Professional Documents
Culture Documents
by
Stephen Comee
2002
East Wind Holistic Healing
—Disclaimer—
In preparing this manual, I have borrowed from several sources on the Internet and elsewhere, so please
be aware that some of the material in this manual may inadvertently violate copyright law. My use of
these materials is not intended as infringement on any person's or entity's copyright but is used for
educational and information purposes only, which I believe constitutes a "fair use" of the copyrighted
material as provided for in section 107 of the US Copyright Law. This manual is intended to be given to
students of this system of energetic healing free of charge. If anyone objects to my use of anything in
this manual, please contact me, and I will take care of it right away. Thank you. You can e-mail me at
sbcomee@aol.com
I. What Is Seichim? 7
What Is Seichim? 7
Ancient Origins 7
II. The Practice of Gayatri Seichim 12
Introduction 9
Daily Practice 9
And Beyond 9
III. An Introduction to Gayatri 9
General Information on the Gayatri Mantra 12
All About the Gayatri Mantra 12
The Gayatri Mantras of Different Deities 12
IV. More Information on the Gayatri Prayer 17
The Tantric Gayatri 19
The Gayatri and Aum (Om) 19
The Full Gayatri Prayer 20
V. Gayatri: The Goddess 19
VI. The Process of Using Gayatri Seichim 21
VII. Symbols/Mantras to Use with the Gayatri Healing Energy 16
VIII. Self-Empowerment Method 22
IX. Empowerment Method 23
1. Attunement Method of Gayatri Empowerment 23
2. Shaktipat Empowerment Method 24
Appendix: Gayatri Meditations 26
A Simple Meditation (Ascending/Descending) 22
Meditating on the Mantra 23
A Relaxation Meditation 24
A Detailed Meditation 25
_______________________________
Notes:
1) Stephen Comee is a practicing Buddhist and has also received empowerments in the Gayatri teachings,
mantras, and sadhanas, including the long and the short forms, and those of other deities, from several high-
ranking Hindu brahmins.
2) It is highly recommended that people who take up the practice of reciting and repeating the Gayatri mantra
use the links provided, or purchase some tape or CD, or obtain personal instruction from a guru in order to get
the pronunciation of the mantras correctly.
GAYATRI SEICHIM
I. What Is Seichim?
What Is Seichim?
Seichim, a word (pronounced “SAY-keem”) of unknown origin—although closely related to
the ancient Egyptian word sekhem (sxm), which means life-force, or energy, many, including
the founder of the system, Patrick Zeigler, insist that it may originally derive from a Sanskrit
word (which, by the way, I seriously doubt)—is used to indicate a system of healing that
many feel has ancient origins in Tibet. This practice is said to have been handed down from
very ancient times.
Seichim is not a religion, although this healing practice is becoming known in all cultures
throughout the world. It has a built-in spiritual dimension. Seichim is a unity concept, because
it is now accepted globally. Seichim teaches unity and harmony. Seichim is in harmony with
nature and can be used to heal plants and trees, people and animals, and can even be used to
help purify and harmonize water and air.
Seichim was discovered near the end of the twentieth century by an American man named
Patrick Zeigler. He first experienced this energy in 1979–80 while in the Great Pyramid, after
which he studied with the leader of Tariqa Burhaniya band of Sufi mystics, Sayyidi Fahruddin
Sheikh Mohammed Uthman Abduh al-Burhani (d. 1983). He later developed it into a system
of healing that he passed on to others by means of a system of empowerments, or attunements
(which he modeled after the Reiki attunements). Various versions of it are now practiced by
many around the globe.
After the system was enhanced by Phoenix Summerfield, who added some Egyptian
elements to it (and probably even created the system known as Isis Seichim), others continued
to work with the energy, which eventually led to both Margot Deepa Slater and Helen Belôt
developing system associated with the goddess Sekhmet. Strangely enough, the Belôt system
teaches both Seichim and Sekhem as separate energies, but teaches and attunes students to
them together. In the Belôt lineage, Seichim is said to be connected with the Buddhist deity
best known around the world in its female manifestation but its Chinese name, Kuan-yin.
Maybe have suspected that this might in fact be a misapprehension, and that the divine being
is actually the Goddess of the Three Worlds, Gayatri, the embodiment of the essence of the
Vedas, the Mother of all Mantras and Bestower of all Blessings.
Ancient Origins
Knowledge of other ancient healing systems sheds light on the pre-Usui origins of Reiki. The
Vedic, Hindu devotion to Gayatri is normally thought of as just performing sadhana (daily
prayer rituals) and reciting the famous mantra. However, taught orally from teacher to
student, there was also a healing system that is passed on in a method similar to the
Reiki/Seichim method of initiation and empowerment. There are other spiritual lineages in
Tibetan Buddhism involving the transmission of ability through empowerments. Since
Hinduism and Tibetan Buddhism are the only systems that use empowerments, it is likely that
what Patrick Zeigler rediscovered was formerly a Vedic or Tibetan technique that had been
lost. It is known that a spiritual lineage of this type may end due to the failure of the teacher to
pass it on. The lineage may then resume hundreds or thousands of years later when a monk or
spiritual seeker receives instruction and empowerment during a mystical experience. Perhaps
Zeigler had been a Healing Master in a past life, which gave him the determination to seek the
healing power again. Perhaps the lineage had come to an end only to be started again when
Zeigler’s Seichim was reactivated during his mystical experience.
adapted from: http://www.reiki.org/FAQ/HistoryOfReiki.html
II. Gayatri Seichim
Introduction
A new creative power has emerged as a specific practice that integrates two things, namely,
the daily recitation of the ancient Gayatri Mantra (which is thousands of years old) and the
modern-day healing practice known as Seichim. This new system of healing, called Gayatri
Seichim, is built of the powers that have formed the universe and that trace out the Creation
Process that creates all things in all places and in all times. It is through the invocation of
these powerful tools of creation that a new solution is now available that has the power to heal
the souls of millions of people and soothe the troubles of the world.
Western Usui Reiki and systems of Seichim do not contain daily practice techniques to
help practitioners access, develop, and strengthen healing powers on all seven levels of
existence (physical, emotional, astral, mental, causal, etheric, and spiritual,). They also do not
contain a built-in system through which practitioners can work on increasing their own
healing and creative powers.
In most cases, Reiki and Seichim practitioners have been led to believe that Reiki and
Seichim healing power is the same for all practitioners and that it becomes available simply
through an initiation process. This is far from the truth.
Gayatri Seichim gives you the tools needed to expand your powers through the addition of
a development system that utilizes ancient Sound (mantra) and Light (yantra) technology. As
you increase your healing power, you will also learn how to manifest any desire, since healing
is nothing more than a portion of the spectrum of creation. To become a powerful healer, you
need to first learn how to become a powerful creator.
If you are already an initiated Reiki or Seichim practitioner, Gayatri Seichim techniques
offer you the unique keys capable of taking healing and creation to a newer and much more
powerful level.
Gayatri Seichim
There no longer exists a way to heal consciousness through normal logical linear methods.
Even physicist Albert Einstein recognized this, and is quoted as having said: “The significant
problems we have cannot be solved at the same level of thinking with which we created
them.” Only by embracing Spirit in a direct manner and going back to our roots, our
archetypal beginning, will we be able to stop the forces of destruction that are now
threatening our world. Gayatri Seichim is an elegant, timely, and powerful solution that will
help many people embrace Spirit and recover their original Self.
Daily Practice
Though most forms of energy healing simply give you some techniques to do and some
symbols to use, Gayatri Secihim is based upon the daily recitation of the Gayatri Mantra
Details are given in the next section, but basically, one needs to recite the Gayatri Mantra at
least once a day. It should be either at dawn, noon, or sunset. Ideally, it should be at all three
times, and there should be very many repetitions at each of those times. I find that reciting it
at those times for from two to five minutes is sufficient. And choosing one time a day instead
of three is better than not doing it at all. Even reciting it silently is better than not doing it at
all, but the actual fact of chanting the mantra out loud sets certain energies in motion, and
helps to purify one’s environment in addition to one’s self. This is the only must in Gayatri
Secihim. Practitioner’s must recite the chant, by singing it, not reading it, at least once a day,
every day, without fail.
And Beyond
It is possible for adept practitioners of Gayatri Seichim to focus their intent and to use the
powers of the Gayatri Mantra during healing sessions, whether they be hands-on sessions or
remote (distant) sessions. To do greatly enhances the power and efficacy of the Reiki or
Seichim they are employing. Of course, the more practiced the practitioner at chanting the
mantra, and the more often it has been recited, the greater will the efficacy of its use be. The
only proviso is that the repetition or chanting should never become routine. One should
always be aware of the meaning of the chant and the possibilities involved in using in to
create whatever we desire, as long as it is for the greater good of all.
