The Gayatri Mantra

The most revered mantra in Hinduism is the Gayatri mantra. Said to be composed and written long ago by a sage by the name of Vishwamitra, the mantra is personified by the goddess Gayatri, or Savitri also known as Veda Mata (mother of the Vedas, the Vedas are the holy scriptures of the Hindu religion). This mantra is taken from the Rig Veda (the Vedas are four in number the Rig, Yajur, Atharva, and Sama, in chronological order) and is considered to be the essence of the Vedas. It is a sacred prayer to illuminate the universe and describes the unity of the multiform universe. The mantra is indicative of meditation, praise and prayer at the same time. The reigning deity of the Gayatri mantra is the Sun and the scriptures enjoin the Hindus to recite it morning noon and night to cancel out evil and bad tendencies.

While praising the Supreme Being, the chanter of the mantra meditates and prays for the rise of real intelligence within to understand creation and transcend the worldly preoccupations and attain union with the Brahman (otherwise known as nirvana or Moksha).


The Gayatri mantra is as follows:

Aum Bhurbuvaswaha
Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyoyonah Prachodayat

The meaning of each word in the mantra:

The first 3 lines or the first nine words describe the nature of the supreme being

Aum: The sacred symbol which is said to describe the heavens in totality

Bhurbuvaswaha: This is the compound of the following three words
• Bhuh: The earth or the physical plane of existence;
• Bhuva: The atmosphere or the ethereal or the astral plane of existence;
• Swaha: Heaven or the celestial or the causal plane of existence;

Tat: It means “that”. The supreme being is simply referred to as “that” for it evades all attempts at explanation;

Savitur: The divine powers of the sun; equated to Savitri, one of the forms of the mother goddess;

Varenyam: The best

Bhargo: Radiance, Effulgence, Illumination;

Devasya: Divine Radiance or Grace (of the supreme being)

The rest of the verse (the last line) constitutes the prayer:

Dheemahi: We contemplate or meditate upon

Dheeyoyonah: This is the compound of the following three words
• Dheeyo: The intellect
• Yo: Who
• Nah: Our

Prachodayat: Requesting, Urging Praying.

English verse form:
Aum;
We meditate on heaven, sky and earth
On the supreme spirit
Whose divine radiance and grace
Like the sun are most excellent
Constantly urging and praying
To guide and impel our intellect


The first line starts with Aum which is the sacred syllable or word as a benedictory prelude and sanction. Scientists world over have associated this age old Hindu belief that this is the sound of the universes with the background radiation that is picked up by radio telescopes. They have speculated that this might be the remnant of the big bang. Bhurbuvaswaha refers to the three planes of existence- the physical, astral and celestial.

The second and third lines describe the Brahman supreme spirit and it various attributes and qualities. It invokes the supreme spirit as an embodiment of knowledge and light. The fourth line implores the Brahma- the supreme spirit to guide, impel and enlighten us as humans.

The Story Of Lord Ganesha

Before narrating this it would be helpful if I introduce some of the gods of the hindu pantheon.

Brahma:
The hindu god of creation

Vishnu:
The hindu god of sustenance, he maintains righteousness among us humans. Whenever we did stray too far from the path of righteousness he came down on earth as one of his avatars (yes avatar is an Indian word). They are Matsya, Koorma, Varaha, Narasimha, Vamana, Parasurama, Rama, Balarama, Krishna and Kalki.

Shiva:
The hindu god of destruction, he is the one who dances the divine dance called the tandav, which is the eternal dance of creation and destruction.

Nandi:
Lord Shiva's steed, an ox.

Ganesha:
Also known as Vinayaka, Vighneswara, Gajanana etc. He has 108 names and is known in the west as the Elephant God.

Well. It all started when Gajasura (a demon with the head of an elephant) did pennance to be able to see lord Shiva. And since Shiva is easy to please, he appeared in front of Gajasura and said, "Demand whatever you wish for and you shall have it." To this Gajasura said that he wanted Shiva to live forever in his stomach. Thenceforth, Shiva started living in his stomach.

