Translation of the Vishwamitra (Savitur) Gayathri:

Translation of the Vishwamitra (Savitur) Gayathri: 

(From the) origin (Brahma come the three realms of) material, experiential, and emotional, (may they be bathed in the)  ray of Savitur, and bring us closer to that deity of glorious light. 

Note: In the Brahmanical i.e. Non Puranic, Vedic  tradition, Brahma is not part of a trinity. From Brahma comes his light Mitra who together with his fluid Varuna and matter Aryama form the cosmos. Mitra forms and sustains 12,000 types of Suns. From the Sun comes his light Savitur (father) comprising the three Gunas of Virinchi (creative etc), Narayana (sustaining etc) and Shankara (transcreative etc), who, as light, warmth etc (Sandhya), life etc (Savitri), sound etc (Gayatri) and knowledge etc (Sarasvathi) forms and sustains life here in unison with water (Aapa) and soil (Bhu) the two mothers: 

(via Ekal Sanatana and Rajesh Ramachandran)

Gayatri Mantra-from Yajur Veda & in some other vedic texts

Devi Gayatri

ॐ भूर्भुवः स्वः
तत्सवितुर्वरेण्यं ।
भर्गो देवस्य धीमहि
धियो यो नः प्रचोदयात् ॥Om Bhuur-Bhuvah Svah
Tat-Savitur-Varennyam |
Bhargo Devasya Dhiimahi
Dhiyo Yo Nah Pracodayaat ||

Meaning:
1: Om, that (Divine Illumination) which Pervades the Bhu Loka (Physical Plane), Bhuvar Loka (Antariksha Loka or the Astral Plane) and Suvar Loka (Swarga Loka or the Celestial Plane),
2: That Savitr (Divine Illumination) which is the Most Adorable,
3: On that Divine Radiance we Meditate,
4: May that Enlighten Our Intellect and Awaken our Spiritual Wisdom.

---

Greatness of Gayatri:

गायत्र्येव परो विष्णुर्गात्र्येव परः शिवः ।
गायत्र्येव परो ब्रह्मा गायत्र्येव त्रयी ततः ॥Gaayatry[Ii-I]eva Paro Vissnnur-Gaatryeva Parah Shivah |
Gaayatry[Ii-I]eva Paro Brahmaa Gaayatry[Ii-I]eva Trayii Tatah ||

Meaning:
1: Gayatri Indeed is the Supreme Vishnu, Gayatri Indeed is the Supreme Shiva,
2: Gayatri Indeed is the Supreme Brahma; within Gayatri is Indeed Present the Essence of the Three.



गायत्री वेदजननी गायत्री ब्राह्मणप्रसूः ।Gaayatrii Veda-Jananii Gaayatrii Braahmanna-Prasuuh |

Meaning:
Gayatri is the Mother of the Vedas and Gayatri gives Birth to Brahmana (by bestowing divine knowledge).



गायत्री वेदजननी गायत्री लोकपावनी ।Gaayatrii Veda-Jananii Gaayatrii Loka-Paavanii |

Meaning:
Gayatri is the Mother of the Vedas and Gayatri is the Purifier of the Worlds.



गायत्री वेदजननी गायत्री पापनाशिनी ।Gaayatrii Veda-Jananii Gaayatrii Paapa-Naashinii |

Meaning:
Gayatri is the Mother of the Vedas and Gayatri is the Destroyer of the Sins.



गायत्री तु परं तत्त्वं गायत्री परमा गतिः ।Gaayatrii Tu Param Tattvam Gaayatrii Paramaa Gatih |

Meaning:
Gayatri Indeed is the Supreme Truth and Gayatri Indeed is the Supreme State to be Attained.



ॐकारस्तु परं ब्रह्म गायत्री स्यात्तदक्षरम् ।Omkaarastu Param Brahma Gaayatrii Syaat-Tad-Akssaram |

Meaning:
Omakara Indeed is the Supreme Brahman (Absolute Consciousness) and Gayatri is the Syllable (or Letter) of That.



न गायत्र्याः परो मन्त्रः सा सर्वश्रुतिमध्यगा ।Na Gaayatryaah Paro Mantrah Saa Sarva-Shruti-Madhya-Gaa |

Meaning:
There is No Mantra Greater than Gayatri; She Abides in the Middle of All the Shrutis (Vedas).

गायत्री मन्त्र /Gayatri Mantra and Kundalini

गायत्री मन्त्र जप /उच्चारण मात्र से स्वचालित प्रक्रिया द्वारा शरीर की 24 ग्रन्थियों (चक्रों) के जागरण, स्फुरण का रहस्य~

(गायत्री के ग्रन्थि योग का परिचय) 

1. मनुष्य की देह में जो चक्र और ग्रन्थियाँ गुप्त रूप से रहती हैं- वे चक्र और ग्रन्थियाँ मनुष्य के शुद्ध ह्रदय में प्रचण्ड प्रेरणा को प्रदान करती हैं। उन समस्त चक्र और ग्रन्थियों को जाग्रत करके साधना में रत मनुष्य कुण्डलिनी का साक्षात्कार करता है। वह ही ग्रन्थि योग कहलाता है।

2. गायत्री के अक्षरों का गुम्फन ऐसा है जिससे समस्त गुह्म ग्रन्थियाँ जाग्रत हो जाती हैं। जाग्रत हुई ये सूक्ष्म ग्रन्थियाँ साधक के मन में निस्सन्देह शीघ्र ही दिव्य शक्तियों को पैदा कर देती हैं।