There is no limit to the ways in which the mantra can be used to enhance and strengthen
your practice of Reiki and Seichim and other healing modalities. The only limits you will
have to deal with are those that you place upon yourself. Together with Einstein’s words, read
that again, for it contains one of the greatest lessons you will ever learn in this lifetime:
O God, Thou art the Giver of Life, the Remover of pains and sorrows,
The Bestower of happiness, O Creator of the Universe,
May we receive Thy Supreme Sin-destroying light,
May Thou guidest our intellect in the right direction.
The Gayatri is the mother of the Vedas. The sadhana of the Gayatri mantra is the essence
of all the Vedas. Even a God like Brahma mediates on and performs japa (repetition) of the
Gayatri at the three time of change: dawn (when night becomes day), noon (when morning
becomes afternoon), and sunset (when day becomes night).
Gayatri repetition performed daily for three years leads one to God-realization, and, like
air, acquires the power of going where the person wants to go. Merely by offering water to the
Sun and performing repetition of three thousand Gayatri mantras at the times of change, a
person becomes adorable by God.
Through the Gayatri Sadhana, a person may get salvation, wealth, victory in battle, and
freedom from disease. A man may know all four of the Vedas very well, but all his
knowledge goes waste if he does not know the Gayatri mantra. A person who worships any
mantra other than the Gayatri cannot get success even if he takes millions of births.
Rishis (saints) say that there is no other mantra like the Gayatri mantra in all the Vedas.
Ved, yagya, dan (donation, charity), and tapa are not equivalent even to a small fraction of the
Gayatri mantra. Whether a man is pure or impure, whether he is sitting or walking, in
whatever condition a wise man may be, he should perform theGayatri Japa. A man gets rid of
all sins by this Japa. Nothing is greater.
We all want to increase our intelligence, concentration, memory, and capacity for
information. This is the key to strength and success in this information age. The Gayatri
Mantra encourages creative thinking, not as mere human invention, but as our portion of
cosmic intelligence. The best way to do this is to harness the power of the “inner Sun,” which
is to connect with cosmic intelligence through mantra and meditation. Each one of us
possesses a portion of the “Light of Consciousness,” a ray of universal consciousness, that
endow us with understanding. This faculty is called dhi in Vedic thought and refers to the
meditative aspect of the mind (dhyana manas) and buddhi referring to awakwened
intelligence.
The best mantra for awakening the higher mind is the Gayatri Mantra, which is a
mantra to the “Solar light of Consciousness” (Savitr), to awaken our meditative mind (dhi). It
brings us the Divine Solar power of Consciousness, Love and Prana—the supreme light of
truth. The Gayatri Mantra exhorts us to attune ourselves to the cosmic mind and its laws of
Dharma. This chant is as valuable and appropriate in the modern world as it was in ancient
times. We can use it whenever we wish to gain new insight and inspiration or to increase
memory and concentration, even for mundane tasks.
The Gayatri activates the above-mentioned twenty-four divine qualities in the devotee. With
their growth, varied accomplishments and prosperity start manifesting in the life of the
devotee. The Gayatri Sadhana is a well-organized scientific process of spiritual growth and it
has a solid scientific basis.
Exaltations of the Gayatri by Dignified Personalities
Rabindranath Tagore: It is the Gayatri Mantra which has awakened India and which is
so simple as can be chanted in one breath. There can be no scope for any logical discussion,
difference of opinion or any dispute in the study of this holy Mantra.
Mahatma Gandhi: Constant chanting of the Gayatri Mantra is very useful in healing the
diseased and elevating the soul. Gayatri Japa practised with a steady mind and pure heart is
capable of removing obstacles and calamities during bad times.
Swami Vivekananda: Only that thing should be asked for from a king which befits his
dignity. The only thing fit to pray for from God is wisdom. God grants wisdom only to those
with whom he is pleased. Wisdom makes a man go on the right path. Man gets all sorts of
happiness by Sat karmas. The Gayatri Mantra is a Mantra for wisdom and hence it is called
the crown of all Mantras.
Introduction
The Gāyatrī Mantra is first recorded in the Rig Veda (iii, 62, 10), which was written in
Sanskrit about 2500 to 3500 years ago, and by some reports, the mantra may have been
chanted for many generations before that.
The word gāyatrī (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 gāyatrī is made from these two words:
- gāyanath (mw352) what is sung, giving of praise
- trāyate ( mw457, root trai) preserves, protects, gives deliverance, grants liberation
Another viewpoint suggests that the roots are:
- gaya (mw348) vital energies
- trāyate ( mw457, root trai) preserves, protects, gives deliverance, grants liberation
The word mantra (mw785) means instrument of thought, sacred text, or a prayer of praise.
So, the two words "Gāyatrī Mantra" might be translated as: “a prayer of praise that awakens
the vital energies and gives liberation.” And indeed, it truly is such a prayer.
The Invocation
Chanting of the Gāyatrī 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 Gāyatrī 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 bhūr, OM is bhuvah,
OM is suvaha, . . . Om is everything!
The terms bhūr, bhuvah, suvaha (these are collectively called the mahā vyāhritis and are
thought to have been the three great words “uttered” [vyāhriti means uttered] by Brahma the
Creator at the beginning of creation) are invocations to honor the planes of our existence and
to call to our aid the presiding deities of the three planes (lokas, or realms) in which we live
our ordinary lives—the physical, astral, and mental planes.
The three utterances (bhūr, bhuvas, suvaha) are the bīja (seed) mantras of the deities called
Agni (Fire), Vāyu (Wind/Air), and Āditya (Sun), who are being invoked to assist in our
transformation. (See Chandogya Upanishad (IV, xvii, 1-3) and (II, xxiii, 3)).
Then Prajāpati, Lord of Creation, reflected on the three lokas and from this reflection was
born OM. As veins pervade all leaves, so OM pervades all sound. Verily all this is OM!
Verily all this is OM! Chandogya Upanishad (II, xxiii, 3)
The short preamble is simply these four words:
om
bhūr
bhuvah
suvaha
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 bhūr (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 (some even say the seven
charkas), but also to call the presiding deities of those planes to aid in our transformation and
realization:
om bhūhū
om bhuvaha
om suvaha
om mahaha
om janaha
om tapaha
om satyaM
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/chakras, may be briefly described as:
bhūhū earth, the physical world root/base
bhuvaha astral/desire/breath, the world of becoming sacral
suvaha mental, the world of thinking solar plexus
mahaha causal, silent mind, the world of emotion heart
janaha world of creative generation throat
tapaha world of intuition third eye
satyaM world of Absolute Truth crown
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 Gāyatrī Mantra by harmonizing and attuning one with all the worlds.
Short Closing:
bhūr bhuvas suvar om
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.
Long Closing:
Om āpo jyotih rasomritam brahma
bhūr bhuvas suvar om
This beautiful closing pays tribute to the myriad forms of the One. A simple translation is:
Om, the Water, the Light, the very Essence in which we exist, the Absolute, the physical
world, the astral realm, the mental realm, all are Om.
Om
As you may have noticed, the preamble begins with Om, the first line of the Gāyatrī 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.
For clarification, here are quotes from various Upanishads describing the nature of Om:
I will give you the Word all the scriptures glorify and which all spiritual disciplines express, to attain
which aspirants lead of a life of sense-restrain and selflessness. It is Om. This symbol of Brahman is
the highest. Realizing it, one finds complete fulfillment of all one's longings. It is of the greatest
support to all seekers.
Katha Unpanishad (I, ii, 15-17)
Take the great bow of the sacred scriptures, place on it the arrow of devotion; then draw the
bowstring of meditation, and aim at the target, the Lord of Love. Om is the bow, the soul is the arrow,
and Brahman is called its target. Now draw the bowstring of meditation and hitting the target, be One
with It.
Mundaka Upanishad (II, ii, 3-4)
Fire is not seen until one firestick rubs across another, though the fire is still there, hidden. So does
Brahman remain hidden until being revealed by the mantram Om. Let your body be the lower
firestick and the mantram Om be the upper. Rub them against each other in meditation and realize
Brahman.
Shvetashvatara Upanishad (1, 13-14)
Notes:
1) The transliterations of the Gāyatrī Mantra given on this page include the Sanskrit rules of grammar known
as sandhi (assimilation).
