Dharma Vahini

Each and every Bhuta (living and non-living being) that is visible around in this cosmos is a manifestation of Gayatri (an embodiment of feminine energy which gave birth to the Cosmos, Life-force). How? Vak [the four stages of speech from Para (unmanifest) to Vaikhari (manifest)] is Gayatri and, therefore, all Bhutas are manifested as Vak. Everything is indicated by Vak and subsumed in Vak. It is Vak that describes all Bhutas, it is Vak that declares them, and it is Vak that denotes them. Such celebrated Gayatri is manifested as Prithivi (plane of Earth). All Bhutas exist on this plane of Earth. No being can go beyond the Prithivi. The world or Prithivi is the body of Purusha (Supreme Being or God), for it contains all Pranas (vital-forces) and no Prana can leap out of it. All Pranas are inside His Hridaya (Heart), and none can move outside and beyond that Hridaya.

The Gayatri has four Padams (Quarters) and six categories. Those six categories are: Vak (speech), Bhuta (beings), Prithivi (plane of Earth), Sharira (Body), Hridaya (Heart) and Prana (Vital-force). Purusha (Supreme Being) that is extolled by this Gayatri is indeed very exalted, very sacred, very glorious. All these Bhutas are but a fraction of His body. The number and nature, the measure and forms of the Bhutas are beyond understanding; yet, all this is but one Padam of His magnificence. The other three Padams are His effulgent Amrita-Svarupa (Immortal Form). It is even more impossible to grasp the mystery of that splendour filled Immortal form.

This Purusha (Supreme Being) indicated by the Gayatri is indeed referred to as Brahman. He is verily the Akasha (Sky or Space) outside of man; He is then spoken of as “Bahirdha Purushakasha.” That is Jagratavastha (Waking state). He is verily the Akasha, inside of man; He is then spoken of as “Antah Purushakasha.” That is the mark of Swapnavastha (Dream state). He is the Akasha inside the core of the heart of man; He fills it and fulfils it; That is Sushupti (Deep-sleep state). Whoever knows this Truth attains fulfilment and Brahman. That is to say, He who knows the three states of Jagrat, Swapna and Sushupti (wakefulness, dream and deep sleep) is himself Brahman.

How ridiculous it is that Man, known as a Divine being - who bears the name of this Atma Tatva Svarupudu (Embodiment of the Atma), should become the repository of Apavitrata (Unholiness), Anachara (devious or improper behaviour), Adambara (Pomposity) and Ahamkara (Egotism)! How calamitous! At least for being known even today as a ‘Divine being’, man should try to practise the path that will endow him with an atom of that glory. Then, what to speak of Purusha Dharma? Not even the most diligent search will now reveal a fraction of it! As the Rishis (Ancient Sages) said,

“Sandhyahino'shuchirnityam anarha Sarvakarmanu, Yadanyatkurute Karma na tasya phalabhagbhuvet”

That is to say, when the twice-born man or Dvija gives up the Sandhya worship, he falls into perdition; so, say all the Smritis. Those who neglect the Sandhya worship have no right for any other type of ritual. It is because the sages of ancient times continued to perform the Sandhya worship for many years that they acquired Deerghayu (Long-life), Yashashu (Glory), Kirti (Fame), Prajna (Wisdom), and Brahmavarchashu (Splendour of Divinity); this is mentioned by Manu also. Therefore, from whatever point of view we consider, one who does not meditate on the Gayatri cannot be called as Brahmana.

Of course, what is meant by Brahmana in this context is the man who is the Ansha (part and parcel) of the Atmartha Purusha (Supreme Self), who has realised Brahma-tattvam (Brahman principle) and who has purified himself by the Brahmopasana (ceaseless inquiry of Brahman). This has nothing to do with caste and even faith. In particular, those who have inherited the name Brahmana traditionally have to essentially adhere to the Sandhya worship and the Gayatri.

