kind of meditation in which one
assumes an attitude of identity between oneself and brahman in order to be fit
for worship according to the principle "One who is not himself divine may
not worship the divine." The verb dhyayema ("Let us meditate")
means "May I, and all of us as well, meditate."...And in the prose
passages which praise the sun as the object of worship in the Gayatri (SB
12.6.67-69), the sun should not be viewed as an independent entity, but rather
as indicating paramatman, rendering those passages free from blemish. The words
of Saunaka at the end of the Bhagavata are similarly to be understood:
"Tell us, who are full of faith, of the manifestations of Hari, in the
form of the sun."
(SB 12.11.28)And the "light"
(mentioned in the Gayatri) does not refer to that which dwells in the physical
sun alone, for, as indicated by the word
varenya ("most excellent") from the Gayatri and the word para
("supreme") from the BhagavataÜj (1.1.1 & 12.13.19), its
application extends as far as the majesty of isvara. Therefore it is stated in
the Agni Purana "Through meditation, the purusa can be seen dwelling in
the disc of the sun. (But) the supreme abode of Visnu, brahman, is alone real
and ever-blessed. That is, through meditation, the purusa, who manifests as the
indweller within the disc of the sun, which will itself perish at the time of
dissolution, so that the inhabitants of the three worlds may worship him, can
be see, i.e. worshiped. But the supreme abode of Visnu, in the form of
Vaikuntha, is alone real, unchanging in the past, present, and future, since it
partakes of the nature of brahman.[in a further footnote, the author quotes
Agni Purana of the Anandasrama version, supposedly different from Jiva
Gosvami's version:] (Ag.P. 216.1,2): "After thus performing his Sandhya
rites, one should repeat and meditate on the Gayatri. By singing the Gayatri,
one protects his disciples, his wife (or his body), and his vital forces as
well; therefore it is called the Gayatri (from the roots gai -- to sing, and
trai -- to protect). Since it enlightens, it is called Savitri; and since Savitr
has speech as its essence, the Gayatri, or Savitri, is also called Sarasvati.
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”Srila Prabhupada, lecture 68.12.16, LA,
Bg 2.46-62 [68.013]•...one who is properly using this valuable life for
understanding Krsna, he is brahmana. Brahma janatiti brahmana. Brahmana means
one who knows the supreme Absolute Truth. He is called brahmana. The sacred
thread is offered to a person who knows Krsna; otherwise it is not awarded.
This is a symbolic representation. "Oh, this man has got sacred thread,
that means he knows Krsna, brahma, the supreme brahman." Just like Arjuna:
param-brahma param© dhama pavitram paramam padam...If you find a man who knows
Krsna, you must accept him as a brahmana.
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”BRAHMA-SAMHITA•(notes from TKG
seminars, Mayapur '89.)Brahma received instruction from Sarasvati (not Brahma's
wife, but a divine demigoddess in her spiritual form, and expansion of the
internal energy, of Radharani). She
informs him to practice austerity for the fulfillment of hisÜj desire.
[Different accounts of Brahma with apparent differences in lila are due to
different Brahmas or different creations of Brahma being described. But basic
principles are always the same; e.g. Brahma always performs tapasya. Sometimes
(as in SB 2.9.? purport) Brahma is described as being in sakhya-rasa; in
Brahma-samhita he is shown to be in madhurya-rasa].SB Canto 2.?.?. purport.
...Taking the path of tapa is second birth of the desiring disciple...The word
apasrnoti is very significant. It is similar to upanayana, or bringing the
disciple nearer to the spiritual master for the path of tapa...[more][Brahma
was first initiated by Sarasvati, then by Krsna -- an example of first and
second initiation! From Sarasvati he received the Gopala-mantra; from Krsna he
received the Kama-gayatri (after successfully chanting the Gopala mantra). But
Brahma is considered to be the disciple of Krsna directly, so Krsna is the
actual guru, and others were acting on behalf of the Lord.]By receiving
Gopala-gayatri Lord Brahma became a Vaisnava. Chanting (and meditating on) that
mantra was his tapasya. [Bh.Siddhanta Th. translates tapasya as spiritual
association.] By chanting the mantra, which is non© different from the Lord, by
the austerity of chanting one gets the associatin of the Supreme Lord. Brahma
was an ideal disciple. He had full faith, and thus when he received the mantra,
he chanted it with full faith and without hesitation.gayatam trayate yasmat
gayatri tvam tatah smrtah: That which delivers one from material entanglement
is called gayatri.Brahma-Samhita, text 24:"Then the goddess of learning
Sarasvati, the divine consort of the Supreme Lord, said thus to Brahma who saw
nothing but gloom in all directions, "O Brahma, this mantra, viz., klim
krsnaya govindaya gopi-jana vallabhaya svaha, will assuredly fulfill your
heart's desire.