2) The notation (mw352) denotes, for example, that the Sanskrit word gāyatrī may found on page 352 of the
Monier-Williams Sanskrit-English Dictionary.
3) There is a interesting and powerful grammatical ambiguity in the terms dhīmahi and prachodayāt, wherein
the phrase may either be expressed as a prayerful desire or as a statement of fact.
The term dhīmahi 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 prachodayāt 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
ā representing two different sounds.
Here are phonetic guidelines for some common vowels used in this transliteration:
long vowels: ā is like a in father, ī is like ee in reel, ū is like u in rude, ō is like ow in own
short vowels: a as like u in but, i is like i in if, u is like u in full, o is like o in wrote.
5) You may be wondering why the first loka is written as bhūH, but is given as bhūr in the short preamble,
and is written as bhūhū 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: bhūH, 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 bhūH.
However, when the visarga is followed by bh then the visarga creates a sound like an r—hence, bhūH
followed by bhuvaH is pronounced as bhūr.
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, bhūH followed by Om is pronounced as bhūhū.
_____________________________
Resources:
Texts:
Gāyatrī, I.K. Taimni, Theosophical Publishing House, Adyar, 1974, ISBN 81-7059-084-1
Gāyatrī, Sadguru Sant Keshavadas, Motilal Bandarsidass, Delhi, 1978, ISBN 81-208-0697-2
Let us take each word of the Gayatri Mantra and try to understand its inherent meaning.
Bhuh
Bhuvah
Svah
Sphere
Earth
Atmosphere
Beyond Atmosphere
Time
Past
Present
Future
Day
Morning
Noon
Evening
Quality
Tamas
Rajas
Sattwa
Nature
Gross
Subtle
Causal
Thus, by uttering these three words, the chanter contemplates the Glory of God that illumines
the three worlds or the regions of experience.
The last five words constitute the prayer for final liberation through the awakening of our true
intelligence.
What it is
The Gayatri (a Vedic prayer to illuminate the intellect) is the universal prayer enshrined in the
Vedas (Divine Knowledge), the most ancient scriptures of man. It is addressed to the
Immanent and Transcendent Divine, which has been given the name 'Savita', meaning 'that
from which all this is born.' [ 20-6-1977]
Gayatri is Annapurna, the Mother, the sustaining Force that animates all life. So do not
neglect it. [ 20-6-1977]
The Gayatri . . . is a sacred mantra that demonstrates the unity that underlies manifoldness in
creation. It is through the recognition of this unity that we can understand the multiplicity.
Clay is one and the same thing, though pots of different shapes and sizes can be made from it.
Gold is one, though gold ornaments can be multifarious. The Atma (Divine Self) is one,
though the embodied forms in which it resides may be many. Whatever the colour of the cow,
the milk is always white. [17-3-1983]
What it consists of
The Gayatri may be considered as having three parts: (1) praise, (2) meditation, and (3)
prayer.
First the Divine is praised, then It is meditated upon in reverence, and finally an appeal is
made to the Divine to awaken and strengthen the intellect, the discriminating faculty of man.
[20-6-1977]
This mantra is the embodiment of all deities. It is not related to any particular sect, caste, idol,
or institution. It is said to embody nine "colours": (1) Om (2) Bhuh (3) Bhuvah (4) Suvah (5)
Thath (6) Savithur (powers) (7) Varenyam (8) Bhargah (9) Dhevasya.
Dheemahi is related to the meditative aspect. Dhiyo-yo-nah prachodayaath relates to the
aspect of prayer. The mantra as a whole thus contains three aspects: descriptive, meditational,
and prayer. [17-3-1983]
Triple aspects of Gayatri
Who is Gayatri? Gayatri is a goddess yet she is not a goddess. Gayatri is the mother of the
Vedas (Gayatri Chandhasam matha). Gayatri, however, has three names: Gayatri, Savitri, and
Saraswati. These three are present in everyone. Gayatri represents the senses; it is the master
of the senses. Savitri is the master of Prana (Life Force). Many Indians are familiar with the
story of Savitri, who brought back to life her dead husband, Satyavan. Savitri signifies truth.
Saraswati is the presiding deity of speech (vāk). The three represent purity in thought, word,
and deed (trikarana shuddhi). Although Gayatri has three names, all three are in each of us as
the senses (Gayatri), the power of speech (Saraswathi), and the life force (Savitri).
[23-8-1995]
When one's intelligence and intuition are developed by recitation of the mantra, the activating
deity is Gayatri. When the life-forces are protected, the guardian deity is called Savitri. When
one's speech is protected, the deity is called Saraswati. Because of the protective roles of
Savitri, Saraswati, and Gayatri in relation to life, speech, and the intellect, Gayatri is described
as "the embodiment of all goddesses (Sarvadhevathā-swarūpini)." [17-3-1983]
Gayatri pervades everywhere. It consists of three deities, Gayatri, Savitri, and Saraswati. Of
these, the first one is master of the sense, the second is the teacher of truth, and the third is the
master of speech. Hence it is a Trinity of the senses, the mind, and speech. [6-5-1995]
The Gayatri can be recited even when one is taking a bath. It will mean also offering ablutions
to the goddess. [17-3-1983]
At noon, if the Gayatri is recited before taking one's meal, the food will get sanctified and
become an offering to the deity. [17-3-1983]
The Gayatri mantra has to be recited three times a day: in the morning at sunrise, at noon, and
at sunset. These are called "sandhya kalam" --the time of coming together of night and day, of
morning and evening, and of day and night. [17-3-1983]
Time, like man, has three qualities: sattva, rajas, and tamas (poised or pure or serenity,
passion, and inertia). The day is divided into three parts:
4am to 8am and 4pm to 8pm have the sattvic (equanimous) quality;
8am to 4pm are rajasic (passionate);
8pm and 4am are tamasic (inaction).
The eight hours from 8pm to 4am are used mainly for sleep. The eight hours of the day (from
8am to 4pm) are employed by all beings, including animals and birds, in the discharge of their
day to day duties and are regarded as rajasic (active pursuit). When the four sattvic hours of
the morning are used for engaging oneself in good actions like worship, virtuous deeds, and
keeping good company, one is sure to raise oneself from the human to the Divine level.
It is during the sattvic period (4am to 8am and 4pm to 8pm) that the Gayatri mantra should be
recited. [17-3-1983]
This is the Gayatri of Aditya. This mantra is used to gain clarity and
focus, to shed light on something, and to lead one from the darkness of
ignorance to the light of understanding.
Om Divakaraya vidmahe, Prabhakaraya dhīmahi
Tanno Adityah pracodayat
May we realize the Light of God, Divakara. Let us meditate on the shining principle,
Prabhakara, and may that sun god, Aditya, illumine us.
This is the Gayatri of Ayyappa. Being born out of Mohini (the female
incarnation of Lord Vishnu) and Lord Shiva, Ayyappa is invoked for
religious unity and communal harmony. As both of his parents were
technically male, many gay men worship him to bring harmony into the
life/force of the body and in every activity of love.
Om Bōdhanāthaya vidmahe, Bhavaputrāya dhīmahi
Tanno Shāsta prachodayat.
May we realize the Lord of Wisdom. Let us meditate on that son of Siva,
and may that Shasta Protector, the god Ayyappa, illumine us.
This is the Gayatri of Chandra. For the removal of suffering and to get
peace from dejection and to subdue anxiety and worries, this mantra has
been used for the worship of this Divine Shakti.
Om Ksiraputraya vidmahe, Amritatattvaya dhīmahi
Tanno Candrah pracodayat
May we realize that son of the ocean of milk. Let us meditate on that
principle of nectar. May that Chandra, the deity presiding over the moon, illumine us.
This is the Gayatri of Durga. This mantra is used to acquire this Divine
Shakti, which is used to gain victory over enemies, attackers and obstacles.
This is the Gayatri of Garuda. Use this mantra for help in overcoming
evil and in order to gain a greater overview of problems.
Om Tatpurusaya vidmahe, Suvarnapaksaya dhīmahi
Tanno Garudah pracodayat
May we realize that Tatpurusa, the Supreme Principle. Let us meditate on
Vishnu’s vehicle, the golden eagle and may that Garuda illumine us.
This is the Gayatri of Gayatri Devi. This mantra is used to help us see all
sides of a problem to ask for guidance in times of confusion and despair.
Om Panchamuktaya vidmahe, Saptamatrika dhīmahi
Tanno Gayatrih pracodayat
May we realize that Five-faced One. Let us meditate on Vishnu’s vehicle,
the golden eagle and may that Garuda illumine us.
