Gayathri Manthra: Short Invocation
:- Pranava - The word that is God the Almighty
BHUH :- God who is eternal,
Embodiment of vital or
BHUVAHA :- God who is the creator,
Destroyer of suffering
SVAHA :- God who is Independent,
Embodiment of happiness
OM TAT :- That eternal God
SAVITHUR :- That creative principle of light manifested through Sun
VARENYAM :- That Supreme God propiated by the highest Gods
BHARGO :- That light that bestows wisdom, bliss and everlasting life
DHEVASYA :- The light of that effulgent God
DHEEMAHI :- we mediate
DHIYO :- May our intellect
YO NAHA :- Be directed by that lord
PRACHODAYAT :- Towards Illumination
Gayathrimatha. Her three names are Gayatri, Savitri and Saraswati. These three are present in each one of us. Gayatri is the master of senses, Savithri is the master of Prana or Life Force and Saraswati is the presiding deity of Speech. These three represents Purity in Thought , Word and Deed (thrikarana shuddhi). One who practices purity and Harmony of Thought, Word and Deed will have Gayatri , Savitri and Saraswati residing in him.
Gayathri (Meta-physical), Savithri (physical), Saraswathi (psychical). One has to enlight (Prajothayaat), these three to realize the goal of his life. As a base of the tantric practises, we have to get the control of the senses ( Gayathri), and maintain equlibrium in the prana or life force (Savithri), and use the psychical force (Saraswathi), to attain pure meditation. The manthra is just an instruction for doing this, or a prayer to give strength to attain this phase.
In a periodical manner we use to invoke these three phases during three different times of a day.
When Meta-physical world enpowers you during morning we pray for Gayathri.
prAtar dhyAyAmi gAyatrIm, ravimaNDala-madhyagAm
Rg-vedam uccArayantIm raktavarNAm kumArikAm
akshamAlAkarAm brahmadevatyAm hamsavAhanAm
During Noon, when the full physical part is at it's full potential (just like the noon sun), we pray Savithri
madhyandine tu sAvitrIm ravimaNDalamadhyagAm
yajur-vedam vyAharantIm SvetAm SulakarAm SivAm
yuvatim rudradevatyAm dhyAyAmi vRshavAhanAm
And in the Eve when you psychical phase en-powers you when you recollect the things you done during that day, you have to pray sayam saraswathi to control the psychical force, before you go to sleep.
Sayam sarasvati syama.
sAyam sarasvatIm SyAmAm ravimaNDalamdhyagAm
sAma-vedam vyAharantIm cakrAyudhadharAm SubhAm
dhyAyAmi vishNudevatyAm vRddhAm garuDavAhanAm
Three manthras which point you to these three phases are as given below:
Some include this as a part of the Sandhya Vandanam ritual even though others seems to take this as an Ahnikam (manual of worship) or Gayathri Dhyanam.
Gayatri Mantra indicates the knowledge of the essential Oneness of the self
in each of us and self everywhere.
Yonaha --- Our
Dhiyo (Dhiyaha --- Intellects)
Prachodayat --- (prerayetu inspire)
who illumines all activities of the subtle body (mind, intellect ego etc)
and remains itself as a mere uninterferring " witness" is the inner self.
Thus the word sound Prachodayat indicates the Atman. Through the Tat Savitur
sentence the real Brahmin is established. The supreme Brahman alone is the
self, invoking whom the prayer "inspire us" (Prachodayat) was raised. The
self is indicated in the Gayatri Mantra by the term Sun (savituhu the
effulgent light). Here the word "THAT (TAT) " indicates the Self evident,
Self within which is nothing but self in all, the supreme self. That thou
art--- tat thvam asi
Savituhu (Sun) indicate the One Substratum for all the delusory experiences
of plurality and their illusory play in the field of creation-sustenance-and
- destruction). Worshipful, adorable, (varenyam) means, " That which is
courted by all" as It is the nature of Infinite Bliss. Resplendent (bhargaha)
here is indicative of the knowledge, which will destroy avidya and its
associated rajas and tamas. The Light (devasya) here suggests the
ever-present Pure Consciousness illuminating everything. The terms Sun (Savituhu)
and light (Devasya) are used in constructive meaning " Sun's Light" the
consciousness of the self. The term "Dheemahi" is the Vedic construction for
"we meditate" (dhyayem). Now it is clear that the Gayatri-mantra indicates
in its deeper meaning the invocation of the supreme self, which is the sum,
and substance of Vedas and Upanishads. Therefore the name Veda Mata for
Gayatri is justified.
indicates the permanent. The all pervading One that exits at all period of
time, the self is invoked by this term. The term Bhuwah suggests Pure
Consciousness due to the etymology of the term: Bhuwah comes from "imagines" (bhavayati)
suggesting the awareness that illumines our thoughts. Swah in its import
suggests one own essential reality. The term Mahah directly suggests the "most
glorious" or the "most wosshipful" which is the Supreme self. Jana derives
from "creates" (janayati) suggests that which is the "One Cause" for all names
and forms, within and without. The term Tapah means resplendent-splenderous
full of brilliancy. The Self as Consciousness alone the source of all light in
the Universe. Satyam is a state that is beyond the pale of sorrows and pain.
Thus the seven Vyahruties are described as the seven "Worlds" meaning the
field of experiencees