AWGP - FAQ

Ans. It is an oft-repeated question. It should be understood that basic purpose of worship is meditation and contemplation; and name and form are essential for meditation. Everywhere people coordinate feelings and symbols in order to refine their sentiments. Every nation has its own national flag. Its citizens pay reverence to the national flag and get infuriated when it is insulted. Even communists, who consider themselves atheists offer salutation to the red flag and when they go to Russia they pay a visit to Leningrad to have a glimpse of the place where Lenin’s embalmed body has been kept. Muslims who do not believe in idol worship offer their prayers facing Kaba. They kiss the symbolic stone ‘Sang Asavad’ of Syah Moosa in Mecca. Arya Samajists express divine faith in the letter ‘Om’ and in performing Agnihotra. The obvious reason is that it is convenient to concentrate the mind with the help of symbols. The work of teaching the alphabet to children becomes easy when it is done through pictorial symbols as Ka- Kabutar, Kha-Khargosh, Ga- Gamla, Gha- Ghadi, and so on in Hindi. The same principle applies to installation of idols of gods and goddesses. The Gayatri mahamantra does not have any other form or variant. Its authentic classical form comprises a syntax of just twenty-four letters encompassing three verses of eight letters each, three Vyahritis and one Onkar (o-o-o-m). It is this ancient Mantra which is used during the traditional Sandhyavandan and for Gurudeekcha during Yagyopaveet ceremony. It is also known as the Guru Mantra. It appears that the other variants of Gayatri had been fabricated during the dark Middle Ages by founders of various sects to propagate their own pre-eminence.

Q.2. Why is Gayatri visualized as a young woman with its peculiar ornaments?

Ans. One should not be under the illusion that Gayatri is a living being with one mouth and two arms or five mouths and ten arms. Woman has intrinsic superiority over man and so Gayatri is given mother’s form. Having Kamandal and a book in Gayatri Mata’s hands are symbolic of knowledge and science. There is no living being in the world having five mouths and ten arms. This is just a symbolic representation. Five mouths signify Panch-kosh as the five, sheaths of human existence and ten arms represent ten characteristic features of religion. The symbolism of Mother Gayatri sitting on a swan is that the Sadhak should keep discriminative wisdom like a royal swan or Paramhans. It is said about the mythological Rajhans (royal swan) that it has the power to discriminate the good from the bad, to separate milk from water, to pick up only pearls and leave pebbles. It never eats worms and insects. This is an example of the soul status of a Param-hansa. Ordinarily swans live on insects, neither consume milk nor dive to the depths of the ocean to find pearls. The representation of God and powers of Divinity as female deities is a unique feature of Indian spirituality. There are compelling reasons for this insight. Nature has exclusively equipped the female of the species with powers of reproduction and sustenance of the infant. The expression of selfless love of a mother can only be the true representation of love of God for human beings. Hence, Gayatri has been conceived as Mother. Since, Divinity never grows old and is eternally young and beautiful, Mother Gayatri is shown as young attractive maiden. Besides, meditating on a beautiful woman as symbolic of Divinity also helps one develop a platonic – pious attitude towards women in general. The lotus as Her seat means the presence of Divinity in an environment which is fragrant, pleasant and blossomingly cheerful.

Q.3. In what way the twenty-four emanations of Divine Mother (Matrikas) represent Gayatri?

Ans. As various organs perform specific functions in the human body, the primary divine energies inherent in the Primordial Supreme Power (Adyashakti) of God have been conceived as twenty-four motherly emanations or nine Devis (female deities) – since, amongst the living beings in the world, only the female of the species is capable of creation.

Q.4. Are Gayatri and Savitri different?

Ans. Not exactly. They are different expressions of the Supreme Power of God. As such they are opposite faces of the same coin. Gayatri (idolised with nine faces) and Savitri (idolised with five faces) in fact identify the extra-sensory and sensory excellence in human life which are known as Riddhis and Siddhis in yogic parlance. Gayatri and Savitri are inseparable – inherent like heat and light in fire.

Q.5. What are the specific divine emanations associated with Gayatri and Savitri?

Ans. As mentioned in the answers to Q. No. 4, Gayatri and Savitri are two sides of the same coin. Gayatri has been referred to by innumerable names. Amongst its significant twenty-four thousand aliases, 24 represent its principal emanations. Twelve of these have been idolized for practical spiritual growth and the remaining twelve for material gains. These are enumerated as:
A) Emanations worshipped for spiritual growth (Adhyatmik pragati)
1) Adyashakti 2) Brahmi 3) Vaishnavi 4) Shambhavi 5) Vedmata 6)Devmata 7) Vishwamata 8) Ritambhara 9) Mandakini 10) Ajapa 11) Riddhi 12) Siddhi
B) Emanations worshipped for material gains
1) Savitri 2) Saraswati 3) Lakhyami 4) Durga 5) Kundalini 6) Pranagni 7) Bhawani 8) Bhuwaneshwari 9) Annapurna 10) Mahamaya 11) Payaswani 12) Tripura (For details please refer to the publication ‘Gayatri ki Chaubis Shakti Dharaein’ in Hindi- Published by this mission.)

Q.6. Why is the Primordial Divine Energy (Gayatri) represented in so many forms (idols)?

Ans. God is omnipresent. The primordial Divine Energy symbolized as Gayatri take up numerous forms and functions in innumerable ways. The analogy of an actor will illustrate the point. An actor in a play has to wear different costumes on various occasions to portray different roles. For each role, he is made to don specific garments with appropriate ornamentation and adopts suitable histrionics. The person chooses the deity according to one’s need. During Trikal Sandhya for instance, the trinity Brahmi – Vaishnavi – Shambhavi is invoked. Aspirants for strength and success in worldly pursuits worship Durga; for prosperity, Lakhyami; for scholarship and cultural excellence, Saraswati; and so on.

Q.7. Why is Gayatri represented as a deity with five faces?

Ans. Descriptions of deities and characters in mythology showing many heads and arms are common and may appear odd and paganish to a person not familiar with the subtleties of Indian spiritual tradition. Brahma and Vishnu have been described as having four faces, Shiva with five, Kartikeya with six, Durga with eight and Ganesha with ten heads. It is said that the demon king Ravana had ten heads and twenty arms; and sahastrabahu, another demon had a thousand hands. Here, the numbers do not refer to the physiology, but to characteristics of the divine or evil attributes of the deities or demons as the case may be.

Indian spirituality frequently mentions five-fold classifications – such as the five basic elements of the cosmos (Tatvas); the five sheaths (Koshas) covering the human soul; the five organs each of perception and action in the human body (Gyanendriyas and Karmendriyas), the five life-forces (Prans); the five types of energies operating in human bodies (Agnis); the five types of Yoga ….etc. The Gayatri Mantra, too is divisible in five parts namely (1) Om (2) Bhurbhuwaha Swaha (3) Tatsaviturvareniyam (4) Bhargo Devasya Dheemahi (5) Dhiyo Yonaha Prachodayat. Each of these corresponds to the five primary emanation of the supreme spirit: Ganesh, Bhawani, Brahma, Vishnu and Mahesh respectively. The entire super-science of spirituality too is encapsuled in the four Vedas and one Yagya.
The five faces of Gayatri refer to these Divine attributes, which the Sadhak has to deal with in course of Sadhana.

