Savitri Gayatri vs. Kama Gayatri mantra
Radhika Gopinatha dasa
Professor of Vedic Theology and Religious Studies: Present society needs a new paradigm of devotion to God.
In this article I conducted literature research, compare and contrast the commonly known Savitri Gayathri and the more esoteric and powerful Kama Gayatri. There is a perception that Kama Gayathri is for material sex (especially on youtube). However Kama Gayatri attracts the Supreme Personality of Godhead Sri Krishna and is an advanced second initiation in ISKCON. You will still need a bona-fide acarya to give you Diksha in parampara before you can chant these mantras.
sampradaya-vihina ye mantras te nisphala matah
atah kalau bhavisyanti catvarah sampradayinah
sri-brahma-rudra-sanakah vaisnavah ksiti-pavanah
catvaras te kalau bhavya hy utkale purusottamat
ramanujam sri svicakre madhvacaryam caturmukhah
sri visnusvaminam rudro nimbadityam catuhsanah
"Any mantra that does not come in disciplic succession is considered to be useless. Therefore, four divine individuals will appear in the age of Kali to found disciplic schools. The founders of these four Vaisnava sampradayas are Laksmi, Brahma, Rudra and Sanaka Rishi, and their teachings will spread from Purusottama (Jagannatha Puri) in Orissa. Ramanuja was chosen by Goddess Laksmi to represent Her sampradaya; Madhvacarya was chosen by the four-headed Brahma; Visnusvami was chosen by Rudra and Nimbaditya (Nimbarkacarya) was chosen by the four Kumaras. (Padma Purana)" [0]
Savitri Gayatri Mantra:
Om bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat (Rig-Veda 3.62.10).
This mantra is covered in many places:
There are many translations, according to tradition and depth of realisation. One is as follows:
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"The word Loka in Sanskrit is generally translated ‘world’, but in its etymological meaning it signifies ‘a field of experience’. The entire possibility of experience in life has been terraced by the r?is into fourteen worlds: seven higher lokas and seven lower worlds. There are three worlds in which a limited ego-centre comes to play its game of reincarnation and repeated deaths. These are: (i) Bhū-loka, the physical earth; (ii) Bhuvar-loka, the world next to the physical and closely connected with it, but constituted of finer matter, and (iii) Suvar-loka, has heavenly world. Beyond these are the four other worlds wherein the ego comes to move about and enjoy in its higher evolutionary life, and they are called the Mahar- loka, Janah-loka, Tapah-loka and Satya-loka. In the Hindu literature, we also find conceptions of other worlds as: Indra-loka, Candra-loka, Sürya-loka, Pitr-loka and so on, which are special ‘realms of experiences’ located within the above regions."[4]
"Below these seven worlds, there is yet another set of seven worlds called the talas. They are named as Pa-talam, Ras?-talam. Tala-talam. Su-talam. Vi-talam., and A-talam. Of these fourteen ‘worlds’,?Bhur-Bhuvah-Svah?denoting the three worlds’, are called the vyāhrtis. In the Gāyatrī mantra when these vyāhrtis are chanted, the meditator can visualise the three worlds’ as arising from, existing in and disappearing into AUM. He can subjectively identify them with the waking, dream and deep sleep conditions of consciousness, transcending which extends the realm of the Infinite. All of them are represented in the symbol Om. In this sense, the vyāhrtis in the Gāyatrī represent in one sweep the ‘entire world’ of the subjective and objective experiences of man." [4]
ISCKON and Gaudiya Math have prepared the diagrams the like following to graphically depict the 14 planetary systems - Lokas.
The Gāyatrī Mantra
Om Bhū? – Bhuva? – Suva?
Om Tat – Savitur – Varenyam
Bhargo Devasya Dhīmahi
Dhiyo Yo Na? Pracodāyat
The Hindu concept that the Gāyatrī mantra was declared at first by the Creator Himself, at the very beginning of creation, may be considered as an over exaggeration which is an unavoidable feature in many portions of the Vaidika literature. But it is also a fact that even the western scholars, who have been accepted by all as having a better historical sense, have themselves declared the Gāyatrī mantra as one of the oldest available divine hymns. And it is true that many revolutionary changes have taken place in our religious belief, and yet this mantra continues to persist and has even today a compelling charm of its own to millions of Hindu hearts. It is not only believed, but it has been actually observed, that by the repetition of this mantra with the right understanding of its sacred meaning, the ordinary negative tendencies in a human mind can be erased out to a large extent.
This mantra is never chanted for the purposes of material gains, physical or otherwise. Its very invocation concludes with an appeal to the pure consciousness to illumine more our heart – that is to say, it is a prayer unto the Self to unveil Itself and come to manifest as pure wisdom in our life.
Gāyatrī mantra is otherwise called Savitri mantra. In the ancient literature of Vedanta, this mantra was indicated familiarly as Savitri and this term has been given to Gāyatrī because it is dedicated to the deity called Savitr. In some rare old books, we find this mantra titled as Savitri-Gāyatrī; it only means that it is an invocation dedicated to Lord Sun couched in the metre called Gāyatrī. This is considered to be the most important Vaidika mantra, written out in this metre and, therefore, by tradition this mantra has come to be known as Gāyatrī.
Kama Gayatri
ISKCON devotees give this following description "In his own planet, Lord Brahmā, with the inhabitants of that planet, worships the form of Lord Govinda, K???a, by themantra of eighteen syllables, klī? k???āya govindāya gopī-jana-vallabhāya svāhā. Those who are initiated by abona fide spiritual master and who chant the Gāyatrī mantra three times a day know this a??āda?āk?ara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda bymeditating with this mantra. There is no difference between meditating and chanting, but in the present agemeditation is not possible on this planet. Therefore loud chanting of a mantra like the mahā-mantra, Hare K???a,with soft chanting of the a??āda?āk?ara, the mantra of eighteen syllables, is recommended." [2]
(Sri Caitanya Caritamrta------1:5:221------purport).
Gāyanta? trāyate yasmād gāyatrī tva? tata? sm?tā: one who chants the Gāyatrī mantra is gradually delivered fromthe material clutches. In other words, that which delivers one from material entanglement is called Gāyatrī. Anexplanation of the Gāyatrī mantra can be found in the Madhya-līlā, Chapter Twenty-one, text 125:
kāma-gāyatrī-mantra-rūpa, haya k???era svarūpa,
sārdha-cabbi?a ak?ara tāra haya
se ak?ara "candra" haya, k???e kari' udaya,
trijagat kailā kāmamaya
The Kāma-gāyatrī mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There isno difference between the Kāma-gāyatrī and K???a.
(Sri Caitanya Caritamrta------2:8:138------purport).
Lord K???a is worshiped by the gāyatrī mantra, and the specific mantra by which He is worshiped is called kāma-gāyatrī. Vedic literatures explain that that sound vibration which can elevate one from mental concoction is calledgāyatrī. The kāma-gāyatrī mantra is composed of 24 1/2 syllables thus: Warning - this will work only when given to you by a parampara acarya and not when you self- initiate
klī? kāma-devāya vidmahe
pu?pa-bā?āya dhīmahi
tanno 'na?ga? pracodayāt
This kāma-gāyatrī is received from the spiritual master when the disciple is advanced in chanting Hare K???a, HareK???a, K???a K???a, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In other words, this kāma-gāyatrī mantra and sa?skāra, or reformation of a perfect brāhma?a, are offered by the spiritual master when hesees that his disciple is advanced in spiritual knowledge.
Starting with?K, followed by?L?and?I?and endowed with the?candra-bindu?at the end (m with nasal), the?bija, placed in the beginning of a mantra bestows all desires.
An Artists rendition of the Kama Bija Mantra in form of a Yantra
(Teachings of Lord Caitanya).
The purport of the word dhīmahi—"I meditate upon"—is that only those who have perfected the chanting of theGāyatrī mantra can understand the supremely independent Lord. Who is eligible to chant the Gāyatrī mantra?Those who are controlled by the modes of ignorance and passion can never chant the Gāyatrī mantra, what tospeak of attaining perfection in chanting it. Only those who possess the qualities of a brāhma?a and are situated inthe mode of goodness are eligible to chant the Gāyatrī mantra. Gradually, by constant chanting, they come torealize Parabrahman (the Supreme Brahman), or the Absolute Truth. Only then can they perceive the SupremePersonality of Godhead, along with His transcendental name, form, qualities, pastimes, and paraphernalia, as wellas the Vaiku??ha planets and the Lord of the Vaiku??ha planets, Nārāya?a.
