Gayatri Mantra


The Gāyatrī Mantra, also known as the Sāvitrī Mantra, is a sacred mantra from the Ṛig Veda, dedicated to the Vedic deity Savitr. The mantra is attributed to the brahmarshi Vishvamitra.
The term Gāyatrī may also refer to a type of mantra which follows the same Vedic metre as the original Gāyatrī Mantra. There are many such Gāyatrīs for various gods and goddesses. Furthermore, is the name of the Goddess of the mantra and the meter.
The Gayatri mantra is cited widely in Hindu texts, such as the mantra listings of the Śrauta liturgy, and classical Hindu texts such as the Bhagavad Gita, Harivamsa, and Manusmṛti. The mantra and its associated metric form was known by the Buddha. The mantra is an important part of the initiation ceremony. Modern Hindu reform movements spread the practice of the mantra to everyone and its use is now very widespread.

Text

The main mantra appears in the hymn RV 3.62.10. During its recitation, the hymn is preceded by ' and the formula ', known as the ', or "great utterance". This prefixing of the mantra is properly described in the Taittiriya Aranyaka, which states that it should be chanted with the syllable ', followed by the three Vyahrtis and the Gayatri verse.
Whereas in principle the gāyatrī mantra specifies three pādas of eight syllables each, the text of the verse as preserved in the Samhita is one short, seven instead of eight. Metrical restoration would emend the attested tri-syllabic ' with a tetra-syllabic '.
The Gayatri mantra with svaras is, in Devanagari:
In IAST:

Dedication

The Gāyatrī mantra is dedicated to Savitṛ, a solar deity. The mantra is attributed to the much revered sage Viśvāmitra, who is also considered the author of Mandala 3 of the Rigveda.

Translations

After splitting the sandhi, the hymn may be glossed as follows:
The Gayatri mantra has been translated in many ways. Quite literal translations include:
  • Swami Vivekananda: "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds."
  • Monier Monier-Williams : "Let us meditate on that excellent glory of the divine vivifying Sun, May he enlighten our understandings."
  • Ralph T.H. Griffith : "May we attain that excellent glory of Savitar the god: So may He stimulate our prayers."
  • S. Radhakrishnan:
  • Sri Aurobindo: "We choose the Supreme Light of the divine Sun; we aspire that it may impel our minds." Sri Aurobindo further elaborates: "The Sun is the symbol of divine Light that is coming down and Gayatri gives expression to the aspiration asking that divine Light to come down and give impulsion to all the activities of the mind."
  • Stephanie W. Jamison and Joel P. Brereton: "Might we make our own that desirable effulgence of god Savitar, who will rouse forth our insights."
More interpretative translations include:
  • Sir John Woodroffe : "Om. Let us contemplate the wondrous spirit of the Divine Creator of the earthly, atmospheric, and celestial spheres. May He direct our minds, Om."
  • Ravi Shankar (poet): "Oh manifest and unmanifest, wave and ray of breath, red lotus of insight, transfix us from eye to navel to throat, under canopy of stars spring from soil in an unbroken arc of light that we might immerse ourselves until lit from within like the sun itself."
  • Pandit Shriram Sharma: Om, the Brahm, the Universal Divine Energy, vital spiritual energy, the essence of our life existence, Positivity, destroyer of sufferings, the happiness, that is bright, luminous like the Sun, best, destroyer of evil thoughts, the divinity who grants happiness may imbibe its Divinity and Brilliance within us which may purify us and guide our righteous wisdom on the right path.
  • Sir William Jones : "Let us adore the supremacy of that divine sun, the god-head who illuminates all, who recreates all, from whom all proceed, to whom all must return, whom we invoke to direct our understandings right in our progress toward his holy seat."
  • William Quan Judge : "Unveil, O Thou who givest sustenance to the Universe, from whom all proceed, to whom all must return, that face of the True Sun now hidden by a vase of golden light, that we may see the truth and do our whole duty on our journey to thy sacred seat."
  • Sivanath Sastri : "We meditate on the worshipable power and glory of Him who has created the earth, the nether world and the heavens, and who directs our understanding."
  • Swami Sivananda: "Let us meditate on Isvara and His Glory who has created the Universe, who is fit to be worshipped, who is the remover of all sins and ignorance. May he enlighten our intellect."
  • Dayananda Saraswati : "Oh God! Thou art the Giver of Life, Remover of pain and sorrow, The Bestower of happiness. Oh! Creator of the Universe, May we receive thy supreme sin-destroying light, May Thou guide our intellect in the right direction."
  • Kirpal Singh: "Muttering the sacred syllable 'Aum' rise above the three regions, And turn thy attention to the All-Absorbing Sun within. Accepting its influence be thou absorbed in the Sun, And it shall in its own likeness make thee All-Luminous."