Q.8. Why is Gayatri known as Tripada- Trinity ?

Ans. Gayatri is Tripada- a Trinity, since being the Primordial Divine Energy, it is the source of three cosmic qualities known as “Sat”, “Raj” and “Tam” represented in Indian spirituality by the deities “Saraswati” or “Hreem”. “Lakhyami” or “Shreem” and “Kali” or “Durga” as “Kleem”. Incorporation of “Hreem” in the soul augments positive traits like wisdom, intelligence, discrimination between right and wrong, love, self-discipline and humility. Yogis, spiritual masters, philosophers, devotees and compassionate saints derive their strength from Saraswati.

The intellectuals, missionaries, reformists, traders, workers, industrialists, socialists, communists are engaged in management of equitable distribution of Shreem (Lakhyami) for human well-being. Shreem is the source of wealth, prosperity, status, social recognition, sensual enjoyment and resources.

“Kleem” (Kali or Durga) is the object of reverence and research by the physical scientists. The plethora of scientific research and development depends on the “Kleem” element of Gayatri.

The “Hreem”, “Shreem” and “Kleem” elements of Gayatri have eternally existed in the cosmos. The modern western civilization has particularly devoted itself to the management of “Kleem” (Heat, light, electricity, magnetism, gravity, matter, nuclear energy etc.) and Shreem; whereas the occultists and mystics of East have remained particularly engaged in research of “Hreem”. It is evident that the key to lasting global peace harmony and prosperity lies in integral devotion of Hreem, Shreem and Kleem. Gayatri Sadhana is the super-science for mastery of these three aspects of the Divine Mother.

Q.9. Why is Gayatri designated as Vedmata, Devmata and Vishwamata?

Ans. Gayatri has been called Vedmata because it is the essence of source of Vedas. It is called Devmata because there is perpetual growth of divinity and righteousness in its devotee. Its ultimate object is to inculcate and awaken the feeling of ‘Vasudhaiv Kutumbakam’ and ‘Atmavat Sarvabhooteshu’ (Welfare of man – the individual lies in the welfare of all humankind). It is known as Vishwamata since it aims at establishment of good-will, equality, unity and love amongst the entire human race, cutting across barriers of language, race, colour, sex etc. and ultimately uniting the whole world on basis of realised spiritual unity in diversity.

The individual basis of Gayatri is to establish righteous wisdom. ‘Naha’ implies inculcation of cooperation and collective endeavour – mutual caring and sharing.

The absolute wisdom condensed in Gayatri magnified itself as the Vedas. For this reason Gayatri is known as the Mother of Vedas. (Gayatri Mantra is the means for invocation of Divine grace).
Gayatri is the fountainhead of all divine powers (Devtas). It is therefore, known as the Devmata. (Ref. Tandya Brahman).
Gayatri sustains the cosmos as the three Supreme Emanations of the Supreme, known as Brahma, Vishnu and Mahesh. Hence, it is called Vishwamata (Ek Pwan Kashi Khand, Poorvardha 4.9.58)

Q.10. What is the relationship between Gayatri Mantra and other powers of God?

Ans. According to Savitri Upnishad, from the eternal omnipotence of God represented by Om, seven streams of divine power, known as Vyahritis, emanate. Three amongst these (Bhur , Bhuwaha and Swaha) form the prefix of Gayatri Mantra. The Vyahritis are also known as the ‘Sheersha’ (fountainhead) of Gayatri.
When Gayatri- the Primordial Power of the Divine, with Its totality of energy systems, interacts with the five basic elements of material universe (Panch Bhautik Prakriti – Savitri), complex, mysterious reactions are set into motion. Spirituality identifies these five basic elements (of which the entire material universe in its of solid, liquid and gaseous states and physical bodies of animate systems are composed) as Prithvi, Jal, Vayu, Tej and Akash. In course of interaction of the cosmic energies with these basic elements subtle sound waves similar to those produced by twenty-four letters of Gayatri Mantra are created.
In the course of thousands of years of research, Indian spiritual masters and yogis have evolved procedures for accessing divine energy by “tuning” into these cosmic sound waves by chanting of Gayatri Mantra, performance of Yagya and other associated procedures of Gayatri Sadhana.
(Also please see the answer to Q. No. 8)

Q.11. What is Savita?

Ans. The deity for meditation on Gayatri Mantra is ‘Savita’. Savita is the cosmic power of God which provides energy to all animate and inanimate systems of the cosmos. In the Sun and other stars, for instance, it works as fission and fusion of atoms.

Q.12. Why is Gayatri Upasana considered supreme as compared to other forms of worship?

Ans. Gayatri is the fountainhead of all streams of divine powers personified and designated as deities (Lakhyami, Durga, Saraswati etc.) Thus by invocation of Gayatri the Sadhak starts accessing divine attributes. Speciality of Gayatri Sadhana lies in the fact that it provides the Sadhak an access to the huge store of spiritual energy accumulated in the cosmos by Tap of innumerable Gayatri Sadhakas since times immemorial. With a little effort, he is able to get assistance from the ancient Rishis in astral realms (the abodes of elevated and enlightened soul) and moves speedily realms on the spiritual path.
Gayatri Sadhana is based on the super-science governing the laws of transformation of matter and energy by influx of divine energies from supramental (Para) realms to the natural (a-Para) realm.
Gayatri is also personification of God’s power of righteous wisdom. Assimilating the substance and meaning underlying its worship leads to far-sighted wisdom. This alone is sufficient incentive to inspire one to lead righteous life and effortlessly get rid of worldly sorrows, grief, pain and suffering. The Sadhak gets patience to endure difficulties which cannot be avoided. He is also crowned with worldly success on account of inculcation of perseverance and courage to march ahead on the path of integral growth.
Attainment of heaven and liberation are the outcome of refinement in outlook and incorporation of excellence in the method of working. It is not necessary to wait for the next life after death for achieving these twin aims. Liberation from bondage means freedom from the fetters of greed, infatuation and egoism. A person who assimilates the knowledge underlying Gayatri and infuses his soul with inner refinement surely gets liberated from worldly bondage. However, when Jap is performed in a routine manner as a ritual and no attempt is made to assimilate its substance in practical life, no perceptible progress takes place.

Q.13. What are the basic aims of Gayatri Sadhana?

Ans. The science of Gayatri Upasana has been developed to help human beings in ridding themselves of base animal instincts and replace them with the divine virtues. Adherence to the laws of this science provides a Sadhak permanent relief from the shackles of unhappiness and misery.

Q.14. What is the relevance of Gayatri Upasana in the modern society?

Ans. During the last few decades concepts of religion have been increasingly distorted by vested interests. The deliberately induced misconceptions about religion led to the miraculous achievements in the field of material sciences, created an environment wherein people began to doubt the utility of spirituality and became sceptic about the very existence of God. Many of the neo-literates began to regard religion as superstition to the extent that being an atheist became a symbol of intellectualism.
Now, on the peak of its achievements, science has failed to achieve the well being of the society as a whole, and people have begun to revise their attitude about spirituality. It is being realised that for restoring ethical and the moral values, spirituality is as important as the material aspects of life. Gayatri Sadhana is within the reach of common man, Its methodology is easy to adopt, it is well defined and is easily understood. With the help of Gayatri Sadhana, therefore, one can make remarkable progress in imbibing basic ethical and moral values with minimal effort.

