Q.1. Why is an idol or picture used for worship of God, who is formless? Are there more then one Gayatri?
Q.2. Why is Gayatri visualized as a young woman with its peculiar ornaments?
Q.3. In what way the twenty-four emanations of Divine Mother (Matrikas) represent Gayatri?
Q.4. Are Gayatri and Savitri different?
Q.5. What are the specific divine emanations associated with Gayatri and Savitri?
Q.6. Why is the Primordial Divine Energy (Gayatri) represented in so many forms (idols)?
Q.7. Why is Gayatri represented as a deity with five faces?
Q.8. Why is Gayatri known as Tripada- Trinity ?
Q.9. Why is Gayatri designated as Vedmata, Devmataand Vishwamata?
Q.10. What is the relationship between Gayatri Mantra and other powers of God?
Q.11. What is Savita?
Q.12. Why is Gayatri Upasana considered supreme as compared to other forms of worship?
Q.13. What are the basic aims of Gayatri Sadhana?
Q.14. What is the relevance of Gayatri Upasana in the modern society?

Q.1. Why is an idol or picture used for worship ofGod, who is formless? Are there more then oneGayatri?
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 womanwith 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 ofDivine 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 associatedwith 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 fivefaces?
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 civilisation 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, Devmataand 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 Mantraand 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 supremeas 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 inthe 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 wellbeing 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.