(Renunciation through Wisdom).
“Then Gāyatrī, mother of the Vedas, having been manifested by the divine sound of ?rī K???a's flute, entered thelotus mouth of Brahmā, the self-born, through his eight earholes. Thus the lotus-born Brahmā received the Gāyatrīmantra, which had sprung from the song of ?rī K???a's flute. In this way he attained twice-born status, having beeninitiated by the supreme, primal preceptor, Godhead Himself. Enlightened by the recollection of that Gāyatrī, whichembodies the three Vedas, Brahmā became acquainted with the expanse of the ocean of truth. Then he worshiped
?rī K???a, the essence of all the Vedas, with a hymn.”
(Sri Caitanya Caritamrta------2:8:138------purport).
The vibration of K???a's flute is the origin of the Vedic hymns. Lord Brahmā, who is seated on a lotus flower, heardthe sound vibration of K???a's flute and was thereby initiated by the Gāyatrī mantra.
(Sri Caitanya Caritamrta------2:8:138------purport).
Actually householders and vānaprasthas should bathe two times a day (prātar-madhyāhnayo? snāna?vānaprastha-g?hasthayo?). A sannyāsī should bathe three times daily, and a brahmacārī may take only one bath aday. Whenever one is not able to bathe in water, he can bathe by chanting the Hare K???a mantra. One also has toperform his sandhyādi-vandana—that is, one has to chant his Gāyatrī mantra three times daily—morning, noon andevening.
(Sri Caitanya Caritamrta-2:24:331-purport).
The sound vibration o?kāra is the root of Vedic knowledge. O?kāra is known as the mahā-vākya, or supremesound. Whatever meaning is in the supreme sound o?kāra is further understood in the Gāyatrī mantra. Again, thissame meaning is explained in ?rīmad-Bhāgavatam in the four ?lokas known as the catu?-?lokī, which begin with thewords aha? evāsam evāgre.
(Sri Caitanya Caritamrta------2:25:97------purport).
In the very beginning of ?rīmad-Bhāgavatam, the meaning and purpose of the gāyatrī mantra are also described: "Ioffer my obeisances unto the Supreme Truth." This is the first introductory verse dealing with the Supreme Truth,which is described in ?rīmad-Bhāgavatam as the source of creation, maintenance and destruction for the cosmicmanifestation. Obeisances unto the Personality of Godhead, Vāsudeva (o? namo bhagavate vāsudevāya), directlyindicate Lord Sri K???a, who is the divine son of Vasudeva and Devakī. This fact is more explicitly presented later in?rīmad-Bhāgavatam.
(Teachings of Lord Caitanya).
?rīla Vyāsadeva gives the reader a chance to gradually develop in spiritual realization before actually relishing the essence of the pastimes of the Lord. Thus Vyāsadeva purposefully invokes the gāyatrī mantra: dhīmahi. This gāyatrī mantra is especially meant for spiritually advanced people. When one attains success in chanting gāyatrī mantra, he can enter into the transcendental position of the Lord. First, however, one must acquire the brahminical qualities and become perfectly situated in the mode of goodness in order to chant the gāyatrī mantra successfully. From that point one can begin to transcendentally realize the Lord, His name, His fame, His qualities, etc. ?rīmad-Bhāgavatam is a narration dealing with the svarūpa (form) of the Lord, which is manifested by His internal potency.
(Teachings of Lord Caitanya).
No one is the source of K???a, but K???a is the source of everyone. He is the supreme cause of all causes and theresident of V?ndāvana. He is also very attractive, just like Cupid. One can worship Him by kāma-gāyatrī mantra. InBrahma-sa?hitā the transcendental land of V?ndāvana is described as being always spiritual. That spiritual land ispopulated by goddesses of fortune, who are known as gopīs.
(Teachings of Lord Caitanya).
The word klīm added to the gāyatrī mantra is explained in Brahma-sa?hitā as the transcendental seed of love ofGodhead, or the seed of the kāma-gāyatrī. The object is K???a, who is the ever green Cupid, and by utterance ofklīm mantra K???a is worshiped. It is also stated in the Gopāla-tāpanī Upani?ad that when K???a is spoken of asCupid, one should not think of Him as the Cupid of this material world.
(Teachings of Lord Caitanya).
In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in muchmodern poetry. Amongst the regulated poetry, the Gāyatrī mantra, which is chanted by the duly qualifiedbrāhma?as, is the most prominent. The Gāyatrī mantra is mentioned in the ?rīmad-Bhāgavatam. Because theGāyatrī mantra is especially meant for God realization, it represents the Supreme Lord. This mantra is meant forspiritually advanced people, and when one attains success in chanting it, he can enter into the transcendentalposition of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodnessaccording to the laws of material nature, in order to chant the Gāyatrī mantra. The Gāyatrī mantra is very importantin Vedic civilization and is considered to be the sound incarnation of Brahman. Brahmā is its initiator, and it ispassed down from him in disciplic succession.
(Bhagavad-Gita-10:35-purport).
This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage ofparamaha?sa can transcendentally relish this rāsa dance. ?rīla Vyāsadeva therefore gives the reader the chance togradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore,he purposely invokes a Gāyatrī mantra, dhīmahi. This Gāyatrī mantra is meant for spiritually advanced people.When one is successful in chanting the Gāyatrī mantra, he can enter into the transcendental position of the Lord.One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chantthe Gāyatrī mantra successfully and then attain to the stage of transcendentally realizing the Lord, His name, Hisfame, His qualities and so on.
(Srimad Bhagavatam-1:1:1-purport).
As one has to take bath after using the toilet, so one has to wash himself with water after sexual intercourse,especially when at a forbidden time. Ka?yapa Muni meditated on the impersonal brahmajyoti by chanting theGāyatrī mantra within his mouth. When a Vedic mantra is chanted within the mouth so that only the chanter canhear, the chanting is called japa. But when such mantras are chanted loudly, it is called kīrtana. The Vedic hymnHare K???a, Hare K???a, K???a K???a, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare can bechanted both softly to oneself or loudly; therefore it is called the mahā-mantra, or the great hymn.
(Srimad Bhagavatam-3:14:32-purport).
In our K???a consciousness movement, we accept this principle by rejecting four prohibited items—namely illicit sexlife, intoxication, gambling and flesh—eating—and accepting the daily chanting of at least sixteen rounds of the HareK???a mahā-mantra and daily meditation three times a day by chanting the Gāyatrī mantra. In this way one cankeep his brahminical culture and spiritual strength intact. By following these principles of devotional service strictly,chanting twenty-four hours a day the mahā-mantra
Hare K???a, Hare K???a, K???a K???a, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—one makespositive progress in spiritual life and ultimately becomes completely fit to see the Supreme Personality of Godheadface to face. Because the ultimate goal of studying or understanding the Vedic knowledge is to find K???a, one whofollows the Vedic principles as described above can from the very beginning see all the features of Lord K???a, theAbsolute Truth, very distinctly, as one can see one's own face completely reflected in a clear mirror.
(Srimad Bhagavatam------4:21:42------purport).
By chanting the Hare K???a mahā-mantra regularly and following the regulative principles, one becomes qualified tobe initiated as a brāhma?a, because unless one is a qualified brāhma?a he cannot be allowed to worship LordVi??u. This is called yāj?ika janma. In our K???a consciousness society, unless one is twice initiated—first bychanting Hare K???a and second by the Gāyatrī mantra—he is not allowed to enter the kitchen or Deity room toexecute duties. However, when one is elevated to the platform on which he can worship the Deity, his previous birthdoes not matter.
(Srimad Bhagavatam-4:31:10-purport).
Sometimes the planets in outer space are called islands. We have experience of various types of islands in theocean, and similarly the various planets, divided into fourteen lokas, are islands in the ocean of space. As Priyavratadrove his chariot behind the sun, he created seven different types of oceans and planetary systems, whichaltogether are known as Bhū-ma??ala, or Bhūloka. In the Gāyatrī mantra, we chant, o? bhūr bhuva? sva? tatsavitur vare?yam. Above the Bhūloka planetary system is Bhuvarloka, and above that is Svargaloka, the heavenlyplanetary system. All these planetary systems are controlled by Savitā, the sun-god. By chanting the Gāyatrī mantrajust after rising early in the morning, one worships the sun-god.
