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Gayatri Mantras Meaning



The four parts of the Gayatri MantraAum Bhur Bhuvah Swah (² BaBuBu a v-va: sva :)1. AUM (²) The premier name of Lord. A full clarification of what has been given in a related article Bhur Bhuvah TAD. These three terms are collectively known as "Mahavyahriti". They express God's nature, and to demonstrate its intrinsic qualities.
2. Bhur (Baur \) First, the word Bhur implies the existence. God is self-existent and  individualistic of all. He is eternal and unchanging. Without beginning and without end, God exists as a continuous process, Permanent constant entity. Second, the word can also mean Bhur Earth on which we born and sustained. God is the provider of everything, and it is his divine will that we our blessed with all that we need to keep us in our lives. Finally, Bhur Prana means, or life (literally, breath). God is the one who gives life to all. While it is independent of everything, depend on Him. It is God who gave us life, God keeps us throughout our
lives, and only God has the ability to take our lives, when he so desires. The only permanent, all others are subject to his will3. Bhuvah (Bava :) Bhuvah describes the absolute consciousness of God. God is self-conscious and Be aware of everything, and thus is able to control and rule the totality. In addition, the Bhuvah word about the relationship of God with the heavenly world. It denotes God's greatness

Higher than the sky and space, it is boundless and limitless. Finally, is also Bhuvah indicative of the role of God as the remover of all pain and suffering (Apaana). We see the pain and grief all around us. However, with the supplication to God, we can be freed from this pain and difficulties. God Himself is free of any pain. Although it is aware of all and is therefore aware of the pain, it affects it. It is our own ignorance that makes us sensitive Maya effects, or illusion, which leads us to feel pain. With true devotion to God, we can be freed from the clutches of Maya, and thus get rid of pain and sadness.

4. TAD (sva :) Swah indicates the nature of God that permeates everything. He is omnipresent and pervades all Multi-formed universe. Himself without form, He is able to manifest itself through the middle of the physical world, and is therefore present in each physical entity. In this Thus, God is able to interact with the universe created by Him, and therefore support and control, ensuring its operation and the proper and smooth function.

Also, Swah symbolizes happiness of God. All but the pain of the experience of God, suffering and pain. Devoid all these things, God alone is able to experience supreme bliss. Happiness experienced by humans is temporary, transitional state of mental satisfaction, which soon dissolves back in the mire of worldly troubles. Perfect, and without any form of deprivation, only God experiencing true happiness, permanent and unaffected by the pain and misery of the world. One who realizes God is able to participate in this happiness, and therefore God can give true happiness to those establishing that unity with the Supreme Godhead.The Mahavyahriti can be summarized in relation to the word AUM itself, and through thiscompared to the tripartite structure can be compared to the essential nature of God, He differentiates the two other entities recognized in this structure (ie, matter and soul), in the same way that the comparison between the three parts of the word Satchidananda, another name also used to describe God ...

Bhur Prana Earth Sam Existence· Awareness Bhuvah Apana Chit Sky· TAD Vyana sky Ananda Bliss. TAT SAVITUR VARENYAM (tata\ saivataruru varNoNo yama\)\5. TAT (tata\ s.1) Literally, this word means "that", being used in Sanskrit to denote the third person. It is also mentioned in the Bhagavad Gita by Sri Krishna Himself, where He implies the selfless nature of the word. Being used in the third person, the word has implicit in it an idea of selflessness. Sri Krishna uses it to imply the selfless nature of charity (charity, or a gift, being used as an analogy for worship, in the form of action, implying that action should be preformed without regard to its fruits, but simply out of devotion and sense of duty, or Dharma). Tat then is used here in the Gayatri Mantra to indicate that the worshipper is referring to [that] God, and that the praise being offered to God in the prayer is purely directed towards Him, without thought of gaining any personal benefit from that praise.6. SA-VI-TUR (saivataur s.2-4) Savita, from which Savitur is derived, is another name of God, this being the reason that the Gayatri Mantra is often known as the Savitri Mantra. The implication of Savita is of God's status as the fountain, the source of all things. It is through His Divine Grace that the Universe exists, and so this word sums up the Mahavyahriti, by describing God's ability to create the Universe and sustain it, as well as, at the right time, bring about its dissolution.

Savita is also indicative of God's gift to mankind. Humans also have, in limited amount, the power, or shakti, of Savita. This shakti acts as an impetus in humans, and brings about the requirement for them to do something. They cannot sit idle, and are constantly searching for something to do. This is what is commonly known as the "creative urge". It is through this shakti that mankind has created art, and it is through this shakti also that scientific advances are made. The gift of Savita also gives creatures the ability of procreation. Hence, Savita can be thought of as meaning Father (or Mother) also.Finally, it is the power of Savita that enables mankind to distinguish right from wrong, and vice from virtue. Through this ability, we are able to in some part direct our own selves, and thus, Savita imparts to us a certain self-guiding ability. Thus, by using this word in the mantra, we demonstrate that we are making efforts ourselves also, since God will not help us unless we are willing to help ourselves.

7. VA-RE-NY-AM (varoNyama\ s.5-8)

Varenyam signifies our acceptance of God, and can be translated as meaning "Who is worthy". Ever ready to obtain all the material riches of the world, more often than not, they are a disappointment once they have been achieved. God however is the one who, once realized and achieved, has the ability to truly satisfy. We therefore accept Him as the Highest reality, and it is to Him that we dedicate our efforts.

Varenyam can also be interpreted as signifying one who is eligible. We have chosen Him to be our Leader and our Guide. We place our all into His hands, and accept Him regardless of anything else. We place no conditions on this acceptance, as it is all out of sheer devotion.

