The Gayatri is among the oldest of Hindu mantras, revered as the Universal Prayer. It comes from the Rigveda and is thought to have been gifted to mankind by the great sage Viswamitra. The Gayatri is a powerful mantra; chanting it every day is believed to quicken the intellect and give the chanter insight into the nature of reality. Those who chant it with faith will be bestowed with happiness and fulfillment. The essence of the Gayatri is the foundation of the Vedas; hence it is also known as Veda-Mata, Mother of the Vedas.

In the Bhagavad-Gita, Lord Krishna, when he reveals his true self to Arjuna, says, “Among the mantras, I am the Gayatri.” Indeed, the mantra is addressed to the Supreme Being and incorporates within it, the three aspects of worship – adoration, contemplation and prayer.

Om
Bhur Bhuvah Svah
Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dheeyo Yo Nah Prachodayat

Om is the primordial sound of the Universe.

Bhur Bhuvah Svah refer respectively to the material world, the middle world and the heavens. These words also represent triads like earth/atmosphere/outer space and past/present/future.

Tat is That or Brahman, the Ultimate Reality that is beyond description.

Savitur refers to the dynamic energy from which everything is born

Varenium is “worthy of adoration”

Bhargo is the radiant sun of wisdom, or effulgence of the Spirit.

Devasya is Divine Grace

Dheemahi: we meditate upon

Dhiyo is intellect

Yo is “who”

Nah is “ours”

Prachodayat: awaken

The Gayatri Mantra has been translated by many eminent personalities. Swami Vivekananda, the renowned intellectual interpreted it as:

We meditate on the glory of that Being who has produced this universe; may He enlighten our minds.

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The Vedas, Hinduism’s most sacred texts, are believed to have been revealed at the time of mankind’s creation.

The teachings of the Vedas discuss varied aspects of life such as Devotion, Union with the divine (Yoga), Wealth, Desire and Salvation. They also discuss the pros and cons of various paths in life and recommend prescriptions for right living. Some examples:

What one should acquire and what one should give up

• Preya : Actions that appealing and easy but ultimately cause suffering
• Shreya: Actions that are righteous but hard to follow, and lead to spiritual happiness
• Material, natural and spiritual life
• Initiating progress and development in human life

This vast range of subjects is classified under four broad parameters:

Gyan (Knowledge)
Knowledge in the Vedas is a fusion of the material and spiritual. The topics discussed include Astronomy, Medical Science (Ayurveda) and Mathematics, Physics, Zoology and more.

Karma (Action)
Karma relates to both physical and mental actions. The Vedas prescribe actions that lead to the refinement of mankind. There are discourses that touch upon diverse issues – education, marital life, social and political order, governance, co-operation and charity.

From the Vedas, we learn the importance of unity (yoga) between knowledge and action.

Also described are the four objectives of life – Dharma (right living), Artha (acquisition of wealth), Kama (fulfilling desires) and Moksha (salvation).

Upasana (Communion with the divine)
This relates to meditation and communing with God, an essential task without which all other human activity is irrelevant.

Vigyan (Metaphysics)
Vigyan concerns the understanding of the true nature of everything in existence.

The teachings of the Vedas are universal in nature and not directed to people of any one faith. Vedic ideology teaches that divinity exists in all beings. Tolerance towards differing philosophies is essential.  The Vedas also describe qualities that make a person righteous – patience, forgiveness, control of the senses, cleanliness (also in the sense of honesty), knowledge and refraining from anger.

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Both the terms Ishvara and Bhagavan translate into English as ‘God’ and are often thought of as interchangeable. Yet there are differences in their original meaning as well as usage.

Ishvara is best described as the Supreme Being, a commanding, all-pervasive entity. According to sacred texts, Ishvara created all that there is; having done so, he too became an indivisible part of creation.

Different schools of Hinduism vary in their interpretation of Ishvara. Some say any of the five personalized forms of the Supreme – Vishnu, Ganesha, Shiva, Devi, and Surya – may be considered as Ishvara. Schools of Vaishnavism, hold that only Vishnu and his many avatars can be worshipped as Ishvara. Rather confusingly, Shaivite schools typically refer to Shiva as Ishvara.

