We meditate on the glory of the Creator;
The Gâyatrî Mantra is from the Rig Veda (iii, 62, 10), which has existed in written form for at least 2500 to 3500 years. (Some accounts date the original text to be over 6000 years old, but rather than being overly concerned about a precise date, let us focus our attention on the meaning of this glorious mantra and how it can enrichen and illuminate our life here and now.)
The word Gâyatrî (mw352) is a combination of Sanskrit words, although there is some disagreement in various texts about the exact derivation.
One suggestion is that the word Gâyatrî is made
from these two words:
Another viewpoint suggests that the roots are:
The word Mantra (mw785) means instrument of thought, sacred text, or a prayer of praise.
So, the two words "Gâyatrî Mantra" might be translated as: a prayer of praise that awakens the vital energies and gives liberation.
And indeed, this is such a prayer.
The Use of Mantra:
Sri Aurobindo, in Hymns to the Mystic Fire, wrote:
In his book Sâdhanâ, Srî Swâmi Shivânanda wrote:
Chanting of the Gâyatrî Mantra is often prefaced with either a short invocation or a long invocation and is often followed with a closing.
The following are examples of two common invocations. In either of the invocations, we begin the recitation of the Gâyatrî Mantra with an invocation using the sacred symbol Om to acknowledge and pay homage to the One who is beyond name and form.
- Short Invocation:
This invocation is acknowledging and joyously celebrating that Om is bhûr, Om is bhuvas, Om is suvaha... Om is everything.
The terms bhûr, bhuvas, suvaha (mahâ vyâhritis) are invocations to honor the planes of our existence and to call to our aid the presiding deities of the three planes in which we live our ordinary life: the physical, astral and mental planes.
The three lokas (bhûr, bhuvas, suvaha) are the bîja (seed) mantrams of the devatâs called Agni, Vâyu and âditya who are being invoked to assist in our transformation. (See Chandogya Upanishad (IV, xvii, 1-3) and (II, xxiii, 3)).
The short preamble is simply these four words:
click here to hear Sai Baba chant the Gayatri with short invocation.
The Sanskrit character that is transliterated as bh is a very earthy sound that virtually explodes from the diaphragm. Listen carefully to the Sai Baba recording. To learn to make this sound, try saying "who" while sharply pulling in the abdominal muscles and forcing the diaphragm upward.... then add the "b" sound and do the same with bhûr (pronounced "bhoor").
(Please see the notes below regarding spelling and
pronunciation of Sanskrit words)
- Long Invocation:
As with the shorter version, this invocation is a recognition that there are many worlds, all empowered by the nameless, formless, birthless, deathless which is symbolized by om.... om is everything.
These seven lines of the long invocation are the seven lokas, or planes, of existence, and are used not only to recognize and honor the planes of existence, but also to call the presiding deities of those planes to aid in our transformation and realization:
click here to hear Sreedevi Bringi chant the Gayatri with long invocation.
This magnificent chant by Sreedevi Bringi is done in the ancient, traditional Vedic manner which has been handed down from generation to generation for thousands of years.
The seven lokas, may be briefly described as:
This recital of the lokas begins with the gross, physical world filled with separation and differences and then each, in sequence, becomes more refined, more transcendent, more unified, more all-encompassing.
The recitation of the lokas, done with intent and clarity, prepares one for the chanting of the Gâyatrî Mantra by harmonizing and attuning one with all the worlds.
Body of the Gâyatrî Mantra:
The body of the Gâyatrî Mantra is written as:
The transliterated text is:
A succinct and delightful translation by S. Krishnamurthy is:
(Please see the notes below regarding spelling and pronunciation of Sanskrit words, as well as the grammatical ambiguity of dhîmahi and prachodayât.))
This simple closing phrase is magnificent, and is a powerful meditation all by itself, a joyous and humbling panoramic sweep from the initial earthy, lower chakra "bh" sound gradually becoming ever finer, transcending all the worlds, and culminating in the nameless, formless essence.
This beautiful closing pays tribute to the myriad forms of the One. A simple translation is:
As you may have noticed, the preamble begins with Om, the first line of the Gâyatrî Mantra begins with Om and the closing ends with Om.
Om is in everything and everything is in Om. Indeed, the mantric repetition of this one syllable, Om, is of immeasurable value. It is often said that Om is the greatest of all mantras.
Swâm Gambhrnanda suggests meditating in this manner:
For clarification, here are quotes from various Upanishads describing the nature of Om:
Daily spiritual practice:
The beautiful rhythmic patterns, soothing ancient sounds and powerful intent make the Gâyatrî Mantra a magnificent part of daily spiritual practice.