This is the Gayatri of the Guru. Use this for help in studies of all kinds.
This is the Gayatri of Indra. To ward off any form of attack, intense
sadhana is done for this Divine shakti using this mantra; it is especially
used for security in aggression or war.
Om Sahasranetraya vidmahe, Vajrahastaya dhīmahi
Tanno Indra Prachodayat
May we realize the thousand-eyed one. Let us meditate on that vajra-
wielding god, and may that Indra, the god of storm and battle, illumine
us.
This is the Gayatri of Krishna. To bring dynamic energy into one's life
in order to be able to do anything and achieve success, intense
sadhana is done for this Divine power with this mantra.
This is the Gayatri of Saraswati. Learned scholars have said that the
use of this mantra can help to increase the Shakti of the intellect and
mental sharpness. Use it for memory, wisdom, knowledge, and
creativity.
For those who may be interested, below is the full version of the Vedic prayer that contains
that Gayatri mantra. It is still used in Hindu trituals, and, in fact, every time the Balinese pray
in a temple, the following Vedic prayer of Gayatri or Tri Sandhya is almost always recited
and chanted.
Gayatri Prayer
The Sanskrit Prayer The Meanings
Om bhur bhuvah svah The Supreme who pervades the three
tat savitur varenyam, worlds bhur bhuvah and svah, the radiant
bargho devasya dimahi; supreme divine being; may he bestow his
dhiyo yo nah pracodayat pure divine light to our mind and intellect.
Om narayanad evedam sarvam From Narayana, thus all these evolved,
yad butam yacca bhavyam, which have been existing and which will
niskalangko niranjano nirvikalpo, come to exist. He is divine, without form,
nirakyatah sudho devo eko overcome any confusion, ever existing. He
narayanah nadvityo'sti kascit. is radiant, pure, one without a second.
Om tvam sivah tvam
You are Siva, You are Mahadeva, Isvara,
mahadevah,
Paramesvara, Brahma, Visnu and also
isvarah paramesvarah,
Rudra, the supreme soul, source of
brahma visnusca rudrasca
everything.
purusah parikirtitah.
O The Supreme, I am full of sorrow, my
Om papo ham papakarmaham
action is full of sins, my soul so destitute,
papatma papasambhavah,
and my birth is also so poor. Save me
trahi mam pundarikaksa
from all this sorrow, purify my body and
sabahyabhyantara sucih.
mind.
Om ksamasva mam mahadeva, Forgive me O Mahadeva, redeemer of all
sarvaprani hitankara, sentient beings, save me from all this
mam moca sarvapapebyah sorrow, guide me, redeem and protect
palayasva sada shiva. me, O Sada Shiva.
Om ksantavyah kayiko dosah
Forgive my sinful deed, forgive my wrong
ksantavyo vaciko mama,
speech, forgive my sinful mind, forgive me
ksantavyo manasa dosah
for all those misdeeds.
tat pramadat ksamasva mam.
Om shantih, shantih, shantih. O, The Supreme, peace, peace, peace.
Additional Mantras
Invocation to Ganesh:
Gajananam bhutganadisevitam
Kapittha jambō phalcharu bhakshanam
Umasutam shokvinashkarakam
Namami vighneshwar padpankajam
Translation: “Oh Elephant-faced, worshiped by the existing beings, of all living beings,
tasting the elephant apple (kaith) and jambolana (jamun), the Son of Uma, destroyer of
grief, I bow to the lotus feet of Ganesh who is lord of all.”
To Ganesh for removing obstacles, a good way to start any project or ritual:
Ganapati Bappa Morya
Pudhachya Varshi Lovkar Yaa
Use this to Ganesh prayer before beginning any new project so impediments may be
removed and your endeavor may be crowned with success:
Om gam ganapataye namaha.
Also:
Om gam-gau-ganapataye
Bighna-binashi ne-svāhā
For one who wants wealth and prosperity, meditate on the golden color of Ganesh and say
this prayer:
Om Lakshmi Ganapataye namaha.
Another to Ganesh,
Om gam ganeshaya namaha
Om klim gam gam gam Mahā-Ganapataye namaha
To Goddess Lakshmi. This mantra is said to get siddha after chanting it 108 times a day for
11 days. This mantra never fails for one who seeks success in business and financial
prosperity, or who faces barriers in business growth, or other obstacles to prosperity. This
mantra is very dear to Goddess Lakshmi, who told Vasistha that, “I am very pleased by this
mantra and if any person recites this mantra even once, I will establish myself in his home.”
Om Shrīm Hrīm Klīm Shrīm
Lakshmi Racha Gachha
Mama Mandire Tishtha-Tishtha Swāhā
Another mantra to Lakshmi. Shrīm is the seed. Japa is 100,000 times after which one gets
the blessings of peace and prosperity.
Om Shrīm Hrīm Klīm Shrīm Mahā Lakshmaye Namaha, Om.
The Shri Rigveda Maha-Lakshmi Devi Mantra is:
Om Shrīm Hrīm Shrīm
Kamale Kamalalaye
Prasīdha Prasīdha
Shrīm Hrīm Shrīm Om
Shri Mahālakshmi Devyai namaha
To Lord Kubera, the treasurer of the demigods. The ancient books refer to this as the
supreme mantra. Lord Shankara revealed its secret to the powerful Ravana. Through its use he
could create his golden capital and could attain supreme financial accomplishments. This
mantra has been found to be powerful enough to yield beneficial results very quickly. It
becomes siddha after chanting it 108 times each day for 11 days. It is good for financial
progress, removal of obstacles, material happiness, home ownership, reputation, victory,
longevity, etc.
Om yakshaya Kuberaya Vaishravanaya dhana-dhanyadi
Pataye dhana dhanyadi samruddhim me dehi dapaya swāhā.
To Goddess Saraswati, it is said that after japa of 500,000 times, one becomes enlightened
and all knowledge is revealed. Aim is seed of the Sarasvati mantra:
Om Aim Saraswatye Namaha, Om.
Another to Sarasvati:
Om Aim Shrīm Hrīm Saraswathi Devyai Namaha.
A mantra for Kali, Krīm is the seed of the Kali mantra. Japa is 500,000 for mantra siddha:
Om Krīm Kalikaye Namaha, Om.
IV. More on the Gayatri Prayer
The mantra OM (AUM), indeed, embodies both the lesser Brahman as Hiranyagarbha
(the Golden-Womb of the Universe) and the Supreme Brahman, the Creator of the
Cosmos. If anybody who, while meditating on this mantra, desires either of the two, that
shall come to him.
—Katha Upanishad, I.ii.16
This medium is the best; this medium is the Supreme (and the inferior) Brahman.
Meditating on this medium, one becomes adorable in the world of Brahman.
—Katha Upanisad, I.ii.17
OM (AUM) being the sound symbol of Paramatman (The Supreme Soul; the Utmost
Reality), it is considered to be the first vibration as sound emanating from the beginning of
creation. From the three mantras of A-U-M (governing body, speech, and mind; respresenting
the triple world of past, present, and future; symbolizing the trinity of Brahma, Vishnu, and
Siva; etc.) came out the three “feet” (in a metrical sense) of the Gayatri, and from its three
“feet” came out the three Vedas and the three Vyāhrtis BHUR-BHUVAH-SVAH,
representing the three cosmic world planes (physical, subtle or astral, mental or causal).
From A, emerged tat savitur varenyam, which expanded itself into the Rig-Veda and the
cosmic plane Bhuh.
From U emerged bhargo devasya dhīmahi, which expanded itself into the Yajur Veda and
the plane of Bhuvah.
From M came out dhiyo yo nah prachodayat, which expanded itself into the Sam Veda,
and the plane of Svah.
The oldest veda, the Rig Veda, is stuti-para, devoted to devotion. The second, Yajur
Veda, is kriya-para, devoted to work (action). The third, Sam Veda, is jñāna-para, devoted
to knowledge.
Om, we meditate (dhīmahi) on the spiritual effulgence (bhargas) of that adorable
Supreme Divine Reality (varenyam devasya), the source or projector (Savitri) of the
three phenomenal world planes: the gross or physical (bhuh), the subtle or psychical
(bhuvah), and the potential or causal (svah), both macrocosmically or externally and
microcosmically or internally.
May the Supreme Divine Being (Tat) stimulate (prachodayat) our (nah) intellect
(dhiyah), so that we may realize the Supreme Truth.
___________________________________
On AUM (OM)
_____________________________________________
1. Then Satyakama, son of Sibi, asked him: ‘Venerable Sir, if among men any one
meditates on AUM to the end of his life, what world does he win thereby?’