(Srimad Bhagavatam-5:1:31-purport).
The predominating Deity within the sun is Hira?maya. Lord Nārāya?a. He is worshiped by the Gāyatrī mantra: o?bhūr bhuva? sva? tat savitur vare?ya? bhargo devasya dhīmahi. He is also worshiped by other hymns mentioned inthe ?g Veda, for instance: dhyeya? sadā savit?-ma??ala-madhya-vartī. Within the sun, Lord Nārāya?a is situated,and He has a golden hue.
(Srimad Bhagavatam-5:7:13-Purport).
In this verse it is stated that the planetary system known as Bhū-ma??ala extends to the limits of the sunshine.According to modern science, the sunshine reaches earth from a distance of 93,000,000 miles. If we calculateaccording to this modern information, 93,000,000 miles can be considered the radius of Bhū-ma??ala. In the Gāyatrīmantra, we chant o? bhūr bhuva? sva?. The word bhūr refers to Bhū-ma??ala. Tat savitur vare?yam: the sunshinespreads throughout Bhū-ma??ala. Therefore the sun is worshipable. The stars, which are known as nak?atra, are not different suns, as modern astronomers suppose. From Bhagavad-gītā (10.21) we understand that the stars aresimilar to the moon (nak?atrā?ām aha? ?a?ī). Like the moon, the stars reflect the sunshine. Apart from our moderndistinguished estimations of where the planetary systems are located, we can understand that the sky and itsvarious planets were studied long, long before ?rīmad-Bhāgavatam was compiled.
(Srimad Bhagavatam-5:16:1-purport).
In this regard, ?rīla Vi?vanātha Cakravartī ?hākura says, sūrya ātmā ātmatvenopāsya?. The actual life and soul ofall living entities within this universe is the sun. He is therefore upāsya, worshipable. We worship the sun-god bychanting the Gāyatrī mantra (o? bhūr bhuva? sva? tat savitur vare?ya? bhargo devasya dhīmahi). Sūrya is the lifeand soul of this universe, and there are innumerable universes for which a sun-god is the life and soul, just as theSupreme Personality of Godhead is the life and soul of the entire creation. We have information that Vairāja,Hira?yagarbha, entered the great, dull, material globe called the sun. This indicates that the theory held by so-calledscientists that no one lives there is wrong. Bhagavad-gītā also says that K???a first instructed Bhagavad-gītā to thesun-god (ima? vivasvate yoga? proktavān aham avyayam (B.G.4:1). Therefore the sun is not vacant.
(Srimad Bhagavatam-5:20:46-purport).
The conditioned souls are engaged in a struggle for existence (mana? ?a??hānīndriyā?i prak?ti-sthāni kar?ati(B.G.15:7). Deliverance from this struggle constitutes the highest benefit, but unless one gets a mantra from theSupreme Personality of Godhead, deliverance is impossible. The beginning mantra is the Gāyatrī mantra.Therefore, after purification, when one is qualified to become a brāhma?a (dvija), he is offered the Gāyatrī mantra.Simply by chanting the Gāyatrī mantra, one can be delivered. This mantra, however, is suitable only for thebrāhma?as and demigods. In Kali-yuga, we are all in a very difficult position, in which we need a suitable mantrathat can deliver us from the dangers of this age. Therefore the Supreme Personality of Godhead, in His incarnationas Lord Caitanya, gives us the Hare K???a mantra.
(Srimad Bhagavatam-8:6:15-purport).
- Iskcon Desire Tree
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In the Brahma-sa?hitā a nice description of the flute of K???a is given: "When K???a began to play on His flute, the sound vibration entered into the ear of Brahmā as the Vedic?mantra o?" This?o? is composed of three letters-A, U, and M-and it describes our relationship with the Supreme Lord, our activities by which we can achieve the highest perfection of love and the actual position of love on the spiritual platform. When the sound vibration of K???a's flute is expressed through the mouth of Brahmā, it becomes?gāyatrī. Thus by being influenced by the sound vibration of K???a's flute, Brahmā, the supreme creature and first living entity of this material world, was initiated as a?brāhma?a. That Brahmā was initiated as a?brāhma?a by the flute of K???a is confirmed by ?rīla Jīva Gosvāmī. When Brahmā was enlightened by the?gāyatrī mantra through K???a's flute, he attained all Vedic knowledge. Acknowledging the benediction offered to him by K???a, he became the original spiritual master of all living entities.[4]
The word?klīm added to the?gāyatrī mantra is explained in?Brahma-sa?hitā as the transcendental seed of love of Godhead, or the seed of the?kāma-gāyatrī. The object is K???a, who is the ever green Cupid, and by utterance of?klīm mantra K???a is worshiped. It is also stated in the?Gopāla-tāpanī Upani?ad that when K???a is spoken of as Cupid, one should not think of Him as the Cupid of this material world. As already explained, V?ndāvana is the spiritual abode of K???a, and the word Cupid is also spiritual and transcendental. One should not take the material Cupid and K???a to be on the same level. The material Cupid represents the attraction of the external flesh and body, but the spiritual Cupid is the attraction by which the Supersoul attracts the individual soul. Actually lust and sex are there in spiritual life, but when the spirit soul is embodied in material elements, that spiritual urge is expressed through the material body and is therefore pervertedly reflected. When one actually becomes conversant in the science of K???a consciousness, he can understand that his material desire for sex is abominable, whereas spiritual sex is desirable. [4]
HH Bhanu Swami describes in his translation of Prabhodananda Saraswai
"Spiritual sex is of two kinds: one in accordance with the constitutional position of the self and the other in accordance with the object. When one understands the truth about this life but is not completely cleansed of material contamination, he is not factually situated in the transcendental abode, V?ndāvana, although he may understand spiritual life. When, however, one becomes free from the sex urges of the material body, he can actually attain the supreme abode of V?ndāvana. When one is so situated, he can utter the?kāma-gāyatrī and kāma-bīja mantra." [4]
Rāmānanda Raya in his conversations with Caitanya Mahaprabhu 5040 years ago quoted ?rīmad-Bhāgavatam (10.47.60):
nāya? ?riyo '?ga u nitāntarate? prasāda?
svar-yo?itā? nalina-gandha-rucā? kuto 'nyā?
rāsotsave 'sya bhujada??a-g?hīta-ka??ha-
labdhā?i?ā? ya udagād vraja-vallavīnām
"Neither the goddess of fortune, Lak?mī, nor even the damsels of the heavenly kingdom can attain the facilities of the damsels of Vrajabhūmi-and what to speak of others." [4]
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Other Gayatri Mantras:
1.?om bhur bhuvah svah tat savitur varenyam bhargo davasya?dhimahi dhiyo yo nah pracodayat[7]
?om-?O?Lord; bhuvah- the planetary system;?bhuvah-?the?next higher planetary system; svah- the heavenly planets;?tat-?that;?savituh- of the sun; varenyam- worshipable; bhargah-?effulgence;?devasya- of the divine; dhimahi- let us meditate; dhiyah- medita tion; yah- who; nah- us; pracodayat- enthuses.
??"Let us meditate on that worshipable effulgence of?the divine sun who enthuses our meditation."
2. aim gurave namah
?aim-?(the word 'aim' is the seed-sound vibration of this?mantra);?gurave- unto my spiritual master; namah- respectful?obeisances.
??"I make my respectful obeisances unto my spiritual master."
3.?aim?gurudevaya?vidmahe krsnanandaya dhimahi?tan?no?guroh pracodayat.
??gurudevaya-?unto the spiritual master; vidamhe- try to?know; krsna-anandaya-?who is always in blissful?Krsna?consciousness;?dhimahi- let us meditate; tat- that; nah- us; guroh- the spiritu al master; pracodayat- enthuses.???"Let us try to understand my spiritual master who is always in?blissful?Krsna consciousness. Let me meditate on him?being?en thused as he enthused us.
4. klim gauraya namah.
??klim-?(the?word 'klim' is the seed-sound vibration?of?this mantra);?gauraya-?unto Lord Caitanya; namah-?respectful?obeisances.
??"I make my respectful obeisances unto Lord Caitanya."