Purport: The mantra, consisting of the
eighteen divine letters prefixed by the kama-bija, is alone superexcellent. It
has a twofold aspect. One aspect is that
it tends to make the pureÜj soul run after all-attractive Sri Krsna, the Lord
of Gokula and th divine milkmaids. This is the acme of the spiritual tencency
of jivas. When the devotee is free from all sorts of mundane desires and
willing to serve the Lord he attains the fruition of his heart's desire, viz.,
the love of Krsna. But in the case of the devotee who is not of unmixed
aptitude this superexcellent mantra fulfills his heart's disire also. The
transcendental kama-bija is inherent in the divine logos located in Goloka; and
the kama-bija pervertedly reflected in the worldly affairs satisfies all sorts
of desires of this mundane world.Text 25: "O Brahma, do thou practice
spiritual association by means of this mantra; then all your desires will be
fulfilled."Text 26:"Brahma, being desirous of satisfying Govinda,
practiced the cultural acts for Krsna in Goloka, Lord of Svetadvipa, for a long
time. His meditation ran thus, 'There exists a divine lotus of a thousand
petals, augmented by millions of filaments, in the transcendental land of
Goloka. On its whorl, there exists a great divine throne on which is seated Sri
Krsna, the form of eternal effulgence of transcendental bliss, playing on His
divine flute resonant with the divine sound, with His lotus mouth. He is
worshiped bt His amorous milkmaids with their respective subjective portions
and extensions and also by His external energy [who stays outside] embodying
all mundane qualities.'"Text 27:"Then Gayatri, mother of the Vedas,
being made manifest, i.e. imparted, by the divine sound of the flute of Sri
Krsna, entered into the lotus mouth of Brahma, born from himself, through his
eight ear-holes. The lotus-born Brahma having received the Gayatri, sprung from
the flute-song of Sri Krsna, attained the status of the twice-born, having been
initiated bt the supreme primal preceptor, Godhead Himself."Purport: The
sound of Krsna's flute is the transcendental blissful sound; hence the
archetype of all Veda, is present in it. The Gayatri is Vedic rhythm. It
contains a brief meditation and prayer.
Kama-gayatri is the highest of all the Gayatris, because the meditation and prayer contained in it are
full of the perfect transcendental
sportive activities which are not to be found in any other Gayatri. The Gayatri
that is attained as the sequal of the eighteen-lettered mantra is kama-gayatri
which runs thus: klim kama-devaya
vidmahe puspa-banaya dhimahi tan no 'nangah pracodayat. In this Gayatri,
the realization of the transcendental pastimes of Sri Gopijana- vallabha after
perfect meditation and the prayer for the attainment of the transcendental god
of love are indicated. In the spiritual world there is no better mode of
endeavor for securing the superexcellent rasa-bedewed love. As soon as that
Gayatri entered into the ear-holes of Brahma, he became the twice-born and
began to chant the Gayatri. Whoever has received the same Gayatri in reality,
has attained his spiritual rebirth. The status of a twice-born that is obtained
in accordance with one's worldly nature and lineage, by the fettered souls in
this mundane world, is far inferior to that of the twice-born who obtains
admission into the transcendental world; because the initiation or acquisition
of transcendental birth as a result of spiritual initiation is the highest of
glories in as much as the jiva is therebt enabled to attain to the
transcendental realm.Text 28:"Enlightened by the recollection of that
Gayatri, embodying the three Vedas, Brahma became acquainted with the expanse
of the ocean of truth. Then he worshiped Sri Krsna, the essence of all Vedas,
with this hymn."Purport: Brahma thought thus within himself, "By the
recollection of kama-gayatri it seems to me that I am the eternal maidservant
of Krsna."...
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Question: Is the Gayaytri mantra only
chanted in the material world, or is it also chanted in the spiritual
world?TKG: The Gayatri mantra is there in the spiritual; it ”is• the spiritual
world. It is Krsna. It is non-different from Krsna...It is described in Jaiva
Dharma (by Bhaktivinoda Thakura) that Gayatri-devi took birth as a gopi, but
whether that is kama-gayatri or
brahma-gayatri...Question: Is the effect of chanting the Gayatri mantra
the same or different from chanting the maha-mantra?TKG: It is the same.
Gayatri means that which delivers one from material entanglement -- that is
called gayatri. And especially the gayatri-mantras which we chant in our line
(of disciplic succession) award one with love of God; so they have the same
effect as chanting Hare Krsna. The kama-bija awards one with love of Radha and
Krsna, so that is the same purpose as chanting the Hare Krsna mantra....The
brahma-gayatri (om bhur bhuvah svah...) and the kama-gayatri are the same.
Sometimes they are compared to an unripe and a ripe mango to make us understand
the distinction.ËAdi-lila:
Chapter One, Text 19
54107/173814
Gaudiya Vaisnavas perceive the ultimate
objective in Vedic hymns composed of eighteen transcendental letters that adore
Krsna as Madana-mohana, Govinda and Gopijana-vallabha. Madana-mohana is He who
charms Cupid, the god of love, Govinda is He who pleases the senses and the
cows, and Gopijana-vallabha is the transcendental lover of the gopis. Krsna
Himself is called Madana-mohana, Govinda, Gopijana-vallabha and countless other
names as He plays in His different pastimes with His devotees.