Sri Gayatri Part one

Rishi Chhandas and Devata

Tat savitur varenyam

Bhargo devasya dheemahi
Diyo yonah prachodayat

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 We meditate on the adorable glory
of the radiant Savitr,
May he inspire our intellect.

1.1. Gayatri Mantra that is recited daily by millions of devout is indeed very ancient;
and is regarded the most sacred of all mantras. The tradition accords Gayatri an
unrivalled importance.

1.2. Gayatri is a mantra dedicated to Savitr; and is not a prayer in the ordinary sense of
the term. A mantra - a specific structure of sound patterns coded in syllables and
vowels - may be articulate or inarticulate; it may or may not convey a meaning. But,
its relevance is in its inherent shakthi. Its subtle sounds or the abstract language
attempts to visualize the un-differentiated divine principle. The accent, intonation and
articulation too play a role in the efficacy of a mantra. A prayer, prarthana, is a
submission; and it has a meaning and a philosophical significance. Prarthana has an
intellectual appeal. Mantra is beyond intellect. Gayatri, it is said, is both mantra and
prarthana, a profound invocation. It has the intrinsic shakthi of mantra; as also the
intense devotion and reverence of prarthana. It signifies a determined aspiration for
enlightenment.

1.3. Gayatri is essentially symbolic (sanketa vidya), inspiring righteous wisdom. It

points to the absolute reality (Brahman) conditioned by names and forms as settled in
solar orb, the visible form of divinity. The mantra formulates the nature of oneself and
also the nature of Brahman, the supreme Consciousness (para-brahma nirupanam).

The name

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 4.1. Brihadaranyaka Upanishad (5.14.5) mentions that the mantra in Gayatri
chhandas dedicated to Savitr – Devata was initially known as Savitri mantra. It says:
‘the people were calling that mantra in Gayatri chhandas as Savitri’ (Gayatri-meva
Savitri-manu-bhruyaath), because it was addressed, in particular, to Savitr (Savitr
iyam). Another authority, Manu (2.77 and 2.81), also names the mantra as Savitri; and
avers

‘there is no mantra that is superior to Savitri’ (Savitryastu param naasti: Manu –

2.83). Other texts (for e.g. Maitri Upanishad: 6.2) too declare that ‘Savitri mantra with
pranava and vyahrti is the best means (na savitrah paro mantrah) to attain Brahman’.

4.2. It is said; in course of time, the Savitri mantra came to be celebrated as Gayatri
mantra because of its structure in classic Gayatri chhandas. The Savitri-mantra, it is
believed, articulates, as few other mantras do, the special merits of the
Gayatri-chhandas.

5.1. The name ‘Gayatri’ - as the title of the mantra - acquired several meanings. It is
explained that the term Gayatri is derived from the root ‘traing’ (paalana) which
means ‘to protect’. Expanding on that explanation,Chandogya Upanishad says: ‘This
mantra called Gayatri in Gayatri-chhandas protects one who chants it. That is why it is
called Gayatri’ (Gayatri trayate cha - Ch.Up.). Satapatha Brahmana (14.8.15.7) in a
similar manner explained Gayatri as that which protects (tattre) sense-faculties
(including mind) and the life-principles (prana) which are called ‘gaya’: (prana vai
gayaasthan trayati- tasmat Gayatri).

5.2. It is said; Gayatri is itself the prana; and, in prana reside all the Devata-s, the
energies and activating faculties. And thus; all knowledge, action and the
consequences thereof become united in Gayatri. Being prana, Gayatri is the very self
of all existence (jagatah atma).

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5.3. Yaska-charya explains the term Gayatri by changing the order (sequence) of its
syllables (Varna –vyatyaya). He says that Gaya-tri, in fact, could as well be read and
understood as tri-gaya, as having three modes of articulation body (rupeshu), speech
(vachasi) and mind (manasi).That is to say; Gayatri inspires or finds expression in our
mental process, speech behaviour and physical activities.

5.4. But largely, the term Gayatri has acquired the meaning ‘as that which protects the
one who recites it mindfully (gayantam trayate yasmad gayatri smarata budhaih)’.
There is a firm faith that Gayatri protects the devout from various evils and sins.

Therefore, Gayatri mantra became a vital part of the daily prayers known as Sandhya.
Not merely that; the Gayatri mantra became so important that its recitation by itself
came to be known as Sandhya. That is because, it is explained, Gayatri mantra merits
‘perfect meditation’ (samyak dhyanavat sandhya).

[There is another rik in the fifth mandala of Rig-Veda Samhita (5.82.1) that strongly
resembles Gayatri mantra. Its Rishi is Syavasva-Atreya (also called Syavasva
Archanasa, meaning the son of Archanas); its Devata is also Savitr; and it is in
Anushtup chhandas. Anukramani, the Vedic glossary, describes it as ‘the other Savitri’
(ity uktatvat savitram)

'tat savitur vrnīmahe vayam devasya bhojanam |

śrestham sarvadhātamam turam bhaghasya dhīmahi ||

We crave of Savitar the God this treasure much to be enjoyed. The best, all-yielding,
conquering gift of Bhaga we would gladly win (Translation by Ralph T H Griffith)

The Rishi

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6.1. Rishi in the Rig-Vedic context is a wise seer, illumined, expressing the Truth
revealed to him (ninya vachasmi).A Kavi is the most exalted Rishi. He is a drastara, a
visionary (darsanat), the one who sees the unseen (kavihi-krantha-darshano-bhavathi).
One cannot be a Kavi unless one is a Rishi (naan rishir kuruthe kavyam). It is his
intuition (prathibha) and expanded consciousness that inspire him to express
spontaneously. Such inspired poetry raised to sublime heights is mantra.

6.2. The Rishi not only gives utterance to a mantra but also is at the very essence, core,
of the mantra (Badarayana Sutra: 244:36). The Rishi or the Kavi, through his
all-pervasive consciousness becomes one with his creation. Yaska-charya, therefore,
speaks of close empathy, unison between the creator and his creation; and says that
each tends to become a part of the other. In the later Samhitas, the Rishi-s came to
be revered as icons of the sacred past; and their deeds were narrated as if they were the
deeds of gods or of Asura the ancient ones.

7.1. The sixty-second Sukta is the last in the third mandala of Rig-Veda. This Sukta
has eighteen mantra-s; and, the entire Sukta is ascribed to Rishi Visvamitra. The first
three mantras of this Sukta are in Trishtup-chhandas; while the rest are in Gayatri
chhandas. Of the eighteen mantras, those numbering ten to twelve are dedicated to
Savitr; while the other mantras have Indra- Varuna, Brhaspathi, Pushan, Soma and
Maitra-varuna as the Devata-s.

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7.2. It is the tenth mantra of this Sukta that has come to be celebrated as Gayatri
mantra. As said earlier; it is in Gayatri chhandas; its Devata is Savitr; and its Rishi is
Visvamitra.

8.1. Visvamitra is a celebrated name in the Indian traditions. There have been sages in
the Vedic literature, in Puranas and in Epics who carry the name of Visvamitra. It is
surmised; all those sages may not refer to one and the same person. They could be the
descendents of an ancient Rishi renowned as Visvamitra.

8.2. Visvamitra mentioned in Rig-Veda is a great Rishi. As many as forty-six Suktas

and a number of other mantras in Rig-Veda Samhita are ascribed to Rishi Visvamitra.
He is the contemporary of another great sage Vashista to whom about one hundred -
and - four Suktas are ascribed.

8.3. Visvamitra of Rig-Veda is named in the Sarva-Anukramani (a sort of Index

providing basic information about each hymn of Rig-Veda) as ‘Gathino-Visvamitrah’-
the descendent of Gathi (the King of Kanyakubja?). Visvamitra - earlier known as
Visvaratha - it is said, was the son of King Kaushika-Ushiratha (meaning, Ushiratha
the son or the descendent of Kushika) who was valorous as the thousand-eyed Indra
himself (sahasraksha-dyuti).

8.4. The Visvamitra and his sons mentioned in several other passages of the Rig-Veda
are also described as Kausika-s, the descendents of Kushika. This Kushika is a
mythical figure. And the term Kushika is also an epithet for Indra. The decedents of
Kushika – Kaushika - were a family of traditional purohita-s, the family priests of
Kings; and, were the followers of sage Angirasa, especially devoted to worship of
Indra.

8.5. Yaska-charya recognizes Visvamitra as the purohita of King Sudasa (Nirukta:

2.24). It is said; Visvamitra also helped Bharatas in crossing the rivers Vipasa (Beas)
and Satadru (Sutlej) that were in full flow .The Bharatas, apparently engaged in a raid,
found it difficult to cross the rivers in high flood. But, Visvamitra, by prayers, induced
the waters to subside (RV: 3.121).

8.6. Among the many sons of Visvamitra, MadhuchandasVaiśvāmitra is well known.

The first mantra of Rig-Veda (Agni mele purohitam...) is ascribed to Madhuchandas.
He is the Rishi of the first hundred-and-two mantras of Rig-Veda; and, hence he
earned the title ‘Satarchina’.

8.7. But the most debated of Visvamitra’s decedents is surely Sunahsepa. A story
narrated in Aitareya Brahmana (7.13-18)brings together Visvamitra and the lad

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Sunahsepa Ajigarti (son of the poor and greedy Ajigarta Sauyavasi). It is said;
Visvamitra adopted Sunahsepa Ajigarti as his son; or rather, the boy gave up his
family and selected Visvamitra as his father. The later text Vasishta Dharma-
sutra (17.33-35) cites this as an example of a case where a boy gives himself in
adoption. Another text, Bahudayana Dharma-Sutra (2.2.3.28) classifies such an
adopted-son as one among twelve types of sons; but, places him below the biological
(aurasa) sons (2.2.3.32). Hence, the boy Sunahsepa came to be known as kritrima –
vaisvamitro –devaratah, the god-given non-natural son of Visvamitra.