Top

MISCONCEPTIONS ABOUT ELIGIBILITY FOR GAYATRI SADHANA

Q.1. Are there any restrictions on Gayatri worship?

Ans. There is a prevalent belief that the right to worship Gayatri is exclusively restricted to the Brahmans or the so called “Dwij” (which is traditionally considered synonymous with “Brahmans”, a caste in India).
This is a gross misconception. If there is a dispute on the basis of caste only Kshatriyas will be entitled to Gayatri Sadhana as revealed to Vishwamitra, who was its rishi. His descendants will be well within their right to lay claim to their ancestral right . But such an argument would be nothing but childish.
If persons living in India alone claim the right in respect of Gayatri what will happen to those Indians who have accepted citizenship of other countries? If Gayatri Sadhana is regarded only for Hindus, a ban will have to be imposed on those scientists who are conducting research in this field in foreign countries. In fact, in this age of intellectual freedom it is ridiculous to talk of such absurdities. Gayatri is the manifestation of the Creative Power of God; and like the sun, water, air earth etc. everyone is entitled to derive benefit from it. The concept of proprietary rights is applicable to only material objects. Creations of nature are accessible to all in equal measure. Endless benefits (Gayatri kalpavrikcha) can be enjoyed by invocation of Gayatri by all human beings irrespective of their social status. Every religion has its Supreme Mantra like Kalma of Muslims, ‘Baptisma’ of Christians, Namonkar of Jains, Om Mani Padme Ham of Tibetan Buddhists. So also in Indian religions tradition there is only one Supreme Mantra, Gayatri Mantra.
It is foolish to say that Brahmans, Kshatriyas, Vaishyas, Kayasthas etc. have different Gayatris. This bane of discrimination on account of high or low caste should not be allowed to enter into and pollute the spiritual environment in which there is one God, one religion and one source of knowledge.
Gayatri is also the key to the invisible Cosmic Consciousness. An ancient Indian practice required compulsory admission of children to schools (Gurukuls) for learning spiritual concepts and practices. Here, the student was initiated by the spiritual preceptor (Guru) through this very Gayatri-Mantra, irrespective of his social background. As a matter of fact, the Shikha (tuft of hair on the crown of head) symbolises Ancient Indian (Bhartiya) culture. All Hindus traditionally keep Shikha as constant reminder to them to nurture high and noble thoughts. As such, Shikha itself represents Gayatri, which entitles all to the worship of Gayatri.

Q.2. Is it true that Gayatri Sadhana is permissible to a particular caste only ?

Ans. The concept of caste is grossly misunderstood in the modern society. Ancient Indian Culture did not relate the caste system to one’s parentage or ancestry. In those days, defaulters of basic codes of social conduct were deprived of normal civil rights. They were compelled by the society to undertake specific duties along with deprivation of the right to worship Gayatri. The caste of a person thus denoted the field of his activity rather than his parentage. Denial of worship was, therefore, a punishment to the guilty. In the present context, the codes for “social punishment” have changed. Work-assignments have also undergone a sea-change. Under these circumstances, all human beings, owing their existence to the one Supreme Being, are entitled to worship Gayatri irrespective of their ancestry, parentage or belief.

Q.3. Do Brahmans have a special privilege to do Gayatri Sadhana?

Ans. The professed proprietary right of Brahmans (by birth) on Gayatri worship is ridiculous. Credit for embodiment and elaboration of mysticism of Mahamantra Gayatri goes to rishi Vishwamitra, who belonged to Kshatriya caste by birth. Thus, even if the caste is considered essential for Gayatri worship, the Kshatriyas should have priority over other castes.The concept of Brahmanism has an entirely different connotation. A Brahman is one who conforms to the wisdom of Brahma (Brahmaparayan) and has an exemplary character. Only such persons of refined character can derive maximum advantage from Gayatri worship. It has been said that Gayatri is Kamdhenu of Brahmans. In several Sanskrit couplets, Dwijs alone have been described as entitled to worship Gayatri.
Traditionally, the words Dwij and Brahman have been considered as synonymous. In this way each Dwij or Brahman was supposed to have the exclusive privilege of worship of Gayatri. Does it mean that individuals belonging to other castes were scripturally prohibited from worshipping Gayatri?
The confusion has arisen because of misunderstanding of the meanings of words like Brahman, Dwij and caste, which are being misconstrued as hereditary distinctions conferred by God on various classes of society. Nothing can be more absurd than considering the Creator as discriminative and partial, making people take birth in a family of high or low caste.
When scriptures declare that Gayatri is kamdhenu of Brahmans i.e. Gayatri fulfils all desires of a Brahman, they mean that any human being who diligently aspires to be a Brahman by following righteousness in thoughts, words and deeds gets an access to the benefits of Gayatri. That is to say, Brahmanism is a pre-requisite for Gayatri worship.
As regards the world Dwij it literally means ‘born again’. The initiation to Gayatri is the spiritual birth of a person, who has otherwise taken birth as any other animal. This initiation or Diksha is like ‘Baptism’ amongst the Christians and is akin to admission in the primary class of the school of spirituality. The concept of caste has been grossly distorted, misunderstood and misappropriated by vested interests. In Vedic times, division of civic responsibilities into four classes of people who were given education and training pertaining to their respective assignments was considered expedient. Each of this class was referred to as a varna. In course of time, when successive generations began to follow the same profession varnas got ossified into ‘castes’. With the change in social environment, certain castes assumed greater prominence in the society and in order to retain their supremacy propagated the concept of caste by birth as a God-given status.

Q.4. Are women entitled to take up Gayatri Sadhana?

Ans. For countering the oft-repeated arguments against women’s right to Gayatri worship, let us try to understand the basic principles of ancient Indian culture. It propounds a global religion, for the entire humanity. Nowhere does it support the illogical inequalities based on differentiation of caste, sex etc. The code of conduct in Hindu religion assigns equality of status to all human beings in all respects with unity and compassion as its basic tenets. Thus, the abridgement of natural human civil and religious rights of women is, therefore, not in conformity with authentic Indian spiritual tradition. On the contrary, Hindu culture regards the female of human species as superior to its male counterpart. How could then the wise sages of India deprive the women of practice of Gayatri Sadhana? The spirit of Indian ethos is totally against any such discrimination. Gayatri is accessible to every individual of human species. Any thought or belief contrary to this concept is sheer nonsense and should not be given any importance.

Q.5. What are the basic reasons for the anti-women stance of some sects in India?