2. To him he said: “Verily, O Satyakama, this syllable AUM is both the higher and the
lower Brahman. Therefore, he who knows it can reach by its support either the one
or the other.
3. “If he meditates on one element of it, he is enlightened even by that and comes back
quickly to earth.
The Rig Veda verses lead him to the world of men. There, endowed with
austerity, chastity, and faith, he experiences greatness.
4. “If he meditates on two elements, then he becomes one with the mind and is led by
the formulas of the Yajur Veda to the intermediate space, to the lunar world; having
experienced greatness there he returns here again.
5. “But if with the three elements of the syllable AUM he meditates on the highest
Person, he becomes one with the light, the Sun. And being freed from his sins, as a
snake is freed from its skin, he is led by the chants of the Sama Veda to the world of
Brahman. He sees the Person who dwells in the body, higher than the highest
assemblage of life. On this subject there are these two verses:
6. “ ‘These three elements, each by itself, are within the sphere of mortality. But if they
are united and not separated from each other and are enjoyed in actions well
performed, internal, external, or intermediate—the knower is not shaken.
7. “ ‘With the Rig verses one gains this world, with the Yajur formulas the inter-space,
and with Sama chants that which the sages know. With AUM as the sole support the
wise man attains to that which is tranquil, undecaying, deathless, fearless, and
supreme.’ ”
===================================
“We meditate upon the supreme effulgence of the Divine Solar Creator that he may direct our
minds.”
"OM, the waters, the light, the immortal essence, Brahman, earth, atmosphere, heaven, OM."
The Gayatri mantra (Rig Veda III.62.10) is perhaps the greatest Vedic mantric chant. It was
first recognized by the Rishi Vishwamitra, who himself is an avatar of the Sun, who is the
friend (mitra) of all (vishwa). Rishi Vishwamitra is the embodiment of tapas or ascetic force,
and his mantra carries that power of light, energy, and transformation. Through it one can be
born again (dwija) or twice born in truth, in the heavenly stream of Divine wisdom.
The mantra is chanted at sunrise, noon, and sunset. At dawn it is called Gayatri, the
youthful form of the Goddess, consort of Brahma, the creator. It is called Savitri, the mature
form, at noon, the consort of Shiva, the destroyer. It is called Saraswati, the elderly form, at
sunset, the consort of Vishnu, the preserver.
The Supreme Self, Paramatman, or Savitar, is the conscious being within the Cosmic Sun
or Light of Lights. The mantra is his creative force, the Divine Word. Savitar is the master of
all transformations and the director of all higher evolution. He is the Self of Brahman, the
pure being of the Absolute.
Harnessing the Power of the Inner Sun
This mantra releases the supreme solar power, the power of the inner sun of Self-realization
and cosmic creation. Those wishing to bring about a new creation or new dawn for
themselves or for humanity in this dark age should chant this mantra. Those wishing to
transcend this world of Samsara can also use the mantra as a stairway to the infinite. This
mantra also grants intelligence, creative vision, and healing powers.
Used with the chants to the seven worlds it unfolds all the secrets of the universe outwardly
and inwardly.
The Gayatri mantra is central to Yoga, Vedanta, Ayurveda, and Vedic astrology. For Yoga,
it sets in motion the Divine will toward transformation, stimulating the Kundalini force. For
Vedanta, it grants Self-knowledge, knowledge of the solar Self. For Ayurveda, it gives the
power of the cosmic prana that is born of the sun. For Jyotish, it gives knowledge of the
movements of the heavenly bodies ruled by the cosmic sun.
Note: the exact pronunciation and intonation of the mantra requires personal instruction.
This mantra is not something to be merely toyed with but requires entering into the stream of
transmission of Vedic knowledge.
V. Gayatri Devi: The Goddess
I meditate on the (five-faced) Goddess Gayatri, who faces are of the hues of the pearl,
coral, gold, blue, black and white (stones), of three eyes (in each face), with jewelled
diadems set with the crescent moon, composed of syllabus representing the Great Truth,
and holding in the (ten) hands, the mudras of offering refuge and boons, a goad, a whip,
a white skull, a rope, a conch, a discus and two lotus blossoms.
O divine children, I made you undergo this great agony of separation. I should have
come to you long before. I just wanted you to gain powers of creation, preservation and
dissolution through austerity, so that the souls who partake their role in this cosmic lila
should see the ideal of austerity and penance shown by you three. I was always with you;
within yourselves by My grace, then I took a transcendental form also so that the soul
thereafter might worship My divine form as the Divine Mother Gayatri. I shall be
pleased with their worship and confer on them all prosperity and bhakti. Let Brahma, by
the rajas ( passion and activity ) create; and Visnu, by the quality of Sattva ( equilibrium
) maintain and preserve, and let Siva, by tamas ( destruction ) bring dissolution at the
end of cycles. Pray to Me during the times of confusion and difficulty for guidance.
Saying thus, the most blessed Mother disappeared. This shows that Gayatri is Vedamata or
Mother of the Vedas, i.e., sources of divine wisdom. She is the inseparable power of
Parabrahman, the Supreme pure consciouness.
[Adapted from: Sadguru Sant Keshavadas, Gayatri: The Highest Meditation]
The Goddess in the solar orb, who is of the form of the Trinity
Who is both Saraswati and Savitri
I bow to thee, Mother of the Vedas
According to the sacred texts: “The Gayatri is Brahma, Gayatri is Vishnu, Gayatri is Shiva,
Gayatri is Vedas.” Gayatri later came to be personified as a Goddess. She is another consort
of lord Brahma.
She is shown as having five heads and is usually seated on a red lotus - this signifies
wealth. She is wearing crowns on all five heads, the crowns bear nine types of gems, which
signify lusture of Divine Light flowing into the heart of the aspirant. Four of the heads of
Gayatri represent the four Vedas, the fifth head represents the almighty God. In her ten hands
she holds all symbols of Lord Vishnu. The weapons held by the ten hands of Gayatri give a
divine protection , desired boon to the aspirant, at the same time all the enemies and bad
elements working unfavourably against the devotee are killed.
Gayatri is the name of one of the most important Vedic hymns, which consists of twenty
four syllables. The hymn is addresses to Lord Surya (Sun) as the supreme generative source.
The eyes of Gayatri are watching at the ten directions (8 directions + sky and Earth) for
performing Dushtanigraha (killing bad people) and Sishtaparipaalana (protecting the good)
Significance of ten hands :
The first five hands signify five types of Sukhas (comforts) obtainable from this earth and the
other five hands signify five types of Divine BLISS obtainable from the Divine and Spiritual
lokas.
Originally the personification of the mantra, the goddess Gayatri is considered the veda mata,
the mother of all Vedas, and the consort of the God Brahma and also the personification of the
all-pervading Parabrahman, the ultimate, unchanging reality that lies behind all phenomena.
Gayatri is typically portrayed as seated on a red lotus, signifying wealth. She either apears
as having five heads with the ten eyes looking in the eight directions plus the earth and sky
and ten arms holding all the weapons of Vishnu, symbolizing all her reincarnations, or as
acompanied by a swan, holding a book in one hand and a cure in the other, as the goddess of
Education.
A person can proceed rapidly on the path of soul growth and self-realization through devotion
of the Goddess Gayatri the supreme creative energy of the divine. It endows its devotee
(Sadhaka) with true wisdom. A subtle, uninterrupted current of divine energy starts flowing
through the inner being of the devotee, cleansing his intellect, mind and emotions of the
perverse, perverted and dark thoughts, feelings and desires.
The effect of sincere and steadfast Gayatri Sadhana is swift and miraculous in purifying,
harmonizing and steadying the mind and thus establishing unshakable inner peace and a sense
of joyfilled calm even in the face of grave trials and tribulations in the outer life of the
Sadhaka.
Gayatri Sadhana bestows extra-ordinary benefits on the devotees. Many persons have
performed Gayatri Sadhana under my guidance and I have myself been a witness to the
material and spiritual benefits achieved by them through this Sadhana. The reason is that they
get true discriminative wisdom as a divine gift in the light of which all infirmities,
complications and difficulties, which make people unhappy, worried and miserable, are
solved. Darkness has no independent existence of its own. It is nothing but absence of Light.