The Gâyatrî Mantra combines the effects of mantric sound with the effects of a deep and profound prayer, resulting in a combination which is exceedingly potent.
As with all spiritual practices, this is a vehicle for intent. The stronger and greater the intent, the stronger and greater the results.
Spiritual progress does not succeed merely by means of intellectual reasoning or theoretical arguments, but rather by direct experience. If you would like a deeper understanding of the Gâyatrî Mantra, it is well and good that you should begin with an intellectual understanding of the words and the intent, but that is only a preliminary step leading to your own direct experience of That Which is beyond words.
Many of the greatest prayers, such as the Gâyatrî Mantra from the ancient rishis of India, the Fâtiha which was received by the prophet Muhammad, and the Lord's Prayer which was given to us by Jesus, all share some magnificent similarities, illustrating the highest and noblest principles of prayer.
In each of these great prayers, the opening lines are a humble recognition that there is a Greater Power, and that all that we receive comes from the will of that Greater Power. Such prayer is an act of humble submission to That Which is beyond our understanding.
And the final lines of each of these great prayers, in humble submission to a Greater Power, acknowledge the gifts of understanding and awakening which are continually bestowed upon all of mankind, even though so few are even aware of the gifts. This humble recognition of the gifts that are constantly showered upon us is an essential element of the highest spiritual practices that we have been given, leading us toward the understand that we can and should rise above our differences and divisions, emerging from our delusion of separation and becoming aware of the Light of Unity which already shines upon all of creation.
Armed with the definitions of the Sanskrit words and your own unique insight into what the mantra means for you (which may change over time), it may be very useful to write your own personal rendering of the meaning of the mantra.
For example, here is my current rendering:
Audio recordings of the Gâyatrî Mantra:
Other Gâyatrî Mantras:
There are many versions of the Gâyatrî Mantra in which deities other than Savitur are invoked.
For example, there is a Vishnu Gâyatrî, a Shiva Gyatrî, a Durgâ Gâyatrî, an Agni Gâyatrî, and so on. In general, these mantras are very similar to, and perhaps derived from, the form of the original Gâyatrî of the Rig Veda.
3) There is a interesting and powerful grammatical ambiguity in the terms dhîmahi and prachodayât, wherein the phrase may either be expressed as a prayerful desire or as a statement of fact.
The term dhîmahi can indicate a desire in the form of "may we meditate upon" or it can also indicate a statement of fact such as "we meditate upon".
Similarly, the term prachodayât indicate a desire in the form of "may he awaken our intuition" or it may also indicate a statement of fact such as "he awakens our intuition".
This ambiguity allows for a variety of interpretations according to one's current beliefs and spiritual understanding. For some, the prayerful beseeching using "may.." is very important. For others, the recognition of these conditions as already having occurred is a cause for rejoicing and joyful praise.
4) Please note that transliterations are not phonetic... there are specific rules for pronouncing each transliterated character.
There are many more characters in the Sanskrit alphabet than there are in our English alphabet, therefore some English letters are used in more than one way, such as n and N representing two different sounds, or a and â representing two different sounds.
Here are phonetic guidelines for some common vowels used in this transliteration:
5) You may be wondering why the first loka is written as bhûH, but is written as bhûr in the short preamble, and is written as bhûhû in the long preamble.
Simply, this is how the rules of Sanskrit grammar (sandhi) operate on the character called visarga which is the final character of each of the first six lokas.
Written all alone, the first six lokas are written as: bhûH, bhuvaH, suvaH, mahaH, janaH and tapaH, where the letter H denotes the Sanskrit character called visarga.
When the character visarga ends a word, the sound of the visarga depends upon both preceding sound as well as the following sound. This can make the language very confusing and sometimes ambiguous, but it also brings a sense of life into the language... just as our lives change depending upon who we are around, so the visarga changes the sound of the word depending upon what sounds are around it... a delightful sort of alphabet karma.
Written all alone, with no following word, the first loka is properly written as bhûH.
However, when the visarga is followed by "bh" then the visarga creates a sound like an "r". Hence, bhûH followed by bhuvaH is pronounced as bhûr.
And when the visarga is followed by the syllable Om, then the visarga is pronounced like an "h" followed by the vowel that was immediately before the visarga. So, bhûH followed by Om is pronounced as bhûhû.
A few on-line resources for the short form of the Gayatri Mantra:
updated on 7-Jul-2010
The Gayatri Mantra is first recorded in the Rig Veda (iii, 62, 10). Of all the mantras, the supreme and the most potent power of powers is the great, glorious Gayatri Mantra.