Ans. During the medieval period there occurred overall degeneration and corruption in Indian society. Resources and power were usurped by a handful of corrupt rulers who ruthlessly exploited the poor and the downtrodden to fulfill their coffers and maintain a high style of living. It was the period of high tide of corrupt practices. Bonded labour, keeping concubines, abduction, feudal wars, mass-murders and so many other vices took deep roots in the society. The scholars dependent on the feudal lords were force, or to write and insert spurious verses in the ancient scriptures to please their masters.
Women, too, could not escape this oppression. To exploit their youth, physical and intellectual capabilities, the social codes of conducts were modified and she was systematically brainwashed and subdued. The rulers, along with the so-called scholars, gave a religious justification for the traditions established by them. The women and the “untouchables” in India thus continuously suffered from dual oppression, from within the country and from the foreign invaders. Woman was made to accept the ‘virtues’ of ‘purdah’ (veil) and submissively follow the just and unjust demands of her ‘God-husband’. She was even compelled to commit suicide by forced immolation on the funeral pyre of her dead husband (the ancient tradition of sati). Depriving a woman from worship of Gayatri was also part of this conspiracy.
Ancient Indian history and scriptural disciplines provide ample evidence to show that the religion in India did not permit any discrimination whatsoever between the rights of men and women. On the contrary, woman was always considered superior to man and worthy of reverence. In ancient times, the Rishikas (nuns) participated as equal with men in all religious rituals. When Gayatri herself has been symbolised as a female deity, what is the logic in denial of right of Gayatri worship to a woman?

Q.6. Is Gayatri worship permissible for the non-vegetarians and those who take liquors?

Ans. It is said that Gayatri is a sacred Mantra and those who worship it should live a life of inner and outer purity. They should not take liquor, meat etc. It is good not to indulge in intoxicants. It is better to remain pure as far as possible. This, however, does not mean that no medicines should be given to a person living in unhealthy conditions. It is the speciality of Gayatri Mantra that by its worship, defects and vices of a person start falling off from the Sadhak’s nature. By taking a dip in the Ganga every living being becomes pure. None, not even a cow, buffalo, donkey, horse is prevented from entering into this sacred river. In the same way any person of any social status can perform Sadhana of Gayatri Mantra without any restrictions, whatsoever. His vices, defects will automatically go on reducing in the course of time. Just as the argument that a patient should not be given medicine is wrong, so also the statement that Gayatri Mantra should not be adopted if food and daily routine of a person are defective is fallacious.

Q.7. Is Yagyopaveet essential for Gayatri worship? What is its significance ?

Ans. It cannot be made mandatory that those alone who put an Yagyopveet can perform Gayatri Jap. However, since Yagyopaveet is an image of Gayatri it is better if its worshipper puts it on.
Yagyopaveet is a form of Gayatri. It is preferable to perform worship sitting in a temple in front of a deity. It, however, does not mean that if there is no temple or deity, worship should not be performed. Gayatri Sadhana can be performed even, without putting on the Yagyopaveet.
Yagyopaveet is, in fact, a symbol of Gayatri mahamantra. The nine threads in it represent the nine words of Gayatri Mantra. Three strands indicate threefold achievements. Similarly the three knots (Vyahritis) and the large knot (Om) are also part of the Mantra. In a nutshell, Yagyopaveet is the sacred symbol of Gayatri, wearer of which (across the left shoulder near the heart) constantly remembers the pledge he has taken to follow the doctrine of Gayatri Sadhana. Just as one derives greater benefit by worshipping before a deity in a temple, but can also pray anywhere, Yagyopaveet is recommended but is not mandatory.

Top

QUERIES ABOUT THE MANTRA

Q.1. How does the ‘Gayatri Mantra’ as a Vedmantra differ from other ‘Laukik mantras’?

Ans. Gayatri Mantra is the primordial Mantra self-manifested by the projection of the will (sankalp) of Omnipotent Divine to bring into existence the present cycle of creation (Varah Kalpa). According to Hindu mythology there are infinite cosmic cycles of expansion and contraction known as Shrishti and Pralaya. At the time of Mahapralaya or Doom’s Day, all matter and energy present in the cosmos gets contracted into elementary ‘Akash’ and ‘Pran”. In the succeeding cycle, these expand to constitute the multitude of energies and forces which operate on the elemental Akash to produce animate and inanimate objects of the ‘Creation’.
Vedas, in which Gayatri Mantra is mentioned several times (Rigveda 3.62.10, Yajurveda 3.35.22.9, 36.3, Samveda 462) are considered divine revelation (Apaurusheya). The Laukik Mantras, are, on the other hand, composition of rishis – i.e. they are man-made (Paurusheya). Hence the supremacy of Gayatri Mantra.

Q.2. Is it permissible to chant other Mantras or worship other deities along with Gayatri?

Ans. Central theme of any form of worship is meditation. The exclusive objective of Jap and meditation in Upasana is to establish an intimate emotional bond between the devotee and God. Spirituality in India permits a free choice amongst a multitude of symbols (as deities) for meditating on attributes of the Creator. Once a particular deity is chosen as one’s Ishtadeo (Exclusive representative deity for worship), it is considered mandatory to follow the rituals and Mantras of Upasana pertaining to the Ishtadeo only and pursue Upasana – Sadhana – Aradhna strictly according to the procedure laid down by the Guru. During Sadhana, the Ishtadeo is treated like a living person, as one’s most intimate relative, as father – mother – brother – helper – master – friend, all rolled into one (Twameva Mata-cha, Pita Twameva….). Only after cultivating such an intimate relationship with God, can one expect His / Her grace.
Because of ignorance, many devotees decorate their place of worship with assorted forms, (photographs etc.) of deities, chant many Mantras and say prayers to please them. Disregarding the Oneness of God (Brahma), they try to establish some relationship with many deities in expectation of multifarious benefits from each of them. In the field of spirituality such a practice becomes counterproductive. The deities represent streams of that ‘One fountainhead’ of God. Interaction with some particular attributes of God (deity) may be necessary for a particular purpose, but for an all-round spiritual progress one should choose Gayatri as Ishtadeo. (Ref. Upasana Ke Do Charan Jap or Dhyan).

Q.3. Why is Gayatri represented as a female deity?

Ans. Several people say that when masculine words have been used in Gayatri how can it be said Gayatri Mata? It should be understood that the Absolute Divinity it represents, is all pervasive and formless. It is beyond gender. In scriptures both masculine and feminine words are used for fire, air etc. The famous Sanskrit couplet which is a prayer to God says, ‘Oh God, you are mother, you are father (Twameva Mata-cha Pita Twameva).’ Literally, Savita may be called masculine, but its power, Savitri is feminine. These allegorical descriptions in the scriptures should be taken as such, and not used to score declamatory points.

Q.4. What is the basis of words in Gayatri Mantra adding upto 24 letters?

Ans. The confusion about Gayatri Mantra having a total of 23 letters only, arises mainly because of the word Nayam in Varenyam. In the composition of the Richas (couplets) of Vedas, meanings are subordinate to the syntax of words, which is according to specified musical notations. The chhandas (components of Vedas classified according to number of letters) in the Vedas are composed keeping in view the symphony to be created by the succession of words for a desired objective. Musicians change the pitch and duration of the tones to conform to a Raga. The mystery of difference between the “written” and pronounced Nyam in the Mantra lies in its sonic effect. In this way considering Nyam as a composite of Ni and Yam according to their musical notation, the first, second and third segments of the Mantra add up to 8 words each. Adya Shankaracharya endorses this view. The Pingal Shastra and Mantrartha Chandrodaya also support the grammatical conformity of Gayatri Mantra on the same principle. In this way, the letters in the Mantra are to be counted as follows:
TAT SA VI TU VAR RE NI YAM BHA RGO DE VASYA DHI 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+
MA HI DHI YO YO NAH PRA CHO DA YAT 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1+ 1 = 24
For further reference please refer to the monthly periodical Akhand Jyoti, May 1983 issue.