In the same way, unhappiness is nothing but absence of knowledge. Otherwise, in this orderly
creation of God, there is no shadow of sorrow or suffering. God is Sat, Chit, Anand,
embodiment of Supreme Truth, Pure, Awareness and Divine Bliss. Human beings suffer
because they choose to aimlessly wander in the wilderness of ignorance- forgetting their true
identity as Divine sparks. Otherwise, birth in a human body is a great boon, which even the
gods covet, because it is the only means through which a soul can attain self-realization, the
fount of unalloyed Bliss.
The Sadhana of Gayatri is worship of supreme Knowledge. It is my personal experience and
firm belief that those who worship Gayatri will never be lacking in spiritual enlightenment
and worldly happiness.
A GAYATRI SADHANA
Early morning is the best time for regular upasana. One should commence it only after the
routine cleansing of the body. In case of sickness or weather constraints, bathing could be
replaced by partial cleaning or sponging. The pancakarma sandhya as described below should
be performed through heart before japa (repetition) and dhyana (meditation)in the daily
upasana. This could be relaxed in case of traveling, etc. In similar unavoidable conditions, the
daily upasana could be performed only by japa and dhyana.
Daily Upasana with Panca Karma Sandhya: Sit on a cloth or carpet in a comfortable
posture (preferably in a cross-legged position such as “sukhasana”) with erect spinal cord.
Keep a small glass full of water and lit a candle and incense stick in the place of worship. The
rosary (preferably of basil or sandalwood beads) should also be kept handy. The upasana
procedure has four parts – (1) Pancakarma of purification; (2) Deva Avhahan (Invocation);
(3) Japa and Dhyana; and (4) Suryardhya-dana. Each could be performed in 2 to 5 minutes
except for japa and dhyana, which should be performed for about 15 minutes; you could
choose a longer duration as per his convenience.
(iv) Pranayama: Pranayamas are well-known breathing exercises for harmonizing the
breathing. A simple pranakarÌana pranayama is performed in the pancakarma after
enunciating the following mantras. For this, inhale slowly at a steady pace with a feeling that
the prana Shakti of Gayatri is being drawn-in with the breath. Hold the breath for few
seconds to absorb this mahaprana that is sparkling like immense glow of the rising sun…
Now exhale the breath at the same pace with a firm belief that the impurities and vile
assimilation from inside are being expelled forever. Hold the breath out for few seconds with
a feeling that the mahaprana is spreading out into infinity after destroying the vices and sins
inside. Repeat this cycle three times. The duration of holding the breath is normally
maintained as half that of inhalation/ exhalation in each cycle….
The Mantras:
Om Bhuh, Om Bhuvah, Om Swah, Om Mahah, Om Janah, Om Tapah, Om Satyam |
Om Tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat ||
Om Apo Jyotih Rasomritam Brahm Bhur Bhuvah Swah Om ||
(v) Nyasa: In this process, the fingers of the right hand are successively soaked in the
water hold in the left palm and touched upon (from left to right) to the mouth, nose, eyes, ears
arms and thighs after chanting the respective mantras. The water remaining in the hands is
sprinkled over the entire body in the end.
The Mantras:
Om Vagme Asyestu | (mouth).
Om Nasorme Pranorastu | (nose).
Om Akshnorme Cakshurastu | (eyes).
Om Karnayorme Shrotramastu | (ears).
Om Bahvorme Balamastu | (arms).
Om Urvorme Ojostu | (thighs).
Om Arishtani Megani Tanustanva Me Sahsantu | (whole body).
The process of purification by the pancakarmas signify that only those possessing the piety
of body and mind are worthy of deva pujana (worshiping the God). It may be noted that all
the pancakarmas could also be performed by chanting only the Gayatri Mantra.
Deva Pujana begins after the pancakarmas.
Invocation of Gayatri:
Invocation of the Adi Shakti Gayatri is then prayed through the following mantra with the
intrinsic feel (through the depth of the heart) that the divine power of Gayatri is descending
and consecrating in our inner self.
The Mantra:
Om Ayatu Varade Devi, Tryakshare Brahmvadini,
Gayatri Chandasam Mata Brahmyone Namostute |
Om Shri Gayatryah Namah | Avhahyami, Sthapayami, Pujayami, Dhyayami |
Tato Namaskaram Karomi |
(3) The spiritual experiment of Japa and Dhyana begins at this stage.
The meaning of Gayatri Mantra is the universal prayer – “We consecrate (in our souls) that
divine, blissful, omnipotent destroyer of all sins and sufferings, ultimate life force. That
absolute thy radiance may illuminate and edify our intellect towards the righteous path”.
Interpretation of this meaning implies three spiritual faculties – (1) conceptualization and
perception of the divine reflection of God; (2) Reception of thy inspirations and the inner
spirit of imbibing divine element in the individual self; (3) Universal prayer for enlightened
intellect. Each bears extraordinary psychological and spiritual influence on human self.
It is said that the conduct and deeds of a person are shaped by his thoughts. Whatever we
think attentively and contemplate with engrossed mind is subliminally inscribed or
assimilated in our mental folds with growing force of attraction for similar thoughts. Our
mentality and attitude begin to flow in corresponding direction. Continuation of this effect
unfolds deeper secrets of the related streams of hidden knowledge and induces associated
psychological impact.
The first part of the Gayatri Mantra signifies those reflections of the infinite power of thee
that are of paramount importance in human life. The more we contemplate on thy vigor,
absolute eminence, beatified bliss and thy power of quenching all sins and sorrows, the deeper
and intensive would be their impact on the mind…. This would cultivate corresponding
virtuous inspirations and power currents in the inner domains of mind. Consequent noble
tendencies, enlightened attitude and sagacious approach would begin to gradually ennoble the
internal and external progress of our life…
The second part of this mantra implies the oath, the motivation to inculcate the above
virtues of thy manifestation in our inner self. This means that our contemplation or meditation
should not remain confined to the conceptualization, imagination and thinking of God.
Rather, thy afflatus should infuse in every particle, of our body, every domain of our mental
and emotional perception should be pervaded by it. Our personality, our self-sensation should
be experienced as fully immersed in the spiritual aura of thy virtues. Whenever we are
engrossed in this feeling through heart, it works like reality and educes remarkable spiritual
illumination and empowerment….
The third part is a divine prayer of sadbuddhi for all. It is indeed the key to
accomplishment of the cherubic bequests implied in the first two parts of this mantra. In order
to realize and adopt divine tendencies we will have to liberate our intellect, our ‘wisdom’
from the influence of ego, avarice and cravings of worldly passions and purify and bring it to
the righteous path. As our astray, agile, illusioned and maligned intellect will be refined and
illuminated into discerning sadbuddhi, our conceptualization and perception of divinity will
become more real, natural and vigorous. This would enable inculcation and adoption of
angelic virtues and thy grace in all realms of our life and bestow immense peace, joy and
glorious and prosperous growth eventually leading to what may be described as the ultimate
success…
(4) Suryardhyadana:
After completion of japa and dhyana, the water kept in the kalasha at the pujasthali is slowly
poured (in the basil plant) as an offering in the direction of the sun while chanting the
following mantra:
Here the water kept in the kalasha (or small jar) represents your small identity and the sun is a
symbol of the limitless Brahm. The process of suryardhyadana is meant to inspire dedication
of our potentials, our deeds and our life to thy ideals and divine aims. The water offered here
is evaporated and spread in the sky. It is then enshowered in an expanded area as clouds or
dew droplets. The purpose and teaching of suryardhyadana is that – the water (resource) of
our talents, assets and potentials should not be kept confined to the narrow boundaries (of
selfish possessions and pleasures) … Rather, it should sublimate and expand for use in altruist
aims of the social and global welfare.
VI. The Process of Using Gayatri Seichim
_________________________________________________________
OM
OM is the most important of all mantras. All mantras generally begin and often also end with OM.
However, there is much confusion about OM. OM is the mantra of assent. It means yes and affirms and
energizes whatever we say after it. That is why all mantras begin with OM. OM is also the mantra of ascent
and causes our energy to rise upward into the infinite. OM is expansive and increases the fire, air and ether
elements, particularly ether. It also gives strength, protection and grace. It connects us with the guidance
power of the inner Guru.
HRĪM
HRĪM (pronounced Hreem) governs over the cosmic magnetic energy and the power of the soul and causal
body. It is the prime mantra of the Great Goddess Maha Devi (esp. as Saraswati) and ruler of the worlds
and holds all her creative and healing powers. HRĪM is the mantra of the Divine Maya that destroys the
worldly maya. It has a solar quality to it but more of a dawn-like effect.
HRĪM awakens us at a soul or heart level, connecting us to Divine forces of love and attraction. It is
charming and alluring, yet purifying. Through it we can control the illusion power of our own minds.