BHARGO DEVASYA DHIMAHI (Bagaa- o- o dvovo asya iQamahI) This triplet is a further description of the attributes and qualities of God - His functional and
instrumental qualities, rather than intrinsic qualities - and through those qualities, His relationship to us.8. BHAR-GO (Bagaao- s.1,2) Bhargo is taken to signify the Glorious Light that is God's love and power. It indicates His complete purity - being absolutely pure Himself, God also has the ability to purify those that
come into contact with Him. Thus, Bhargo is indicative of God's power to purify, and to destroy all sins and afflictions. In the same way as a metal ore placed into a fire will yield the pure metal, by merging with God, by realizing His Divine Form and establishing unity and oneness with Him, we can cleanse ourselves and be made pure by His Grace. Though the soul, being itself Divine in nature, possesses that Light, it lacks luster, having been made impure by the sins and vices, which are a result of the darkness of Maya. By removing the veil of Maya, and cleansing our soul, God can enable the soul to realize its true, Divine self, and thus purify it.9. DE-VAS-YA (dovasya s.3-5)

The word Deva, from which this word is derived, has been translated by different people in many different ways. It is generally thought of as meaning simply "God". However, its meaning is more complex than that. Deva, which forms the root of the words "Devata" and "Devi", means "quality" or "attribute", and can be thought of as another word for "Guna". Thus, the various forms of God are given this name, as each of those forms is related to a specific quality and function (for example,Brahma quality of Creation, Kamadeva a quality of love, etc.). In addition, Deva

So used to describe someone who is considered to have a special quality. Since Deva is symbolic of the individual qualities of God, the word reflects the inherent uniqueness of these different forms, and therefore the use of this word can be taken as describing the fundamental unity of God. Thus we see that there, we reaffirm that the central belief in Hindu Dharma that "Ekam sat viprah bahudah vadanti" (Truth or God is one, but the wise call him / it by different names).

Therefore, Deva is indicative different multifaceted entity that is the absolute personality God. He described in one word all the functions, roles and the different attributes of God, symbolizes the absolutely essential kind - without God, nothing can exist.10. DHI-MA-HI (iQamahI s.6-8) Meaning meditate and focus our mind on God. Meditation on God means that we remove all other thoughts from our minds, as the thoughts of the world make our unclean spirit, therefore we are unable to conceptualize the absolute purity of God. We must be able to focus, and direct our mental energies to the task at hand - which is communion with God.DHIYO YO NAH Prachodayat (o iQayaa a yaanono: pa`caadodo YAATA \) \Prayer is conducted for four main reasons:· To praise and glorify God;· To thank God;· Ask God for forgiveness;· Or to make a request of God.

After making the three other parties (the praise of His greatness, thank you for his generosity Create and keep us in our lives and forgiveness by showing our
Awareness of our own impurity, we have achieved is present and must be cleaned through contact with God), that part is our request to God now. Since the soul is the Light of life in us, and that acts on our body through the middle of the brain, we ask God to do Contact this pure and right. The soul is of course inherently pure, divine being himself in Nature. The body is under the complete control of the mind. The link is the mind, which is affected not only the soul but also the outside world. We ask these four words that God help us to improve our intelligence, and guide him to what is right.

11. DHI-YO (iQayaao s.1,2)
Sanskrit for "intelligence", such is the essence of this part of the Gayatri Mantra. After firmly fixed God in our hearts, we must now try to emphasize its presence and influence on our mind and intellect.

Material prosperity holds no real meaning for the person who is truly devoted to God. Pain and suffering are inconsequential to him, touched by God, he is imbued with own God Divine Bliss, and all the trouble to nil pale in comparison. However, still the individual must live in the world. Thus, it is important that the intelligence of the person remains focused on the service of God, and is able, through the body, to serve God the best of his ability.

Physical objects can be obtained very easily, if one is smart enough to know how to go on this subject. Intellect can not however be achieved, but should be there from the first. It isthe use of this intelligence, in fact, that one is able to cultivate all the other qualities (wealth building,"Success" in life (in material terms), physical condition, etc.) Thus, intelligence is the key to everything else in life, and as such it is the most important possession. We ask God in the Gayatri Mantra in we gift with the highest intelligence, and help us by showing us the way to use the intellect.

12. YO (yaao Article 3)
Meaning "Who" or "What" Yo again means that there is not anyone else we lead these prayers, but to God alone. God alone is worthy of the utmost adoration, God alone is perfect and free of defects. It is God to whom we offer these prayers.

13. NAH (na: Article 4)
Nah means "Bear" and altruism means demand we make of God in this part the Gayatri Mantra. We offer this prayer, and to demand of God, not only for
ourselves, but for all of humanity. We seek the lifting of the whole society. Hindu philosophy has from the beginning recognized the concept of "Vasudhaiva Kutumbakam" - "The whole world is one big family." Thus, we pray not only for us but for all and all members of this great family, we can all benefit from the greatness and generosity of Almighty God magnet.14. CHO-PRA-DA-YAT (pa`caaodyaata \ s.5-8) Prachodayat, the last word of the Gayatri Mantra, rounds the whole mantra, and complete the application, we make God in this last part. This word is a request to God in we ask her guidance and inspiration. We ask that, by showing us his divine and Glorious light (cf. Bhargo), it removes the darkness of Maya our paths, we are able to see the way, and this way, we ask Him to direct our energy in the right way, guiding us through the chaos of this world, to seek refuge in the tranquility and peace God Himself, the root of all happiness and the source of true Bliss.


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