Q.5 Does Gayatri Mantra conform to the rules of Sanskrit Grammar?

Ans. At times points are raised about supposed grammatical inaccuracies in the composition of Gayatri Mantra. These misconceptions arise when the Shrutis (Richas of Vedas and Upnishads) are studied and evaluated as literary, human creations. Unlike the religious books and teachings of the Rishis compiled as Smritis, Puranas, Tantras etc., Shrutis are considered eternal divine revelations (A- paurusheya) dealing with inter-relationship of soul and God. Thus, Shrutis are not meant for literary comprehension and intellectual dissertations. Their compilers had explicitly stated that in order to understand and experience the mysteries of Vedas (i.e. Shrutis), it is essential to have adequate exposure to various related scriptural texts, commentaries of seers, interaction with seer scholars and above all the grace of God, This alone can purify the soul, making it receptive to the supreme wisdom revealed in the shrutis.
It is, thus, irrefutable that the Vedas (which include the Gayatri Mantra) are not governed by the laws of Sanskrit Grammar, which is a product of human endeavour and came into existence at a much later stage in human evolution.

Q.6. How many “Onkars” are included in the Gayatri Mantra?

Ans. Gayatri Mantra is complete in itself. It is not at all necessary to supplement it by assigning three or five ‘Oms’ by way of beej Mantra or samput. This is done only in the Tantrik system. The common man should not bother about some odd references in scriptures which justify prefixing, inter-fixing or suffixing more than one Onkars (Om) with the Gayatri Mantra The practice of using more than one Onkar was probably adopted by different sects as a mark of distinction (as followers of various sects use uniform, Tilak chhap marking on forehead etc. to identify themselves).
The standard Guru-Mantra, Gayatri comprises of three Vyahritis and three phrases of eight letters each pre-fixed by Om. Om is in fact, a symbol of reverence preceding all Ved Mantras, as Mr., Mrs., Miss, etc. are prefixed to the names of persons. However, there is no restriction in using more than one Onkars though the standard practice of pre-fixing one Onkar (Om) is recommended for maintaining uniformity.

Q.7. What are “Vyahritis”?

Ans. The Gayatri Mantra begins with enunciation of “Om” (Amen in Christianity and Aameen in Islam are its variants). “Om” is believed to be resonating all over the cosmos as the primordial sound. Spiritual-science considers it as one of the cosmic representations of omnipresent GOD (Shabda Brahma or Nad Brahma). Devotees attempt to simulate “Om” in audible frequencies by blowing in a conch shell, sounding a gong, ringing a large bell or simply by pronouncing “O-O-O-M”.
The ‘Vyahritis’ Bhoor, Bhuwaha and Swaha are the three amongst the five elemental streams of primordial energy emanating from “Om” (Ref. Gayatri Tatva Bodh). Spiritual-science refers to these streams as Brahma (The Creator), Vishnu (The sustainer), Mahesh (The Destroyer). The three primary attributes of animate and inanimate components of the cosmos – Sat, Raj and Tam are also known as Vyahritis. Though not part of the text of ‘Gayatri Mantra’, the ‘Vyahritis’ are considered as the fountainhead (Shirsha) of this Mantra and are used as its prefix.

Q.8. What is a Beej Mantra? How is it applied?

Ans. All religions of the world make use of a part of their scriptures as a representative Beej Mantra. Thus Mohammedans have their Kalma the Christians Baptism, and the Jains Namonkar Mantra. The Gayatri Mantra is the Beej Mantra for the Hindus.
An abbreviation of a Ved Mantra is also known as its Beej Mantra. Literally the word ‘Beej’ Means ‘Seed’. In the seed are inherent all the characteristics of the tree. The DNA of a person is also akin to the seed of a plant, since it contains all genetic characteristics of a living organism. Beej Mantras, like the microchips in the computer, are small but extraordinarily effective for invocation of specific streams of divine powers for particular objectives. The application of Beej Mantras, however , belongs to Tantrik System and these can only be made use of under the guidance of an expert.
In Gayatri Mantra as a whole, there are Beej Mantras Bhur, Bhuwaha and Swaha, corresponding to each of its three segments. Besides, each of its 24 letters has a beej Mantra of its own. The Beej Mantra in Gayatri is applied after the ‘Vyahriti’ (Bhur Bhuwaha Swaha) prefixing “Tatsaviturvarniyam…” It is also used as a suffix (samput) after “Prachodayat. (Ref. “Gayatri Ka Har Akshar Shakti Shrot”).

Q.9. How is rishi Vishwamitra related to Gayatri Mantra?

Ans. Vishwamitra was the first rishi of this kalpa (the present cycle of creation) who could access all powers of Gayatri. In spiritual parlance, he was the first master of Gayatri Sadhana. Rishi Vishwamitra standardised the procedures of Gayatri Sadhana for the common man.

Top

FALLACIES ABOUT SCRIPTURAL RESTRICTIONS

Q.1. Is Gayatri worship conditioned? (Is Gayatri ‘keelit’)?

Ans. There are two methods for invoking powers of Gayatri. One the simple divine method for spiritual progress and the other an intricate method of ‘Tantra Shastra’ for immediate fulfillment of worldly desires. The Mantras of Tantra Shastra also have a destructive power. Unless, they are practiced with a strict discipline and for proper objective, they are capable of inflicting harm on the practitioner. A person with an ulterior motive can inflict harm on others through the power obtained by invocation of occult powers through ‘Tantra Sadhana’. Hence specific key procedures are required to unlock the powers of Tantrik Mantras. This, too, is possible only with the help of an experienced Guru. As doses of a high potency medicine are to be decided by an experienced doctor, decoding or unlocking a Mantra (in the above discipline) depends on the spiritual status of the one practitioner. ‘Durga Shaptshati’ which requires ‘Kavach’, ‘Keelan’ and ‘Argal’ may be quoted as an example).
Vedic Mantras (such as Gayatri) are not bound by such strict restrictions, as they are practiced exclusively for one’s inherent spiritual growth and for developing god-gifted capabilities for performing noble deeds. Vedic Mantras, therefore, do not require any ‘unlocking keys’. Nevertheless, as a sick person or a student needs an experienced doctor or a teacher for proper treatment or teaching a beginner in this field too requires the guidance of an accomplished Guru, in the absence of which he wanders aimlessly without making any progress whatsoever in the path of Sadhana.
None should entertain any apprehension that in Kalyug, Gayatri Mantra has been accursed or that its Sadhana goes in vain. Who can curse God and what effect can it have? This is nothing but a ruse meant to undermine the faith of the people and to allure them to join some other sect.

Q.2. What is the truth in the belief that God Brahma, and rishis Vashistha and Vishwamitra had laid a curse (shaap) that success will elude the practitioner unless he/ she recites certain verses (shlokas)?

