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Om Bhur Bhuvah Suvah Thath Savithur Varenyam Bhargo Devasya Dheemahi Dhiyo Yo Nah Prachodayath


Om: The primeval sound

Bhur: the physical world

Bhuvah: the mental world

Suvah: the celestial, spiritual world

Thath: That; God; transcendental Paramatma

Savithur: the Sun, Creator, Preserver

Varenyam: most adorable, enchanting

Bhargo: luster, effulgence

Devasya: resplendent,supreme Lord

Dheemahi: we meditate upon

Dhiyo: the intellect,understanding

Yo: May this light

Nah: our

Prachodayath: enlighten,guide,inspire


Om! We meditate upon the intellect/understanding (as the light) which may enlighten/guide/inspire us to know the luster/effulgence of the most adorable/enchanting, resplendent/supreme Lord/Creator/Preserver (as the God or Sun) that shines in the three worlds - physical, mental and spiritual.


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I glanced through your site, you say "You are going to die only once". Are you sure on that? What makes you believe a human being dies once only? If soul separates from body, then why can't a soul join a body again? Your treatise rises countless questions, but what i quote is the most unusual and paradox. The Unknown is unknown because we live in a 3 dimension world. For the spirit, which pervades all 4 dimensions, everything is known.

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The meaning of vur vywa: swa: is: vur = matter, vywa: = world, swa: = spirit. vuwa: is a combination of vu: + swa:, because in the world the spirit and matter are joined together. These 3 wjahrtiis contain all that exists, and then they are contained in the monosyllabic OM. The 3 paadaas of the Saawitrii are abbreviated into these 3 wjahrtiis, and the 3 wjahrtiis are abbreviated in OM.

Anyway, all this is theory. Instead of talking about all plants and fruits, it is wiser to eat the fruit to fill your stomach.

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you're not supposed to talk about this mantra. once you receive it in Diksa initiation, you should keep it secret...

This mantra is supposed to be chanted in the mid or at least softly when no one around can ear it.... it has an effect only when received from the lips of a bona fide Guru

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...you say "You are going to die only once". Are you sure on that? What makes you believe a human being dies once only? If soul separates from body, then why can't a soul join a body again?

Yes, I am only going to die only once. I am sure about this. I do not know about my previous life and I can only speculate about my future life. For me soul has a little different meaning. The soul and the spirit are different. Spirit is something beyond body and mind. It is pure consciousness. I guess, you meant spirit in your question. Even if I know about the spirit leaving a body and joining it again. How can I be sure about it? How can I remember without mind?

I think this is clear enough...

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"How can I remember without mind?". This is the whole point. If God is not to remember, then why did he create? The Bible, "wisdom of Shirah", quotes what the impious say "after this we shall be as if we never existed". If so, what is the point of existing or living? A dream that you do not remember, did you really see it? No, you didn't see it.

The only meaningful thing i might think of is that nothing is really forgoten. Knowing this and forgetting that is in the 3-dimensional world. In the 4-dimensional world nothing is unknown, nothing is forgotten. This is what Paul says: all we know here is like peeping through a crevice and so seeing only a riddle, but then we shall see as face to face. This is why prophesy is important here, but will be meaningless then. Still, love will never lose its importance. We only have 3 precious things: faith, love and hope. Of this the most precious is love.

Now about grammar of saawitrii,

TA!T is neuter, accusative as grammatical object, it goes with wa!renijam, SAWITY!R is masculine genitive, it goes with va!rga:, so sawity!r va!rgo = the creators effulgence, WA!RE,NIjAM is grammatically same as ta!t)

VA!RGO goes with wa!renijam, DEWA!SJA is masculine genitive same as sawity!r, DhIIMAHI =we meditate, the grammatical object is va!rga:, (the wedaas say this verb is the original form of sacrifice, later sacrifice with fire, agnihotra, was fashioned) DhI!JO dhi!ja: is feminine, ablative case showing the way, the means, so dhi!ja: = by means of the mind JO! ja: = masculine nominative as subject of prakoda!jaat, it refers to the other masculine singular nouns = sawitaa dewa: = the Creator God, NA: = us (accusative as grammatical object of prakoda!jaat) PRAKODA!JAAT may he guide (also bless, and i think = may he make us consciously homogeneous to each other and to himself)). So

TA!T WA!RE,NIjAM) VA!RGO refer to the effulgence,

SAWITY!R DEWA!SJA JO! refer to the Creator, in my opinion jo! stands for God's incarnations as Qr,sna! and Christ (your choice)

DhIIMAHI) DhI!JO PRAKODA!JAAT)) refer to the means of communicating the created (NA: )with the uncreated.