???????????The Kama-bija Syllable Klim
???????????The?kama-bija?syllable?klim?is?described?as?situated?within?the hexagram's center the residence of Radha?and?Krsna.?All the words of the mantra expand from this bija (seed) klim, as?its?energy. Srila Visvantha Cakravarti Thakur has?written?Man trartha-dipika as an explanation of the bija mantra `klim':
???????????"The?Rasollasa-tantra describes the love?between?Radha and Krsna by means of the kama-bija:
???????????????????????kama-bijatmakah krsna
??????????????????????????????????rati-bijatmika radha
???????????????????????tayoh sankirtanad eva
??????????????????????????????????radha-krsnau prasidatah
?`Sri?Krsna is in the form of the kama-bija and Sri Radha?is?in the form of the rati-bija. By chanting both these bijas Radha and Krsna become pleased.'
???????????"First?of all, the meaning of the kama-bija is?as?follows.?The?kama-bija is the seed of all desires and?wishes,?or?that?which?excites desires, or in other words, it is?the?seed?that?fulfills?all desires. The kama-bija is?described?in?the?Gautamiya-tantra in the following way:
???????????????????????vina bijena mantranam
??????????????????????????????????viphalam jayate phalam
???????????????????????pancalankara-samyutam
??????????????????????????????????bijam tu paramadbhutam
??????????????????????????????????ka-karas ca la-karas ca
??????????????????????????????????i-karas carddha-candrakah
???????????????????????candra-bindhus ca tad-yuktam
??????????????????????????????????kama-bijam udahrtam
?`A?mantra?is?ineffective without its bija.?The?kama-bija?is?exceptionally?wonderfully?because?of being?composed?of?five?ornaments:?k,?l, i, m, and the dot over the m. That?which?has?these five components is called kama-bija.'
???????????"Klim?is the one-syllable kama-bija. In?the?Gautamiya-tantra, its meaning is given as follows:
?????????????????????????????????klim-karad-asrjad visvam
??????????????????????????????????iti prana sruteh sirah
???????????????????????la-karat prthivi jata
??????????????????????????????????ka-karaj jala-sambhavah
???????????????????????i-karad vahnir utpanno
??????????????????????????????????nadad vayur ajayata
???????????????????????bindor akasa-sambhutir
??????????????????????????????????iti bhutatmako manuh
?`The?Upanisads?state?that the universe was?created?from?the syllable?klim. Water was produced from the k, earth from the?l,?fire from the i, air from m, and ether from the dot. This?mantra?is therefore fivefold.'
???????????"In the?Brhad-gautamiya-tantra?it is stated:
???????????????????????ka-karah purusah krsnah
??????????????????????????????????sac-cid-ananda-vigrahah
???????????????????????i-karah prakrti radha
??????????????????????????????????nitya-vrndavanesvari
???????????????????????las canandatmakam prema-
??????????????????????????????????sukham tayos ca kirtitam
???????????????????????cumbananda-madhuryam
??????????????????????????????????nada-binduh samiritah
?`K?is?Krsna with His personal form of eternity,?knowledge?and bliss.?I?is?His?energy Radha, who is?the?eternal?Queen?of?Vrndavana.?L is celebrated as the blissful happiness of love.?M?is the sweetness of the bliss occurring when They kiss.'
???????????"In the?Sanatkumara-samhita?the nature of the kama-bija's form is described:
???????????????????????atha sri-kama-bijayasya
??????????????????????????????????sariram vigrahatmakam
???????????????????????ari-krsna-sarirabhinna-
??????????????????????????????????ny aksarani kramat srnu
???????????????????????civuko 'tha griva caiva
??????????????????kantah prasthas ca suvratah
???????????????????????i-karah skandho bahus ca
??????????????????????????????????kaphonir anguli-nakhah
???????????????????????arddha-candro vaksas tundah
??????????????????????????????????parse nabhih katis tatha
???????????????????????candra-bindav uru-janur
??????????????????????jangha gulphas ca padakah
???????????????????????parsnis capy angulf caiva
??????????????????????????????????nakhendur api narada
???????????????????????iti vigraha-rupas ca
??????????????????????????????????kama-bijatmako harih
?`O?Narada, the letters of the kama-bija constitute the?body?of Sri Krsna. Now listen as I explain them in order. K indicates His?head, forehead, brow, nose, eyes and ears; by l, His cheeks, jaw,?chin,?neck, throat and nape; by i His shoulders,?arms,?elbows,?fingers?and fingernails; by m, His chest, stomach, sides,?navel?and?hips; by the dot, His thighs, knees, shanks,?ankles,?feet,?soles,?toes?and?moon-like toenails. In this?way,?Sri?Hari's?transcendental form consists of the kama-bija.'
???????????"In this regards it has also been stated:
???????????????????????bijaksaram panca puspa-
??????????????????????????????????bana-tulyam kramat srnu
???????????????????????ka-karas camra-mukulo
??????????????????????????????????la-karas casokah smrtah
???????????????????????i-karo mallikaa-puspam
??????????????????????????????????madhavi carddha-candrakah
???????????????????????bindus ca bakula-puspam
??????????????????????????????????ete banah syur eva ca
?`The?letters?of?the kama-bija correspond to?the?five?flower arrows of Cupid. Now listen. K is the mango flower bud, l is?the?asoka flower, i is the jasmine blossom, m is the madhavi?flower,?and?the dot is the bakula flower. These letters are?those?very?same?arrows.'" In this way, Srila Visvanath?Cakravarti?Thakura?describes the kama-bija with so many meanings.
5.?klim caitanyaya vidmahe visvambharaya dhimahi tan?no?gaurah pracodayat.
??caitanyaya- unto Lord Caitanya; vidmahe- try to know; visvambharaya-?who is the maintainer of the universe; dhimahi-?let?us?meditate;?tat- that; nah-us; gaurah- Lord Caitanya;?pracodayat-?enthuses.
领英推荐
??"Let?us meditate on Lord Caitanya, Who is understood?as?the Maintainer of the universe, and Who has enthused us to do so."]
6. klim krsnaya govindaya gopijana-vallabhaya svaha.
??krsnaya-?unto Lord Krsna; govindaya- unto Govinda;?gopijana- of?the?gopis; vallabhaya- unto the lover of the?gopis;?svaha- offering of oblations.
??"I make offering of oblations unto Lord Krsna, Who is Govinda, the Lover of the gopis."
???????????????The Gopala Mantra of Eighteen Letters
????In?his?purport?to Text?three,?Srila?Bhaktisiddhanta Sarasvati defines mantra as "inaudibly recited, liberating, self- dedicatory,?transcendental sound." In transcendence there is?no?duality;?consequently the distinction between an object and?its?name?cease to exist in the spiritual world. Thus a?mantra?consisting?of?Krsna's holy names is nondifferent from?the?person?Krsna.?This?transcendental phenomenon is experienced?when?one?"worships through the channel of the mantra" (mantro pasana).??????Srila?Bhaktisiddhanta?Sarasvati further?states?that?the?"transcendental words contained in the said mantra being?differ ently?placed?make a manifestation of only one lila."?In?other?words, the specific arrangement of the mantras component words in?relationship to each other determine its meaning, as for?example?the?eighteen-syllable?mantra klim krsnaya?govindaya?gopijana- vallabhaya?svaha which particularly describes Sri Sri Radha?and?Krsna's transcendental pastimes. As will be clear from Text Four,?the?conjugal mood predominates in Krsna's?transcendental?abode?with?all?the?other rasas playing supporting?roles.??In?this?eighteen?syllable Gopala mantra, Krsna, Govinda, is?being?wor shiped?as the lover of the gopis. Yet based upon?one's?sthayi- bhava (eternal?loving mood), one will worship the mantra accord ingly with a specific corresponding emotion. [The science of rasa?will be delineated at length in Text 36.]
????The?eighteen-syllable??Gayatri mantra?is mentioned?in?the?Gopala-tapani Upanisad . Therein the four Kumaras questioned their?father?Brahma in such a way as to elicit?the?eighteen-syllable??Gayatri?as their father's reply:
?????om munayo ha vai brahmanam ucuh. kah paramo devah? kuto
????mrtyur bibheti? kasya jnanenakhilam vijnatam bhavati?
????kenedam visvam samsaratiti?
??????tad u hovaca brahmanah. krsno vai paramam daivatam.