Ans. That this is baseless, is established by the following references from the scriptures:-
a) Gayatri is well known as the inherent creative power of God. She is also at places referred metaphysically as spouse of God Brahma. Scriptures say that with the help of Gayatri, He (Brahma) created the universe and expounded the doctrines of Vedas (the four faces of Brahma symbolize the four streams of Vedic revelation).
b) Vashistha inflicted a crushing defeat on Vishwamitra with the help of Nandini- the symbolical cow which fulfils all wishes and is regarded as the counterpart of Kamdhenu of heaven (Swarg).
c) To Vishwamitra goes the credit of unraveling the mystery of Gayatri. Not only he practiced Gayatri for a very long period with strictest of self-discipline, and acquired immense occult powers there from, but also developed the expertise and methodology for invocation of divine powers through practice of Gayatri Sadhana.
From the aforesaid, it is evident that the great spiritual personalities of yore had used the power of Gayatri to fulfill their objectives. There is, therefore, no logic in assuming that they had cursed it and deprived other human beings of its fruits.
It appears that the feudal lords of the medieval ages, propounded their independent cults and to establish their own doctrines found it necessary to discredit the traditional practice of Gayatri. The concocted story of ‘curse on Gayatri’ was the easiest and simplest way of striking at the roots of faith and confidence of the masses. This could have been one reason behind this baseless assumption. Otherwise, who in this universe has the capability to put a curse on divine manifestations like the sun, clouds, air, lightening, the earth etc. Gayatri is, in essence, the primordial energy of the Almighty. Hence, all are free to utilize it without any restrictions or apprehensions whatsoever. At the most, the concept of the so-called “curse” may be symbolically indicative of the need for a Guru of the status of Vashistha and Vishwamitra, in absence of whom success eludes the worshipper.

Q.3. Is Guru mandatory for Gayatri worship?

Ans. Gayatri is also known as Guru-Mantra i.e. to achieve a higher level of spiritual accomplishment, one needs an experienced Guru as a spiritual guide and protector. Let us draw an analogy from other fields. Some fields of learning require only books, whereas for others like music, crafts, etc. direct help of an expert is needed. Similarly, though the daily rituals of Gayatri worship are quite simple, for higher levels of achievement when the worshipper, (depending upon his own personal spiritual status acquired through previous births) faces several ups and downs, an experienced Guru is needed just as a doctor is required during treatment of a disease. Thus, though one can take up Gayatri worship without a Guru, initiation by a proper experienced Guru is advisable. An accomplished Guru (who had acquired spiritual mastery under the guidance of his own Guru) is necessary for receiving instruction and direction for accelerating one’s spiritual growth. The spiritual evolution of the soul is a prolonged process continuing through countless cycles of births and deaths. Sought in a hurry, an inexperienced person posing as Guru may do more harm than good to the disciple.

Q.4. I have already taken Diksha (initiation) from a Guru. Will it be proper for me to seek another Guru ?

Ans. There are no restrictions on choosing more than one Guru. It all depends on the type and level of achievement sought for. Ram had Vashistha as his family Guru and Vishwamitra for learning of martial and other branches of knowledge. Dattatreya is known for having twenty four Gurus. Durvasa was family-Guru of Krishna and Brahaspati was his Guru in respect of learning the specific branches of knowledge.

In schools, with the change in class, teachers also change. Village Purohit, Teerth Purohit, Family Purohit, Dikcha Purohit, Sadhana Purohit are all different. They do not contradict but supplement each other.

Q.5. Is audible chanting of Gayatri scripturally permissible?

Ans. Some people say that Gayatri Mantra being a “secret” Mantra should only be whispered in the ear during initiation. This may apply to Tantrik Mantras but not to Gayatri Mantra. According to scriptures the Ved Mantras should be chanted loudly with tune or accent according to specified notation. Whispering is needed only for secrecy and it is done in seclusion in conspiracies. There is nothing in Gayatri Mantra necessitating such a secrecy.
Nowhere in the scriptures, audible chanting of Gayatri is forbidden. The tradition of whispering the Mantra in the ears of the person being initiated owes its origin to the vested interests of the dark middle ages, when a particular class of society amongst the Hindus claimed exclusive rights to Gayatri worship and its initiation in order to prove its superiority in spiritual matters. Nothing can be more ludicrous than preaching secrecy and advocating intellectual proprietary rights on worship of God. (During the medieval period the Popes in Europe indulged in similar corrupt practices.) In fact, the scriptures clearly emphasize the need to rhyme the Gayatri Mantra . In Devi Bhagwat (11.3.11) it is mentioned that “Since it protects its singer, it is known as Gayatri”. The ‘Chandogyaupnishad” (Shankar Bhasya) too confirms this assertion. The ‘Niruktam’ says that since this Mantra was used by the Devtas for praying (Stuti), it came to be known as Gayatri Mantra (7.12). Besides, literally the word Gayatri is composed of two words- Gai and Train. In sanskrit Gai stands for ‘To sing’ and Train means ‘to look after’ or ‘to protect’, i.e. it protects the one who sings it.
Hence, arguments against audible chanting of this Mantra have no basis whatsoever.
Ordinarily Jap should be performed in such a way that throat, lips, tongue may go on moving but even a person sitting close by may not be able to hear. It is possible to have estimation of average time and number of Japs with the help of a Mala. Those who do not possess a Mala can estimate the number approximately with the help of time. Tulsi, Sandal-wood Malas are most appropriate ones for performance of Jap. For Tantrik applications Rudraksh Malas are used.
Ordinarily, words are pronounced by the movement of throat, palate, tongue, lips etc., According to spiritual science it is also mentioned that there are some subtle centres, channels etc. within the human body which vibrate along with utterance of words.
As soon as the key of a type-writer is pressed, there is a stroke on the paper and the particular letter is typed on it. The letters of Gayatri Mantra have been selected in such a manner that by utterance thereof specific ultrasonic sound waves are created and positive attributes of Gun (virtues), Karma (action) and Swabhav (nature) get activated. A Sadhak gains spiritually as well as materially by this Sadhana.
Mental Jap without moving the lips can be performed during illness or in a journey when a person cannot take a bath and during the period of Sootak when there is birth or death in a family. It can also be done while walking on a the road or lying on the bed at night.

Top

QUERIES ABOUT JAP AND DAILY UPASANA

Q.1. What is significance of correct pronunciation of the Mantra?

Ans. All Ved Mantras have a poetic composition (syntax) with specified musical notes. When a Mantra is recited acoustic vibrations surpassing ultrasonic frequencies are produced. These waves travel in an “extra-sensory telepathic medium” enveloping the cosmos and interact with the thought processes of all living beings. In order to strengthen the intensity of these waves, the Gayatri Mantra is recited in course of Yagya-Havan, on auspicious occasions and at the beginning of all religious ceremonies. Three different types of musical (phonetic) compositions are mentioned for the Gayatri Mantra in the Vedas. The one specified in the Yajurveda is recommended for the masses.

Q.2. What is the methodology of chanting of Mantra during Jap?

Ans. During the routine, solo Jap, the Mantra is pronounced in such a way that although there is a slight movement of lips, larynx and tongue, it produces a resonance inaudible to anyone except the worshipper. In a mass the Mantra is pronounced loudly in unison.