Perhaps you r more mature than me, i don't really know. From the linguistic point of view, it is as i describe, i hope clear enough.

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you're not supposed to talk about this mantra. once you receive it in Diksa initiation, you should keep it secret...

This mantra is supposed to be chanted in the mid or at least softly when no one around can ear it.... it has an effect only when received from the lips of a bona fide Guru

Thank you for the advice. It should be added that a holy mantra should not be recited in an unclean place, e.g. in the toilet you may mentally recite but not open your lips with it, while you recite you must not pass wind or burp with open mouth or yawn, and you must not wear clothes which you were wearing in the toilet, neither black, blue or green clothes, neither clothes with letters or symbols written on.

It is also well known that the saawitrii is for all people ("samano mantra:") regardless of religion, sex, social state or other diversifications. Even menstruating ladies and people impure due to a recent death in their proximity are allowed to use the saawitrii.

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If, 'We meditate upon the understanding which guides me to know the God's glory which is there in three worlds - physical, mental and spiritual.', do we need to explain or do we need explanations?


Anyway, if you have gone through 'Mindspace', then you will be surprised to know that I have written that before knowing the meaning of this mantra.


I do not need to go into the grammar, I cannot go into a debate, if I have the understanding.


If understood, it also says the divine is within us, as we cannot separate ourselves from the three worlds!


About incarnations - Krishna, Rama, Jesus, Buddha etc. were not born as God's incarnations/messengers. They were considered or believed to be the incarnates/messengers by the way of their teachings/wisdom/knowledge. Their understanding of the three worlds have transcended them to that level.

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Brahma Gayatri Bhasya (http://www.gosai.com/)

Posted Imageby


Srila Bhaktiraksaka Sridara Deva Goswami Maharaja


"The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders."

"Radha-dasyam, the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra."

The Mantra

om bhur bhuva sva tat savitur varenyam bhargo devasya dhimahi dhiyo yo na pracodayat om

om - the seed mantra which contains everything within it; bhur - the physical world; bhuva - the mental world; sva - the intellectual world; tat - that, the three planes of experience; savituh - the soul; varenyam - worshipable, venerable; bhargo - the supersubjective area, the svarupa-sakti; devasya - who is beautiful and playful, Krsna, Reality the Beautiful; dhimahi - come meditate; dhiyah - of meditation, of service; yo - who; na - us; pracodayat - enthuses our capacity;


"Above the three planes of mundane experience, bhu, bhuvah, svahPosted Image is the soul, savitur,Posted Image who shows us everything just like the sun. Above the soul is the supersubjective plane which is varenyam,Posted Image most venerated and worshipable. That worshipable plane of existence is called bhargo,Posted Image brilliant and illuminating. The supersubjective area, bhargo,Posted Image is the plane known as the svarupa-sakti Posted Imagewhich is the internal pleasure potency of deva,Posted Image Krishna, Reality the Beautiful. That bhargoPosted Image is His own divine potency Srimati Radharani. Let us meditate upon the lotus feet of Srimati Radharani, whose extended self and essential nature, mahabhava,Posted Image is the svarupa-sakti, and'> dot_clear.gifand who enthuses our capacity of devotional service. Let us surrender unto Her divine service."