What exactly is Sandhya worship? According to the etymology of the word ‘Sandhya’, 'Sam' means samyak (right or well) and 'dhyai' means chintana (to contemplate or mediate upon in the mind) and so Sandhya refers to proper or intense meditation on the Lord in mind. It means concentration on the Godhead. To fix the mind on God, the mental activities have to be controlled, isn’t it? For success in that process of control, the three Gunas (Qualities), Satva, Rajas and Tamas (the pure, the passionate, and the dull) should be devoid of unevenness or imbalance. Identify when these (three qualities) are at its peak and then negate their pull to keep them in the state of equilibrium by praying to the Lord at those specific times. That is the first Kartavya Dharma (Bounden Duty) of man.

It is the law of nature, that the morning is the period of Satvika (Pure) quality, the noonday meal period is of Rajasika (Passionate) quality, and the evening hour of dusk, of Tamasika (Dull) quality. At dawn, the mind is awakened from the comfort of sleep, free from agitations and afflictions and so, the mind is calm and clear. At that time, in that mental condition, meditation of the Lord is very fruitful, as everyone knows. This is what is referred to as Pratah Sandhya Vandanam (Sandhya worship at dawn, i.e., just shortly Sun-rise). But, ignorant of this significance, people continue doing this ritual, in a blind mechanical way, simply because the ancients have laid down the tradition. The second bounden duty of man is to perform the Sandhya worship, after realising the primary meaning of the same.

As the day progresses, man is infused with the Rajoguna (passionate quality, the active effortful nature), and he enters the field of daily work and gets tired, and hungry. Before he takes his noonday meal, he is directed to meditate on the Lord again and offer all food preparations to the Lord first. He can start eating his noonday meal only after this act of devotion and grateful remembrance. This is what is referred to as Madhyahnika Sandhya Vandanam (noontime Sandhya worship). By observing this ritual, Rajoguna is kept in check and it is overpowered by the Satva (Pure) nature. This is the third bounden duty of all men.

Then, man is possessed by a third nature, the Tamas (Dullness). When evening descends, he hurries home, attempts to eat his fill and sleep. But, this is not what he is expected to do. To eat and sleep is the sign of idlers and drones. When the worst of the Gunas (qualities), Tamas, threatens to rule, man must make a special effort to escape its coils by resorting to Bhagavat Prarthana (praying to the Lord), Sat Kalakshepana (to join the company of those who extol the Lord and sanctifying one’s time by engaging oneself in discussions related to Self-inquiry or Spiritual activities), Sadguna Poshana (cultivation of good virtues), and Sadacharana (purposeful nursing of good rules of conduct).

This is what is referred to as Sayam Sandhya Vandanam (evening, i.e., just after Sunset, Sandhya worship).

Therefore, the mind that emerges from Nidranandam (Exhilaration of physical sleep) which is the result of Aviveka (foolishness) has to be properly trained and motivated to taste the must grander and more lasting bliss emerging out of meditation, a sort of Viveka Nidra (restfulness attained through discrimination). This Divine bliss, this joy can be felt and realised by all; discrimination will bring this truth to you and accordingly, Satva nature has to be cultivated. This is the fourth bounden duty of man.

The twice-born man or Dvija who, so long as he has life in him, observes the thrice-a-day Sandhya worship, is indeed an Uttama Purusha (highest or superior man); he is ever glorious; he attains all that he desires. Above all, he becomes a Jivan-Mukta (Liberated, even while alive).

Care must be taken to see that the Sandhya worship is not taken as just a routine ritual, one among many laid down for observance. This is to be carried out, being aware of its significance, after dilating on the inner meaning so as to reap the superior benefits it confers. For this, it is very essential to clearly grasp the sense of the Gayatri Mantra. Even while grasping the essence of the Gayatri Mantra, it is necessary to realise the non-difference of the effulgent Atma-Svarupa, i.e., the Mula Purusha (Absolute Supreme Being) mentioned therein and oneself. This is another bounden duty of man. It is only those who are ignorant of its meaning that will neglect Gayatri Japa (repetition of Gayatri Mantra). This was also emphasised by Manu. He has declared that Gayatri is the very life-breath of the Brahmana, in particular. It is not his declaration only; it is the truth. What is more sacred than meditation on the Divine effulgence that illumines and feeds the Buddhi (Intellect) of man? Is there any greater virtue or greater armour than this prayer, which saves the mind from sin-ward tendencies?