Sunahsepa grew into a great Rishi. The hymns 24-30 in the first mandala and the third
hymn of the ninth mandala of Rig-Veda are ascribed to him. The later Rishis, the
Kapileya-s and the Babhrava-s are mentionedin the Aitareya Brahmana (7.17) as
descendants of Sunahsepa Devarata Vaisvamitra.

Chhandas

9.1. It is said; one cannot truly comprehend a Vedic mantra without out a good
understanding of its chhandas, the metrical form. Chhandas is the very basis of the
structure and of the import of Vedic hymns (chandah paadau tu vedasya- Paniniya
Shiksha – 41). Chhandas is the joy in structuring the syllables and words of the
mantra (chhandayati ahlada-dayani chhandas -Amara Kosha 3.20). It also sets the
rhythm for chanting of the mantra. Chhandas enlivens and articulates the meaning of
the mantra. And, one has to unravel, untie the covering of chhandas (chandaamsi
chhadanaath - Nirukta – 8.3.11) in order to fathom the true intent of the mantra.

10.1. Gayatri, in fact, is the name of one of the metrical forms (chhandas) adopted in
Rig-Veda. The Gayatri chhandas is referred to in Rig-Veda (1.12.11) as ‘Gayatra’ or
‘Gayatram’. It is said; that out of 10,552 mantras in Rig-Veda Samhita as many as
2,456 are in Gayatri chhandas. But, the largest numbers of mantras (4,251) in
Rig-Veda are in Trishtup chhandas. And, the rest (1,346) are in Jagati chhandas.

10.2. Gayatri chhandas is associated with Agni, the first and the foremost of the Vedic
deities without whom no ritual is possible. Trishtup chhandas is associated with Indra;
and, Jagati chhandas with Visvedeva-s.

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10.3. Among the fourteen* types of important chhandas used in the Vedic texts,
Gayatri is the shortest (with twenty-four matras). It is regarded the first (head: atah
shirah) and the basic metrical form. And, it is the best. Taittiriya – Aranyaka (10.34)
regards Gayatri as the mother of all the chhandas (gayatrim chhandasaam mata); born
of Brahman (Brahma –yoini); and as onethat signifies Brahman in three letters
(tri-akshare Brahma-vaadini). Almost all the Samhitas (excepting Krishna-yajurveda)
begin in Gayatri chhandas.

[* The fourteen types of chhandas employed in Vedic texts are listed as : Gayatri;
Ushnik; Anushtup; Brhati; Pankthi; Trishtup ; Jagati ; Ati- Jagati ; Shaktari ; Ati –
Shaktari ; Ashti ; Ati- Ashti ; Dhruthi ; and , Ati – Dhruthi . Gayatri chhandas has
twenty-four syllables; and, the six main chhandas that follow thereafter has each four
syllables more than it’s preceding one (e.g. Jagati the seventh chhandas has 4x12 = 48
syllables). Incidentally, the seven horses yoked to Sun-god’s chariot are
named: Gayatri, Brhati, Ushnik, Jagati, Trishtup, Anushtup and Pankthi (SB:
5.21.16.) ]

10.4. As said earlier, Gayatri chhandas is associated with Agni, the first and the
foremost of the Vedic deities. Because of that, Gayatri chhandas is invested with great
sanctity; and, all the mantras in this chhandas are of special significance. Satapatha
Brahmana (6.1.3.19) declares the mantra in Gayatri chhandas is Agni himself (Gayatri
va Agnihi; and Agnir vai Gayatri). And, that Agni, indeed, is the face (mouth) of
Gayatri (tasya Agni-reva mukham). That is the reason, it is explained, the opening
mantras of all the Yajna-s are in Gayatri chhandas. It is also said; the line of Gayatri
chhandas having eight letters* in association with Pranava (Aum) as the ninth letter
(navakshara vai), by itself forms the first half of the Yajna (purvardha vai yajnasya
Gayatri – SB: 3.4.1.15). [* Some say; this refers to the eight letters of the subtle and
mystical fourth-line (Turiya paada) of
Gayatri: paro (2), rajas (2), ya (1), pra- tapa -iti (3).]

10.5. The root of the term Gayatri is ‘gai’ (sabde) which denotes the sense of sound or
speech or singing. That is the reason, it is said, the rik-s in Gayatri chhandas lend
themselves to singing rather easily (gana-anukula-rik). Yaska-charya (Nirukta: 7.12.5)
expands on that and says that rik-s in Gayatri-chhandas are ideal for singingthe praises
of deities (gayateh stuti-karmanah). The rik-s in Sama-Veda are therefore mostly
in Gayatra-chhandas.

11.1. As regards the Gayatri mantra, in accordance with the characteristics of the
Gayatri chhandas (metrical form) in which it is composed, it is required to be made

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of twenty-four letters, akshara or matra (Gayatri chaturvimsatyakshara); arranged in
three lines (tripaada); each paada having eight letters (ashtaksharatmaka-paada). And,
the mantra is made of nine words.

11.2. But, the first line of the mantra (tat-sa- vi –tur -vr-re-nyam) has only
seven matra-s. The requirement of the chhandas is satisfied in either of two ways: One;
the Pranava, that is, Om (ॐ) is added at the commencement of the first paada to make
it eight-lettered (adi –omkara- sahita astakshara). Pranava, thus, indeed becomes an
integral part of Gayatri-mantra. Then the first paada would read:ॐ
ॐॐॐॐॐॐॐॐॐॐॐॐॐॐॐॐॐॐॐॐॐ

And, the alternate way is to split last matra ‘nyam’ into two: ‘ni’ and’ yam’, in order to
render the line in eight matra-s.

For similar reasons, the last matra of the third line ‘yat’ is taken to be one matra.

Tri-rupa Gayatri

12.1. Gayatri is at once the name of the mantra, the name of the chhandas; and is also
the name of the Goddess Gayatri Mata. Gayatri is trinity; and is hailed
as Tri-rupa Gayatri. Gayatri is most usually explained or interpreted in terms of triads.
Gayatri is also hailed tri-akshare Brahma-vaadini, the one who signifies Brahman in
three letters.

Gayatri as mantra

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13.1. To start with, Taittiriya-Aranyaka (10.35) describes, Gayatri as a mantra
structured in three lines (tri-paada).And, a paada (foot), etymologically, is that which
moves, activates and enlivens (padyase).

13.2. Each of the three paada-s is identified with a Veda: Rg, Yajus and Sama.
Following that, Gayatri is celebrated as the mother of all Vedas – Veda Mata (AV:
19.71.1).

13.3. Further; each paada of the mantra is also identified with each of the three matra-s
(syllable) of the Pranava Aum; and with each of the three Vedas. And again, each
paada of the mantra is identified with each aspect of Gayatri – Gayatri, Savitri and
Sarasvathi.

:- The first paada of the Gayatri mantra is identified with the first matraof
Pranava ’ Aa’(a-kaara) , which in turn is identified with Rig-Veda. The word ‘Savitr’
in the first paada of the mantra (tat Savitr varenyam) is of essence here; and, it
signifies creation and inspiration (suute).The first paada of the Gayatri mantrais
associated with Savitri who represents dawn.

:- The second paada of the mantra is identified with the second matra of Pranava ‘U’
(u-kaara), which in turn corresponds to Sama-Veda. The verb ‘dhimahi’ in the
second paada of the mantra (bhargo devasya dhimahi) is of importance here; and, it
signifies precise articulation (gaana-kriya).The second paada of the Gayatri mantra is
associated with Gayatri as vak, clear speech (gai-sabde).

:- The third paada of the mantra is identified with the third matra of Pranava
‘M’ (ma-kaara), which in turn is identified with Yajur-veda. The key word here is
‘dhiyah’ in the third paada of the mantra (dhi yo nah prachodayat) signifying
ritual-actions (karma). The third paada of the Gayatri mantra is associated with
Sarasvathi (uninterrupted rituals).

There also other interpretations.

14.1. The Shandilya Upanishad (1.17) identifies the first matra of Pranava with
Gayatri; the second matra with Savitri; and the third with Sarasvathi.

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14.2. Gayatri is revered as the very foundation (adhistana) of all beings and objects.
Gayatri represents earth (prithvi), as all existence is established on earth. The prithvi,
in turn, stands for human body on which are settled all the vital-currents (sarve-pranah)
and sense- functions (indriya kriya). In these traditional texts, when human body is
referred to as the foundation (aadhara), it is the heart (hrudaya), the very core of the
being, that is actually meant. For, all the vital currents (hrudi praane) and
sense-functions are established (prathistitha) in the heart. Gayatri, therefore, represents
the heart-lotus (hrudaya pundarika), the life-centre of all existence. (Ch.Up.3.12.3)

14.3. The Chandogya Upanishad (3.11.1) says that Gayatri signifies all beings: past,
present and future. It is vak, representing the vital currents (prana); it is vak (speech)
in the sense of mantra (gaayati) the recitation of which protects one who recites
(traayate) ; it is vak representing all the elements - (Vak va Gayatri; vak va idam
sarva-bhutam , Gaayati cha, traayate cha); and, it is as vak Gayatri is all pervasive
(Gayatri vak vai gayatriti) .

14.4. Yaska-charya mentions that mantras have three layers of meaning (traye
artha).The essential power of the mantras are to transport us to the world of ideas
beyond the ordinary and to experience the sublime ideals that its Rishi envisioned.
Accordingly, Gayatri mantra too is interpreted, with special reference to its Devata
Savitr, in terms of: Adhi-Yajna; Adhi-Daivata; and, Adhyatma. (We shall come to this
a little later).

15.1. Ultimately, apart from the conditioned aspects of knowledge, vital current etc
there is an un-conditioned, absolute aspect to the mantra; and, hence is called a-pada.
Gayatri is not mere aggregate of letters; Brahman is its essence. And, this is Savitr in
its true nature, un-conditioned and beyond relative existence. Savitr has to be realized
in the space within (antar-akasha), in the depths of one’s heart-lotus (daharam
pundarikam).

Gayatri as Devata

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16.1. Gayatri – the mantra and the chhandas – are personified as the Goddess. The
Mother as nirguna is the form-less vachya-shakthi; and as saguna, she is the presiding
deity of the Gayatri mantra. The mantra itself is Devatha. The worshipper awakens
and enlivens the potent Goddess residing in his heart-cave, by her/his devotion and
earnestness.

16.2. In the Dhyana-sloka submitted to Gayatri, the mantra and the goddess unite. The
hymn addressed to Gayatri (Gayatryah), she is celebrated both as the mantra and as
also the goddess.

:- As mantra, Gayatri(Gayatryah) is described as being in the form of Gayatri

chhandas (Gayaree Chhandah), having Visvamitra as Rishi (Vishwamitra
Rishih) andSavitr as Devata (Savitaa Devataa). Gayatri is composed of three
lines(Tripadaa), having twenty-four syllables(Chaturvimsaty-aksharaa). Her mantra is
of six kinds (Shatkukshih) embodying the principles
of: Vak (speech); bhuta (beings); prithvi (earth); sarira (body); hrudaya (heart)
and prana (vital currents).

: - As Goddess, the fair and bright (swetavarnaa) Gayatri descends from the Gotra of
Rishi Samkhyayana (saamkhyaayana sa gotra). She is endowed with five

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heads (Panchaseersh). She represents the five vital currents(Praana, Apana, Vyana,
Udana and Samaana ).Agni glows in her face(Agnirmukham ), Brahma is in her head
(Brahma Shiro),Vishnu resides in her heart(Vishnur hridayam), Rudra is her tuft
(Radrah Sikhaah ) and the earth is her generator(Prithivi Yonih).She presides
over Upanayana (upanayaney viniyogah ).

17.1. Gayatri as Devata, the Goddess, is hailed as Tri-rupa –Gayatri, also because she
combines in herself the three goddesses: Gayatri, Savitri and Sarasvathi. Gayatri is the
protector of life principles; Savitri of Satya (Truth and integrity of all Life); and,
Sarasvathi of the wisdom and virtues of life.

17.2. Gayatri is associated with three ‘savana-s’ (morning, midday and evening). She
is said to manifest in three forms as: Gayatri in the morning (pratah-savana); Savitri in
the midday (madyanh savana) and Sarasvathi in the evening (saayam savana) -
[Aitareya Brahmana-13.25]. But, it is also said; Gayatri herself represents all three
savana-s (Gayatri vai sarvani savanani).

17.3. She is Trinity herself. As Gayatri in the morning she is Bramha svarupini; as
Savitri in the mid-day she is Rudra svarupini; and as Sarasvathi in the evening she
is Vishnu svarupini.

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17.4. Mahanirvana Tantra regards the Matrka –Trinity of Brahmi, Vaishnavi and
Maheshwari as three aspects of Goddess Gayatri. She is Brahmi in the morning;
Vaishnavi in the midday; and, Maheshwari in the evening

17.5. Goddess Gayatri is revered as the sum or the aggregate (samasti svarupini) of all
that is divine (Sarvadevata Svarupini; Sarvamantra Svarupini) - Gayatri vai idam
sarvam.

The Devata

18.1. The Gayatri mantra is addressed to Savitr; and, he is the Devata of the mantra.
The Rig-Vedic god Savitr is understood and interpreted in varieties of ways. These
explanations and interpretations are spread over a wide spectrum; ranging over the
ritualistic, philosophical and esoteric understanding of the term Savitr.

:- Savitr is an ancient Vedic deity. He is an independent god in his own right. But,
Savitr is sometimes taken as Surya; also, at times, not as Surya. At one level, Savitr is
conceived as the power to dispel darkness. Savitr, here, is the aspect of Sun before
daylight; and, after daybreak he is Surya*.Savitr, in this sense, is the one who inspires
or gives rise to Sun. Savitr is also the motive power, the symbol of light that invokes
radiance in hearts of beings. He is the awakening that impels men and creature to
action. His mantra says: “We contemplate on the adorable brilliance of god Savitr,
may he inspire our intellect”. [*The scholars tend to view Savitr more as a splendid
concept than as a natural phenomenon.]

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:- At other places in the Samhitas, Savitr is variously identified with Agni, Soma,
Prajapathi, Visvedeva and Surya; or with their aspects. At another level, Savitr is
identified with one’s mind, consciousness and with one’s own self
(antaryamin). Savitr, here, is the inner-light that illumines, enlivens, prompts and
inspires (su-preraka) all our thoughts, speech and deeds.

:- Savitr the luminous one (divyati prakashata iti) is also the Purusha who resides in
the heart –lotus of the devotees (hrudayaravinde); and is perceived in meditation
(dyatatvat).

:- And again, Savitr residing in the solar orb is the symbol of Brahman (asaavaadityo
Brahma).

It is said; for a beginner, Savitr might appear a functional deity; but to the seer, Savitr
is a representation of Paramatman free from attributes. Following that, the first
syllable of the mantra ‘tat’ could be taken either as a neuter pronoun meaning ‘that’,
or understood in silence as ‘that One’ the Supreme principal Brahman.

:- Ultimately, it is said, Savitr is verily the Absolute Parabrahman.

Let’s look at some of these aspects.

Savitr as Vedic god

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19.1. Savitr is an ancient (Asura) Vedic god of the upper regions (dyu-sthana). He is
celebrated in eleven entire Suktas and in many separate stanzas as well. Everything
about him is beautiful and brilliant. He is pictured, pre-eminently, as a golden deity
adorned with golden-eyes; golden – arms and golden-hands; and having a
golden-tongue. His chariot and its shaft, made of gold (ratham hiranya pra-ugam
vahantah –RV: 1.35.4-5), are drawn by two or more brown, white-footed horses
adorned with pearls (krsnavant). The yellow-haired (haridra kesi) Savitr rises up from
the east, following the emergence of Ushas the goddess of dawn; and illumines the
sky. He moves across the sky seated in his bright golden chariot (shubrabhyam yajato
haribhyam), filling all directions with his boundless golden lustre (hiranyim amitam)
seeing all creatures, dispelling darkness and sorrows. He rises aloft his strong golden
arms extending to ends of earth (hiranya divo antha anustam: RV: 7.45.2) and blesses
all beings (sakala shreyamsi dhatrunam). The other gods follow him.

19.2. His countenance of golden splendour is pleasing; and his speech is clear and
sweet. On his ancient path, he protects his worshippers; and conveys the departed
ancestors (pitris) to where the righteous dwell. Savitr governs the cosmic order Rta.
And, all the elements and gods are subject to his law.

19.3. He protects the universe (vishvam bhuvanam dharayistathi: RV: 4.54.4).Prayers

are submitted to this glowing, venerable god to inspire, to stimulate and to illumine
ones heart and mind (RV: 3.62.10).

Savitr according to Yaska-charya

20.1. Yaska-charya, the great grammarian and etymologist of very ancient India,
classifies Savitr both among the Devatha-s of the mid-region (madhyama –sthana) as
also among the Devatha-s of the upper-realms (dyus-sthana).Savitr as the Devata of
the mid-region, settled beyond interference (aturte), establishes (sthiram akarat) the
earth (prihvim) firmly, easily and happily. He is associated with the clouds, the rains,
the earth and the mind; and, he holds afloat the sky (akashbhane) without visible
support (aalambanam tad-rahite).

20.2. The earth fully established by Savitr (RV: 10.149.1) symbolizes matter. And, the
heaven which he holds afloat, without any support, is the consciousness. And, between
the two is the mid-region where Savitr has settled Soma (aturte baddham Savita).
Soma, here, symbolizes the alert mind which is guided by Savitr along the right path

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(Savitr is therefore called ‘Sunita’, ‘sushtu neta’). Savitr, in association with Soma is
variously described as ‘Asura’ the giver of life (prana-daata), Vi-suparna (possessed of
splendid forms).

20.3. Savitr in the upper-realms (dyus-sthana),symbolized by solar orb, is the Devata

par excellence. He illumines the earth as well as the atmosphere and the highest realms
(nrchaksha yeva devo madhya aastha aa prapivaan rodhasi anthariksham – RV:
10.130.2). He is the very soul of all that moves and all that stays in the world. He is
the sight of the human beings who can see (nrchaksha), abiding in the midst of the
heart-space (hrudayakasha).

20.4. Yaska-charya (Nirukta: 10.34) cites a mantra from Rig-Veda comparing Savitr
with another Vedic god Tvashtr. The Rishi of this mantra is Prajapathi, described as
the son of Visvamitra. The skillful Tvashtr provides form to objects (Tvashta rupani
pimsatu: 10.184); and projects the earth and sky alike, just as Savitr does (RV:
10.110.9).

21.1. As a solar god Savitr is related to Truth and to the cosmic order Rta. In that
context, Yaska-charya, again, explains the term Savitr as the progenitor, the one who
gives birth to all things (Savitr sarvasya prasavita: Nirukta- 10.3). Savitr is hailed as
the most real (satya), the source of all order and the true-principles (satya-dharma) that
govern all existence. And, in that sense, Savitr is one with Varuna who represents
Satya the Absolute Truth; and, Rta the cosmic order conditioned by space, time and
circumstances. Satya is the Truth of Being: and, Rta is the truth of becoming. Savitr
Devata is related to both. It is also said; Savitr is Satya, for it is the essence of all
things – living and nonliving; with form and without form. The humans must follow
the course of Savitr (satya) and accomplish their tasks (devasya Savithuhu karma
kurvanthu manavaha – AV: 6.23.3)

22.1. Yaska-charya calls Savitr as Kavi; as the one who knows all the past, present and
future. He is the seer of the beyond, the omniscient. He is the one who draws out
sublime thoughts from the womb of mystery; and brings them to light for the benefit
of all. Savitr is the most adorable - ‘varenyam’. He inspires all (Savita sarvasya
preraka) to move upwards towards the heavens viz. the higher reaches of
consciousness.

22.2. According to Yaska-charya, Savitr is the inner-light, the inner controller

(antaryamin). He releases (prasuta) actions from their un-manifest states. And,
prompts (su-preraka), inspires and guides all to engage in good thoughts and right
actions; and to tread on the right path.

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Savitr and Agni

23.1. Savitr, the solar deity is at times identified with Surya as also with Agni who is
a Devata of Prithvi-sthana, the earth - region (agnir jyotih, jyotis surya svaaha). Savitr
also is Apam-napath, the child of waters; the favorite epithet of Agni.

23.2. When Savitr is associated with Agni, he is described as the ascending flames of
Agni (urdhvam keturn). Savitr as Agni is the purifier of all things (pavaka); as also of
the minds and hearts of humans. Along with Agni, Savitr becomes a part of the
Yajna. Savitr is invoked at the commencement of the Yajna with prayers for the
successful completion of a Yajna (Savitr yajnam pranayeti).

23.3. In the context of Yajna, Savitr is also conceived as the visible representation of
the year of twelve months (kapala) - (dwadasa –kapalah savitro bhavati; dwadasa vai
masah samvathsarasya). The presence of Savitr is symbolized by a circle drawn in the
yajna-vedi; and it is surrounded by an altar made of fifteen bricks (ishtaka)
symbolizing fifteen days of the first half of the month (purva-paksha); or of the latter
half of the month (apara-paksha) .

23.4. At another level, during the Yajna, Savitr becomes the inner-being (antaryamin)
and the inspirer (preraka) that dwells in the heart of the performing priest (adhvaryu).

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Savitr and Soma

24.1. Savitr the Devata of Gayatri mantra is closely associated with Soma. In every
Sukta addressed to Savitr there are mantras which praise Soma. Prayers are submitted
to Soma to provide food that is free from contamination and that is free from danger
(anamiva ishaskrath) to humans (dvi-paade) and to the animals (chatush-paade). Soma
is requested to prolong our lives (ayur-vardaya) by driving away threats and dangers.

25.1. Soma in the Vedic context has many references: as plant (adh-bhautika), the
drink (adhi-yajna), the moon (adhi-daivata) and the mind (adhyatma). Its esoteric
meaning is taken as that which provides reality or substance to the un-manifest
(satyvataraya agnau suyate tasmat-somah). Soma as the gentle devoured substance is
the partner of Agni the fiery devouring spirit (annada). Soma the substance of the
universe is ‘food (anna)’. Food is the principle of all, for, truly, the beings are born
from food, when born they live by food; and when they are dead they themselves
become food “(Taittereya Upanishad 3.2) .

25.2. Just as with Savitr, Soma is closely associated with Surya too. Soma is often
described as bright (aruna bhabru), fascinating (sona) and luminous (hari); and he
shines along with the sun (Soma Suryena rochate -RV: 9.2.6). If Surya is the eye of
the gods (asau vaa aditya devaanam chakshasu), Soma is the eye of the

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manes, pitris (Chandrama vai pitrnam chakshuh). If Surya is the symbol of eyes
(chaksho Surya), Soma is the symbol of mind (Chandrama manaso).

Thus, if one is the sight, the other is the insight.

25.3. Following that, Soma is symbolized as the parent of all mind-process (pita
matinaam), the leader of thoughts (neta matinaam) ,the protector of wisdom (patir
dhiyah) and the master of mind (manasas patih).He is the true (dhira) knower of all
things ( manishi, medhira ,vipra) here and beyond (visvavid), hidden (kratu-vid) and
revealed (kavi kratu). The secrets of all the senses are laid bare by the shining Soma
(devo devaanam guhyani nama-avishkrnoti –RV: 9.95.2). He is the lord of all speech
(somo raja vaksah).He is the Lord of the Yajna ; and one who assigns to each Deva his
share in the Yajna (bhagam devabhyo vidadhatyayan ).

25.4. Soma is called here Samudra meaning not only vast but also ever – active mind,
the mind which operates creatively and ceaselessly. He is projected in the image of a
powerful, unruly and impetus horse (asvam ivadhukshat dhunim).

25.5. In all these references, Soma represents the evolved, well ordered, efficient and
far-reaching mind (daksho devanaam asi –RV: 9.85.2); the mind that helps us to reach
Savitr. Soma is presented as the very soul of sense-function (atmendriyasya bhavasi
dhasir uttamah). He is the true source of inspiration to reach Savitr.

26.1. Incidentally, I may mention that there is in the Rig-Veda a hymn (149 of the
tenth mandala) associated with Savitr (Savitr pratipaadaka Hiranya –stupa
mantra) .The Rishi of this mantra is Archan, the son of Hiranya-stupa who in turn was
the son of the most celebrated Rishi Angirasa. Because of his devotion to Savitr,
Archan earned the epithet of Savitarchan.

26.2. Both the father and the son in their hymns addressed to Savitr also praise Soma –
pavamana, the purifier. Hiranya-stupa (father of Archan) adores Soma variously as
light (jtothi), bliss (svar) , strength or ability (daksha), wisdom (kratu) and protection
(uti) – (RV:9.4.1-3). Hiranya-stupa prays to Soma to lead him to Savitr or Surya
(tvam Surye na aa bhaje – RV: 9.4.5).

26.3. As regards the son Archan; he describes Soma as ‘the other principle’ (anyad
abhavat) which came into being after (paschath) Savitr. In his adoration of Savitr
(Somasyevamsum prati- jagaraham), Archan invokes the lustrous (amsu) Soma, the

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one who bestows the wealth of the earth as also that of the heaven (dvi-barhasam
rayim).And , prays to Soma to lead him to Savitr.

26.4. Following the family tradition, Archan’s son Syavasva Archanasa also composed
hymns devoted to Savitr. His rik appearingin the fifth mandala of Rig-Veda Samhita
(5.82.1) gained fame as ‘the other Savitri’ (ity uktatvat savitram). [please see Note to
paragraph 5.4 above]

Savitr and Surya

27.1. Savitr just as the other Devatha-s of the upper realm (dyus sthana) is a solar deity;
he was one of the Adityas. Their several aspects and functions are described variedly
as: Pushan the one who nourishes; Vishnu the one who pervades; Keshi the one who
provides light (pra-kasam); Vaisvanara the one who assumes varied forms; and,
Vrshakapi the one becomes red and ascends the sky like a bull. The Vedic mantras
adore the Devatha-s of the upper realm (dyus sthana) by these and other names; for,
they all, in essence, are of solar-spirit.

27.2. Savitr, as a solar deity, dispels darkness and makes way for dawn, illumining the
entire world. In other words, Savitr is the one that brings forth Surya who causes the
day.

27.3. Savitr, here, is conceived as an aspect of Sun before daylight (udayat

purvabhavi); and, after daybreak the Sun is called Surya (Surya iti). Thus, Surya is the
later form of Savitr. Some say, Savitr is Surya when present below the horizon, but not

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quite visible. Savitr is also called Bhaga (Savita Bhagaha: RV 5.82.3) in a sense of
the ‘early (proto)’ Surya.

27.4. Savitr, thus, comes after night (tamas) and before light (jyothi): (tamasya kirna
rashmir bhavathi). It is also said; the night comes at his command sending all beings to
rest. Savitr is the bridge between night and light.Night is un-manifest; and light is
manifest. Savitr in this sense is both un-manifest (A-vyakta) and manifest (Vyatka).

28.1. Sri Sayana-charya also describes Savitr as the deity who presides during the time
between dawn and the emergence of Sun*. Savitr is the emerging rays of light (urdhva
bhanum savita devo asred). Savitr, here, is visualized as the power to dispel darkness
and enliven all existence (Brhad –devata: 2.61-62).

28.2. Sri Sayana, therefore, regards Savitr as the inspiration, the illumining power of
Surya. He expands: “the all-knowing Aditya (Surya), the protector of all beings
(gopah) who moves in the mid-region permeating all the three worlds with his rays
derives his inspiration (tasya prasave) from Savitr”.

[*Sri Aurobindo interprets night as ignorance. And, once the senses are controlled and
the mind is stabilized, Ushas the dawn of consciousness arises. Following her, comes
Savitr the awakening, the grace and the inspiration to seek Satya, the Truth,
personified by the Surya. “His coming is the advent of God's hour,awakes the asleep
and ennobles the vilest things”.]

28.3. Sri Sayana explains that the expressions Surya and Savitr imply the power to
protect, to inspires and flash forth (pra-sauti). He also says Savita is that which
enlivens and inspires all beings (Savita sarvasya prerako devah). And, Savitr, like
Surya, pervades spreads and holds together different things. Savitr just as Surya
represents light, energy, inspiration, intellect and consciousness.

28.4. Svetasvatara Upanishad (2.7) describes Savitr as a Deva, a luminous god, who
shines in the sky with dazzling brilliance (divyati prakashata iti). He is adored by all
the gods (sthuyate sarva-devathaihi). The Deva illumines the world and makes all life
possible. It is Savitr alone (ekah) that has the power to propel, inspire and flash forth.

29.1. Savitr, here, is the radiance that illumines and enlivens all existence. He provides
the inspiration and the impetus to life. He resides in the heart –lotus of the devotees
(hrudayaravinde); he is to be meditated upon (upasate); and perceived in meditation
(dyatatvat).

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29.2. Savitr is truly one’s own self, vivifying the body, the sense –functions and the
mind, providing wealth for the total welfare. He lightens up all our thoughts, our
resolves and our aspirations.

Savitr and Purusha

30.1. It is said; Savitr is Purusha. The Purusha Sukta of Rig-Veda (10.90.2) describes
with awe and wonder the majesty of Purusha. It says; all that exists as the world we
know (sarva bhutani) is only one-fourth of the Purusha; and three – fourths of him are
in the upper realms beyond our perception (tri paadasyam amrutam divi).

30.2. The Gayatri mantra is said to be four-footed (chatuspaada) when Pranava (Om)
accompanies it. However, when Pranava is omitted it is only three-footed
(Chatuspaada Gayatri pranavena saha; pranavam vina tripaada).It is said; the fourth
paada (turiya paada) is hidden or un-manifest. It represents the Purusha abiding in the
solar orb (Surya mandala-antargata-purusha), beyond intellect.

30.3. It is said; the turiya paada is the un-conditioned and the most subtle aspect of the
mantra. And hence,it is named A-paada. This is Savitr in its true nature -
un-conditioned by aught and beyond relative existence. It is most worthy of worship
(varenyam) and contemplation (dhyayema).

31.1. Savitr or Purusha is cosmic in nature. He fills and enlivens the entire universe;
yet, he also dwells hidden in heart-cave of each being as its essence (guru guha),
consciousness and strength. He is the antaryamin, the very life of life.Savitr resides in

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the heart-lotus (hrudaya-aravinda) of the devotee; and there he becomes visible. Hence
Savitr is called ‘darsata’, that which is seen. The essentials of our existence are all
settled in Savitr, like the spokes of the wheel in its hub.

31.2. This Savitr or Purusha is verily the Brahman (jagat prerakasys Brahma- rupasya
Savituh) , the supreme consciousness, beyond the three gunas (paro rajasa) and
illuminating the three worlds (tapati), ruling over them (adipathya bhavena).

Let’s talk about the components of the Mantra and its import in the next part.

References and Sources

Rgveda Darshana –vol 3- Gayatri mantra

By Prof.SK.Ramachandra Rao

Vaidika Sahitya Charitre

By Dr.NS Anantharangachar

Rg Vedic Suktas –Gayatri and others

By Swami Amritananda

All Pictures are from internet

Sri Gayatri - Part Two – The mantra and its import

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The mantra

32.1. As mentioned earlier; Gayatri is a mantra dedicated to Savitr. It

originally occurs as the tenth rik in the sixty-second Sukta of the third
mandala of Rig-Veda Samhita (RV: 3.62.10).It is repeated in several other
texts. The metrical form, chhandas, of the mantra is Gayatri. In accordance
with the characteristic requirement of the Gayatri – chhandas, the
mantra is composed of twenty-four letters, akshara or matra (Gayatri
chaturvimsatyakshara); arranged in three lines (tripaada); each paada
having eight letters (ashtaksharatmaka-paada).

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32.2. The pada – patha (sequential rendering) of the mantra reads: tat-
savituh- varenyam – bhargah – devasya – dhimahi – dhiyah – yah –
na – prachodayath.

32.3. The anvaya, the order of the words in the mantra to elicit its meaning,
is usually thus: (yah) who; (nah) our; (dhiyah) intellect; (prachodayath)
inspires; (tat*) that; (devasya) radiant; (savituh) Savitr; (varenyam)
most adorable; (bhargah) effulgence; (dhimahi) we meditate upon.

[* The suggestive term tat may refer either to Savitr or to his bhargah
(excellence). The extended meaning of the term is Brahman (as in tat tvam
asi).]

The literal meaning of the mantra would be: “We contemplate on the most
adorable brilliance of Savitr who inspires our intellect”.

There are, of course, countless mystical interpretations of the mantra.

Extended form of Gayatri

33.1. The mantra, as above, revealed to Rishi Visvamitra and appearing

in the Rig-Veda Samhita (RV: 3.62.10) is known as Visvamitra-Gayatri. Its
extended form begins with the line comprising the Pranava (Om) and three
Vyahrti-s (bhu, bhuvah and suvah). Both the forms of Gayatri are recited
and contemplated upon during the Sandhya prayers. The extended form is
preferred during the performance of Havana-s

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33.2. The extended form of Gayatri, thus, has four lines. It is said;
Gayatri mantra is four-footed (chatuspaada) when Pranava (Om) accompanies
it. However, when Pranava is omitted it is only three-footed (Chatuspaada
Gayatri pranavenavena saha; pranavam vina tripaada). This statement is
based on the faith that the syllable Om encompasses all the Vyahrti-s;
or, rather, the Vyahrti-s are extensions of Pranava Om.

Turiya paada

34.1. There is another stream of discussion on the fourth line (Turiya

paada) of Gayatri in Brihadaranya Upanishad (5.14.7). The fourth line,
it is said, occurs following the traditional three lines of Gayatri mantra
of twenty-four syllables. The text says that while the first three
lines can be grasped by reason, the fourth line, which is mystical in its
import, and can be comprehended only through intuition. The Upanishad
adores the fourth line as ‘Namaste turiyaaya darshataya padaaya’.

34.2. This fourth paada is said to be hidden (darshatasya) or un-manifest

(apad); and, is beyond intellect. It represents Savitr as the Purusha,
shining as the very core or as the essence of the solar orb
(mandala-antargata-purusha), who is the inner-being (antaryamin), the
heart of all beings (sarva-jivatma).

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34.3. This Turiya paada which reads ‘paro rajas ya tapati’ (the pada-pata
of which is: ‘Parah- rajase- asau - adhah – maa - praapta – iti’) is,
by itself, considered a maha-mantra. Its Rishi is Vimala; its chhandas
is Turiya; its Devata is Paramatma; and, its objective (viniyoga) is
liberation (moksha).

Asya sree darshatasya Gayatri-turiya paada-maha – mantrasya; Vimala

Rishihi; Turiya chhandaha/Paramatma Devata; Moksha viniyogaha //

Literally, the mantra appears to refer to that un-shadowed effulgence

(consciousness) beyond the three gunas (paro rajasa) that illumines
(tapati) all existence. There are, of course, numerous other
interpretations depending on the inclination of each School.

35.1. The Turiya paada, it is said, explains the preceding three paadas
(paada traya) of the Gayatri mantra, in terms of triads’. It says: Hey
Gayatri, your first line (eka padi) represents three realms (tri lokya);
your second line (dvitiyena paadena) the three streams of knowledge
(tri-vidya-rupena); and, your third line (trutiyena paadena) the vital
currents (prana). The Gayatri of three paadas rests (prathisitha) on the
fourth paada (turiya paada), which is established in Satya, the Truth.
This (Satya) is the real Savitr, for it is the essence (satva) of all beings
and material objects – with form (murta) and without form (a-murta).

Here, the commentators explain that tri lokya refers to three realms (bhu,
bhuvah and suvah); tri-vidya to three Vedas(Rig, Yajus and Sama); and the
vital currents(prana, apana and vyana). They all rest on Turiya paada which
indeed is Satya (Absolute Truth), beyond conditioned - existence.

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35.2. It is also said; the eight letters [paro (2), rajas (2), ya (1),
pra- tapa -iti (3)] of the subtle and mystical fourth-line (Turiya-paada)
of Gayatri in association with Pranava (Om) as the ninth letter (navakshara
vai) forms the first half of the Yajna (purvardha vai yajnasya Gayatri
– Satapatha Brahmana: 3.4.1.15).

35.3. Thus, the Turiya paada the fourth-line(chaturbhi paadaih)by

itself(ekame)is worthy of meditation in silence (upasate), as it
represents the Purusha. Turiya, it is said, represents the highest state
beyond the three gunas (paro rajas) and beyond the three known states of
consciousness (waking, dreaming and deep sleep). Turiya paada is not for
chanting; but ,it is for contemplation in silence.

36.1. The mantra starting with words: ‘paro rajase....’ is accorded

great significance in the Sri Vidya tradition. It is identified with the
beeja Hrim, which is equivalent to Pranava Om. And; it represents pure
consciousness, which is not inert (paro rajase), at ‘the end of silence’.

36.2. Further, Tripura – tapini – Upanishad which deals with the basic
concepts and symbolisms of Sri Vidya, provides, among other things,
the tantric interpretations to Chatush-paada Gayatri, the Gayatri of
four lines, composed of thirty-two syllables (TtU : 1.2 to 1.8 ). The text
compares the Turiya paada the fourth line (Paro rajase Savadom) with
the fifteen-lettered Panchadasi mantra of Sri Vidya . The Panchadasi
mantra is implicit or hidden (just as Turiya paada); and, it becomes
explicit or manifest when the sixteenth (sodasha) letter Srim is added
to it. Srim is Mother-Goddess’s own form.

36.3. The text interprets the Turiya Paada by relating it to the principle
of Shiva: the illumination (prakasha); the pure consciousness (Shiva)
latent as Paramatman (akshara) in the space of one’s heart (akshare parame

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vyoman). It is drawn out (vimarsa) when it is associated with the shakthi
of Mother –goddess Gayatri.

37.1. There is another interpretation. The commentaries on Sri Lalitha

Sahasranama mention that the nama-s 583 – 585 refer to three types of
Vidya-s: Atma Vidya (583); Maha Vidya (584); and, Sri Vidya (585).In this
context; it is said, Turiya Gayatri is also Atma Vidya. And, the Devi
manifests in the form of Turiya Gayatri and also as the eight-lettered
‘atma-ashtakshara- vidya’ of the Sri Vidya tradition (om- hrim-hamsaha
-soham-svaha).

Sri Aurobindo’s Gayatri

38.1. Gayatri is a Universal mantra. It is said; each one has to understand and
experience it in her/his own way. The aspirants are advised to create her/his own
rendering of the essence of the mantra, as each perceives it. Of the mantras of such
genre the one that comes to mind quickly is the celebrated Gayatri created by Sri
Aurobindo.

38.2. Sri Aurobindo gave his own Gayatri mantra of twenty-four

syllables:

Tat savitur varam rūpamjyotiḥ parasya dhīmahi yannaḥ satyena dīpayet.

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Let us meditate on the most auspicious form of Savitri , on the Light
of the Supreme which shall illumine us with the Truth.

38.3. It is said; Sri Aurobindo’s Gayatri is addressed to Savitri,

daughter of the Sun ‘as Satya (the Truth), the pure consciousnesṣ, ̣
the power of inspired speech which brings the illumination of the supreme
Truth’.Savitri is the symbol of dawn, the Truth that comes from the Sun.
Sri Aurobindo's Gayatri Mantra meditates upon the auspicious form of the
Sun, the Light that illumines us with the Truth.

38.4. The scholar Shri R.Y. Deshpande explains that Sri Aurobindo's
Gayatri Mantra is slightly different from the traditional Gayatri Mantra

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given to us by Rishi Visvamitra, which seeks illumination of our intuition
and of our intellect. In Sri Aurobindo’̣s mantra, the emphasis is on
the auspicious form ̣ varam rupam. It invokes Gayatri in her most
auspicious form to come and reside in us, amongst us, within us. This is
the difference between the two: ̣ the first invokes a spiritual perception;
the second invokes her as a form in us.The coming down of that Grace is
the birth of Savitri.

Om and the Vyahrti-s

39.1. Gayatri mantra as given by Rishi Visvamitra is extended by fusing

it with a line opening with the Pranava Om followed by the three Vyahrtis
(bhu, bhuvah and suvah). Both the forms of Gayatri are recited and
contemplated upon during the Sandhya prayers. The extended form is
preferred during the performance of havana-s. The concept of Vyahrtis,
it is said, was derived from Taittriya Upanishad; and, it is important
by itself. The Pranava Om always recited at the beginning and the end
of the mantra is not just a sound or symbol. It is verily the Bija from
which Gayatri emanates. Gayatri which is Savitri adores Pranava as Brahman
(Brahma Swaroopam) encompassing all existence.

We shall briefly talk about Pranava and the Vyahrtis.

Pranava Om

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40.1. Pranava – Om - enjoys unrivalled pre-eminence in the Indian
traditions. It is hailed as the Moola-mantra (the root of all mantras),
Akshara (The Letter) or Ekakshara (the single syllable). It is the
auspicious sound of initiation (diksha).Every recitation, every prayer
and every worship-action is preceded by utterance of Om. The study of the
Vedas commences with the sound of Om; and, the student says to himself,
fondly, ‘with this I shall attain Brahman’ (Taittiriya Upanishad -1.8.1).
Om is the most comprehensive universal sound-symbol (udgita). Aitareya
Brahmana (2.5.7) explains Om as the unity of three matras: ‘a’, ‘u’
and ‘ma’ (akaara-ukaara-makaara).

40.2. Sri Gauda-Paada in his celebrated Karika on Mandukya Upanishad

expands on that and avers ‘AUM represents manifest and un-manifest
aspects of Brahman’. It is the single syllable that symbolizes and
embodies Brahman, the Absolute Reality. It is the Pranava that which
pervades all existence; and it is our very life breath. Sri Gauda-Paada
explains; Vaisvanara in waking state is A, the first part of AUM. Teijasa
in dream state is U, the second part of AUM. And, Prajna in deep sleep
is M, the third part of AUM, concluding the sounds of the earlier two parts.
The Syllable AUM in its entirety stands for the fourth state - Turiya -
one beyond the phenomenal existence, supremely blissful and non-dual. It

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is the source of all existence. AUM represents Ultimate Reality.AUM is
thus verily the Self itself. Meditate on AUM as the Self.

40.3. Taittiriya Aranyaka (10.33) also declares ‘Omkara is indeed the

very representation of Brahman’ (Om ityekaksharam Brahma); and the sum
and substance of all the Vedas. And, all manifestations and expressions
are rooted in Om (tad yatha). All the texts, therefore, advice the
aspirants to meditate on Omkara.

40.4. For the purpose of meditation, Omkara is itself regarded a mantra.

Its Rishi is Prajapathi; its chhandas is Gayatri; and its Devata is
Paramatma. The purpose of meditation (viniyoga) is liberation (vimukthi
– phala – siddhidam).

Om and Gayatri

41.1. As regards the Pranava at the commencement of Gayatri, the two are
intimately related. The traditional view is that the Pranava, Vyahrti-s
and the Gayatri form an integral unit. Taittiriya Aranyaka (2.11.1-8)
confirms that scriptural recitation always begins with the chanting of
the syllable Om, followed by the three Vyahrtis and the Gayatri verse
(as in RV 3.62.10).

41.2. Srimad Anandatheertha (Sri Madhwacharya) explains in his Rg-bhasya

that the import of the Pranava is expanded in the Vyahrti-s and the meaning
of the Vyahrti-s is elaborated in the Gayatri.

41.3. It is said; even if Vyahrti-s are omitted, for some reason, the
Pranava should always precede the Gayatri. Pranava is indeed the Bija of
Gayatri-mantra. The Gayatri-japa, which is the most important sequence

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of the Sandhya, should invariably include both the Pranava (Om) and the
Vyahrti-s (bhu, bhuvah and suvah) [Pranava vyahrtiyutam gayatrim vai japet
tatah].

41.4. Maitrayani Upanishad (3.6.10; 3.6.3) says:Gayatri with Vyahrtis;

and Pranava with Vyahrtis are but two names of Brahman that is light.
Worship (upaasita) Brahman using Om (Omithyaksharena), Vyahrtis
(vyahrityabhi) and Savitri (Savitra che iti). That (tat) Brahman is one
with Om.

Vyahrti-s

42.1. The Pranava Om in the first line of Gayatri is followed by three

utterances Bhu, Bhuvah and Suvah, which are termed as Vyahrti-s. The
term Vyahrti (or Vyahara) literally means well articulated speech or a
considered statement. They are also taken as syllables of mystical
significance.Vyahriti is also understood as that which sheds light on our
knowledge of the universe (Visheshenh Aahritih sarva viraat praahlaanam
prakash-karanah vyahriti iti).

42.2. There are several myths associated with the origin of the Vyahrtis.
There are also variations in the explanations provided in some Upanishads
and their associated texts. For instance:

: - Chandogya Upanishad (2.23.2-3) states that Prajapathi who is the

embodiment of Truth meditated upon all existence (lokan abhyatapat). Out
of his contemplation arose three Vedas (trayi vidya). From out of the Vedas
that he meditated upon, there emerged (sampra savant) these syllables
(etani aksharani): bhu, bhuvah and suvah.

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As Prajapathi contemplated further (tani abhyatapat), the syllable Om
(Omkara samprasravat) emerged from these (vyahtri-s). He then realized
that Om permeates every form of speech (omkara sarva vak samtrnna), just
as the network of veins (sankuna) is spread over the entire leaf (sarvani
parnanai). Prajapathi exclaimed ‘Verily all this is Om! Verily all this
is Om! ‘ (Omkara eva idam sarvam; Omkara eva idam sarvam)’.

: - Chandogya Upanishad at another place (4.27.1-3) states: Prajapathi

contemplated upon all worlds (lokan abhyatapat); and extracted their
essence (rasam pravrhat): fire from the earth (agnim prithivyah); air from
the intermediate-space (vayum antariksat); and Aditya (sun) from the
space beyond (adityam divah).

As he contemplated on the three deities, he derived from their essence

(rasam pravrhat): Rg (Rig-Veda) from Agni (agneh rcah); Yajus from Vayu
(vayoh yajumsi); and Sama from Aditya (samani adityat).

Prajapathi further contemplated on the three Vedas (tryim vidyam) and

extracted their essence: Bhu from Rig-Veda (bhu iti rgbhyah), Bhuvah from
Yajur Veda (bhuvah iti yajurbhyah) and Suvah from Sama Veda (suvah iti
samabhyah).