????govindan mrtyur bibheti. gopijanavallabha-jnanena taj
????jnatam bhavati. svahayedam samsarati.
"Om.?Some sages said to the demigod Brahma: `Who is the?Supreme?Personality?of?Godhead? Whom does death fear? By?knowing?whom?does everything else become known? Who created this world.'"
????"Brahma?replied to them: `Krsna is the Supreme?Personality?of Godhead. Death fears Govinda. By understanding Gopijanavallab ha?everything becomes known. By pronouncing the word??svaha??the?Personality of Godhead created the world.'"
????In?his commentary to these verses, Srila Visvanatha?Cakra varti?Thakura?states, "The statement that death?fears?Govinda?means?that Krsna rescues the living entities from the?hands?of?death.?The name Gopijanavallabha means `Krsna, who is very?dear?to the?gopis .' By knowing Him, the entire spiritual and?material?world?becomes?known. The process of understanding?Him?is?de scribed?by?Lord Gopijanavallabha Himself in?the??Bhagavad-gita??(18.56)."
????The?four Kumaras were not yet satisfied for they wished?to?have a more elaborate description of Lord Krsna's qualities. They?therefore asked: "Who is Krsna? Who is Govinda? Who is Gopijanav allabha? What is?Svaha ?"
????Brahma replied as follows:
??????????papa-karsano go-bhumi-veda-vidito gopijanavidya
????kala-prerakas tan-maya ceti, sakalam param brahmaivaitat .
"Krsna?means He who delivers from sin, Govinda means He?who?is?famous?on the earth, in the?Vedas , and among the??surabhi??cows,?Gopijanavallabha means He who enchants the?gopis , and?Svaha?means?the potency of the Supreme. All these names refer to the?Supreme?Personality of Godhead."
????Srila?Visvanatha Cakravarti Thakura further explains,?"The?name??papa-karsana?may also be interpreted to mean: 1.?He?whose?transcendental?pastimes?attract the minds of?even?the?sinful?conditioned souls, or 2. the merciful Supreme Person who liberat ed Putana, Agha, Kesi, and many other demons killed by Him.?????"The?name Govinda means the Supreme Lord who is?famous?to?the??surabhi?cows of Vraja. He is glorified in the verses of?the??Vedas ,?and?He?is famous on the earth because?He?removed?the?burden of demoniac kings.
????"Govinda?also?means?He who protects the?cows,?land?and??Vedas .?Lord?Govinda is the supreme protector, who?rescues?the?living?entities from the hands of death. Gopijanavallabha?means?He?who?enchants the?gopis , who are all?manifestations?of?His??hladini??potency. The Lord enchants them with the?sweetness?His?handsomeness?and other transcendental qualities,?removes?their?materialism,?and grants them ecstatic love for Him. In this?way?He has become very dear ( vallabha ) to them.
????"The name?svaha?means the Lord's potency by which everything?is manifested."
???????????Each of these six transcendental words of the mantra?are?significant and the mantra is a complete means by which to devel op one's love for Krsna. (1) Krsnaya indicates Madana-Mohana?the?Deity?who establishes our relationship (sambandha)?with?Krsna.?(2) Govinda accepts our devotional service (abhideha). (3)?Gopi jana and (4) vallabhaya or Gopinatha satisfies all the gopis?and?is?the?ultimate?goal of life (prayojana).?(5)?Sva?indicates?ksetrajna?or, one who is conversant with one's inner?self,?and?the word (6) ha indicates the transcendental nature. Svaha gener ally means to offer oblations. But more specifically, sva may?be?understood as `I am the servant of the gopis', while ha means `to?give Krsna everything just as the gopis are doing'.?????The?Kumaras further inquired: "What is His form? How is?He?glorified? How does one worship Him?" In reply, Brahma quoted the
following verses, meant for mantra upasana worship:
????????????????????sat-pundarika-nayanam
?????????????????????meghabham vaidyutambaram
???????????????????dvi-bhujam jnana-mudradhyam
?????????????????????vana-malinam isvaram
???????????????????gopa-gopi-gavavitam
?????????????????????sura-druma-talasrayam
???????????????????divyalankaranopetam
?????????????????????rakta-pankaja-madhyagam
???????????????????kalindi-jala-kallola-
?????????????????????sangi-maruta-sevitam
???????????????????cintayams cetasa krsnam
?????????????????????mukto bhavati samsrteh
"Meditating?with?all his heart on Lord Krsna,?whose?eyes?are?handsome?lotus?flowers, whose complexion is?a?monsoon?cloud,?whose?garments are lightning, who has two arms, who is?rich?in?transcendental knowledge, who wears a garland of forest?flowers,?who is the supreme controller, who is surrounded by?gopas ,?gopis ,?and??surabhi??cows,?who rests under a?sura-druma??tree,?who?is?decorated with splendid ornaments, who stands in the middle of?a?red lotus flower, and who is served by breezes that have?touched?the Yamuna's waves, a person becomes free from repeated birth and?death."
????Finally?Brahma?instructed?them to?repeatedly?chant?the??mantra?` klim krsnaya govindaya gopijanavallabhaya svaha .'?Brahma?further?informed?them that anyone who chants this??mantra??even?once?quickly?attains the association of Lord?Krsna.?Regarding?worship of Govinda, Brahma stated that the Lord's altar should be?a?golden?lotus?with eight petals within?which?two?triangles?should be placed along with the?Gayatri mantra??[thus creating?a?hexagonal figure with sixfold divisions].?????Every mantra has a corresponding yantra, or mystic?diagram,?suitable for worship according to the rules of tantric vidhi.
???????????Referring?to?the?Brahma-samhita 's Text?three?and?the?Gopala?mantra,?Srila Jiva Gosvami states: "This mantra?is?de scribed as?written in a hexagonal figure in the form of a mystic?diagram.?Within?that hexagonal mystic diagram is?situated?the?form of Sri Krsna, Who is luminous as a diamond. The six words of?the?mantra are written on the six sides of the hexagon. In?that?abode?reside?the?predominated?(prakriti)?and??predominating?(purusha)?aspect of the Absolute. Both the predominated and?the?predominating?aspects?are described?as?`premananda-mahananda- rasana avasthitam' (immersed in the bliss of countless?varieties?of exchanges of spiritual love)."]
7.?klim?kamadevaya vidmahe puspabanaya dhimahi tan?no'?nangah?pracodayat.
??kamadevaya-?unto?the master of the senses; vidmahe-?try?to?know;?puspabanaya- carrying arrows of flowers; dhimahi-?let?us?meditate; tat- that; nah- us; anangah- the transcendental?Cupid;?pracodayat- enthuses.
??"Let us meditate on the Master of the senses, Who carries?the?arrows of flowers. Let us meditate on Him being thus enthused?by?the transcendental Cupid."
???????????????????Initiation in Kama-Gayatri??
?????Then Gayatri, mother of the Vedas, being made manifest, i.e.?imparted, by the divine sound of the flute of Sri Krsna,?entered?into?the lotus mouth of Brahma, born from himself,?through?his?eight?ear-holes.??The?lotus-born Brahma?having?received?the?Gayatri,?sprung from the flute-song of Sri Krsna,?attained?the?status?of the twice-born, having been initiated by?the?supreme?primal preceptor, Godhead Himself.
?History of Kama-Gayatri??
In?Text 24, Lord Brahma was instructed to chant the?eight een-letter?mantra (sometimes refered to as?Gopala-mantra).??In?Text?26?it is stated that he meditated upon this mantra?for?a?long?time.?Thus, after chanting for thousands and thousands?of?years the Gopala-mantra of eighteen letters, Brahmaji was able to?perceive?the Supreme Lord and His spiritual abode.?Now in?this?text?it is explained that he heard the divine sound?of?Krsna's?flute through his eight ear-holes.?The sound of Krsna's flute is?the?most blissful sound in existence, and hence?Gayatri,?Vedic?rhythm, is present within it.?That transcendental blissful sound?entered?the?heart?of Brahma and issued forth?from?his?lotus?mouth.??Tene?brahma hrda ya adi-kavaye?(Bhag.?1.1.1).??Krsna?first?imparted the Vedic knowledge into the heart?of?Brahmaji,?the original created being.