The meaning of the brahma gayatri dot_clear.gifmust bring us to the conclusion of Srimad-Bhagavatam. dot_clear.gif The gayatri mantra dot_clear.gif and the Srimad-Bhagavatam dot_clear.gif are one and the same. It is the very gist of the Vedanta-sutra. Srimad-Bhagavatam dot_clear.gif is the elaborate commentary of gayatri:

artho 'yam brahma-sutranam bharatartha-vinirnay


gayatri-bhasya-rupo 'sau vedartha-parivrmhita



"The meaning of the Vedanta-sutra dot_clear.gif is present in Srimad-Bhagavatam. dot_clear.gif The full purport of the Mahabharata dot_clear.gif is also there. The commentary of the brahma-gayatri dot_clear.gifis also there and fully expanded with all Vedic knowledge." (Garuda Purana )



The meaning of the gayatri mantra dot_clear.gifmust be in the line of Srimad-Bhagavatam. dot_clear.gif If we analyze how this is possible, we shall uncover the steps leading the gayatri mantra, dot_clear.gifto the Srimad-Bhagavatam.

What is the meaning of gayatri ? The word gayatri dot_clear.gif is a combination of two Sanskrit words: ganat dot_clear.gif (what is sung) and trayate dot_clear.gif (gives deliverance). This means, "A kind of song by which we can get our salvation, relief, emancipation. Gayatri dot_clear.gif is known as veda-mata, dot_clear.gif the mother of the Veda. dot_clear.gif If we examine the Vedic dot_clear.gif conclusion from it's most condensed aphorism to its most extensive expression, we shall find that it begins with omkara : the Vedic dot_clear.gif symbol OM. That truth is expressed as the gayatri mantra, dot_clear.gif then it appears in the form of the Vedas, and'> dot_clear.gifand then as the Vedanta-sutra. dot_clear.gifFinally, the Vedic dot_clear.gif conclusion is given its fullest expression in the Srimad-Bhagavatam. dot_clear.gif Since the meaning, the purpose of Vedic dot_clear.gif knowledge progresses in this line, the gayatri mantra dot_clear.gif must contain within it the meaning of Srimad-Bhagavatam ---that is, that the Krsna conception of Godhead is the highest. This must be the meaning of the gayatri mantra, dot_clear.gifbut the problem is how to extract Srimad-Bhagavatam-----the Krsna conception------ from within the womb of gayatri. dot_clear.gifI heard that Jiva Goswami has given such an interpretation, but I could not find where it is written. I heard that he has given the meaning of gayatri dot_clear.gif leading to Krsna consciousness. Anyhow, the tendency awakened in me to draw the meaning to the Krsna conception.

The general meaning of gayatri dot_clear.gif is "that song which grants liberation."

Liberation must have some positive meaning. Liberation means not freedom from the negative side, but positive attainment. This is the definition given in Srimad-Bhagavatam : muktir hitvanyatha rupam svarupena--- unless and until we attain the highest possible positive position, real mukti, dot_clear.gif real salvation, has not been effected. Mere withdrawal from the negative plane cannot be called liberation. Hegal has said that the object of our life is self-determination. We must determine our normal function in the organic whole---not mere emancipation in a positive function in the domain of service. This is considered to be the highest attainment of life. This is the real meaning of gayatri.

The word gayatri dot_clear.gif comes from two Sanskrit roots: ganat dot_clear.gif and trayate. Trayate dot_clear.gifmeans positive attainment to the final stage (sva-rupena vyavashitih ). And ganat dot_clear.gif means not mere sound, but musical sound. That musical sound which grants us the highest positive deliverance indicates the sankirtana of Sri Caitanya Mahaprabhu and the flute song of Sri Krsna.



bhvades-tat savitur-vavarenya-vihitam ksetrajna-sevaya-arthakam


bhargo vai vrsabhanuja-atma-vibhava-eka-aradhana sri-puram


bhargo jyotir-acintya-lilana-sudha-eka-aradhana-sri-puram


bhargo dhama-taraga-khelana-sudha-eka-aradhana-sri-puram


bhargo dhama-sada nirasta kuhakam prajnana lila-puram



devasya dyutisundara-eka-purusasyaradhaya-dhi-preyasina

gayatri-muralisÝa-kirtana-dhanam radhapadam dhimahi

gayatri-gaditam mahaprabhu-matam radhapadam dhimahi

dhir-aradhanam eva nanyad-iti-tad-radhapadam dhimahi


srila sri-bhaktiraksaka sridhara deva-gosvami maharaja







The purport of the brahma-gayatri is as follows: The first word is OM. Om is the seed mantra which contains everything within it. The next word is bhur. Bhur is where we are--Bhu-loka-- the world of our experience. The next word is buvah. Buvarloka is the world of mental acquisition. It is the support, the background of our experience. Our present position of experience is the effect of our mental acquisition. That we are here in the world of experience is not an accident; we have acquired this position by our previous karma. The physical sphere, this present world of experience, is only the product, the outcome of our previous mental impulses. And the subtle world of previous karma, the mental sphere, is known as Bhuvarloka.

The next word in the mantra is svah. Above Bhuvaloka is Sva-loka. The mental world (Bhuvarloka) means acceptance and rejection: what to do and what not to do--"I like this, I don't like that." Sva-loka, however, is the plane of decision, the world of intelligence (Buddiloka). Our intelligence tells us, "You may like this, but you don't do that, for then you will be the loser." That plane, the plane of reason, is known as Sva-loka. In this way, this material world is composed of three general layers, bhur, the physical world, bhuvah, the mental world, and svah, the intellectual world.


Of course, a more detailed analysis will reveal seven layers: Bhur, Bhuvah Svah, Maha, Jana, Tapa, and Satyaloka. This has been dealt with in detail by Sanatana Goswami in his Brhad-Bhagavatamrtam. Here, these seven strata have been summarized in three planes of existence: physical, mental, and intellectual. And these three planes of experience have been summarized in a word, tat.


The next word in the brahma-gayatri is savitur. Savitur generally means surya, the sun. And the sun means, figuratively, that which shows or illuminates; that by which we can see. The three gross and subtle strata within this world are shown to us by a particular thing, savitur. What it that? The soul. Actually, the world is not shown to us by the sun, but by the soul. What really gives us perception and allows us to see gross things? It is not actually the sun that helps us to see; we see with the help of the soul. This is found in Bhagavad-gita (yatha prakasayaty ekah krtsnam lokam imam ravih). The soul reveals this world to us just as the sun does. The sun can show color to our eyes, the ear can reveal the sound world, and the hand can reveal the touch world. But really in the center is the soul. It is the soul who gives light to this world, who gives us an understanding of the environment, the world of perception. All perception is possible only because of the soul. Here, the word savitur, which generally means sun, can only mean soul, like the sun, shows us everything.


All seven strata of our existence-represented by bhur, the physical plane, bhuvah, the mental plane, and svah, the intellectual plane-have here been reduced to one entity: tat-"that.That" is shown by the sun which in this context indicates the soul. Here soul means individual soul. The individual soul is the cause of his world. Not that the mind is in the world, but the world is in the mind. Berkeley has said that the world is in the mind. Here it is being expressed that everything is seen with the help of the sun. If there is no sun, everything is dark- nothing can be seen. So without light, nothing can be seen. And in a higher sense, light means the soul. The soul is the subject and the soul's object is the seven planes of experience within this world.


The next word in the gayatri mantra is varenyam. Varenyam means puja: worshipable, venerable. This indicates that although within this plane--the objective world--the is the subject, there is another domain which is to be venerated and worshipped by the soul. That is the Supersoul area.

That worshipable plane of existence is known as bhargo. Bhargo means the super subjective area, the area of the Supersoul. This is mentioned in the first verse of Srimad-Bhagavatam: dhamna svena sada nirasta-kuhakam satyam param dhimahi. Srila Vysadeva says that here he is going to deal with another world whose pristine glory is so great that by its own ray, all misconceptions are brushed aside. The subject is the soul, and its object is all these worlds of experience. And the super subject, is the venerable area which is superior to the subject, the soul-- that is the super subjective area.


The word bhargo means"more subtle than the soul," and "holding a more important position than the soul." So this means the Supersoul, the Paramatma. In general, of course, the word bhargo ordinarily means light. Just as an X-ray can show us what the ordinary eye cannot see, bhargo is svarupa-sakti: higher, more powerful light that can reveal the soul. And that energy--bhargo--belongs to whom? It belongs to deva. What is the meaning of the word deva? Deva means "who is beautiful an playful," that is, Sri Krsna: Reality the beautiful. He is not a nondifferentiated substance, but is full of lila, pastimes. Deva means pastimes and beauty combined and this is Krsna.


His domain is bhargo, brilliant, and it is varenyam, to venerated by the jiva soul. What is the nature of the svarupa-sakti? It is the vaibava, the extend body of Srimati Radharani. She holds the full service responsibility and the energy to serve Krsna. bhargo is no less than the vaibava, the extended body of Srimati Radharani, which contains everything for the service of Krsna. Bhargo represents Mahabava, the predominated moiety, and deva, Krsna, is Rasaraja, the predominating moiety.


In the gayatri mantra, we are requested, bhargo devasya dhimahi: "come meditate". What sort of meditation is possible in that plane of dedication? Not abstract meditation, but service cultivation, krsnanusilanam. Dhimahi means " to participate in the spontaneous flow, the current of devotion in Vrndavana." And what will be the result (dhiyo yo nah pracodayat)? The capacity of our cultivation will be increased. As we serve, a greater capacity and willingness to serve will be given to us in remuneration-- just as interest is added to capital in the bank(dasa kari' vetana more deha prema-dhana). In this way, our dedicating principle will be increased again and again. Dhimahi means aradhana, worship. It cannot but be explained in terms of aradhana, puja, seva-- worship, adoration, loving service. The word buddhi means that which we cultivate with the help of our intelligence. But here, dhi is a reference to that venerable intelligence which descends into this plane to help us cultivate service. So dhimahi does not mean abstract meditation, but devotional service. This is the underlying meaning of the gayatri mantra.


Gayatri, the song of deliverance, also means sankirtana. Kirtana is also sung, and it also improves us towards the highest goal. The sankirtana of Sri Caitanya Mahaprabhu also reinstates us in out highest serving position. So brahma-gayatri in connection with Mahaprabhu comes to mean krsna-kirtana. Then it reaches Vrndavana and the flute-kirtana. And when we enter Vrndavana, we shall find that the sweet sound of Krsna's flute helps to engage all the Lords servants in their respective duties. When the flute is sounded, the gopis and others are adjusted in their respective duties. At night, the gopis, hearing the sound of the flute will run to the Yamuna, thinking, "Oh, Krsna's is there." And when Yasoda hears the song of Krsna's flute, she thinks, "My son is there. He is coming home soon." In this way, the sound of the flute engages all the servants of the Lord in their respective positions and inspires them to be mindful of their service.

In my Sanskrit commentary on the gayatri mantra, I have written dhiraradhanam eva nanyaditi tad radha-padam dhimahi : All other services are represented fully in Radhika. Like branches they are all part of her. Madhura rasa is the chief or mukhya-rasa, the combination of all rasas. Srimati Radharani is Mahabhava--she represents the entire serving attitude.

The flute-song of Sri Krsna, expressed as the gayatri mantra, is reminding us and engaging us in our service. And what is our service? Our service must be to surrender ourselves in the service of Srimati Radharani-to accept the suggestion of Radharani. The gayatri mantra will excite us to be mindful about Srimati Radharani's lotus feet, to obey her orders. She is mainly representing the whole service area. So to try to engage ourselves in her service, under her order- to accept her direction and to obey her- that is the service of Sri Radha. In this way, the meaning of the gayatri mantra has been drawn to radha-dasyam, self-determination (svarupena vyavasthitih ).


In the meantime, the partial representations in vatsalya and sakhya rasa are also part and parcel of the original mellow of conjugal love, madhura rasa. The vatsalya rasa devotees will serve Nanda and Yasoda, the sakhya rasa devotee will serve Sridama and Sudama, but ultimately, the whole system in one conception is included in Radharani.