In Vedic terms HRĪM is a mantra of the Sun, particularly in terms of illumination. It increases our
aspiration and receptivity to Divine light, wisdom and truth. It opens the lotus of the heart to the inner Sun
of consciousness. It is a mantra of the region of heaven or the consciousness space in which all the worlds
exist. It is used for the wisdom with which to conquer the unmanifest, the power of nature, to go beyond the
constraints of time and space
KRĪM
KRĪM (pronounced Kreem) governs over prana as lightning or electrical energy. KRĪM grants all spiritual
faculties and powers - from the arousing of kundalini to opening the third eye. It has a special power
relative to the lower chakras, which it can both stimulate and transform. It helps awaken and purify the
subtle body.
KRĪM is the great mantra of Kali, the Goddess of energy and transformation. It is also the mantra of
Indra, the supreme deity of the Vedas, the Divine as the cosmic lord and enlightenment force. KRĪM is the
thunderbolt or vajra that destroys the serpent of the ignorance and releases the light of absolute truth. As a
mantra of work and transformation, KRĪM is the mantra of Kriya Yoga, the Yoga of practice. It is the main
mantra of the Yoga Shakti. It is used for gaining detachment, power over death, transcendent knowledge.
KRĪM carries the supreme life force. It is a strong mantra; use it with care.
HŪM
HŪM (pronounced Hoom) is a Vedic mantra of Agni or fire. It is the mantra used to make offerings into
the sacred fire. It is also used to call or invoke the fire and to make it flame up more brilliantly. HŪM is a
mantra of the inner fire or thermogenic force. It represents the soul hidden the body, the Divine immanent
in the world. It both calls the divine down into us and offers our soul upward to the Divine for
transformation in the sacred fire of awareness.
HŪM is a Shiva mantra; but it is also a mantra of Chandi, the fierce form of Kali. It is used to destroy
negativity and creates great passion and vitality. It governs the earth and the material sphere in general.
HŪM is a powerful mantra; hence it should be used carefully. However, it can be used in a more gentle
manner to invoke divine grace and protection. Through it we can offer ourselves or our afflictions into the
Divine for purification and transformation.
SHRĪM
SHRĪM (pronounced Shreem) is a mantra of love, devotion and beauty.
SHRĪM is a Lakshmi mantra, the Goddess of Beauty, divine grace, and wealth. Yet SHRĪM works at a
deeper level than merely to give us the good things of life, including health. It takes us to the heart and
gives faith and steadiness to our emotional nature.
SHRĪM allows us to surrender to, take refuge in, or be immersed in whatever we offer the mantra to. It
is the mantra of beauty and delight and has a pleasing lunar quality. It also relates to the head and can be
used to flood the senses with divine beauty and delight. It promotes health and aids in fertility and
rejuvenation, and is used for gaining worldly wealth, power, beauty, and glory.
This brings about an integral development of body, mind and soul in harmony with the Divine or inner
Self.
_________________________________________________________
This is the ultimate bija mantra, and here we are concerned only with the first half of the firstline of it,
which is a variation of the mantra above.
OM is the most renowned bija mantra. The Bhutadamara describes it as the face of Kala. Revealed by
Mahakala, Great Time, it is the form of creation (Brahma), maintenance (Vishnu), and destruction (Siva).
The bija mantra SHRĪM is described as Vishnupriya—the beloved of Vishnu—for it is that of his consort,
Lakshmi. The syllable HRĪM is called the Maya bija, invokes the power of Saraswati, consort of Brahma.
It is also Raudri, according to the Bhutadamara. The bija mantra KRĪM is described as the Pitribhuvasini,
that is, “the goddess who dwells in the ancestral or cremation ground,” or Kali, consort of Siva. It is also
the dravana and kledana bija. HŪM with the long 'u' is called the Kurcha bija, and it is the mantra of the
Mother worshipped by heroes (viras). The Bhutadamara also describes it as the mantra of Mahakala. It is
often used at the end of mantras invoking the fierce aspects of the deities.
So the mantra is often considered to mean:
“O Great Triple Goddess, I worship thee; grant me wealth, wisdom, and power. So be it!”
Attunement transmissions from a person are traditional for Green Tara Shakti (energies); but
the person merely holds and grounds the energy—the actual transmission is from the Green
Tara Source)
This is not the same as Green Tara Seichim. I have set up a Green Tara Energy Self-
Empowerment / self-attunement that may be called in by intention anytime, if it is in accord
with your highest good, or that of your client.
You do not need to take refuge in the Buddha to receive this attunement. After activating
the Self-Empowerment, you may run the Shakti as an all-purpose healing energy and use it to
enhance meditation. You can activate it by intention, as is done with Reiki/Seichim. Green
Tara Energies are often used for hands-off and remote healing. They also work to increase
Compassion and Serenity and are said to accelerate one’s progress toward spiritual happiness
and wisdom.
This attunement is offered freely; to receive it, all you need to do is to sit quietly, say that
you wish to be empowered to the Green Tara energies, and sincerely ask for it.
IX. Attunement Method
A. The Procedure: To make it easy to absorb this information and to follow the process I shall give now a
detailed outline of the whole process from beginning to end. In the process, the symbols are abbreviated thus:
MD (Modern Dai Kō Myō); C (Chō Kū Rei); G1 (Gayatri Mantra, recited); G2 (your choice of the 4 Goddesses
mantra or the Ultimate bija mantra, recited); TD (Tibetan Dai Kō Myō); Skt Om (Sanskrit Om); F (Fire
Serpent); R (Raku). Visualize the symbols as either glowing with green or golden light.
1. Set the Space: If you have a statue or picture of Gayatri, set it up on a small altar. Place
symbols of the five elements—flowers (wood/air), incense (earth), water (water), candles
(fire), and a bell/chime/vajra (metal) before it. Clear yourself and the space with symbols,
smudging, etc., as you wish. If you desire, repeat the Gayatri mantra until you can feel the
energy flow. Call in Gayatri Devi, and connect with her in her aspect as the Great Goddess,
the Trinity of Laksmhi (wealth), Saraswati (wisdom), and Kali (Power). Imagine her sitting
upon a red lotus upon a silver lunar-disk in the air before you to help you hold the energy and
the intention.
2. Build up the energy: Recite the Gayatri Mantra at least 3 times—each time, strengthen
your connection with her more in terms of body (Lakshmi), speech (Saraswati), and mind
(Kali).
3. Walk up to the initiate: Go behind them; open the aura and crown; proceed with the
attunement.
4. Attunement process
a. MD+C+G1+G2+TD at head: draw symbols over hands, clap, open, blow and then
seal with Skt Om at the ridge.
b. MD+C+G1+G2+TD at 3rd eye: draw symbols over hands, clap, open, blow and
then go around and seal with Skt Om at the ridge.
c. MD+C+G1+G2+TD at throat: draw symbols over hands, clap, open, blow and then
go around and seal with Skt Om at the ridge.
d. MD+C+G1+G2+TD at heart: draw symbols over hands, clap, open, blow and then
go around and seal with Skt Om at the ridge.
e. MD+C+G1+G2+TD +F at back: draw symbols over back and then seal with Skt
Om at the ridge.
f. MD+C+G1+G2+TD at knees: draw symbols over knees, clap, open, blow and then
go around and seal with Skt Om at the ridge.
g. MD+C+G1+G2+TD at feet: draw symbols over tops of feet, clap, lift up, blow into
soles and up the body to crown, draw R down front and then go around and seal
with Skt Om at the ridge.
h. MD+C+G1+G2+TD at back: draw symbols over back; blow up from the feet to the
head and back down, draw R down, and then seal with Skt Om at the ridge.
i. Look into the crown and imagine seeing the heart in a emerald-green and golden
radiance. Place an affirmation like “You are now a successful Gayatri Seichim
healer. You are blessed with Abundance, Wisdom, and Power. Compassion, Love,
and Understanding guide you always. The Gayatri energy is available to you
whenever you call for it with love and reverence. So Be It! So It Is!”
Using the Violet Breath technique (see below), blow this affirmation down into
the heart and imagine the energy going down through the body, through the feet
until it connects with the healing love and power of the Earth. Complete and seal
this process by chanting G1/G2 and imaging them and Skt Om being pressed into
the ridge.
j. Say a prayer of thanks for the process, dedicating the work to the highest good of
all, in love, joy and light, then let go of the ridge.
5. Leave the crown open.
6. Close Aura. Come out of the aura slowly and respectfully, and move around to the front
of the initiate.