????Brahmaji attained the status of being twice-born only?after?his?initiation by the Lord.?Although born directly?from?Visnu?Himself, his most exalted birth was not sufficient?qualification?for achieving the twice-born status.?No one can therefore?claim?brahminical status on the basis of family lineage as seen by?the?example?of the most elevated and best of the brahmanas,?Brahma.??Although?Brahma was initiated directly by the Supreme Lord,?one?who wishes to follow in his footsteps should approach the current?link in the disciplic succession, as explained earlier.??
????Srila Bhaktisiddhanta Sarasvati states, "Kama-gayatri is the?highest?of all the Gayatris, because the meditation?and?prayer?contained?in it are full of the perfect transcendental?sportive?activities?which?are?not to be found in?any?other?Gayatri."??Although the kama-gayatri is eternally existing, Srila?Bhaktivi noda Thakura in Jaiva-Dharma provides the esoteric explanation of?kama-gayatri's?appearance.??Srila Bhaktivinoda?refers?to?the?creation?chapter?of the Padma Purana, wherein it?is?mentioned?that Gayatri first appeared as the mother of the Vedas.??Hearing?of?the good fortune of the Upanisads, all of whom were?born?in?Vraja-dhama?as gopis, Gayatri, after deep meditation?and?devo tion,?also took birth as a gopi along with Gopala-tapani?Upani sad.??Entering?the conjugal pastimes of Krsna,?she?thereafter?took the form of kama-gayatri, the highest of all the Gayatris.??
???Explanation of Kama-Gayatri?
????Speaking of the kama-gayatri (C.C. Madhya-lila 8.138), Srila?Prabhupada states:?
"This?mantra?is just like a Vedic hymn, but it is?the?Supreme?Personality?of Godhead Himself.?There is no difference?between?the kama-gayatri and Krsna.?Both are composed of twenty-four and?a half transcendental letters.?The mantra depicted in letters is?also?Krsna,?and the mantra rises just like the?moon.??Due?to?this, there is a perverted reflection of desire in human?society?and?among?all kinds of living entities.?In?the?mantra:?klim?kama-devaya vidmahe puspa-banaya dhimahi tan no 'nangah pracoday at,?Krsna?is called Kama-deva or Madana-mohana, the?Deity?who?establishes our relationship with Krsna. Govinda, or?puspa-bana,?who?carries?an?arrow made of flowers, is?the?Personality?of?Godhead who accepts our devotional service.?Ananga, or Gopijana- vallabha,?satisfies?all the gopis and is the ultimate?goal?of?life.??This kama-gayatri (klim kama-devaya vidmahe?puspa-banaya?dhimahi tan no 'nangah pracodayat) simply does not belong to this?material world.?When one is advanced in spiritual understanding,?he can worship the Supreme Personality of Godhead with his?spir itually purified senses and fulfill the desires of the Lord."
Srila?Prabhupada's above analysis divides the?kama-gayatri?into three divisions.?Klim kama-devaya vidmahe refers to Madana- mohana,?the?Deity who establishes our relationship?with?Krsna?(sambandha).?Puspa-banaya dhimahi indicates puspa-bana or Govin da, the Deity who accepts our devotional service (abhidheya), and?tan no 'nangah pracodayat; ananga or Gopijana-vallabha?satisfies?all the gopis and is the ultimate goal of life (prayojana).??The?Brahma?gayatri, om bhur bhuvah svah tat savitur varenyam?bhargo?devasya dhimahi dhiyo yo nah pracodayat, may also be divided into?three divisions.?However, the?kama-gayatri is superior?because?it?leads to the full realization of the transcendental?pastimes?of Gopijana-vallabha.?This realization does not come easily.?In?Brahmaji's?case,?he first had to perfect the?chanting?of?the?Gopal-mantra, which took a very, very long time.?These?two--the?Gopal-mantra of eighteen letters and kama-gayatri--are complemen tary and should be practiced together.??
????One?must qualify oneself to receive the actual?benefit?of?chanting Gayatri.?Srila Prabhupada explains (Bhag. 1.1.1), "This?Gayatri?mantra is meant for spiritually advanced?people.??When?one?is successful in chanting the Gayatri mantra, he?can?enter?into the transcendental position of the Lord.?One must therefore?acquire?brahminical?qualities or be perfectly situated?in?the?quality of goodness in order to chant the Gayatri mantra success fully and then attain to the stage of transcendentally?realizing?the?Lord,?His name, His fame, His qualities, and?so?on."??By?successfully?chanting?the?kama-gayatri,?Krsna?will?manifest?Himself?before us in the form of Radha and Krsna, surrounded?by?Lalita,?Visakha, and so many gopis, as we will thus?obtain?the?chance to serve Them in Their eternal pastimes.
????The?meaning?of?kama-gayatri has also?been?explained?by?Visvanatha?Cakravarti Thakura in his Mantrartha-dipika?as?fol lows:
??gayatri sa maha-mantrah
??kama-purvatha kathyate
??sadhaka yam grhitvaiva
???jayate vraja-mandale
"`The kama-gayatri is a maha-mantra.?Those devotees who chant it?will be born in the region of Vrndavana.'
The?kama-gayatri is that gayatri which has the kama-bija?joined?to?it [as given in relation to Text 3 of?Brahma-samhita].??Its?worshipable?Deity is the king of the mellows of?conjugal?love.??He is identical with the transcendental Cupid Sri Krsna, the?son?of Nanda Maharaja.?His abode is Sri Vrndavana.
In?the?Sanatkumara-samhita?the kama-gayatri?is?described?as?follows:
??adau manmatham uddhrtya
???kama-deva-padam vadet
???ayante vidmahe puspa-
???banayeti padam tatah
??dhimahiti tathoktvatha
?tan no 'nangah pracodayat
`Cupid?is?taken up at the beginning by?the?word?kama-devaya.??Then comes vidmahe puspa-banaya.?This is followed by dhimahi and?pracodayat.'
"Klim is the capture of the mind of Radha and the other gopis?by?the sweet sound of Krsna's flute.?Kama-devaya is the capture?of?the?discretion?of Radha and the other gopis?by?Krsna's?sweet?pastimes.??Puspa-banaya?is?the excitement of?the?desire?for?conjugal?love in Radha and the other gopis by the lovely?sweet ness of Krsna's qualities, etc.
"The purport of the word kama is 'relation and attendance.'??One?performs?worship?with?this gayatri in kamanuga,?or?in?other?words,?raganuga bhakti.?Kama-deva means he shows (divyati)?His?desires?(kaman).??Or?else, by His desires?(kamena)?He?plays?(divyati)?in?different pastimes.?Vidmahe means:?I?know?that?Kamadeva?(Cupid).??How is He a Kamadeva??By?the?five?flower?arrows (puspa-bana) which are shot from the five-threaded?string?of Krsna's bow.?These arrows are represented by the five letters?of?the kama-bija.?I meditate (dhimahi) on Him as the?possessor?of?those?five arrows.?This, then, is the significance?of?the?kama-gayatri in so many words."
????The exalted associate of Lord Caitanya, Srila?Prabhodananda?Sarasvati Thakura, has also written an explanation known as Kama- gayatri-vakhya.?He provides a detailed description of the flower?arrows of Krsna, the transcendental Cupid:
"Kama?(love)?is?called a minister because?it?advises.??Kama?permeates?the whole universe from Brahmaloka on down.?Kama?has?five?arrows.?These arrows produce the following effects:??mad dening,?burning, cleansing, obstructing and bewildering.??These?five arrows are permeated by the following flowers: mango, asoka,?madhavi, jasmine, and bakula.?These five flowers are also?asso ciated?with?the letters of the kama-bija:?k--mango,?l--asoka,?i--madhavi, m--jasmine and the dot--bakula.?The Lord's one sweet?form?is said to have five sweet divisions: k--the?cheeks,?head?and?mouth;?l--the?eyes?and?ears;?f--form,?nose?and?eyes;?m--chest, back, nape and shanks; the dot--knees and feet.
"In the Gita-govinda, Jayadeva has written:
?srngarah sakhi murtiman iva
madhau mugdho harih kridatiti
"`O?Sakhi,?because Krsna burns with desire in spring?time,?He?sports with the gopis as if He were love personified.'
