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

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

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

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

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

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

Q.7. What are “Vyahritis”?

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

Q.9. How is rishi Vishwamitra related to Gayatri 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 allround 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.