Then, Shiva's wife, the Goddess of beauty and health, Parvathi, went to lord Krishna (one of lord Vishnu's avatars) and sought his help to facilitate the return of her husband. Now, Krishna took Nandi, and decorated him as a show animal and went to Gajasura and set up a show for him. At the end of the show Gajasura was so pleased that he told the showman (lord Krishna in disguise) that he would grant any wish asked of him. To which lord Krishna replied, “This is no ordinary ox, he is the great Nandi who seeks his master who happens to be trapped in your belly.” It was then that Gajasura realised that the showman was actually Krishna, and that his death was inevitable. He then spoke to Shiva who was in his stomach and said, “I will set you free, but I want one favour in reurn. I want you to make it such that my head is worshipped in all three worlds (heaven, hell and earth). Then, Nandi tore his stomach open with his horns and freed his master, lord Shiva. Shiva collected the head of Gajasura and went on his way to Kailasa which is his abode.

Hearing of her husband’s return, the overjoyed Parvati decided to bathe. In those days, when this story was written, the husk of several edible pulses and gram were used to bathe with in lieu of soap. She had already applied this powered mixture on her body, before She went to rinse off, She took some of the dired powder off her body and made a small figure of a young boy. She breathed life into the figure, and left the child to guard the door while She attended to herself.

While she was bathing, Shiva returned. But the guardian at the door didn’t let him in. So he took his trishool (trident), and decapitated the kid. When She heard of this, She asked her husband to bring him back to life. So He attached the head of Gajasura to the body of the child and rekindled the life that he had taken. Thus was born their first child by the name of Gajanana (the one with the head of an elephant). In the due course of time Gajanana grew up and acquired as his steed a mouse by the name of Anindya. It is this comic and affable picture of him that has made him close to many hearts. Although many hindus have ishta devatas (favourite gods), there are very few of them who do not worship Gajanana.

Sometime in between Shiva and Parvati had their second child by the name of Kartik who is the Hindu god of war; he has for his steed a peacock. One fine day, all the gods decided that they needed one of them to exclusively see to it that no one faced any hurdles in her/his life. Kartik said that his pot bellied mouse riding brother would be unfit for the task so it should be given to him.

Then the gods decided that whoever would bathe in all the holy rivers in the three worlds (heaven, hell and earth) and return the first would be given the task. Then the crestfallen Gajanana realised that he would be unable to complete the required test, so he recited a mantra and circled his parents in a clockwise direction (this is called a pradakshina and it is an expression of devotion). As a result, whenever Kartik entered a river to bathe, he would see that Gajanana had finished his ritual and was leaving the river. It was then that he realised the greatness of his brother and withdrew his claim to the position.

On the fourth day after the new moon in the month of Bhadrapada, Gajanana was conferred with the title of Vighneswara (remover of obstacles). His devotees world wide prepared a feast for this occaision to congratulate him. He visited each house and gorged himself on all the sweets and other items prepared by them and fed some to his steed. As he was undertaking the long and arduous journey back to his abode, he cast a very very comic picture and the moon could not help himself so he laughed out loud.

Overcome by embarassment, Vighneswara failed to notice a bump in the road and tripped and fell, his belly burst and all his innards were scattered all over the ground. Parvati blamed the moon for her son’s death (the gods later revived him) and said that anyone looking at the moon would be mowed down by unfounded accusations. So all the righteous people in the world, whoever saw the moon incurred heavy sins. When requested by the other gods, She decreased the curse saying that whoever saw the moon on the fourth day after the new moon in the month of Bhadrapada without listening to the story of Vigneswara, would incur unfounded sins.