Radha-dasyam, dot_clear.gif the service of Srimati Radharani, is the ultimate meaning to be extracted from the gayatri mantra. That is the supreme end of our life. It cannot but be so. Srimad-Bhagavatam is the ultimate or full-fledged theism to be extracted from the Vedas, Upanisads, and so many scriptures. All the revealed truth rises to its acme, to its highest position, in the conception given by Srimad-Bhagavatam. And Srimad-Bhagavatam teaches us that the highest realization, self-determination, is the service of Srimati Radharani-that under her guidance we may serve Sri Krsna. We aspire for a direct connection with her service.


What, then, is the inner meaning or purport of the word bhargo? Bhargo means the sum, or "who shows us by light." Radharani is the daughter of Vrsabhanu. I have selected the word bhanu. To represent her personal extended self, I have given the word vaibhava. Vaibhava means, "what comes out," or "extended self." Prabhava is the central representation and vaibhava is the outer extension. The very gist of svarupa-sakti is Srimati Radharani, and the whole svarupa-sakti is her extended self. The town of her beautiful service is the whole svarupa-sakti.


Just as rays of light extend from the sun, the whole internal potency is an extension of Mahabhava, Sri Radhika. She has developed herself into such a beautiful area of brilliance, of internal energy, and thereby she serves her Lord. All these necessary things have sprung from her. To help her in serving her Lord, they all come out. When the entire internal energy is condensed in a concise form, it is Mahabhava, Radharani. And when Radharani wants to serve, she extends herself in limitless different ways. And with some contribution from Baladeva and Yogamaya, the whole spiritual world, including Vrndavana, Mathura, and Vaikuntha, evolves to assist Srimati Radharani in the service of Sri Krsna.


In this way, I have drawn out radha-dasyam, dot_clear.gif the service of Srimati Radharani as the meaning of the gayatri mantra and have tried to represent it in the above Sanskrit verse.

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What is understood is more important than what is said! Everyone is free to interprete and understand in their own way. Conflicts rise when we start forcing others to understand in our own way. The very message is lost in those conflicts.


This is all for better understanding...

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About incarnations - Krishna, Rama, Jesus, Buddha etc. were not born as God's incarnations/messengers. They were considered or believed to be the incarnates/messengers by the way of their teachings/wisdom/knowledge. Their understanding of the three worlds have transcended them to that level.

A proverb of Turks and their neighbors says "byjyk loqma jut, byjyk seoz seojle-me" = "to swallow a big mouthful is OK, to utter a big word is not OK". What i quote from your post above is too big a word.

Now another proverb: "dervi$in fikri ne-jse, zikri o-dur" = "what the dervish's fikr (idea) is, that is his dhikr (mantra constantly repeated) too". This is said for people who always repeat some things. Now, if your fikr (idea) is what the saawitrii says, then the saawitrii must be your dhikr, your mantra to constantly repeat. So please do so, repeat the saawitrii constantly (in your mind, or orally when there is no rule against audible use). You have to constantly repeat the saawitrii,

OOOM VUR VY!WA: SYwA!: ) TA!T SAWITY!R WA!RE,NIjAM) VA!RGO DEWA!SJA DhIIMAHI) DhI!JO JO! NA: PRAKODA!JAAT)) if you are honest to your word. Repetition of the saawitrii should enlighten your mind so you understand which awataaraas were born as God's incarnations.

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NAMAS TE. You make me blush. Sure we are all cells of God's body, but i m one of the weakest people. There is hardly anyone weaker than me and hardly anyone more stupid. Because i talk about the fruit, but i m fruitless. By the way, "unknown" is acñaata or acn.aata (according to my transliteration) or ajJAta (according to the Kyoto - Harvard system). There is no point talking too much about the mango leaves and trunk and root; if you r wise, take and eat fruit instead of talking about them.

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First about the transliteration - There are others like ajnata etc. But, you understood the right word and that's important! What is understood is more important than what is said. In whichever way you look it, we are actually eating the fruit. Even when we are talking -


'We are actually meditating upon the understanding which will guide us to know the God's glory which is there in three worlds - physical, mental and spiritual.' - including me and you!


When I/you say - Namaste! It does not mean I respect you (as a person). It means I respect the divine within you i.e. this to remind me/you about the divinity within, so that we behave accordingly...

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