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From The Mahabharata, Santi Parva
said: By doing what does one acquire happiness, and what is that by doing which one meets with woe? What also is that, O Bharata,
by doing which one becomes freed from fear and sojourns here crowned with success (in respect of the objects of life)?
Bhishma said: The ancients who had their understandings directed to the Srutis (Vedas), highly applauded the duty of self-restraint
for all the orders generally but for the Brahmanas in especial. Success in respect of religious rites never occurs in the
case of one that is not self-restrained. Religious rites, penances, truth,- all these are established upon self-restraint.
Self-restraint enhances ones energy. Self-restraint is said to be sacred. The man of self-restraint becomes sinless and fearless
and wins great results. One that is self-restrained sleeps happily and wakes happily. He sojourns happily in the world and
his mind always remains cheerful. Every kind of excitement is quietly controlled by self-restraint. One that is not self-restrained
fails in a similar endeavour.
The practice of self-restraint is
distinguished above all other virtues.
The man of self-restraint beholds his innumerable foes (in the form of lust, desire and wrath, etc.), as if these dwell
in a separate body. Like tigers and other carnivorous beasts, persons destitute of self-restraint always inspire all creatures
with dread. For controlling these men, the Self-born (Brahman) created kings. In all the four modes of life, the practice
of self-restraint is distinguished above all other virtues. The fruits of self-restraint are much greater than those obtainable
in all the modes of life.
I shall now mention to thee the indications of those persons who prize self-restraint
highly. They are nobility, calmness of disposition, faith, forgiveness, invariable simplicity, the absence of garrulity, humility,
reverence for superiors, benevolence, compassion for all creatures, frankness, abstention from talk upon kings and men in
authority, from all false and useless discourses, and from applause and censure of others. The self-restrained man becomes
desirous of emancipation and, quietly bearing present joys and griefs, is never exhilarated or depressed by prospective ones.
Destitute of vindictivenes and all kinds of guile, and unmoved by praise and blame, such a man is well-behaved,
has good manners, is pure of soul, has firmness or fortitude, and is a complete master of his passions. Receiving honours
in this world, such a man in after-life goes to heaven. Causing all creatures to acquire what they cannot acquire without
his aid, such a man rejoices and becomes happy.
[Note: Giving food and clothes to the poor and needy in times of scarcity
is referred to].
Devoted to universal benevolence, such a man never cherishes animosity for any one. Tranquil like the
ocean at a dead calm, wisdom fills his soul and he is never cheerful. Possessed of intelligence, and deserving of universal
reverence, the man of self-restraint never cherishes fear of any creature and is feared by no creature in return.
man who never rejoices even at large acquisitions and never feels sorrow when overtaken by calamity, is said to be possessed
of contented wisdom. Such a man is said to be self-restrained. Indeed, such a man is said to be a regenerate being. Versed
with the scriptures and endued with a pure soul, the man of self-restraint, accomplishing all those acts that are done by
the good, enjoys their high fruits.
They, however, that are of wicked soul never betake themselves to the path represented
by benevolence, forgiveness, tranquillity, contentment, sweetness of speech, truth, liberality and comfort. Their path consists
of lust and wrath and cupidity and envy of others and boastfulness.
Subjugating lust and wrath, practising the vow
of Brahmacharya (celibacy) and becoming a complete master of his senses, the Brahmana, exerting himself with endurance in
the austerest of penances, and observing the most rigid restraints, should live in this world, calmly waiting for his time
like one seeming to have a body though fully knowing that he is not subject to destruction.
From The Mahabharata, Santi Parva
said: You have said that happiness is the highest object. I do not comprehend this. This attribute of the soul that (you say)
is so desirable is not sought by the Rishis who are regarded to be engaged in something promising a higher reward. It is heard
that the Creator of the three worlds, viz., the puissant Brahma, lives alone, observant of the vow of Brahmacharya (celibacy).
He never devotes himself to the happiness obtainable from the gratification of desire. Also, the divine Master of the universe,
the lord of Uma (Siva), reduced Kama (the deity of desire) to extinction. For this reason, we say that happiness is not acceptable
to high-souled people. Nor does it appear to be a high attribute of the Soul.
I cannot put faith in what thy divine
self has said, viz., that there is nothing higher than happiness. That there are two kinds of consequences in respect of our
acts, viz., the springing of happiness from good acts and of sorrow from sinful acts, is only a saying that is current in
Brigu said: On this it is said as follows:
From Untruth springs Darkness. They that are overwhelmed
by Darkness pursue only Unrighteousness and not Righteousness, being overmastered by wrath, covetousness, malice, falsehood,
and similar evils. They never obtain happiness either here or hereafter.