3. मनुष्यों के अन्तःकरण में गायत्री मन्त्र के अक्षरों से सूक्ष्म भूत चौबीस शक्तियाँ प्रकट होती हैं।

4. मनुष्य के शरीर में अनेकों सूक्ष्म ग्रन्थियाँ होती हैं, जिनमें से छै प्रधान ग्रन्थियों/चक्रों का सम्बन्ध कुण्डलिनी-शक्ति जागरण से है। यथा शून्य चक्र, आज्ञा चक्र, विशुद्धारष्य चक्र, अनाहत चक्र, मणिपूरक चक्र, स्वाधिष्ठान चक्र एवं मूलाधार चक्र। उनके अतिरिक्त और भी अनेकों महत्वपूर्ण ग्रन्थियाँ हैं, जिनका जागरण होने से ऐसी शक्तियों की प्राप्ति होती है, जो जीवनोन्नति के लिए बहुत ही उपयोगी हैं।

5. हमें ज्ञात है कि विभिन्न अक्षरों का उच्चारण मुख के विभिन्न स्थानों से होता है- कुछ का कंठ से, तालू से, होठों एवं दाँतों आदि स्थानों से। जिन स्थानों से गायत्री के विभिन्न शब्दों अक्षरों का मूल उद्गम है वे स्थान भिन्न हैं। शरीर के अन्तर्गत विविध स्थानों के स्नायु समूह तथा नाडी तन्तुओं का जब स्फुरण होता है तब उस शब्द का पूर्व रूप बनता है जो मुख में जाकर उसके किसी भाग से प्रस्फुटित होता है।

6. गायत्री के 24 अक्षर इसी प्रकार के हैं, जिनका उद्गम स्थान इन 24 ग्रन्थियों पर है। जब हम गायत्री मन्त्र का उच्चारण करते हैं तो क्रमशः इन सभी ग्रन्थियों पर आघात पहुँचता है और वे धीरे-धीरे सुप्त अवस्था का परित्याग करके जागृति की ओर चलती हैं। हारमोनियम बजाते समय जिस परदे/ बटन पर हाथ रखते हैं, वह स्वर बोलने लगता है। इसी प्रकार इन 24 अक्षरों के उच्चारण से वे 24 ग्रन्थियाँ झंकृत होने लगती हैं। इस झंकार के साथ उनमें स्वयंमेव (Automatically) जागृति की विद्युत दौड़ती है। फलस्वरूप धीरे-धीरे साधक में अनेकों विशेषतायें पैदा होती जाती हैं और उसे अनेकों प्रकार के भौतिक तथा आध्यात्मिक लाभ मिलने लगते हैं।

7. गायत्री मन्त्र के चौबीसों अक्षर अपने-अपने स्थान पर अवस्थिति उन शक्तियों को जगाते हैं - जिनके फलस्वरूप विविध प्रकार के लाभ होते हैं। इतने महान लाभों के लिए कोई पृथक क्रिया नहीं करनी पड़ती, केवल गायत्री मन्त्र के शब्दोच्चारण मात्र से स्वयंमेव ग्रन्थि जागरण होता चलता है और साधक से अपने आप ग्रन्थि योग की साधना होती चलती है।

8. सम्भवतः यही कारण है कि हिन्दू धर्म ग्रन्थों में, प्रत्येक धार्मिक क्रिया में, पूजा-पाठ में, दैनिक सन्ध्या उपासना में, विभिन्न संस्कारों में- जब भी हो सके अधिकाधिक एवं बार-बार गायत्री मन्त्र का उच्चारण / पाठ / जप करने का विधि-विधान सम्मिलित किया गया है।


By DR SK SHUKLA

How Mantras work?

Since ancient time till the present era; Mantras have been used as a remedy for nearly every problem. With the increasing number of TV channels in India, the situation is such that you tell about any issue and one out of ten persons, you will find at least one to come out with a handy Mantra to resolve your issue. The great learned pundits are there on the small screen almost round the clock. Now a question arises, do we really get benefit from those free of cost advice ? I don’t think the TV channels will be helpful to you in this respect. They should be more than happy with the increasing TRP and would hardly get time to undertake a survey to find efficacy of such remedial mantras etc.

With a view to verify the effectiveness of mantras, let us try to answer these questions:
Can one mantra be effective for multiple purposes?
What is the source of power of any mantra ?
What is the correct way of using a mantra ?
What matters the most – The sound, the tone and rhythm of reciting a mantra, the meaning of the words used in the mantra, or the procedure prescribed?
By usage of a Mantra can any one be able to escape from experiencing the fructification of Karma?
How does ‘offering’ of a mantra by a Siddha makes a difference?
One Mantra removes all evil?
One should not need any thing more than mere common sense to reject the notion of ‘elixir’ kind of a Mantra that can be used to resolve a problem irrespective of nature of problem.
As we accept the low of ‘Cause and Effect'; we have to find the likely cause of a problem and then the remedy has to address the cause. In a way, the remedy should be a kind of reversal process of the cause.
We can understand that every problem has to have a particularly related cause and hence, it has to be addressed with a specific process. Thus, a Mantra to increase physical height of a person cannot be accepted as a cure of Cancer.
Hindu mantras like ‘Maha Mrintyunjaya Mantra’, ‘Gayatri Mantra’, etc. suffer from the notion of ‘One-for-All’ remedy and we most humbly do not agree with the belief.
The sanctity of mantras for spiritual upliftment should be maintained and must not be recommended for temporal laukik reasons as trivial as ‘securing a job transfer ‘ or ‘begetting children’ etc. People indulging in such activities are unknowingly doing a grave disservice to the sacred heritage of Vedas.
Prerequisites for Using a Mantra
The seers who formulated the mantras offered them to their disciples who were well-versed with the prerequisites as a part of the methodology of particular school of spiritual Sadhana. The knowledge of such prerequisites was believed to be so fundamental that its narration, at times, used to be omitted to avoid repetition.
Most of the mantras have been a part of a Stotra or an Upanishad or a fullfleged Sadhana or an Anushthana and were never intended to be used in isolation. However, over a period of time, some of the Pundits started compiling the mantras and formulated books of such collection. At this stage, the brevity was the call and not only the prerequisites, but even the overall purpose and relevance lost their place.
In the modern age, where education and spirituality has turned into an Industry, Astrology, too, has slipped into the hands of commercial people. In absence of honest custodians and the rightful inheritors; mantras are prescribed in most bizarre manner by the commercial astrologers for meeting their selfish means. Needless to say, mantras have become tools in their hands to exploit the greedy and ignorant people.
The Rishis who formulated the mantras also advocated certain procedures to be followed for its right use. This include a formal commitment in the form of ‘Sankalpa’, some movements and gestures in form of ‘Nyasa’, creating protective sheath in form of ‘Kavacha’ and offerings to the Devata in the form of ‘Arghya’.
Let us understand the procedure as well as the parts of mantra.
Sankalpa
Sankalpa with respect to Mantra Sadhana, means a formal commitment about one’s plan of the Sadhana. A statement of sankalpa generally contains one’s own identification. This is in the vedic manner including one’s full name, one’s vedic lineage i.e. Veda, Gotra, Shakha etc. Then follows ones desire to chant the Mantra for a particular duration and in particular number or undertake an Anushthana for fulfillment of a particular wish. The sankalpa is addressed to the Devata of the Mantra. Ritualistically, a sankalpa is taken through Sanskrit. However, as we know the significance of Mental vibrations in Mantra Sadhana, it should be OK to undertake the Sankalpa in one’s own language.
Nyasa
Nyasa is an important preparatory stage of Mantra Sadhana. It is in a way a ‘warming up’ and ‘cleansing’ session prior to undertaking Mantra chanting. The sadhaka while exercising Pranayama, touches different parts his body either physically or visualize mentally depending upon the type of nyasa he has adopted. There are different types of Nayasa, e.g.Kara Nyasa, Anga Nyasa, Hridayadi Nyasa, Rishyadi Nyasa, Panchatatwa Nyasa, etc. Here, again the primary objective is to augment the process of attaining embodiment with the Mantra and its Devata at psyche level.
Kavacha
‘Kavacha’ is the imagery shield to be created for the protection of the Sadhaka during Sadhana. It is very important because, the Sadhaka loses his conscious sense of awareness as he transgress into meditative state or altered state of awareness. During such a state he stands vulnerable and exposed to abnormal frequencies and vibrations. The performing of Kavacha protects the Sadhaka from such vibrations. The Kavacha in a way create hypontic layer of self-confidence and keep him comfortable
Arghya
Arghya is a symbolic gesture of hospitality offered to the Devata. As we offer some tea and snacks and respect to the guest at our home, similarly, here during Mantra sadhana, we are invoking the Devata of the Mantra and suitable welcome is essential. The arghya is normally a mixture of water, milk, curd, flower petals, kumkum, sandal and grains like til (sesame). The mixture is taken in hands in the cavity created by holding two palms together and then poured in the vessel meant for it. The ingredients of Arghya are Devata specific and so is the way of offering it and as such different Mantra Sadhana requires different kind of Arghya. On mental and subtle level, the offering of Arghya signifies surrender of the individual ego at the feet of the Devata.
In addition to the procedure, it is vital to understand the essential parts of a Mantra. Every mantra is suppose to be complete only when it is used with the following six parts, knows as ‘Shadanga':
Rishi
Chhandas
Devata
Beeja
Keelaka and
Shakti.
Rishi