Syllables of the Gayatri mantra

Gayatri mantra, called Gayatri Chandas in Sanskrit, is twenty-four syllables comprising three lines of eight syllables each, in this case starting from tat savitur vareṇyaṃ. The first line, oṃ bhūr bhuvaḥ svaḥ, is not part of the gayatri syllables, but an introduction to invoke the mantra to work on three Vyāhṛti or planes.
The Gayatri mantra as received is short one syllable in the first line: '.
Being only twenty-three syllables the Gayatri mantra is Nichruth Gayatri Chandas. A reconstruction of ' to a proposed historical ' restores the first line to eight syllables. In practise, people reciting the mantra may retain seven syllables and simply prolong the length of time they pronounce the "m", they may append an extra syllable of "mmm", or they may use the reconstructed '.

Textual appearances

Hindu literature

The Gayatri mantra is cited widely in Hindu texts, such as the mantra listings of the Śrauta liturgy, and cited several times in the Brahmanams and the Srauta-sutras. It is also cited in a number of grhyasutras, mostly in connection with the upanayana ceremony in which it has a significant role.
The Gayatri mantra is the subject of esoteric treatment and explanation in some major Upanishads, including Mukhya Upanishads such as the Brihadaranyaka Upanishad, the Shvetashvatara Upanishad and the Maitrayaniya Upanishad; as well as other well-known works such as the Jaiminiya Upanishad Brahmana. The text also appears in minor Upanishads, such as the Surya Upanishad.
The Gayatri mantra is the apparent inspiration for derivative "gāyatrī" stanzas dedicated to other deities. Those derivations are patterned on the formula, and have been interpolated into some recensions of the Shatarudriya litany. Gāyatrīs of this form are also found in the Mahanarayana Upanishad.
The Gayatri mantra is also repeated and cited widely in Hindu texts such as the Mahabharata, Harivamsa, and Manusmṛti.

Buddhist corpus

In Majjhima Nikaya 92, the Buddha refers to the Sāvitri mantra as the foremost meter, in the same sense as the king is foremost among humans, or the sun is foremost among lights:
In Sutta Nipata 3.4, the Buddha uses the Sāvitri mantra as a paradigmatic indicator of Brahmanic knowledge:

Upanayana ceremony

Imparting the Gayatri mantra to young Hindu men is an important part of the traditional upanayana ceremony, which marks the beginning of study of the Vedas. Sarvepalli Radhakrishnan described this as the essence of the ceremony, which is sometimes called "Gayatri diksha", i.e. initiation into the Gayatri mantra. However, traditionally, the stanza RV.3.62.10 is imparted only to Brahmana. Other Gayatri verses are used in the upanayana ceremony are: RV.1.35.2, in the tristubh meter, for a kshatriya and either RV.1.35.9 or RV.4.40.5 in the jagati meter for a Vaishya.

Mantra-recitation

Gayatri japa is used as a method of prāyaścitta. It is believed by practitioners that reciting the mantra bestows wisdom and enlightenment, through the vehicle of the Sun, who represents the source and inspiration of the universe.

Brahmo Samaj

In 1827 Ram Mohan Roy published a dissertation on the Gayatri mantra that analysed it in the context of various Upanishads. Roy prescribed a Brahmin to always pronounce om at the beginning and end of the Gayatri mantra. From 1830, the Gayatri mantra was used for private devotion of Brahmos. In 1843, the First Covenant of Brahmo Samaj required the Gayatri mantra for Divine Worship. From 1848 to 1850 with the rejection of Vedas, the Adi Dharma Brahmins use the Gayatri mantra in their private devotions.

Hindu revivalism

In the later 19th century, Hindu reform movements spread the chanting of the Gayatri mantra. In 1898 for example, Swami Vivekananda claimed that, according to the Vedas and the Bhagavad Gita, a person became Brahmana through learning from his Guru, and not because of birth. He administered the sacred thread ceremony and the Gayatri mantra to non-Brahmins in Ramakrishna Mission. This Hindu mantra has been popularized to the masses, pendants, audio recordings and mock scrolls. Various Gayatri yajñas organised by All World Gayatri Pariwar at small and large scales in late twentieth century also helped spread to the masses.

Indonesian Hinduism

The Gayatri Mantra forms the first of seven sections of the Trisandhyā Puja, a prayer used by the Balinese Hindus and many Hindus in Indonesia. It is uttered three times each day: 6 am at morning, noon, and 6 pm at evening.

Popular culture

Other Gāyatrī Mantras

The term Gāyatrī refers to the Vedic meter in which the main part of the present mantra is composed. A number of other "Gāyatrī mantras" not found in the Rigveda are associated with various Hindu gods and goddesses. Some examples include:
Vishnu Gayatri:
Indra Gayatri:
Krishna Gayatri:
Shiva Gayatri:
Ganesha Gayatri:
Durga Gayatri:
Saraswati Gayatri:
Lakshmi Gayatri: