Advaita in the Vedas – Rig Veda 3.62.10: Gayatri Mantra

The Gayatri mantra is one of the most famous, chanted by millions of people every day and heralded for many reasons. But what makes it so significant? Two explanations are its Vedic origins and the meaning of the mantra itself — 

That greatest Savitri is the light of the shining one we meditate on which illuminates our intellect.

The mantra, which is ‘tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat’, first appears in Rig Veda (3.62.10). When it is chanted, it is preceded by Om and the mahavyahriti: bhur bhuvah svah. They symbolise the three regions earth, atmosphere and heaven while Om is their source, beyond them. Similarly, the Chandogya Upanishad says about Gayatri as the personification of the mantra,

Gayatri is all this, whatever exists. Speech is the Gayatri: speech sings (gai) and protects (trai) all this that exists.[1]

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Interpreting shruti vAkya for eka jIva

eka jIva vAda – Part – VI

upanishad  The Upanishads are the records of the “Knowledge” gained by the supremely dedicated Sages and Seers in the distant times through their incisive questioning and unbiased inquiry. They are written in the idiom and style of the day, at the same time taking a great care to see that the purity and pristine nature of the message is preserved for the posterity without getting mutilated by the passage of time. Hence, access to them was highly restricted. Their wording is very cryptic, symbolical and often too profound to be apparent to a casual reader. The Knowledge Itself, however, does not come with any tags of intellectual property rights or authorship claims. But expounding the real meaning of the text (called as ‘mantras’) demands expertise in many auxiliary fields like logic (nyAya), grammar(vyAkaraNa), prosody (chandas), orthology (nirukta) and linguistics in addition to a familiarity of the cultural milieu of the times. The Upanishads were transmitted orally to a closed group of eligible and committed students either by a father to son or teacher to disciple tradition. This method of imparting the Upanishadic Knowledge is known as sampradAya. In the absence of a Guru explicating them, it is impossible to make sense of them or understand clearly the meaning in-depth. Prakashananada’s interpretation of the svetaswatara Upanishad mantra IV – 5 following a dialectical approach of taking the thesis of the opponent and then providing its rebuttal to establish the eka jIva vAda typically illustrates the point made above. It is presented here as a conversation between an opponent and Swami Prakashananda Saraswati. Continue reading