Rishi is the person who originally formulated the Mantra. In vedic culture, Rishi is believed as the seer, a visualizer of Mantra. The prerequisite of naming the Rishi of the mantra before using the same is a humble way of showing gratitude and acknowledgement. This act of acknowledgement is the first step towards dissolution of personal pride and ego. The feeling of gratitude initiates the altered state of mind leading to internal environment congenial to invocation of the Devata of the Mantra.
Devata
Devata of the Mantra is the form of the god who is being propitiated. The deveta element engages the visualizing faculty of human mind. Every Devata has its own Shape, Colour, Posture, Gesture, Mudra, Ayudha, and personality. The preceding steps of Rishi and Chhanda prepares the ground for effective visualization of the Devata. The initial utterrance of name of the Devata creates flashes of the visions. Its frequent repetition enables a devotee to contemplate upon the form of the Devata. Ultimately, he forgets his own self and gets unified with the form of the Devata.
Chhandas
Chhandas denotes to the grammatical formation of words in a particular rhythm. The chhanda sets the pattern of words and number of syllables. The formation guides the recitation of the Mantra in a particular way. The pattern activates different points in human brain and further augment the internal psychic environment. Each chhanda has its own attributes to influence the mood of the person reciting it.
Chhandas are classified into two types (1) Varnik Chhand (alphabetical stanzas) and (2)Matrik Chhand (stanzas containing short vowels). Hindu mantras follow the Chhandas of their respective Vedic Samhita and Shakha. Generally a distinct Matrik Chhanda has been preferred by different Shakha in different Samhitas.
Beeja
Beeja is a single letter of Sanskrit Alphabet and it represent, again, shortest possible form of the Devata. The shape of the Beeja creates the route for the energy to vibrate. Beejam resembles the basic character (tatva) of the mantra. for example jala tatva(soft), agni tatva (hard) etc.
Keelaka
Keelaka means a nail. Now, what is significance of a Nail here with respect to reciting a Mantra? To understand the significance of Keelaka we have to link it with the nail that stops a rotating wheel slipping out of its excel. We know that the energy of a mantra is generated from the mind of the person and its important to keep it centered at a point to save it getting dissipated. This is done through Keelaka. Some people symbolize it with a key of the lock. Thus, a keelaka is believed to be a Key to open the lock of the source of a Mantra power.
Shakti
Shakti means Power. Shakti means power or energy of the Mantra. This is the power generated through reciting the mantra.
It has to be noted that every Mantra has its own form of Shakti. However, let us admit that today, except the name denoted to the Shakti, we do not know much about distinct forms of the energy of Mantra. The main reason for this omission is attributable to the fact that graphical reproduction of the form of energy vibrations visualized during altered state of mind remains difficult. The second reason for the misconception is that we consider the words ‘Devi’ and ‘Shakti’ as synonyms.
Due to this ambiguity, it is quite possible that a Sadhaka of a Mantra may contemplate upon a known form of Devi in stead of the energy vibrations of the Mantra.
Now, it should be clear as to why we don’t get the much acclaimed results from reciting a mantra. If we ignore the essential 6 parts, how can we expect the desired effects?
The limitation lies on two parts. First is the ignorance of the doer. The person who undertakes Mantra, does not know the essential prerequisites. Secondly, the limitation lies with the source from where a person receives the mantra. It is quite common now that people take mantra from any source, be it a cheap pocket book being sold at the roadside, any Sadhu or a TV Jyotishi. It is quite possible that the prerequisites are compromised in offering and receiving the Mantra in this manner.
Research on Mantra Sadhana
My objective here is to sensitize the need for conducting a research upon effectiveness of various Mantras. This way, we can assess the effectiveness of different mantras. The research should include the following:
What was the objective of undertaking a Mantra?
Whether Mantra was received from a Siddha or a Guru
If yes – who was the person?
what was the procedure used by the guru to season (siddhi) the Mantra?
What were the conditions followed by the Guru to assess the suitability of the beneficiary?
How many times the Mantra was recited/chanted every day?
What was the duration/period the Mantra was recited?
Whether the Shadangas i.e. Rishi, Devata etc. were performed ritualistically?
Whether Viniyas i.e. Sankalpa, Nyaasa, Puruscharana were performed?
If yes, what was the procedure?
What benefits were observed that can be confidently attributable to Mantra sadhana?
What way the pronunciation and modulation recitation of Mantra or or any instrumental sound used substantiated ? Could it be verified by a
living experienced expert?
Whether the Verbatim meaning of the Mantra signified the expected benefits?
Whether colours were used deliberately i.e., colour of the cloths or the Asana used by the sadhaka
If Mantra was used as a remedy of any disease; was it verified through medical reports?
I wish to have valuable contributions from learned members and visitors of this esteem site so that the science of mantra can be augmented in right direction. I invite suggestions with regard to classification of various kinds of Mantras and its genuine purpose. I wish that we can compile the Shadangas of every Mantra with its dos and don’ts. Let us bring in transparency into this subject. This is the way, we can get back the lost glory to our divine heritage. Let us admit and sensitize as to what can be done and what cannot be done through Mantra.This is the way, we can curb the Cheaters and Thugs who are exploiting the ignorance of poor and needy people.

Hare Krishn Mantra (chant) per Vedic Sanskrit is Maha Mantra

Lord Siva specifically instructs that chanting the Hare Krishna Maha Mantra is the best process for spiritual realization:
harim bina nasti kijcat papani-starakam kalau | tasmal-lokod-dharana-artham hari-nama prakasayet ||
sarvatra mucyate loko maha-papat kalau yuge | hare-krsna-pada-dvandvam krsneti ca pada-dvayam ||
tatha hare-pada-dvandvam hare-rama iti dvayam | tad-ante ca maha-devi rama rama dvayam vadet ||
hare hare tato bruyad harinama samud dharet | maha-mantram ca krsnasya sarvapapa pranasakamiti ||

Lord Siva says to his wife Parvati-devi: “O Mahadevi! Look! In Kali-yuga there is no easier way to eradicate sins than by the holy names of Lord Krsna. It is therefore essential to propagate the chanting of the Hare Krsna maha-mantra among the general populous. The people in Kali-yuga can be easily liberated from the greatest hell by performing sankirtana of this Hare Krsna maha-mantra. To chant the maha-mantra, first chant hare krsna twice, then chant krsna twice, then hare twice. After that, chant hare rama twice, then rama twice and again hare twice. Thus the maha-mantra: Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Rama Rama Rama Rama Hare Hare. One should chant, articulate and perform sankirtana etc., of this Hare Krsna maha-mantra, which destroys all sins.”
(Sri Brahma Yamala)


harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
“In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of ONLY Lord Hari. There is no other way. There is no other way. There is no other way.”
(Brhad Naradiya Purana)


harinama para ye ca ghore kali-yuge narah
te eva krtakrtyasca na kalir badhate hi tan hare
kesava govinda vasudeva jaganmaya
itirayanti ye nityam na hi tam badhate kalih
“In this dark age of Kali-yuga, sincere devotees of the Supreme Lord Krsna should leave aside all other means for liberation and take full shelter of the holy name. This is their real responsibility and duty. There is unlimited bliss in chanting the different names of Krsna: Hari, Kesava, Govinda, Vasudeva and Jaganmaya. For one who chants constantly with unflinching faith, he remains unaffected by the reverses of Kali-yuga, because his heart has become purified by chanting.”
(Brhan-naradiya Purana)


hari-nama-para ye ca
hari-kirtana tat parah
hari-puja-para ye ca te
krtarthah kalau-yuge
“Those who engage in chanting the holy name of Lord Hari (japa), are addicted to congregational chanting (kirtana) and engage in the worship of Lord Hari, have accomplished their desires in the age of Kali.”
(Brhan-naradiya Purana)


dhyayan krte yajan
yajnais tretayam dvapare
’rcayan yad apnoti tad apnoti
kalau sankirtya kesavam
“Whatever is achieved in Satya-yuga by meditation, in Treta by offering ritual sacrifices and in Dvapara by temple worship is achieved in Kali-yuga by chanting the names of Lord Kesava congregationally.”
(Padma Purana, Uttara Khanda 42nd Chapter)


satyam kali-yuga vipra
sri harer nama mangalam
param svastyayanam nrnam
nasty-eva gatir anyatha
“Oh brahmana, chanting of the holy name of Sri Hari is the auspicious process in Kali Yuga. It is the highest auspiciousness for mankind. There is no other way.”
(Padma Purana)
krsna krsneti krsneti
svapan jagrad vrajamstatha
yo jalpati kalau nityam
krsna-rupi bhaveddhi sah
“Whoever continuously chants Lord Krsna’s holy name, even in his sleep, can easily realise that the name is a direct manifestation of Krsna Himself, in spite of the influences of Kali-yuga. This has been ordained by Lord Krsna.
(Varaha Purana)


varjams-tisthan svapannasnan svasan
vakya-prapuranenama-samkirtanam
visnor- helaya kali-vardhanam krtva
svarupatam yati bhakti-yuktam param vrajet
“In our normal activities of eating, sleeping, sitting, dreaming, etc. to chant Krsna’s names, while nullify the ill effects of Kali-yuga, is the perfection of speech. Even it a person chants Krsna’s names indifferently, he will surely achieve his svarupa, or original spiritual self and attain that state beyond all material fear and lamentation. He will reach Vaikuntha, the supreme goal.
(Linga Purana)


krte yad dhyayato visnum
tretayam yajato makhaih
dvapare paricaryayam
kalau tad dhari-kirtanat
Whatever result was obtained in Satya-yuga be meditating on Visnu, in Treta-yuga by performing sacrifices and in Dvapara-yuga by serving the Lord’s feet can be obtained in Kali-yuga simply by chanting the Hare Krishna maha-mantra.
(Srimad Bhagavatam 12.3.52)


The Hare Krsna maha-mantra has been prescribed by Lord Brahma:
hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
iti sodasakam namnam kali-kalmasa-nasanam | natah parataropayah sarva-vedesu drsyate ||
Lord Brahma instructs his son and disciple, Narada Muni as follows: “The sixteen words of the Hare Krsna maha-mantra – (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare) – are especially meant for counteracting the sins of Kali-yuga. To save oneself from the contamination of Kali-yuga there is no other alternative, but to chant the Hare Krsna maha-mantra.After searching through all the Vedic scriptures one cannot find a method of religion for this age (Kali-yuga) so sublime as the chanting of the Hare Krsna maha-mantra.”
(Kalisantarana Upanisad 5; 6 of Krishna Yajur Veda)


hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
sodasaitani namani dvatrimsad varnakani hi | kalau yuge maha-mantrah sammato jivatarane ||
varjayitva tu namaitad durjanaih parikalpitam | chandobaddham susiddhanta viruddham nabhyaset padam ||
tarakam brahma-namaitad brahmana gurunadina | kalisantaranadyasu sruti-svadhigatam hareh ||
praptam sri brahma-sisyena sri naradena dhimata | namaitad-uttamam srauta-paramparyena brahmanah ||
utsrjyaitan-maha-mantram ye tvanyat kalpitam padam | mahanameti gayanti te sastra-guru langhanah ||
tattva-virodha-sanprktam tadrsam daurjanam matam | sravatha pariharyam syadatma-hitarthina sada ||
hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
“’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’ – This sixteen-name, thirty-two syllable mantra is the maha-mantra in Kali-yuga by which all living beings can be delivered. One should never abandon chanting this maha-mantra and take to other so-called purificatory processes which are practiced by rascals, or engage in chanting other metrical compositions of the name of Krishna that are against the pure conclusions of the scriptures, or are filled with rasaabhaas. About this divinely spiritual maha-mantra, which delivers one from material existence, the original guru, Lord Brahma, has said, kali-santararadi sruti, “The srutis have declared this mantra to be the best means of deliverance in the age of Kali”. Having all heard this from Brahma, the sons and disciples of Brahma, beginning with Narada, all accepted the Hare Krishna maha-mantra and, having meditated on it, attained perfection.
(Sri Ananta-samhita)


Radha Hrdya Khanda, Romaharsana Suta prays to Sri Vedavyasa as follows:
yat tvaya kirtitam natha hari-nameti sanjitam | mantram brahma-padam siddhi karam-tad-vad-no-vibho ||
“O master, O mighty one! Please glorify the Hari-nama mantra situated in transcendence, the cause of all perfection!”
grhanad yasya mantrasya dehi brahma-mayo bhavet |
sadhyah putah surapo ‘pi sarva-siddhi-yuto bhavet | tad-aham te ‘bhidhasyami maha-bhagavato hamsi ||
hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
iti sodasakam namnam tri-kala kalmasapaham | natah parataropayah sarva vedesu vidhyate ||
Sri Vedavyasa said to Romaharsana Suta “O my son the embodied soul who takes up the maha-mantra will become filled with transcendence, and by accepting it, even a drunkard will attain all perfections. I will recite this mantra to you, for you are a swan-like maha-bhagavata and a suitable candidate. Just see! The sixteen word maha-mantra, ’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’, can destroy the sins of the three worlds. The Vedas do not mention a method for achieving liberation from material bondage superior to the chanting of this maha-mantra.
(Brahmanda Purana)




srnu matarmahamaye visva-bija-svarupini | hari namno mahamaye kramaG vad suresvari ||
“Hear me, O mother Mahamaya, seed of the universe personified, mistress of the gods! Please explain the sequence of Hari-nama.”
hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
dvatrim sadaksaranyeva kalau namani sarvadam | etanmantram suta srestha prathamam srnuyannarah ||
Tripura-devi said: “O best among sons! The maha-mantra for Kali-yuga bestows all perfection. This maha-mantra, is composed of sixteen names and thirty-two syllables: ’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’. Therefore, a person who desires his own welfare should first hear this Hare Krsna maha-mantra from a bonafide spiritual master.”
(Sri Radha Tantra)



hare-krsnau dvir avrttau | krsna tadrk tatha hare ||
hare rama tatha rama | tatha tadrg ghare manuh ||
”The words hare krsna are repeated twice, and then krsna and hare are both separately twice repeated. In the same way, hare rama, rama and hare are twice repeated.The maha-mantra is thus: ’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’.”
(Sanat-Kumara-samhita)


The Supreme Lord Sri Krsna says to Lord Brahma:
tatha catra bhavisyami bhaktyanugraha-kamyaya |
sahasraso’vatara me gita brahman yuge yuge | bana-margair veda-margai ripunam tatra sanksayam ||
bhaktanam taranam krtva khyapitam sva-yasah ksitau | kalau nasta-drsam esa mat-padyarka udesyat ||
hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
sakrd dvis trir yatha-sakti yavaj jivam athapi va | vyaharan svapaco’pi syan mama bhakto na samsayah ||
“O Brahma, yuga after yuga I kindly appear in many thousands of incarnations.” “Walking either on the path of arrows or the path of the Vedas, I deliver the devotees, destroy their enemies, and place My glory on the earth.” “For they who have become blinded by Kali-yuga, a mantra with My holy names will rise like a glorious sun. This verse is: Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.” “One should chant this mantra once, twice, thrice, as many times as one is able, or again and again for as long as one lives. By chanting this maha-mantra even a dogeater may become My devotee.”
(Vayu-Purana)


Pipplada mentions that Vrsabhanu Maharaja once prayed to Kratu Muni, “O Lord, if you want to favour me, then please donate to me the names of Hari.” At that moment the saintly Kratu Muni gave him the sixteen name maha-mantra (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare). By clearly pronouncing this maha-mantra, one can attain brahma (salokya, samipya, sarupya and sayujya). Not only that, one can attain krsna-prema, the fifth goal of human life (panca purusartha).’ ”
(Brahmanda Purana, Uttara Khanda 6.55)


Lord Brahma tells his son Pipplada as follows:
mantro guhyah paramo bhakti vedyah
“The Maha-Mantra is confidential, transcendental and can be understood only by devotional service, (bhakti-yoga).”
namany astav asta ca sobhanani |
tani nityam ye japanti dhiras te vai mayam atitaranti nanyah |
paramam mantram parama-rahasyam nityam avartayanti ||


These sixteen names are supremely beautified. Those who chant them regularly are sober persons who are able to cross beyond the illusory energy. There is no other means. One should repeat this maha-mantra which is the supreme secret, regularly.
(Caitanya-Upanisad, Atharva-Veda)


It is further stated by Lord Brahma as follows:
sva nama-mula-mantrena sarvam hladayati vibhuh | sa eve mulam-mantram japati haririti krsna iti rama iti ||
“The name is the root of all mantras, the splendid one bringing joy to everyone. This root-mantra is chanted as Hari, Krsna and Rama.”

sa eva mula-mantram japati harir iti krsna iti rama iti || 11 ||
“He (Lord Caitanya) chants the original mantra consisting of Hari, Krishna and Rama.”
(Caitanya Upanisad)
dvatrimsad-aksaram mantram nama-sodasakanvitam |
prajapan vaisnavo nityam radha-krsna-sthalam labhet ||
“Those Vaisnavas who always chant the maha-mantra composed of sixteen names divided into thirty-two syllables (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare) attain Sri Vrndavana, the abode of Sri Radha-Krsna.”
(Padma Purana)


In the Padma Purana it is further stated regarding congregational chanting of the maha-mantra:
harer nama maha-mantrair nasyet papa pisacakam |
harer agra svarair uccair nrtyam stan-namakrin-narah | punati bhuvanam vipra! gaggadi salilam yatha ||
hare pradaksinam kurvann uccais tan nama krin narah | karataladi sandhanam susvaram kala sabditam ||
“Anyone who dances in front of Sri Hari and loudly chants the maha-mantra (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare) will destroy all witches of sin. Just as the water of sacred rivers like the Ganga purify the universe, similarly those who circumambulate Sri Hari and loudly perform nama sankirtana of the sixteen word maha-mantra with sweet voices and while clapping the hands, purify the entire universe.”
(Padma Purana)
advitiyam yatha mantram tarakam brahma namakam
japitva siddhim apnoti satyam satyam vadamy aham
imam eva japan mantram tryamabakas tripur antakam
Chanting the peerless taraka-brahma-mantra (Hare Krsna Hare Krsna Krsna Krsna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare), which is taraka-brahma-nama, the great chanting for deliverance in Kali-yuga, one obtains perfection. This is the truth. This is the truth. It is only by chanting this great mantra Lord Siva killed the Tripurasuras.
(Smriti Sastra)


The fruit of chanting the thirty-two-syllable maha-mantra is described as follows:
harir eva samaradhyah | sarva deve suresvarah ||
hari nama maha mantrair | nasyatpapa pisacakam ||
All the grievous sins of one who worships Lord Sri Hari, the Lord of all lords, and chants the holy name, the maha-mantra (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare), are removed.
(Padma Purana, Svarga Khanda 50.6)


hare krsna hare krsna krsna krsna hare hare |hare rama hare rama rama rama hare hare ||
sodazaitani namani dvatrimzad varnakani hi |kalau yuge maha-mantrah sammato jivatarane ||
varjayitva tu namaitad durjanaih parikalpitam |chandobaddham susiddhanta viruddham nabhyaset padam ||
tarakam brahma-namaitad brahmana gurunadina |kalisantaranadyasu zruti-svadhigatam hareh ||
praptam zri brahma-zisyena zri naradena dhimata |namaitad-uttamam zrauta-paramparyena brahmanah ||
utsrjyaitan-maha-mantram ye tvanyat kaepitam padam |mahanameti gayanti te zastra-guru langhanah ||
tattva-virodha-saoprktam tadrzam daurjanam matam |sravatha pariharyam syadatma-hitarthina sada ||
hare krsna hare krsna krsna krsna hare hare |hare rama hare rama rama rama hare hare ||
“‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama RamaRama Rama Rama Hare Hare’ — This sixteen-name, thirty-two syllable mantrais the maha-mantra in the age of Kali by which all living beings can bedelivered. One should never abandon chanting this maha-mantra and take toother so-called purificatory processes which are practiced by rascals, orengage in chanting other metrical compositions of the name of Krishna thatare against the pure conclusions of the scriptures, or are filled with rasabhasa.
About this divinely spiritual maha-mantra, which delivers one from materialexistence, the original guru, Lord Brahma, has said, kali-santararadi srutite, ‘Thesrutis have declared this mantra to be the best means of deliverance in the ageof Kali’. Having all heard this from Brahma, the sons and disciples of Brahma,beginning with Narada, all accepted the Hare Krishna maha-mantra and,having meditated on it, attained perfection.”
(Ananta-samhita)



srnu matarmahamaye visva-bija-svarupini | hari namno mahamaye krama vad suresvari ||
“Hear me, O mother Mahamaya, seed of the universe personified, mistress of the gods! Please explain the sequence of Hari-nama.”
hare krsna hare krsna krsna krsna hare hare | hare rama hare rama rama rama hare hare ||
dvatrim sadaksaranyeva kalau namani sarvadam | etanmantram suta srestha prathamam srnuyannarah ||
Tripura-devi said: “O best among sons! The maha-mantra for Kali-yuga bestows all perfection. This maha-mantra, is composed of sixteen names and thirty-two syllables: ’Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’. Therefore, a person who desires his own welfare should first hear this Hare Krsna maha-mantra from a bonafide spiritual master.”
(Sri Radha Tantra)


dvatrimsad-aksaram mantram nama-sodasakanvitam |
prajapan vaisnavo nityam radha-krsna-sthalam labhet ||
“Those Vaisnavas who always chant the maha-mantra composed of sixteen names divided into thirty-two syllables (Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare) attain Sri Vrndavana, the abode of Sri Radha-Krsna.”
(Padma Purana)



Srila Vrindavana Das Thakura describes Lord Caitanya’s instructions to Tapana Misra as follows:
sadhya-sadhana-tattva ye kichu sakala |
hari-nama-sagkirtane milibe sakala || 143 ||
harer nama harer nama harer namaiva kevalam |
kalau nasty eva nasty eva nasty eva gatir anyatha || 144 ||
hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare || 145 ||
ei zloka nama bali laya maha-mantra |
zola-nama batriza-aksara ei tantra || 146 ||
sadhite sadhite yabe premagkura habe |
sadhya-sadhana-tattva janiba se tabe || 147 ||
“Everything is accomplished by Hari-nama sankirtana, including the goal of life (sadhya) and the means for its attainment (sadhana). In this age of Kali, the only means for deliverance is the chanting of the names of Hari. There is no other way, there is no other way, there is no other way. ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.’ This verse of names is called the maha-mantra. It contains sixteen names of the Lord, consisting of thirty-two syllables. Chanting this mantra again and again will awaken the sprout of prema within the heart, and thus the goal of life and the means for its attainment is understood.”
(Sri Caitanya Bhagavata 1.14.143-147)