On the other hand, they are afflicted by
various kinds of disease and pain and trouble. They are tortured by Death, imprisonment, and diverse other griefs of that
kind, and by the sorrows, attending on hunger and thirst and toil. They are pained by the numerous bodily griefs that arise
from rain and wind and burning heat and exceeding cold.
They are also overwhelmed by numerous mental griefs caused
by loss of wealth and separation from friends, as also by griefs caused by decrepitude and death. They that are not touched
by these diverse kinds of physical and mental afflictions, know what happiness is.
These evils are never found in
heaven. There delicious breezes blow. In heaven there is also perpetual fragrance. In heaven there is no hunger, no thirst,
no decrepitude, no sin. In this world there is both happiness and misery. In hell there is only misery. Therefore, happiness
is the highest object of acquisition.
The Earth is the progenitrix of all creatures. Females partake of her nature.
The male animal is like Prajapati himself. The vital seed, it should be known, is the creative energy. In this way did Brahman
ordain in days of old that the creation should go on. Each, affected by his own acts, obtains happiness or misery.
From The Bhagavad Gita, Ch. 18, Verse 10
The man of renunciation, pervaded by purity, intelligent
and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.
|A Tragedy of Separation |
||According to solar calculation, it was on the day of Makara-Sankranti, an
auspicious conjunction of the stars, that Nimai Pandit went to Katwa to take sannyasa, the renounced
order of life. After this, He would become known as Sri Chaitanya Mahaprabhu. He swam across the Ganges and in wet cloth ran
towards Katwa. Just before this, He told only a few of His friends, including Nityananda Prabhu, Gadadhara Pandit, Mukunda,
and others, "The time when I will accept the robe of renunciation is very near."
A few days before, an opposition party had been raised against Nimai Pandit. Those who believed that material nature
is the highest principle, and that consciousness is a product of matter, began to abuse Nimai Pandit. He thought, "I came
to deliver the lowest of men, but if they commit offenses against Me, there will be no hope for their upliftment."
Suddenly, He said: "I came with that medicine which gives the greatest relief, but now I find that their disease
is rapidly growing worse and seems beyond treatment. It will take its own course towards doom. The patients are committing
offenses by abusing their doctor. They are making arrangements to insult Me. They take it that I am a family man -- their
nephew -- they take Me as one of them. I came with the best medicine for the present degraded age, but now I find that they
are plotting against Me. Now they are doomed. At least I have to show them that I am not one of them." He thought, "I shall
leave family life and take sannyasa and wander from village to village, town to town, preaching the holy name of Krishna."
That was His decision, and within a few days He went to Katwa to take sannyasa from Keshava Bharati Maharaj.
The day before He left to take sannyasa, from the afternoon until the evening, there was a spontaneous gathering
of devotees in the home of Nimai Pandit. Every year in Bengal, that day was celebrated as Lakshmi Puja, worship of the Goddess
of Fortune, when special cakes are prepared and distributed. Nimai, knowing that early the next morning He would leave Nabadwip
to take sannyasa, attracted His followers in such a way that almost every leading devotee came to see Him that evening.
|The Hare Krishna Maha Mantra |
They came with flower garlands and many other offerings to be presented to the Lord. Nimai accepted their garlands
and then placed them on the necks of the devotees who gave them. Only four of His most intimate devotees knew He was leaving;
the ordinary devotees did not know that this would be His last night in Nabadwip. With His own hands He garlanded the necks
of His devotees and appealed to them: "Always chant the name of Krishna. Under no condition should you give up this Krishna
Nama. And don't do anything else. While working, eating, sleeping or waking, day or night -- in whatever you do -- continuously
take the name of Krishna. Always talk about Krishna -- nothing else. If you have any real attraction or affection for Me,
then don't do anything without chanting the name of Krishna. Cultivate Krishna consciousness. Krishna is the origin of us
all. He is our father; we have come from Him. The son who shows no gratitude towards the father is sure to be punished birth
after birth. Always chant these names of the Lord: |
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
"No other religious principle is required. Chant Hare Krishna. This is not an ordinary mantra, but this is the Maha-Mantra,
the greatest of all the great mantras, the very essence of all the mantras known to the world. Only take to this, always.
No other prescription is to be followed. Remember your Lord, your home. This is a foreign land; you have nothing to aspire
after here. Try always to go back home, back to Godhead." In this way, the Lord spoke, and all His devotees intuitively came
because it was Nimai Pandit's last night in Nabadwip.
|The Lord and the Fruit-Seller |
||Late at night, one devotee named Sridhar Kholaveca arrived. He used to make trade on the plantain tree
and its fruit. He would sell the fruit, ripe or green, and the big leaves which are used as plates. Sometimes Nimai would
pay him less for his fruit than what they were worth, and sometimes He would snatch the best fruits from him. Sridhar came
to see Him late at night to offer Him a choice pumpkin. And Nimai thought, "I have spent almost My whole life snatching so
many things from him, and now, on this last night he has brought this wonderful pumpkin. I can't resist." He said to Sachidevi:
"Mother, Sridhar has given Me this pumpkin. Please think of how it can be prepared." At bedtime, someone came with some milk.