At an earthly level, Ishvara also means ‘Lord’ and is used to form several compound names such as Lokeshvara (‘Lord of the world’), Omkareshwar (‘Lord of Om’ a reference to Ganesha) and Maheshwar (‘Great Lord’ or Shiva). Shakti, the sacred feminine principle, is sometimes referred to as Ishvari.

Bhagavan is a far less abstract notion of the Supreme Being. Vishnu’s avatars Rama and Krishna, and Shiva are often referred to thus, with the term being used as an honorific – Bhagavan Vishnu or Shiva Bhagavan.

Unlike Ishvara, Bhagavan has distinct material qualities. ‘Bhaga’ in Sanskrit has multiple meanings – the twelve manifestations of the Sun, an aspect of Shiva, the moon, wealth, good fortune, fame, love, happiness, virtue and more. ‘Van’ is abode (apart from ‘forest’ in popular parlance). Hence, Bhagavan is the One who lives within these qualities or entities. Bhagavan has identifiable attributes which he possesses in abundance – strength, knowledge, fame, wealth, great beauty and detachment. Reflecting on this vision of Him enables us to cultivate similar qualities within ourselves, to the extent we are capable of.

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The practice of fasting in Hinduism is believed to confer both spiritual as well as physical benefits.

 ‘Upvaas’ (upa= near, vaas= stay) or fasting literally brings one closer to God. Each day in the week is sacred to a particular deity and devotees can honor their favored god by fasting on that day. Monday is dedicated to Shiva; Hindu women typically observe a Friday fast to honor Shakti, the Mother Goddess in her many forms as Durga, Kali or Parvati. Thursday is sacred to Vishnu and Tuesday to Hanuman. Astrologically speaking, Shani (Saturn), one of the nine navagrahas (planets) is a troublesome influence; a Saturday (Shanivar) fast is observed to sidestep misfortune and ill-health.

Typically, fasting involves no intake of food during the day and ends with a single meal in the evening. Fasting is also undertaken on certain festivals like Navratri, the nine-day festival dedicated to Shakti, and Shivaratri, dedicated to Shiva. A fast ends with prayers and an evening meal consisting of sattvic (pure) foods associated with spiritual well-being.

Many fasts originate from myths propagated by ancient seers to draw ordinary people towards spiritual enlightenment. The concept of Brahman or Absolute Reality, for instance, cannot be easily understood by lay devotees. The prospect of a tangible gain however, will attract them towards observing a practice, howsoever difficult. People fast for the birth of a child, or achieving prosperity or success in some enterprise. In the process of fasting, a person experiences moments that take him beyond material desires, towards realizing Brahman. Regular observance of fasting thus inculcates spiritual growth.

Yoga and Ayurveda stress on fasting for physical and spiritual well-being. When the digestive system is rested, it burns off existing toxins in the intestines.  The lightness of being that is experienced leads towards spiritual clarity. Sipping decoctions of digestive ingredients like black pepper, ginger and jaggery further cleans up the body.

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Samadhi in Hinduism refers to a highly evolved level of meditation. Yoga schools call this Dhyana.

Etymologically, Samadhi is divided into three parts. ‘Sam’ means holistic, ‘a’ is going towards and ‘dha’ is achievement. Together, Sam-a-dhi translates as the attainment of wholeness. Samadhi is generally associated with complete control of the mind.

The Yoga Sutras classify Samadhi into four stages. Laya Samadhi begins in intense meditation and manifests as a wellspring of joy akin to that experienced during dancing or singing.

In Savikalpa Samadhi, the meditator briefly experiences space and time in a different way. His imagination (kalpa) remains active and hence he ‘sees’ the myriad desires that remain unfulfilled in his life. In this Samadhi however, the realization comes that he is but an instrument in their completion. Ideas flood in, but he observes them detachedly. 