On one such day, lord Krishna (one of the avatars of Lord Vishnu, the god of maintenance) saw the moon in a reflection in a milk platter while he was drinking. He then realised that he would have to go thorugh some unpleasant ordeal or the other. And he did:

A king by the name of Satrajit had in his posession a Mani (jewel) which used to create a lot of gold each day and Krishna asked for it. Quite obviously he refused. One day Satrajit’s brother Prasena took the Mani and went on a hunting trip. In the forest, a lion saw the Mani and mistaking it for meat, killed Prasena and took it. Later, a bear by the name of Jambavan killed the lion and took the Mani from it and gave it to his daughter. The blame for Prasena’s death was laid on Krishna. So Krishna vowed to find out what happened of Prasena and the Mani.

In the forest, he found Prasena’s corpse, and a little further he found the Lion’s corpse and from there the footprints of Jambavan leading up to his cave. In the cave he found Jambavan’s daughter Jambavati playing with the Mani. When he snatched the Mani from her, she started crying her heart out. And Jambavan came there immediately to find the Mani in Krishna’s hands. Jambavan and Krishna started fighting. Twenty one days later, they were still fighting and and Jambavan’s strength started waning. He then remembered that when he helped lord Rama, he asked of him the boon to fight him, he then realised that Krishna was an avatar of the same. He begged for Krishna’s pardon, and gave him the Mani. He also realised that he would not be able to find a better man than Krishna and so he offered him his daughter in marriage.

When he returned to Satrajit’s palace with the Mani, Satrajit was so overjoyed that he not only gave the Mani to Krishna, he also offered to him his daughter’s hand in marriage.

So, Krishna, even though he was a god had to go through all that trouble just because he looked at the moon (accidentally albeit) before hearing this story on the fourth day after new moon in the month of Bhadrapada.

Disclaimer:
To some of you, this story might come across as being male chauvinistic. I have no hand in it being so. This story was originally written in sanskrik on the far side of two thousand years ago. During this period it had gone through many different translators some of whom might have been male chauvinists. It is my firm beleif that the original text was not of this nature at all.

Who Am I

WHO AM I
You wanna know
My name is Vedant
Thats all I've been told
For my knowledge of my family
Ends two generations ago
My grandparents and my parents
My parents and me
Thats all I've unraveled
Of my family tree

But is that all I am
The dead end of a lineage?
Oh no I am more
An individual in my own right

What means then
the capitalised question
the answer for to which
I haven't the faintest suggesion

Am I Just
Another name to burden your memory
Am I just another
Adition to general suffering
Or am I a person
With a purpose in life
To give and to take
All that I feel is right
How do I know
What I am for
For that I haven't been told
Prior to entering this world

Hell! I dont even remember
The time time when I arrived
How then would I know what
Those then there did profesize

Or is there a person
Behind all grand purpose
Waiting to emerge
From anonimity's darkness

I cannot answer
The question you asked
The answer will appear
When my life forms the past

Don't think that you
By me have been smitten
For I cannot read
What hasn't yet been written

Strengths, the Human Mind and the Mahabharata

I had written a rather bland morose and uninteresting article on this topic in the month of december simply titled 'STRENGTHS'. That was the result of a random tangible idea that had come out of one of my ritual tussles with insanity. That idea sparked off a chain of thoughts which when impregnated with certain inferences have transformed into the following theory:

It is true that a human being is a multifacetted creature. There are many different levels on which the human being operates. And for each of these levels we possess a separate strength. There are five different strengths that each one of us is equipped with. There is the most obvious, the physical strength which enables us to do mechanical things like lifting and moving. The greater the magnitude of this strength, the greater the ease of those operations. Then we have the slightly more subtle psychological strength which enables us to concentrate on one particular object, be it an action or an artefat. The third would be emotional strength or the ability to control ones own and at a later stage of greater magnitude, the emotions of others. Then would come the mental strength which is the power of deduction, this strength is directly linked to the level of intelligence of the person. The last and arguably the greatest of the five strengths is spiritual strength. This is the most difficult to obtain and the most difficult to practise and ascetics in India (and around the world before the christian invasion) have spent their entire lifetime in the search of this strength. At the most mundane level it entails the ability to amplify the magnitude of the other four strengths by using the energy of the soul. And at the most lofty level it entails the ability of the soul to remain alive without the help of the body for short periods of time and even space-time manipulation.