"There is also the following famous verse:
??madhuram madhuram vapur asya vibhor
??madhuram madhuram vadanam madhuram
???madhu-gandhi-mrdu-smitam etad aho
??madhuram madhuram madhuram madhuram
"`Sweet,?sweet is the body of the Lord.?Sweet, sweet, His?face?is?sweet.??O what a soft smile as fragrant?as?honey!??Sweet,?sweet, sweet, sweet!'
"Klim is the transcendental Cupid of Vrndavana.?The names of the?five?arrows are: cittananda-dhara, vidyananda-dhara,?sadananda- dhara,?kamananda-dhara and ramanananda-dhara.?These five?names?become one name as citta-vidya-sada-kama-ramana-dharaya?vidmahe,?or as citta-vidya-sada-kama-ramana-dharaya svaha.?The five names?correspond?to?the five flowers;?thus?mango--cittananda-dhara,?etc.??These five arrows also correspond to five sweet?forms?of?Krsna:?mango flower--citta-kandarpa (Cupid of the?mind),?asoka?flower--kamananda-prakasa?(manifestation of the bliss of?love),?bakula?flower--vidyananda-dhara (holding the bliss?of?wisdom).??These?three?names become?one?name:?citta-kandarpa-kamananda- vidyananda-dharaya?svaha.??The madhavi flower?is?koti-candra- mohini?(bewildering thousands of moons), and the jasmine?flower?is koti-prema-mohini (bewildering thousands of loves).?These two?names?become one:?koti-candra-koti-prema-mohinyai svaha.??This?fivefold explanation is found in the Gopala-tapani Upanisad.??It?also?gives the following information regarding?locations.??The?love-place?is Vrndavana.?The lotus is Sri Radhika.?The?flavor?of love is always beyond comprehension.?Sri Krsna is a bumblebee?hovering over that lotus to always drink its nectar.
"The five flavors are: taste, touch, sight, sound and smell.?The?five?rasas?are: santa, dasya, sakhya,?vatsalya?and?madhurya.??Their?main moods are: santa--peacefulness, dasya--love,?sakhya- friendship,?vatsalya--fondness, madhurya--dearness?in?conjugal?love.??Their main qualities are: santa--steadiness, dasya--serv ice,?sakhya--conviction,?vatsalya--affection,?madhurya--sweet ness.
"Thus?are?described the qualities, forms,?names,?letters?and?rasas of the five arrows.
??Krsna's Moon-Like Beauty?
????In the Caitanya-caritamrta, Madhya-lila, Chapter Twenty-one,?text?125, Srila Krsnadasa Kaviraja Gosvami compares?Lord?Krsna?and?the?kama-gayatri, which is identical with Him, to?so?many?moons:
?kama-gayatri-mantra-rupa,????haya krsnera svarupa,
????sardha-cabbisa aksara tara haya
??se aksara 'candra' haya,????krsne kari' udaya,
??trijagat kaila kamamaya
"Krsna, the Supreme Personality of Godhead, is identical with the?Vedic hymn known as the kama-gayatri, which is composed of?twen ty-four?and a half syllables.?Those syllables are?compared?to?moons that arise in Krsna.?Thus all three worlds are filled with?desire."
????Srila?Visvanatha?Cakravarti?Thakura?has?identified?the?twenty-four and a half letters of the kama-gayatri as follows:?
"Theses twenty-four and a half letters are twenty-four and a half?moons.??They have risen on the body of Sri Krsna and?cause?all?the?three worlds to desire Krsna.?The letters from the first?k?to the final t represent His face, cheeks, forehead, down to?His?hands and feet.?These are calculated from right to left.
"Now?listen?to this description of the?moon-like?features?of?kama-gayatri's letters:
???esam apy aksaranam tu
??candratve nirnayam srnu
?mukhe?'py ekam vijaniyad
?gandayor dvau tathaiva ca
?lalate carddha-candram vai
??tilakam purna-candrakam
?panyor nakha dasa proktas
??tv aksarani manobhavah
??padabjagos tatha jneya
?nakha-candra dasa kramat
?artho vijneya ittham vai
??gayatryas ca manisibhih
??kramac canran vijaniyat
????kaditantaksarani tu
???daksinadi-kramenaiva
?kramas tesam su-sammatah
"`Listen,?the?arrangement of the moons of those letters?is?as?follows.??His face is one moon.?His cheeks are two moons.??His?forehead?is?a?half moon and His tilaka is a?full?moon.??His?fingernails?are ten moons and His toenails are understood to?be?ten?more moons.?This is how the wise have understood the?gayatri.?These twenty-four and a half moons are considered identical?with?the letters of the gayatri, beginning with k and ending?in?t.??Their?order?is well established as?going?from?right?to?left.'"
????In?his Kama-gayatri-vakhya, Srila Prabhodananda?Sarasvati,?quoting?from various scholars and grammarians, gives a?detailed?description of each of the moons arising on Krsna's?transcendental body in relation to each of the letters of the?kama-gayatri.??An example is his description of the word kamadevaya:
"The?description?of the moons is as?follows.??The?Varnagama- bhasvad?says?that __ka__ and __ma are His two cheeks which?by?their?brilliance?are associated with affection, dalliance,?touch?and?longing.??According to Vyopana, ka indicates skill,?moon,?dal liance,?garland?and tastiness.?Rsabha says that?ma?indicates?sweetness,?laughter, exhibition, complexion and thirst.??De?is?the?verbal root da, which means 'giving.'?Da is changed?to?de?because?it is followed by va.?According to Dvadvoti,?de?indi cates?moon, dalliance, food and sun.?Vyagrabhuti says?that?de?indicates moon, laughter, ghee, charity and dalliance.?According?to the grammarian Bhasvati, va indicates forest, longing, loveli ness,?thunderbold and moon.?He also stated that because?ya?is?followed?by vi, it is considered a half syllable or?half?moon.??This was decided after due consideration of its?characteristics.??Vyadi says that ya indicates half moon, magnificence,?dalliance,?terror and fear."
????Normally scholars calculate that the number of syllables?in?the?kama-gayatri?mantra?as twenty-five.?but?Srila?Krsnadasa?Kaviraja?Goswami?calculated only twenty-four and a?half.?This?discrepency?led?to?a marvelous?revelation.?Srila?Visvanatha?Cakravarti?Thakura?relates the following?astonishing?incident?that occurred while he was writing his kama-gayatri commentary:
"In?the Caitanya-caritamrta Krsna dasa Kaviraja Gosvami?rejects?the?ordinary calculation of syllables in the gayatri as?twenty- five,?and?instead?states that it has twenty-four?and?a?half?syllables.??I also wrote the same thing in accordance?with?his?view.?Thus he states:
?kama-gayatri mantra-rupa
???hoya krsnera svarupa
???sarudha-cabbisa aksara tara haya
???se aksura candra-caya
krsne kari udaya
?trijagata keila kama-maya
"`The?kama-gayatri in the form of a mantra is the very?form?of?Krsna.?It has twenty-four and a half syllables.?As a cluster of?moons,?these syllables have arisen on the body of Sri Krsna?and?have?filled?the?three worlds with love for?Krsna.'?(C.c.?M.?21.125)
"On?the basis of this evidence and in persuance of the views?of?the previous acaryas, I also gave the same explanation.?However,?on?what?evidence?or for what reason did?Krsna?dasa?Kaviraja?Gosvami reject the normal calculation of twenty-five syllables in?favor of twenty-four and a half??My mind was unable to penetrate?the?matter.??By searching through all the scriptures?you?will?still?be unable to find any mention of a half syllable.??There fore I sank into an ocean of deep doubts.
"Now consider the following.?If someone says that the final t is?a?half syllable because it is not followed by a vowel, then?the?same would apply for other consonants in the gayatri that are not?followed?by vowels.?In all existing literatures, such as?gram mars,?Puranas,?agamas, dramas and poetry it is?confirmed?that?there are fifty letters (syllables).?They never mention any half?syllable.?In this respect, the Hari-namamrta-vyakarana states:
??narayanad udbhuto 'yam varna-kramah
" 'This alphabet has originated from Lord Narayana.'
"The?Hari-namamrta-vyakarana lists the same fifty letters as?do?other?grammatical texts.?In the Radhika-sahasra-nama-stotra?of?the Brhan-naradiya Purana it is stated that Radha is the?embodi ment of the fifty letters.?In this way, even in the sections?of?books?dealing with poetry meters, I was unable to find any?evi dence for the existence of fifty and a half syllables.?How could?I?penetrate?the?mind of Krsna dasa Kaviraja?Gosvami???I?was?unable to find a means.?Because he knows everything, he is?free?from the defects of error, illusion, etc.