Gopala Guru Gosvami, drawing from the Brahmanda Purana has presented the following meaning for the maha-mantra:
vijjapya bhagavat-tattvam cid ghanananda vigraham | haratyavidham tatkaryamato haririti smrtah ||
harati sri-krsna-manah krsnahlada-svarupini | ato harety anenaiva sri-radha parikirtita ||
anandaikasukhah sriman syamah kamala locanah | gokulanando nanda-nandanah krsna iryate ||
vaidagdhi sarasarvasvam murtalila dhidaivatam | sri radham ramayan nityam rama ity abhidiyate ||
“The Lord is known as Hari because he takes away the ignorance of his devotees by revealing to them the actual nature of the Supreme Lord and his personal spiritual form.
Because She steals Krishna’s mind, because She is the incarnation of Krishna’s joy, Radha is also known by the name Hara.
The dark, lotus-eyed lord, the only master of the highest joy, who brings pleasure to Gokula, the son of Nanda, is known as Krishna.
Krishna is also known as Rama because the joys of conjugal life are the essence of his being, because He is the titulary deity of loving sports incarnate, and because he brings pleasure to Srimati Radharani.”
From Krishnpath

SIGNIFICANCE OF GAYATRI MANTRA

Gayatri Devi is an incarnation of Saraswati Devi, consort of Lord Brahma, symbolising the "shakti" (strength) and "dev" (quality) of Knowledge, Purity and Virtue. Saraswati Devi is held to be the patronness of the Arts, being a poet and musician, as well as skillful composer. In the form of Gayatri Devi, with the blessings of Lord Brahma, she is believed to have given the four Vedas to mankind.


Gayatri is depicted seated on a lotus. She is depicted with five faces representing the pancha pranas /pancha vayus(five lives/winds): prana, apana,vyana, udana, samana, of the five principles/ elements (pancha tatwas) earth, water, air, fire, sky (prithvi, jala, vayu, teja, aakasha). She has 10 hands carrying the five ayudhas: shankha; chakra, kamala, varada, abhaya, kasha, ankusha, ujjwala utensil, rudrakshi mala.

THE SIGNIFICANCE OF GAYATRI MANTRA

Describing about the qualities of an ideal brahmin, Sage Pulastya said--- Once, Narad had asked Lord Brahma as to who was worthy of receiving Vishnu's blessings. Lord Brahma had told Narad that Lord Vishnu showered his blessings on those who engaged themselves in the service of brahmins. A brahmin should be virtuous and well versed in all the scriptures. A brahmin who does not observe the rituals as mentioned in the Vedas, brings disgrace to his ancestors. An ideal brahmin is respectful towards his parents, teachers and treats his guests with due honour. He never aspires for women other than his wife and chants the sacred Gayatri mantra everyday.

Goddess Gayatri is said to have manifested in the lineage of Sankhyayan. She is of fair complexion and fire is the symbolical expression of her mouth. Lord Brahma dwells on her forehead, Lord Vishnu in her heart and Lord Rudra has his abode in her braided hair. The Gayatri mantra consists of 24 letters and each of them is related with a specific deity. There is a mention of Gayatri mantra, which consists of 18 letters. It begins with the word 'agni' and ends with 'swaha'.

The mantra is as follows---OM AGNERVAKPUNSI YAJURDEDIN JUSHTA SOMAM PIBA SWAHA.

A person, who chants the mantra for 100 times, becomes liberated from gravest of sin. The various deities related with the twenty-four letters of Gayatri Mantra are as under-

Deity

1st letter ---- Agni
2nd letter ---- Vayu
3rd letter ---- Surya
4th letter ---- Aakash
5th letter ---- Yamraj
6th letter ---- Varun
7th letter ---- Vrihaspati
8th letter ---- Parjanya
9th letter ---- Indra
10th letter ---- Gandharva
11th letter ---- Poosha
12th letter ---- Mitra
13th letter ---- Twashta
14th letter ---- Vasu
15th letter ---- Marudganas
16th letter ---- Soma
17th letter ---- Angira
18th letter ---- Vishwadeva
19th letter ---- Ashwini kumar
20th letter ---- Prajapati
21st letter ---- All the deities
22nd letter ---- Rudra
23rd letter ---- Brahma
24th letter ---- Vishnu

A devotee should then perform the ritual of 'nyas' by mentally establishing different words of the Gayatri mantra in the various parts of his body as given below --

OM BHUH --- in the heart,
OM BHUVAH --- in the head,
OM SWAH --- in the top-knot (Shikha),
OM TATSAVITURVARENYAM --- in the whole body,
OM BHARGODEVASYA DHIMAHI --- in both the eyes
OM DHIYO YO NAH PRACHODAYAT --- in both the hands.

Regular chanting of Gayatri mantra bestowes similar virtues attained by the study of all the four vedas. A brahmin who does not know Gayatri mantra is considered to be worse than a shudra. Anybody who chants Gayatri mantra attains salvation.