: - Taittiriya Brahmana (2.2.42) offers a different explanation. It

mentions that Prajapathi at the end of his meditation uttered Bhu; and
the earth come into existence (sa bhur iti vyaharat, sa bhumim asrjata).He
then uttered Bhuvah; and this brought forth the mid-region (a bhuvah iti
vyaharat, antariksham asrjata).And, finally Prajapathi exclaimed Suvah;
and, the upper realm got formed (sa suvah iti vyaharat, sa divam asrjata).
Thus the three Vyahrtis (utterances) correspond to these realms (eta vai
vyahrtya ime lokah).

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: - Maitrayani Upanishad (6.6) expands on that and relates the Vyahrti-s
to Purusha, the Cosmic Being. And, it says: at the beginning, the
existence was inarticulate. Then, after deep contemplation Prajapathi
uttered: Bhu, Bhuvah and Suvah. That threefold utterance formed the
gross body of Purusha: Bhu his feet (bhu paadah); Bhuvah is his navel
(nabhir bhuvah); and Suvah is his head (suvaritya shiroh). And, Aditya
(sun) became his eyes (Aditya chakshu).

43.1. Thus, initially, in these texts, Vyahrti-s are presented as

utterances of mystical significance that stand for regions, realms or
worlds (lokah) - (eta vai vyahrtaya ime lokah: TB .2.2.4.2). Bhuh is earth;
Bhuvah is mid-region; and, Suvah is the upper region. The Taittiriya
Upanishad explains the three terms as: bhuh – ayamlokah (this world here
in front of us); bhuvah – antariksham (the mid region); and suvah –asau
lokah (the world beyond).

44.1. It is explained that in these references Bhu etc do not mean material
earth etc. But, they symbolically suggest the principles associated with
earth, atmosphere and space beyond. For instance:

:- The first Vyahrti Bhu is explained as that from which objects spring
up or take birth or take shape (bhavatah kvipi bhur iti rupam) or that
in which all beings reside (bhavanti asyam bhutani).

: - Similarly, the second Vyahrti Bhuvah signifies that principle which

maintains all objects and beings (bhavayati sthapayati visvam iti). It
is said; Bhuvah symbolizes the mid-region (antariksha) which provides
space for existence and maintenance of the first Vyahrti Bhu, the earth
(bhavaty asmin jagat). It also illumines the world of earth (prakashayati
visvam). The later text Parasara Smrti mentions that the Vyahrti Bhuvah
signifies that which produces, maintains all things till their destruction;
and that which again produces them.

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: - And, the third Vyahrti Suvah, the upper realm is that which provides
light, warmth, coolness and life to the two other lower regions: Bhuvah
(mid-region) and Bhu (earth). Suvah signifies that which is truly adorable
or sought after in all earnestness (sushtu varaniyatvat suvah); and it
is pure knowledge. It also symbolizes the ideal state of bliss, Ananada;
the greatest blessing.

45.1. But, in the later texts and commentaries, the Vyahrti-s were
interpreted as or identified with almost everything that could be tied
into a set – of - three. Following that, the Vyahrti-s came to be
associated with a wide-range (almost endless sets) of meanings and
interpretations. I have, at the end of this paragraph listed just a few
of those, in the appended table.

45.2. The more significant ones are those that attempt to relate each of
the three Vyahrti-s to: the Matra-s of the Pranava (A-U-M); three Vedas;
Vedic gods - Agni,Vayau and Aditya; three realms (loka); three vital
energies (prana, apana and vyana); three modes of powers or expressions
(iccha, kriya and jnana); trinity of Brahma, Vishnu and Shiva; three
existential factors as set out in the Samkhya (Pradhana, Purusha and Kaala);
three chakras of Yoga (muladhara, vishuddha and sahasrara); and, the
three aspects of Brahman (Sat, Chit and Ananada) etc.

No. Factor Vyahrti

Bhu Bhuvah Suvah

1 Loka (realm) Prithvi Antariksha Dyur-loka

2 Veda Rig-Veda Yajur-veda Sama-veda

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 3 Matras of Pranava a-kaara u-kaara m-kaara

4 Devatha of the realm Agni Vayu Aditya

5 Sources of Energy Prana Agni Surya

6 Aspect of Brahman Sat Chit Ananda

7 Chakras Muladhara Vishuddha Sahasrara

8 Vital energies Prana Apana Vyana

9 Trinity Brahma Vishnu Rudra

10 Powers Iccha-shakti Kriya-shakti Jnana-shakti

11 Elemental factor Pradhana Purusha Kaala

12 Levels of identity Buddhi Manas Ahamkara

13 Guna Satva Rajas Tamas

14 Colour Pita Shukla Krishna

15 Time (Kaala) Past Present Future

16 Worship-fires at home Garhapathya Dakshina Ahavaniya

Vyahrti-s and Gayatri

46.1. The three Vyahrti-s gain a special significance in their

association with the Gayatri mantra. The traditional view is that the
Pranava (Om), the Vyahrti-s and the Gayatri mantra are of identical nature.
Sri Madhwacharya in his Rg-bhashya states that the Vyahrti-s Bhu, Bhuvah
and Suvah denote virtues associated with Brahman, such as: completeness
(purna); absolute supremacy (niradhika-sreshthah); and, unique bliss
(ananda). He also explains that the import of the Pranava is expanded
in the Vyahrti-s; and the meaning of the Vyahrti-s is made clear in Gayatri.

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46.2. It is said; the Vyahrti-s bring out the aspects of Brahman that could
be meditated upon. The contemplation on Vyahrti-s is also the
contemplation on the aspects of Pranava, which leads to release (moksha).
Through that, one attains svarajya the state of independence beyond
bondage (apnoti svarajyam).

46.3. The other significant association of the Vyahrti-s with the Gayatri
is their representation as the three subtle planes of existence (loka);
or regions of experience; or as three states or levels of consciousness
experienced during meditation on Gayatri.

Fourth Vyahrti - Mahah

47.1. The Vyahrti-s: Bhu, Bhuvah and Suvah are together known as
Maha-Vyahrti-s. Because, they are the fundamental realms (loka),
universally accepted and integrated into Gayatri mantra. They are also
the Vyahrti-s mentioned in the older texts.

47.2. Taittiriya Upanishad (Shiksha valli: 1-7) mentions ‘Bhu, Bhuvah

and Suvah are the three Vyahrti-s’ (bhur bhuva suvariti va etaastritayo
vyahrutaya). And, says, in addition, that the son of Rishi Mahachamas had
the knowledge of the fourth Vyahrti called Mahah (chaturthim mahachamasya:
pravadayate).This is the adorable loka (maha pujayam), higher than Suvah;
the loka of Aditya, the antaryamin who ennobles (mahat) all the worlds.
Mahah is Aditya (mahah iti adityah), one who nourishes life everywhere;
and one who is adored by those who aspire for liberation.

47.3. Taittiriya Upanishad further states: These are the four Vyahrti-s.
And, everything in this existence is fourfold. One who understands,
through meditation, the four states in the four planes of existence, knows
Brahman (ta yo veda sa brahma). Everyone loves such a knower. And, the

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gods bring him offerings (sarvesmai deva balim avahanti). Prachinayogya
(descendent of sage Prachinayoga) was initiated into this meditation.

47.4. The passage goes on to describe Mahah: as Chandra who supports all
plant-life and celestial bodies (sarvani jyotishee maheeyante); as Brahma
who presides over Yajna (brahmanavava sarve veda maheeyante); and as Anna
that nourishes all the vital forces (annena vava sarve prana
maheeyante). It declares ‘Mahah is Atman; Mahah is Brahman that
pervades everything (maha iti tad brahma)’.

Other Vyahrti-s

48.1. As said earlier; Bhu, Bhuvah and Suvah are the fundamental (Maha)
Vyahrti-s; and Mahah is the fourth one. In addition, three other Vyahrti-s
are mentioned: janah, tapah and satyam, bringing the total to seven
Vyahrti-s. Janah, tapah and satyam, in the ascending order, are placed
above Suvah. These Vyahrti-s, referred to as loka-s, are also understood
as the levels of consciousness.

48.2. The concept of loka-s or realms arranged in ascending (urdhva) and

descending (adho) order with reference to the position of the earth (Bhu)
at the middle (madhya) emanates from the imagery of the structured world
(Bhuvana) as envisioned by the ancients. The six lower (adho) loka-s placed
below the earth (Bhuloka) are: atala, vitala, sutala, tala-tala, rasatala
and patala the lowest loka. The seven upper (urdhva) loka-s positioned
above the earth, in ascending order, are: bhuvarloka, svarloka, maharloka,
janaloka, tapoloka and satyaloka the highest loka.

Symbolisms

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49.1. Symbolically, the Bhu (earth) is deemed to represent the physical
(bodily) consciousness, the basic needs; while the below (adho) loka-s
represent the lower levels of consciousness.

49.2. As regards the upper realms (urdhva loka),The six upper realms are
said to symbolically represent , in that order, : (i) emotions , desire
for approval or love; (ii) intellect , logic and reasoning ; (iii) subtle
energies of spirit ; (iv) psychic realm, listening and observing in
stillness ; (v) intuition, direct experience of reality of Self; and,
(vi) unbound , non-dual consciousness.

These levels are , in a similar manner, associated with the chakras, the
energy centres or seats of consciousness in human body.

49.3. It is also said, janah represents the realm from which akasha and
other elements originate (jana janane; karturyasun); tapah is the realm
from which all thoughts arise (tapah alochane) representing knowledge and
enlightenment; and satyam is eternal, immutable in space or time. Satyam
is the highest bliss and the liberating knowledge.

49.4. And , there is a faith that the desirable objects that aid ones
progress arise from these seven lokas or planes, of existence, which the
Vyahrti-s represent. The presiding deities of the planes of existence are
called upon to guide us to the Truth that liberates.

The seven Vyahrti-s and Om

50.1. Though each of the seven Vyahrti-s represents a distinct loka or

a level of consciousness their utterance is always preceded by the Pranava

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Om, the symbol of supreme reality.The tradition regards each Vyahrti as
a mantra in its own right.

: - The Rishis of the seven Vyahrti-s are, in order, Atri, Brighu, Kutsa,
Vashista, Gautama, Kashyapa and Angirasa.

: - The Devata-s of the mantras are: Agni Vayu, Arka (Surya, Aditya),
Vagisha (Brihaspathi), Varuna, Indra and Visvedevah.
: - And, the metrical forms, the chhandas, of these Vyahrti-s are Gayatri,
Ushnik, Anushtup, Brhati, Pankti, Trishtup, and Jagati.

: - As regards the Pranava mantra that precedes each Vyahrti, Brahma is

the Rishi, Gayatri is its chhandas, and Paramatma is its Devata. And,
moksha, liberation is its viniyoga, the objective (mokshado viniyogah).

50.2. All the Vyahrti-s emanate from Pranava Om. The contemplation on
Vyahrti-s is intended to secure (viniyoga) moksha, liberation. The mantra
- Om âpo jyotih rasomritam brahma bhûr bhuvas suvar Om – pays tribute
to the all- comprehensive nature of Om : “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 indeed Om”.

50.3. Prapancha –Sara a tantric text graphically describes the intimate

relation between the Pranava and the Vyahrti-s. It explains; the first
matra of the Pranava (a-kaara) is the first of the Vyahrti-s (Bhu).The
second matra of the Pranava (u-kaara) is the second Vyahrti (Bhuh); and
the third matra of the Pranava (ma-kaara) is the third of the Vyahrti-s
(Suvah).The Bindu (.) which is the ardha (half)-matra is the Vyahrti Mahah;
and the nada the sound of the Pranava is the fifth Vyahrti Janah. The
Shakthi or the energy of the Pranava is the sixth Vyahrti Tapah; while
the sublime peace (shanthi) of Pranava is the seventh Vyahrti Satyam.

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50.4. Another text describes the Vyahrti-s as the limbs of the
Cosmic-person (Virat-purusha) , where Bhu is his feet; Bhuvah the knees;
Suvah the loins; Mahah the navel; Janah the heart; Tapah the throat; and
Satya the midpoint of his forehead.
Elongated Gayatri

51.1. The seven Vyahrti-s each accompanied by Om are followed by the three
lines of the traditional 24-syllable Gayatri mantra; giving rise to the
longer version of Gayatri. The mantra concludes with an invocation to the
Goddess of light praying to illuminate our path as we progress towards
higher consciousness.

51.2. The longer version of Gayatri is usually invoked during Pranayama

preceding meditation on Gayatri.

51.3. The Vyahrti-s bring out the aspects of Brahman that are suitable
for contemplation : Om is purna ,the perfect; Bhu is nitya ,the eternal;
Bhuh is shristi-karta the creator; Suvah is svatantra , the unbound;
Mahah is mahaniya , the adorable; Janah is aja beginning-less; Tapah is
jnana-prakasha , the light of knowledge; and Satyam is niyama the true
order that prevails in the Universe.

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Mantra’s import

52.1. The mantra acquires different shades of meaning in accordance with

the interpretations assigned to each of its terms. Though the Gayatri
mantra is generally taken to mean: ‘may that Savitr inspire our
intellect’, there is, however, no universally accepted translation of
it in English. Each has to delve deep into her/himself, understand it in
her/his own way; and realize her/his own Gayatri through reasoning grasped
in faith. As sage Uddalaka counsels ‘śraddhatsva somyeti; have faith,
my dear’ (Ch. Up. 6.12.2).

52.2. The mantra is said to belong to the Devata Savitr; hence its original
name is Savitri. But, the mantra is not directly addressed to Devata Savitr.
The Savitr, here, is verily the Purusha, the Brahman, the supreme and
absolute spirit settled in the hearts of all beings.

52.3. The discussion on the meaning, significance and symbolisms of the

mantra is one thing; the diligent practice of its contemplation is quite
another. As Sri Shankara says, the efficacy of the Gayatri is in its
meditation –practice (abhyasa) and in the realization of its true nature
(tasmad Gayatri evam prakaropasya).

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Iconography

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53.1. It is said; Gayatri as nirguna is her mantra (vachya shakthi); and,
as saguna she is manifest as Gayatri Devata. Gayatri as Devata personifies
the absolute reality (Brahman) conditioned by names and forms. She
embodies three gunas (sattva, rajas and tamas), the basic constituents
of all existence, as settled in solar orb, the visible form of divinity.

53.2. The Dhyana –slokas and the mantras invoking Gayatri Devata (Gayatri
Avahaana), preparatory to reciting (japa) her mantra and meditating upon
her form are the principal sources for Gayatri-iconography. Through these
verses, recited with great reverence and devotion, the worshipper awakens
and enlivens the potent Goddess residing in her/ his heart-cave. In the
purity of her/his thought, word and deed, the worshipper visualizes

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Gayatri Devata in her various auspicious forms, with the aid of verses
recited with great earnestness.

54.1. Gayatri is said to manifest her shakthi in three forms, as: Gayatri
in the morning (pratah-savana); Savitri in the midday (madyanh savana)
and Sarasvathi in the evening (saayam savana) - [Aitareya Brahmana-13.25].
But, it is also said; Gayatri herself represents all three savana-s
(Gayatri vai sarvani savanani). Her individual forms are named
‘vyasti’;while her integrated form is ‘samasti’.

54.2. She is the sum or the aggregate (samasti svarupini) of all that is
divine (Sarvadevata Svarupini; Sarvamantra Svarupini). As Gayatri in the
morning she is Bramha svarupini; as Savitri in the mid-day is Rudra
svarupini; and as Sarasvathi in the evening is Vishnu svarupini.

54.3. Mahanirvana Tantra (56-60) provides a slightly different version

of her manifestations. And, it asks the Sadhaka : “In the morning
meditate upon Her ( Devi Gayatri) in Her Brahmi form, as a Maiden of
ruddy hue, with a pure smile, with two hands, holding a gourd full of holy
water, garlanded with crystal beads, clad in the skin of a black antelope,
seated on a Swan (56). At midday meditate upon Devi Gayatri in Her
Vaishnavi form, of the colour of pure gold, youthful, with full and rising
breasts, situated in the Solar disc, with four hands holding the
conch-shell, discus, mace, and lotus, seated on Garuda, garlanded with
wild-flowers (57-58). In the evening meditate upon Devi Gayatri as
Maheshwari of a white colour, clad in white raiment, old and long past
her youth, with three eyes, beneficent, propitious, and seated on a Bull,
holding in her lotus-like hands a noose, a trident, a lance, and a skull
(59-60) [ Mahanirvana Tantra -Translated by Arthur Avalon (Sir John
Woodroffe)-1913].

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55.1. The following are some of the verses recited more commonly, adoring
Gayatri Devata.

'pratar dhyayami gayatrim, ravimandala-madhyagam

rg-vedam uccarayantim raktavarnam kumarikam
akshamalakaram brahmadevatyam hamsavahanam'

In the morning, I meditate upon Gayatri- young and glowing; red in

complexion; wearing garland of rosaries; and riding a swan. She is
reciting Rig-Veda. Gayatri who is of the form of Brahma is settled
in the solar orb.

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'madhyandine tu savitrim ravimandalamadhyagam
yajur-vedam vyaharantim svetam sulakaram sivam
yuvatim rudradevatyam dhyayami vrshavahanam'

At noon she is Savitri. She is auspicious looking young person, well

adorned in white garments. She is engaged in Yajur Veda. I meditate upon
Savitri of the form of God Rudra, riding a bull and settled in the solar
orb.

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'sayam sarasvatim syamam ravimandalamdhyagam
sama-vedam vyaharantim cakrayudhadharam subham
dhyayami vishnudevatyam vrddham garudavahanam'

In the evening, she is Sarasvathi. She is auspicious looking mature person;

and is in the form of Vishnu dark in complexion, holding Chakra and riding
Garuda. She is reciting Sama Veda. I meditate upon Sarasvathi settled in
the solar orb.

Samasti

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 Mukta-vidruma - hema-nila-dhavala-chayair mukhair-tryakshnaih,
Yuktam indu-nibadha-ratna-makutam tatvarthavarnatmikam
Gayatrim varadabhayankusa-kasam subhram-kapalam gadam
Sankham chakram atha aravindayugalam hastair vahantim bhaje

I meditate upon the Goddess Gayatri of five faces tinged with shades of
pearl, coral, gold, sapphire, and white. Each of her heads is adorned
with three eyes and crescent moon upon her diamond studded crown. She is
seated on a lotus. She is endowed with ten arms. She holds in her six
hands: the goad, the whip, the white skull, the mace, the conch and the
discus; as also two lotuses in two other hands. With the other hands she
gestures protection (abhaya mudra) and granting blessings (varada
mudra).She is the very embodiment of mystic utterances of great
philosophical import.

As regards the symbolisms associated with the iconographic features of

Gayatri Devata , her five heads are variously interpreted as : five vital

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energies, pancha prana (prana, apana, vyana, udana and samana ) ; five
fundamental elements , pancha tattva (earth, water, air, fire and sky );
the five parts of Gayatri mantra – (i) Om ;(ii) Bhu, Bhuvah , Suvah;(iii)
tat savitur varenyam;(iv) Bhargo devasya; and, (v) dhimahi.

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