"Moreover, if it is resolved that the final t of the kama-gayatri?is the half syllable, why did Krsna dasa Kaviraja again break the?order?of?the letters??By beginning at the face?and?gradually?descending?to?the?feet, the final t or half moon?will?be?on?Krsna's feet, but Gosvamipada has placed it on His forehead.
"While?instructing?Sanatana Gosvami, Lord Caitanya?said?(C.c.?Madhya 21.126-130):
"`The?face of Krsna is the king of moons, and the body of?Krsna?is the throne.?Thus the king governs a society of moons.??Krsna?has two cheeks that shine like glowing gems.?Both are considered?full?moons.??His forehead is considered a half?moon,?and?His?spots?of sandalwood are considered full moons.?His?fingernails?are?many full moons, and they dance on the flute on?His?hands.??Their?song is the melody of that flute.?His toenails?are?also?many full moons, and they dance on the ground.?Their song is the?jingling?of his ankle bells.?Krsna's face is the enjoyer?king.??That fullmoon face makes His shark-shaped earrings and lotus eyes?dance.??His eyebrows are likke bows, and His eyes are?like?ar rows.?His ears are fixed on the string of that bow, and when His?eyes spred to His ears, He pierces the hearts of the gopis.??The?dancing?features?of His face surpass all other full?moons?and?expand?the marketplace of full moons.?Although?priceless,?the?nectar of Krsna's face is distributed to everyone.?Some purchase?the moonrays of His sweet smiles, and others purchase the?nectar?of His lips.?Thus He pleases everyone.'?
"Even?after studying this explanation from different angles,?no?definite?conclusion?could be drawn.?At that?time,?giving?up?trying to understand it, I stopped eating and drinking.?I decid ed to give up my body, and so I went and threw myself?helplessly?on the shore of Radhakunda.?If the syllables of the mantra?defy?human reason, how could one ever perceive God Himself??Therefore?it seemed only fit to give up my life.
"Then, when the second watch of night arrived, I fell asleep?and?saw that the daughter of Vrsabhanu, Sri Radha, came and spoke?to?me: 'O Visvanatha!?O dear one of Hari!?Get up!?What Krsna dasa?Kaviraja Gosvami wrote is true.?He is my confidential attendant.??By?My mercy He knows all My confidential affairs.?Do not?doubt?his words.?That mantra is for worshiping?Me.?Indeed, I am?the?goal to be known by the letters of that mantra.?Without My mercy?no one can understand this.?The half syllable is described in?a?book?called?Varnagama-bhasvad.?After reading?it,?Krsna?dasa?Kaviraja wrote about the half syllable.?Listen.?After you?have?seen that book please make a collection of all evidences?regard ing the all-beneficial meaning of the mantra.'
"After?hearing Radha's words, I quickly regained?consciousness.??But my doubt continued, and so I began repeatedly crying,?'Alas!?Alas!'??Guarding Her order in my heart, I strove to nurture?it.??The description of the half syllable in Radha's own words was:
vy-anta-ya-karo?'rddhaksaram?lalate?'rddha-candra-bimbah??tad?itaram purnaksaram purna-candrah.
"`When the syllable ya is followed by vi, it is considered a half?syllable.??It?appears on Sri Krsna's forehead as a?half?moon.??All the other full syllables are full moons.'
"Sri?Radha's?decisive instruction about the?half?syllable?is?described in the Varna-gama-bhasvad in the follow way:
???vi-karanta-ya-karena
?carddhaksaram prakirtitam
"`When the syllable ya is followed by vi, it is considered a half?syllable.'
"The word gayatri is explained as follows:
??gayantam trayate tasmat
?gayatri tvam tatah smrtam
"?'Because she protects (trayate) the one who chants?(gayantam)?her, she is know as gayatri.'"
????This?wonderful?narration?not only?provides?an?intimate?understanding?of?kama-gayatri's meaning,?but?exemplifies?the?sincerity with which the chanting should be performed.?As?Srila?Visvanatha?Cakravarti advises, kama-gayatri can be?successfully?performed?by one who has achieved the stage?of?raganuga-bhakti?(spontaneous devotional service).?Those who are not so?advanced?should?still?go on chanting the mantra on the strength?of?the?spiritual master's order.?Keeping full faith on guru and?Krsna,?by?the?power of devotional service one?will?gradually?become?qualified?to?behold Krsna in His transcendental form?as?Kama- deva, the ever-new Cupid.?The example of Lord Brahma, who?began?in?confusion?but became fully Krsna conscious?by?his?sincere?devotional attitude, is proof that by following in his?footsteps?one may similarly achieve the same goal.?
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Other Gayatri Mantras:
Gayatri proclaims the fundamental doctrine of vedas that a man can get realization of Gods and demigods in his life with his own efforts without intervention of any prophet or avtar.
By reciting Vishnu Gayatri Mantra one becomes intelligent.
Om Shree Vishnave Cha Vidmahe Vaasudevaaye Dheemahi, Tanno Vishnuh Prachodyaat ?
2. Lakshmi Gayatri Mantra For Prosperity
By reciting Lakshmi(Laxmi) Gayatri Mantra one can get prosperity and success.
Om Mahadevyai Cha Vidmahe Vishnu Patnayai Cha Dheemahi, Tanno Lakshmih Prachodyaat ?
3. Narayan Gayatri Mantra For Accomplishment of Tasks
Narayan Gayatri Mantra is recited for accomplishment of one's Tasks.
Om Naarayanaay Vidmahe Vaasudevaay Dheemahi, Tanno Naarayanah Prachodyaat ?
4. Krishna Gayatri Mantra For Attraction
Krishna Gayatri Mantra is recited for attraction.
Om Devakinandanaay Vidmahe Vaasudevaay Dheemahi, Tanno Krishnah Prachodyaat ?
5. Shiv Gayatri Mantra For Longevity
Shiv Gayatri Mantra is recited for getting long life(longevity).
Om Mahaadevaay Vidmahe Rudra Moortaye Dheemahi, Tanno Shivah Prachodyaat ?
6. Ganesh Gayatri Mantra For Overcoming Obstacles
Ganesh Gayatri Mantra is recited for overcoming obstacles coming in life.
Om Tatpurooshaay Vidmahe Vakratundaay Dheemahi, Tanno Danti Prachodyaat ?
7. Brahm Gayatri Mantra
Om Bhuh Om Bhuvah Om Svah Om Mah Om Janah Om Tapah Om Satyamam | Om tatsviturvarenyam Bhargo Devasya Dheemahi Dhiyo Yo Nah Prachodayaat ||Om Aapo Jyoti Rasoamritam brahm Bhoorbhuvah Swarom ||
8. Sarva Shanti Hetu
|| Om Bhoorbhuvah Swah Om tatsviturvarenyam Bhargo Devasya Dheemahi Om Dhiyo Yo Nah Prachodayaat Om ||
9. Vidya Prapti Hetu
|| Aing tatsviturvarenyam Bhargo Devasya Dheemahi Aing Dhiyo Yo Nah Prachodayaat Aing ||
10. Lakshmi Prapti Hetu
|| Shring Bhoorbhuvah Swah Shring tatsviturvarenyam Bhargo Devasya Dheemahi Shring Dhiyo Yo Nah Prachodayaat Shring ||
11. Kamana Sidhdi Hetu
Hring Bhoorbhuvah Swah Hring tatsviturvarenyam Bhargo Devasya Dheemahi Hring Dhiyo Yo Nah Prachodayaat Hring ||
12. Vashikaran Hetu-
Kling Bhoorbhuvah Swah Kling tatsviturvarenyam Bhargo Devasya Dheemahi Kling Dhiyo Yo Nah Prachodayaat Kling ||
13. Shatrunash Hetu
Kreeng Bhoorbhuvah Swah Kreeng tatsviturvarenyam Bhargo Devasya Dheemahi Kreeng Dhiyo Yo Nah Prachodayaat Kreeng ||
14. Gayatri Mantra of Kaal Bhairav:
Om Kaalakaalaaya Vidhmahey Kaalaatheethaaya dheemahi Thanno Kaala Bhairava Prachodhayaath
References:
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