These strengths are also linked to the five elements, each one of them representing one strength. air-mental, water-emotional, earth-physical, fire-psychological and ether-spiritual.

Ether has often been interpreted as being the stuff souls are made of. But I would like to go a step further and say that ether represents quantum foam (quantum foam is the nature of space-time at the subatomic level). I can't yet explain why I make this assumption.

The five strengths are also linked to the five pandavas (the principle protagonists of the Mahabharata) in the sense that they represent the five facets of a single man. Or in more mundane terms, the five pandavas represent a single person who had multiple personalities that were bound into one integral whole. Yuddhishthira, represented the emotional strength- he never gets swayed off the righteous path by his emotions. Bhima, obviously represents physical strength. Arjuna reprensents spiritual strength, Nakula represents psychological strength as Sahadeva represents mental strength.

Then what does the relation these five have to each other have to do with the strengths? Sahadeva and the other four are not born of the same mother, thus Mental strength is not related to the other four strengths (namely physical, psychological, emotional and spiritual) as deeply as those four are inter related to each other. Mental strength, or intelligence is a direct consequence of the physical connections made between the neurons in the brain, they can be manipulated by the soul, but the connections are very much physical, tangible and material. Whereas the other four strengths pertain to the soul alone.

Then one would be compelled to ask about Karna, he being a genetic brother to the Pandavas, what strength does he signify? Yes he does signify something but definately not a strength. Karna signifies weakness. The only weakness a righteous person can fall prey to is 'obligation to the unrighteous'.

The epic called the Mahabharata is a thorough study of human behaviour told in the form of a charming story by the means of metaphors.

Antagonise the Crime Not the Criminal

I used to think that this was just another piece of philosophical bullshit. The title is a literal translation of a saying in Hindi (India's national language) which goes like 'paap say ghrina karo, paapi say nahi'.

Then I started thinking,what is a crime? Basically, a crime is an act committed by a person. Any act by a person which causes harm and/or physical discomfort, pain, suffering to one or many persons which may or may not include the perpetrator of the act which if it satisfies some or all of the conditions mentioned above constitutes a crime. So what is the root cause of a crime? Let us exclude the criminally insane from the section of people we base this discussion on for they are a small minority of the human race.

A criminal act, or any act for that matter starts as a chain of thought processes in the mind. These processes are more often than not triggered by external stimuli, and if the stimulus is negative or painful the chain of thoughts is accompanied by a desire to cause pain/harm to the person or object which is percieved as the source of the stimulus. How often have you seen a person getting angry at an inanimate object just because he/she has either tripped over it or banged some body part against it?

Then there is the case of international terrorists who more often than not are perfectly sane people. But why do they do what they do? For some reason they feel wronged by the world in general and more often than not their claim is very legitimate. When an elephant steps on the tail of a mouse it the pachyderm might be completely oblivious of what it has trodden on, but the mouse is the one which might be in excruitiating pain. The same can be said about big countries and small. The big ones might not even notice that one or a few of its actions are detrimental to a smaller country, and even if it notices, it may consider the damage done to be insignificant, but the smaller country might have lost a lot in the deal. This is what spawns terrorists. They truly believe that they are fighting for a just cause. But the case is not so when we consider fanatics, whether religeous or otherwise.

So what we need to battle global terrorism is not a gargantuan military campaign, but a hell of a lot of understanding of why those who are doing what they are doing are doing it. Once we eliminate the reason for which people wish to make war with the rest of the world, there would not be any terrorists.

I hope I am right....lol...?!