In the third stage – Nirvikalpa Samadhi – such attachments and the actions that give rise to them (karma) dissolve.  The heart ceases to beat. The meditator is filled with infinite bliss. He is both the object of joy and the one who rejoices. There is a sense of tremendous power accompanied by the sensation of containing the universe within him. This may endure for a few hours or several days and is achieved only by a few spiritual masters. Emerging from Nirvikalpa Samadhi, he may not recall his name or communicate normally. He may experience reluctance to return to functioning like an ordinary human being.

Sahaja Samadhi Is the supreme level of meditation where the meditator attains the highest levels of consciousness yet is able to function effectively in the material world. Such an individual has conquered reality, a rare feat. To experience Sahaja Samadhi, it is necessary to become one with the divine.

Mahasamadhi is the term used to describe a spiritual master’s deliberate leaving of his body to unite with God.

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A thousand heads had Purusha,
                             a thousand eyes, a thousand feet.

He covered earth on every side,
                           and spread ten fingers' breadth beyond.

This Purusha is all that yet hath been and all that is to be;

(Ralph T. H. Griffith – The Hymns of the Rig Veda)

Purusha, in the Rigveda, is Cosmic Man, a primordial being of mammoth proportions, who sacrificed himself to bring forth all of creation. Out of his mind came the Moon, from his innumerable eyes the Sun and from his breath, the wind. The first Vedic hymns were formed during his self-sacrifice, as were horses and cows. The varnas or Hindu castes sprang from his body – the Brahmins (priests/scholars) originated from his mouth, the Kshatriyas (warriors) sprang from his arms and Vaishyas (traders) were born of his thighs. The Shudras, who support the other castes, came from his feet. This Hindu creation myth is described in the Purusha Sukta, a hymn from the Rigveda.

There are other interpretations of Purusha. Among the most elusive concepts of Hindu philosophy is the interplay of Purusha and Prakriti, the dual aspects of the universe. Purusha is Spirit while Prakriti is primeval Nature.  Prakriti interacts with Purusha and manifests as all of creation – from the galaxies to the smallest creature on earth. Purusha is still and detached, merely a witness to creation, while Prakriti is the active principle. The two aspects are also perceived as the cosmic male and female principles, timeless and indestructible.

At the human level, Purusha is the soul encased within the body (Prakriti). The Bhagavad-Gita says that an individual who fully realizes the pure, unattached, eternal nature of his soul (Purusha) and the transience of his body (Prakriti) will be released from the cycle of reincarnation.

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The Upanishads state that all living entities are sustained by the life-giving force called Prana. The concept plays a central role in ayurveda and yoga and their holistic view of life.

According to Ayurveda, prana emanates from the sun. It flows through the bodies of living beings through a system of subtle pathways (nadis). We experience prana as breath, but it also exists in blood. Prana is most concentrated in reproductive fluids.

Ayurvedic texts classify prana into five subdivisions – the prana vayus or “currents” that energize and sustain the body’s physiological processes:

• The air entering the nose is Prana; it governs the functioning of the heart and circulatory system.
• The air evacuated from the rectum is Apana, that which removes waste products from the lungs and excretory system.
• Samana is the air responsible for metabolism and the functioning of the digestive system.
• Udana flows through the throat. It regulates the vocal chords and the conscious ability to produce the varied sounds of speech, laughter, crying and singing, as the situation demands.
• Vyana circulates throughout the body and controls voluntary muscular activity.

Yoga scriptures break down prana into five more categories known as upapranas, responsible for various bodily functions:

• Naga is the air that regulates burping.
• Kurma is the upaprana that controls contracting movements e.g. blinking.
• Krikala is the upaprana that governs sneezing.
• Devadatta controls yawning.
• Dhananjaya controls the functioning of heart valves.

Pranayama – the specialized yogic technique of deep breathing – is practiced to control the flow of these currents in the body, so as to enhance the vitality of both body and mind.

The collective functioning of prana – pranamaya-kosha – is said to be one of the five “sheaths” encasing the soul. While prana permeates all living beings, it is not be confused with the soul itself.

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