For man, there is no better armour than Sadguna Poshana (cultivation of virtues). Manu states that the Brahmana will not lose his Brahminhood so long as he holds on to the Gayatri and is inspired by its meaning; time and again Manu says that, even if the Brahmana is not strong enough to pursue the study of the Vedas, he must at least recite the Gayatri and adhere to it, till the very end. The Smriti too says, “Gayatyastu param nasti shodhanam,” which means, “Other than reciting the Gayatri, there is no greater potent method of cleansing or purification.”

Atma-Shakti (the power of the Self) can accomplish all the tasks of the world; and, since the Gayatri is the Tejonidhi (Effulgent treasure) which is responsible for the development of Atma-Shakti in man, he must resort to Gayatri at the right moment, without neglect. To attract that Atma-Shakti, Bhavana (contemplation) is very essential. It is very necessary to partake Shuddha Satvikahara (pure and mild food) which is the basis for the growth and development of the body. Is it not? So also, the effulgence of the Sun which is the basis for the development of Buddhi (Intellect), has to be drawn to the level of Inner Effulgence (or Atma) present inside the body in the form of Bhavana or contemplation. Sandhyakalam or the time to perform Sandhya worship is ideal to do such tasks. When Atma-Shakti expands, the senses can conduct their functions properly; when it contracts, the senses fail to perform their functions properly. So, if the power of the Sun is drawn at those proper times, it will be as that seeds are planted in the appropriate season, the harvest is assured.

Can anybody be troubled by darkness and need a lamp, when the sun has risen and bathed the earth in splendour?

So too, when you are able to draw the power of the Sun and infuse yourselves with that effulgence, can you not get the power of the effulgence of Brahman? All these techniques of this process have been laid down by the Rishis (Ancient Sages), for the benefit of all aspirants. Learn and practise it; by your own experience, you will be able to witness the truth of their path.

Of what purpose is the Upanayanam (sacred thread sacrament) ceremony? Which is the Mantra (hymn or mystic formulae) that you are initiated into, that day? Why has that Mantra alone to be taught then? Why are other Mantras not taught that day? Reflect on these matters and know the true significance; then you will find that the Gayatri is the superior of all Mantras. You will also find the rituals, the rules and restrictions, the deeds and activities of the ancients will seem more worthwhile. If you do not try to know the significance, you will interpret them as your fancy wanders, and land yourselves in false practices and improper conduct leading to Anyaya (injustice) and Adharma (immorality).

Well, what is the real meaning of the word Gayatri? Does anyone know about it today? The word is taken to mean as a Goddess’s name, as a Mantra, and so on. Gayatri is that which protects the Gayas. Gayas means Pranas (Vital-force) and they are the Indriyas (Senses), beginning with Vak (speech). Besides, it is said,

“Gayantam trayate yasmadgayatri tena kathyate”

That is to say, that which protects those who chant it (meaning - who constantly remembers it, repeats it, worships it, or meditates on it) is called Gayatri. It is this sacred Mantra that transformed Rajarshis (sages of royal descent) like Vishwamitra into Brahmarshis (sages who are equivalent to Brahman). Gayatri is the bestower of all Vidya (sacred knowledge or scholarship) and, is master or leader of all kinds of mystic formulae. Such a Gayatri, known as Vedamata (Mother of Veda), protects and confers all boons on all those who worship Her. That Goddess, Gayatri, is described in glorious terms in the Brahmanas (ancient explanatory texts on the Mantras of Vedas) and in Dharma-Sutras (several manuals of human conduct); if you understand these clearly, you can realise it, unaided.

Such Dharmas (traditional observances or prescribed conducts) with such deep mysteries imbued in them, are today rationalised and interpreted wilfully in various paltry senses. That is the reason why there is Dharma Glani (decline in the practice of Dharma). In order to return from such a difficult situation to the original state, either it is required to restore all the practices or observances as per the Sanatana Dharma (Eternal Law), or it is necessary to correct the wrong interpretations and start the practice following Atmartha (the purpose of the Self) in all his daily activities and conduct and, thereby, his every act and behaviour will then be stamped as Dharma Karma.