Q.3. How is it possible for illiterate persons and children to do Gayatri Sadhana, for whom the pronunciation of the Mantra is somewhat difficult?

Ans. Illiterate persons who cannot utter Gayatri Mantra correctly, can perform Jap of Panchakshari Gayatri “Om bhoor Bhuvaha Swaha.” If they cannot utter even these words correctly, they can perform Jap of “Hari Om Tat-Sat.” This also serves the purpose of Panchakshari Gayatri Mantra.

Q.4. What is the most suitable time of the day for Upasana?

Ans. Brahm Muhoort i.e. an hour before sunrise in the morning, and just before sunset in the evening to an hour thereafter bring forth maximum result. During day Upasana may be carried out any time according to one’s convenience. Although a fixed routine in timings is recommended yet it is not mandatory. As a matter of fact, mental Jap may be carried on even while walking, travelling or lying on the bed. (The movements of lips, vocal chord and tongue are forbidden in the latter case.)

Q.5. Is Gayatri Jap permissible during night time?

Ans. Sages had advised Jap during the day-time for two reasons. One: the nights are meant exclusively for rest. Any activity during the night (including Upasana) is likely to affect one’s health.
Two: since Sun is the deity of Gayatri, the radiations from the Sun are readily obtained from sunlight during day. Nevertheless, Upasana during the night is not a taboo. One may choose his own convenient time for Jap without any apprehension regarding the procedure.

Q.6. Is Jap permissible along-with other activities?

Ans. One may perform Jap even while walking or without taking a bath or during other physical activities. On such occasions, however, it should only be a mental process without movement of lips, larynx and tongue. Instead of taking the help of a rosary, a clock may be used for keeping a count.

Q.7. Should one deliberate on the meaning of the Mantra during the Jap?

Ans. As regards contemplation on the meaning of Mantra during the Jap, it is recommended that one should only meditate on the deity during Jap. The practical difficulty in thinking about meaning of Mantra at the time of Jap is that it takes time to form imaginary pictures in accordance with the meaning of every word and during this time Jap cannot be interrupted. Jap should be continuous, uninterrupted and non-stop like the flow of oil. Of course, the meaning of Gayatri Mantra should be thoroughly understood. If it is sought to form imaginary pictures of the meanings of different words, this can conveniently be done at some other time but not with Jap.

Q.8. Is taking a bath essential prior to Jap? What should one wear during the Jap?

Ans. It is more appropriate to sit in front of an altar after taking bath, wearing clean clothes and perform worship in the morning with due salutations and reverence. It keeps the mind happily steady and helps in its concentration. But when duty hours are odd, a person is sick or where it is not possible to arrange for water, one can perform mental Jap without the help of Mala. Scriptures recommend cleanliness of body and clothes as a pre-requisite for any religious practice or worship. Since a routine of wearing freshly-washed clothes during each session of Upasana, is to be maintained, one is advised to be clad only in a two-piece garment, one each for covering the upper and lower parts of the body e.g. Dhoti – Dupatta. However, for protection against cold an additional under-garment can be worn.
Though the pundits prescribe cleanliness of body and clothes, it is not considered mandatory for all occasions. Situations may arise when the worshipper finds it difficult to adhere to this rule strictly. Under such circumstances, one should not discontinue the routine of worship. Otherwise, the aspirant is totally deprived of even the partial benefit. Besides cleanliness, the objective of these preparatory rituals is to help the worshipper in getting rid of lethargy. A sick or weak person may wash his arms, feet and face, or if possible wipe the body with a wet cloth.
Woolen or silken clothes do not absorb dirt and perspiration to the extent cotton wears do. Nevertheless, these too require cleaning at certain intervals. Since, now-a-days silk is obtained by boiling live silk worms, silk wears are no longer considered appropriate for a spiritual practice. These are not recommended for Upasana. The same holds true for animal hides. The ancient sages used hides of animals who died a natural death. This is no longer true. Animals are being killed for their hides. Now-a-days a variety of other floor-spreads (woolens, synthetics) are available ,which may be used; and cleaned by washing or through exposure to sun from time to time.

Q.9. On what should one concentrate during Upasana?

Ans. Those believing in Divinity ‘with form’ (Sakar) are advised to concentrate on an idol or picture of Gayatri, whereas those having faith in formless God (Nirakar) may concentrate in the central, part of the sun, all the while imagining that the ethereal solar energy is permeating and purifying the trio of, physical (Sthool) subtle (Sooksham) and causal (Karan) bodies of the Sadhak). During Upasana, it is necessary to concentrate one’s thoughts exclusively on the deity. Persistent attempts should be made to restrain thoughts from wandering. Extraneous thoughts should not be allowed to enter the mind.

Q.10. How does one meditate on Savita?

Ans. Spiritual tradition in India considers Gayatri as the most powerful medium for invocation of Savita, the omnipresent cosmic energy of God operating the natural functions in the animate beings (flora and fauna) and in the inanimate objects (e.g. as fission and fusion, magnetism and gravity in planets and stars). Since this energy is manifestly (visibly) received all over this planet through solar (and invisible stellar) radiations, it is logical to consider the Sun as the representative of Savita. Experience shows that there is maximum absorption of this energy at dawn.
While meditating on the rising Sun, the devotee has the advantage of interacting with Savita with each of his/her three bodies. The physical body (Sthul Sharir) is conceptualised as being purified by permeation of solar energy through the millions of pores in the body. The process of conceptualisation as Savita interacting with the subtle body (Sukcham sharir), purifies the “Ideosphere” and deeply meditating about integrating one’s individual identity with the cosmic existence of Savita, the devotee interacts through the causal Body (Karan Sharir). (Ref. Upasana Ke Do Charan – Jap Aur Dhyan).

Q.11. How can one derive maximum benefit from daily Gayatri Upasana during mornings and evenings?

Ans. Regularity in morning and evening Gayatri Upasana must be strictly adhered to. Although total involvement and concentration are essential ingredients of Upasana, this alone is not enough. For keeping good health, one is required to perform a minimum amount of manual labour to digest and assimilate the meals taken during the day. Likewise, to reap the fruits of worship, it is essential to adopt Upasana and Sadhana simultaneously.
To integrate Upasana, and Sadhana one is required to instill maximum degree of faith (Nistha) in Upasana. Nistha is reflected as steadfastness in keeping one’s words and maintaining discipline and regularity in habits. Incorporation of Nistha in Sadhana enhances steadfastness, which in turn provides strength to the inherent power of resolution and sufficient spiritual strength. The cumulative effect of these attributes helps and inspires the Sadhak in adopting a strict self-discipline which is called Tapascharya. For Anusthans, these attributes are particularly essential. If these attributes are incorporated in the day to day routine of worship the level of Sadhana rises to that of an Anusthan.

Q.12. How can I raise the level of my day-to-day Upasana to get the benefit of Anusthan?

Ans. It requires five hundred thousand Japs a year at the rate of 15 Malas per day. Sadhana of this type is known as an Abhiyan Sadhana. Although this number is achievable simply by 15 cycles of Mala each day, it is customary to supplement it with two ‘Laghu Anusthans’ of twenty four thousand Japs each during Navratari which falls in the month of Chaitra (15th March to 15th April )and Ashwin (15th August to 15th Sept.). Even otherwise, this practice is commonly followed by all Sadhaks. Additional Sadhana during Navratris (nine auspicious days occurring twice a year) further adds to the benefits of Abhiyan Sadhana.