7. Take a deep breath, focus the remaining initiating energy (the energy that circulates in
the body after having finished), and blow it in the direction of the initiate as a final blessing
and act of separation. Then bow in the direction of the initiate, speak internally that it is done.
8. Say the Gayatri Mantra once as you call them back.
9. Check to see if the initiate opened to the energy and is OK. Stabilize them if they are
not. When they are ready, escort them out and get ready for the next initiate.
B. The Violet Breath Technique – Used in the beginning of the healing attunement.
1. Place the tongue at the roof of your mouth and contract the Hui Yin point at the perineum and run the
Microcosmic Orbit.
2. Take a deep breath and visualize a beautiful white light descending into your crown.
3. Imagine this breath and light traveling through Microcosmic Orbit, down your Functioning Channel in the
front, turning up at the Hui Yin point and going up the Governing Channel in your spine area until it reaches the
center of your head.
4. Imagine the white light and the breath combining to form a white mist that quickly fills your head.
5. Allow the mist to turn blue and begin to rotate in a clockwise manner (viewed from the back). As it rotates it
goes from blue to violet.
6. Within the violet light picture the Tibetan Master Symbol (TD).
7. Breathe the Tibetan Master Symbol (TD) and violet light into the student’s crown chakra, intending it to go
down into the client’s body all the way to the feet where it connects the initiate further with the Earth and
Heaven while disconnecting them from the Master doing the initiation.
Descending ↓ ↑ Ascending
The chanting starts with a point which you mentally locate on the ground, six inches
in front of you, and proceeds upward. Then, a point six inches above the head is
taken as the starting point for the descending series of chanting and the whole
process is repeated in the reverse order.
2. Meditating on the Mantra
The Gayatri Mantra is the Universal Prayer
enshrined in the Vedas, the most ancient
scriptures of man. Universal Prayer means
Prayer that can be recited with devotion for one's
spiritual or material benefit in all ages by all
men, women and children in any part of the
world. The Gayatri mantra protects us because
Gayatri is Annapurna, The Mother , the Force that
animates all life. We do not therefore have to wail
for food, or for shelter when we are under the
protection of Annapurna, the Divine Mother.
Gayatri is the expansion of Pranava while all the 33 crore Devtas are expansions of the
Trinity. It is said that all these Devtas are residing in different places in the body of Gayatri.
When one prays for some boon, the appropriate Devta is activated and pleased to grant the
particular boon to the worshipper. It is of interest to note that at Dawn, Gayatri appears as
Baala (Child), at noon as a Yowvanam (Youth) and at dusk, she appears as Vruddha (Old
lady).
The Gayatri Mantra (Rig Veda (III, 62, 10 an ancient Hindu sacred book said to be more than
5000 years old). does not belong to any particular sect of worship, or it is not restricted to any
certain community. It is universal, for the whole world. It contains in it the culture not of any
particular society, but the culture of humanity. The Gayatri Mantra is a treasure and heritage
that belongs to the whole of humanity without exclusion.
The Gayatri mantra is mentioned in the Srimad Bhagavatam also. Great sins are said to be
expiated by a pious recitation of this Gayatri verse. The origin of the divine culture and
philosophy of ancient times has been attributed to the Gāyatrī Mantra. The Indian rishis of
yore --- who are honored as perfect beings, had devoted their lives to the Sādhanā of Gāyatrī
Mantra for the ultimate realization and spiritual refinement of the inner self and attainment of
divine potentials. Gāyatrī Sādhanā has been an integral part of the lives of the spiritual saints
and sages of the later ages too.
That Gāyatrī Sādhanā indeed bestows miraculous blessings and boons. Although, the positive
effects and astonishing attainments by Gāyatrī Sādhanā occur through the subtle scientific
process at deeper domains of consciousness, the devotional sentiments of gratitude towards
the power are advisable in order to maintain humility and dedicated sincerity of mind.
3. A Relaxation Meditation
This is a unique 15 minutes meditation / relaxation technique which will help to cool down
your emotions, specifically tensions, anxieties, short temperedness etc. WHO has recently
recommended (ref: News from Times of India 22/09/99) relaxation techniques and not drugs
to treat hyper tension patients. A total of 90 days meditation course is recommended. The
effect of meditation can be judged by observations of your pulse rate and Blood Pressure
readings.
In this type of meditation, you have to listen patiently to the mantras being chanted sung in
specific ragas. The mantras are the specific words (characters) uttered in a sequence to
produce desired effect on mind and body. In this type, the uttering of words is blended with
musical composition 'raga' to enhance the effect. Of course, it is very much essential to
understand the meaning of mantras being chanted and act accordingly. The meaning of
Gayatri mantra is.....
"Oh, Goddess Savita!
The Sun receives enlightening energy from you. Even that brilliant Sun scorches and
fires throughout; and unreservedly bestows the energy so acquired, upon the whole
world. Let the same sense of benevolence arouse in me."
The Gayatri mantra presented here is sung by famous musician, singer Mr. Sudhir Phadke,
who has contributed in this noble cause selflessly.
Steps for meditation:
Sit comfortably on floor. (A chair will also do). Keep your spinal cord erect and hands
resting on knees.
Dhyana / Meditation
Close your eyes. Relax yourself. Try to remove thoughts or tensions from your mind.
Tension can best be removed by
Recite the Gayatri mantra to yourself....
Listen to mantra
.This mantra is played 12 times in sequence to complete total 12 minutes of listening. Listen
with total concentration.
Repeat step 3 to count your pulse rate. This is your "Final Pulse" taken after the
meditation/ concentration.
If your final initial pulse rate is lower than your initial pulse rate, it is a good indiction that
you are relaxing and on right path.
4. A Tantric Meditation
The soul is perfect; what can you improve? You have everything; what is there to gratify?
Aum will seek out the man of contemplation; Reveal to him the wonder of great secrets.
- The Book of Ashes, Dadaji
The Vedic form of the famous Gayatri mantra is: Om bhur-bhuvah-svah, tat savitur varenyam
bhargo devasya dhimahi dhiyo yo nah pracodayat. This can be translated: “Om. Let us
contemplate the spirit of the divine of the earth, the atmosphere and heaven. May that direct
our minds.” Savitri is the Sun and this mantra is pronounced at the three junctions or twilights
of the day. Only the twice-born Brahmins are supposed to utter it.
The tantric compilation Prapanchasaratantra, outlines puja rituals and meditations on the
Gayatri in chapter 20. Here is described how the mantra OM hums in the base or Muladhara
chakra, and moves through seven stages to the chakra above the head. (Sahasrara).
According to Sir John Woodroffe, in his introduction to the Sanskrit edition, Mahavishnu
describes Om as consisting of the following. Bhuh is existence, Bhuva is the elements, Svah
is the atma of everything, Maha is greatness and light, Tat is Brahman (the absolute), Tapah is
all knowledge, Satyam is supremacy and internal wisdom. This tantra connects the three
letters of Om (A+U+M) to the seven worlds. (See also Jnanasankalini Tantra).
Tat, says Woodroffe, refers to the first cause of all substance, as fire in the circle of the sun
and is supreme Brahman. Savituh is the source of all living beings. Varenyam is the excellent
one who receives adoration. Bharga destroys sin, Devasya means it is full of light, while
Dhimahi refers to knowledge being golden and always within the sun. Dhiyo means Buddhi,
Yo stands for energy (tejas). The mantra is divided into three sections of eight letters and four
sections of six letters. A dhyana (meditation) in the same chapter describes Gayatri as having
four faces, which are white, yellow, red and black.
Yet the tantric tradition has different views of the Gayatri. For example, in the
Matrikabhedatantra, there is a couplet which says a person who knows Brahman (the
absolute), is a brahmin.
In the tantric tradition, each aspect of devata has its own form personal of the Gayatri and
it is often pronounced at the four junctions of the day, including midnight.
For example, the Saraswati Gayatri runs: Om Vāgdevyai cha vidmahe, Kamarajaya
dhīmahi, Tanno Devi prachodayat. This means: “May we realize the goddess of speech. Let
us meditate on that ruler of love, and may that Saraswati illumine us.”
The Gandharva Tantra uses the 24 different syllables of this mantra in Sanskrit as a
visualisation, starting from the base of the spine and moving to the top of the head.
The other tantric Gayatri is a mantra known as Ajapa. This is recited by every living being
unconsciously 21,600 times a day as she or he breathes. Half are sun breaths and half are
moon breaths. It consists of the letters Sa (inhalation) and Ha (exhalation), and is often
likened to the Sanskrit sentence Soham—I AM.