Q.13 What are the rules of Abhiyan Sadhana?

Ans. The basic rules of Abhiyan Sadhana are given hereunder:-
(a) The time of commencement: All days are considered auspicious for initiating a good work. However, for this purpose a Parva (religious auspicious period) would be the best choice. Amongst the auspicious festivals, one may choose days like Basant Panchami, Guru Poornima, Gayatri Jayanti etc. As regards of “Tithis”, Panchami, Ekadashi and Poornima are considered auspicious and amongst the days, Ravivar, (Sunday) Guruvar (Thursday) are the best suited.
(b) Self control (Samyam): Involvement in Upasana should be a gradual process. In the beginning one attempts to adopt regularity in practice by doing a minimum number of Malas each day at a fixed convenient time. The same is true about other restrictions of self- control. In the beginning one may follow these on Thursdays. Later, if it is possible to adopt these self-controls for longer periods, greater benefits accrue. The basic rules of the Sadhana are the same as for any other Anusthan. Fasting (Half or full day), abstention from sex, self service, Titikcha (Tolerance of heat and cold of natural weather cycles with minimum necessities) are adopted at least on Thursdays. During any form of fasting, mentioned earlier, refraining from unnecessary chattering and abstention from sex are must.
(c) Fasting : For food, liquid diets like milk, buttermilk, fruit juices etc. are the best. Otherwise, one may depend on vegetables. Even if this much is not possible only one meal may be taken each day. It should, however, be free of salt and sugar (Aswad vrat).
(d) Keeping silent : One aspect of control on tongue is through the control on taste. The other is by balanced and cultured speech. To adopt it, one has to get rid of the old habits of intemperate utterances. Maintenance of silence creates the ground for the change in speech habits. For a working man, it is difficult to keep quiet throughout the day. Nevertheless, it should not be difficult to find out two hours in the morning or at any other convenient time during the day for keeping silent. During the duration of silence, one should do an introspection (Manan) to identify one’s weaknesses, vices and bad habits and think of ways to get rid of them. The void thus created should be planned to be filled with good constructive habits (Chintan). Thus, refraining from speech does not simply mean keeping quiet anywhere. Seclusion is also necessary, where no communication is needed even through signs and gestures. (e) Sex abstinence : Amongst all physical activities of entertainment, overindulgence in sex has the most disastrous consequences. One has to pay heavily for the sexual acts during which vital life force is drained out of the human body, making one progressively weaker spiritually. On Thursdays, therefore, it is advised not only to refrain from sex but also avoid thoughts and actions arousing sexual impulse.
The above five principles are adopted on Thursdays only symbolically. The objective is to train oneself in self-control in day to day living so that one may ultimately persevere to follow them throughout life.

Q. 14. What is the purpose of self-control in Abhiyan Sadhana?

Ans. Tap is meant for conservation of life-force and utilising it for elevation of soul to higher levels of consciousness. The three outlets through which about 80% of this vital force continues to leak out of human body are: indulgence in delicious food, intemperate utterances and sexual distractions and actions. The moment these are controlled, the doors to progress open.
Self-control, however, does not simply mean control on sensory organs and the thought process. The field of self-control encompasses control on misuse of all types of resources. For instance, one is advised to utilize each and every moment of life judiciously right from leaving the bed in the morning till one falls asleep. Other self-controls are maintenance of balance in physical labour, honest earnings i.e. taking a livelihood based on just and lawful means of production and expenditure of earnings for noble purposes. Amongst all these, control on sensory organs is of prime importance.

Q.15. What are the rules of Akhand (unbroken) Jap?

Ans. Akhand Jap is performed on special auspicious occasions like Gayatri Jayanti, Guru Poornima, Vasant Panchami etc. There are two ways of doing it. It may be performed either for twenty-four hours or between sunrise and sun-set. During the visibility of the sun (day-time) a vocal mass chanting with rosary may be performed.
The time of beginning and end of an Akhand Jap should be the same in the forenoon and afternoon. When it is meant for twenty-four hours, the period involved includes a day and night in equal proportion. Traditions permit a vocal chanting during the day and mental Jap in the night. Wherever this procedure can be conveniently adhered to, it may be adopted. Otherwise, mental Jap is generally more convenient for the sake of uniformity. Dhoop-Deep should be kept continuously burning during the period of Jap.

Q.16. What to do if there are disruptions during Jap?

Ans. If one is required to go to toilet in between a sessions, the Jap can be resumed after cleaning of hands and feet. Taking bath after each such disruption is not necessary. On sneezing, passing of wind, yawning etc., purification is achieved by taking three Aachmans.

Q.17. What are the restrictions on Upasana during the inauspicious days (birth or death in family etc.)?

Ans. On such occasions, although regular chanting of Mantra with rosary and standard rituals are forbidden, mental Jap and meditation may be done. The objective is two-fold. On the one hand, it protects the devotee from mental and physical exertion, on the other, a quarantine (Sootak) has to follow this rule. Members of such families should avoid touching the idols of the deity, rosary, implements of Sadhana etc. and do only mental recitations of the Mantra.

Q.18. Should women discontinue Upasana during menstrual periods?

Ans. While undergoing menstrual cycles, women are both mentally and physically under exertion. Besides, they are unable to maintain the required degree of physical cleanliness. As such, they are recommended to do mental Jap only. This rule is also applicable to other states of cleanliness (when there are discharges through sweat, nose, eyes, boils etc.). Proper cleanliness is a pre-requisite for any spiritual exercise.

Q.19. What is the posture recommended for turning the rosary (Mala) during Jap?

Ans. 1. For Jap, select a secluded, noiseless place beneath a tree, in a temple, or at the bank of a river.
2. Be seated in an upright position with crossed-legs (Sukhasan) or on a raised platform if there is some discomfort on sitting on ground. For sitting use a cotton or woollen spread. Animal hides are prohibited. Let the spine be straight and relaxed. Now keep the left hand on the palm turned upwards on the right lap.
3. Hold the rosary in the right hand so that it hangs like a garland across the bridge formed by joining the thumb and ring finger.
4. Keeping the elbow of the right hand on the palm of the left hand and the arm in a vertical position, turn the beads of the rosary inwards (towards yourself) with the help of middle finger-beginning from the main knot (Brahma Granthi). (Use of little finger and index finger is forbidden).
5. On completion of each cycle of rosary, turn it backwards so that the main knot is not crossed, i.e. the Jap in the rosary is “unidirectional”. It can be done with the help of same fingers which are used for turning the rosary. Keep the body still. There is no harm in changing position if discomfort is felt after some time.
6. Pronounce the Mantra in whispers, so that it is audible to you only.
7. If there is difficulty in using a rosary, fixed time for Jap may be maintained with the help of a clock. As far as practicable, uniformity of fixed time, duration and place should be maintained.

Top

QUERIES ABOUT GAYATRI YAGYA

Home » FAQ

Frequently Asked Questions