Nimai said, "Mother, with this milk and this pumpkin, please prepare some sweet-rice." So Sachidevi prepared some pumpkin
sweet-rice: pumpkin boiled with milk, rice, and sugar.
Much later that night, at about three o' clock in the morning, Nimai went away. He left Visnupriya Devi asleep in
bed. His mother Sachidevi, sensing what was to come, was staying awake all night guarding the door. Nimai bowed down to her
and went away. And like a stone figure, Mother Sachidevi sat there by the gate as Nimai left. She could not say anything,
but was struck dumb.
A little after three o' clock in the morning, Nimai swam across the Ganges and in His wet cloth went straight to
Katwa, a distance of twenty-five miles. He reached there by nine or ten o' clock. There, He approached Keshava Bharati to
|Mother Sachi's Sadness |
||In the early morning, the devotees came to see Nimai and found Sachidevi like a statue, sitting at the
door. The door was open. Everything was empty. "What's the matter, Sachidevi?" they asked. She told them, "Oh, I was waiting
for you devotees. You take possession of the house. I shall go somewhere else. I can't enter this house any more. You are
His devotees; you are the true heirs. Take possession." They began to throng around her and console her. "You will go? What
about the young wife He left? The girl is only fourteen years old. Who will protect her? You can't shun the responsibility
given to you. It is on your shoulders." In this way they came and consoled her and tried to give her some hope.
Suddenly, the devotees heard that Nimai Pandit, Sri Gauranga, had left Nabadwip. They learned that He had gone to
Katwa, to Keshava Bharati's ashram to take sannyasa, bidding goodbye to the people of Nabadwip forever.
A dark shadow came down. Many began to weep and cry for Him. Many of them ran towards Katwa. Nimai Pandit was an
unprecedented scholar with beautiful features tall, fair, and benevolent. He had already made the people mad with the holy
name of Krishna. He had released the two great sinners Jagai and Madhai from their nasty life. He had checked the Muslim ruler,
the Kazi, who had broken the mrdanga, or drum. As a famous pandit, He had defeated many scholars
who came to conquer Nabadwip, which was very much renowned for its high culture of learning, especially of logic.
At that time in Nabadwip, logic [nyaya], worship of material energy [tantra],
and official Hinduism [smrti], were in high culture. Nabadwip was highly renowned for scholarship.
If pandits could not defeat the scholars of Nabadwip, they could not become famous. From far away in Kashmir, Keshava Kasmiri
had to come to Nabadwip to get a certificate that he was a pandit. And he was defeated by Nimai Pandit. Keshava Kasmiri was
such a big pandit that it was rumored he was the favorite child of Saraswati, the Goddess of Learning. No one could face him.
Still, he was defeated by Nimai Pandit.
|Goodbye Forever |
||But Nimai Pandit left Nabadwip forever and took sannyasa because the people of Nabadwip could not appreciate
Him. He reached Katwa, where, just on the banks of the Ganges, there was a Sannyasi, Keshava Bharati. Nimai went to him and
asked him for sannyasa. Keshava Bharati suddenly found that his ashram was full of luster. At first, it seemed as if the sun
was rising before him; then he saw that it was a bright person approaching. He rose from his seat, and with strained eyes
approached in wonder. "What is this?" he thought.
Then he realized that the great devotee-scholar, Nimai Pandit, had come. He appeared before him saying, "I want
to take sannyasa from you." But Keshava Bharati could not accept Nimai's offer. "I am charmed by Your beauty and personality,"
he said. "But You are so young, only twenty-four years old. What about Your mother, Your wife, and Your guardians? Without
consulting with them, I cannot venture to give You the robe of renunciation."
In the meantime, as it was Makara-Sankranti, a famous holiday, many people had come to take bath in the holy waters
of the Ganges. They gathered there and the rumor spread like fire: "Nimai Pandit of Nabadwip has come to take sannyasa." Many
men flocked there, until a huge crowd gathered.
|Voices Raised in Protest |
||They all opposed Mahaprabhu's sannyasa. Some of them raised their voices in protest: "You! Keshava Bharati!
We won't allow you to give sannyasa to this young man. He has His family, His mother and wife. We won't allow it! If you give
sannyasa to this charming, young, beautiful boy, we will break down your ashram immediately! It can't be."
But Nimai Pandit kept pressing for sannyasa. At last, Keshava Bharati asked Him, "So, You are that Nimai Pandit
about whom we have heard so much? Many big scholars came to conquer Nabadwip, the famous seat of learning, and You have defeated
them all. Are You that Nimai Pandit?" "Yes," said Nimai. Keshava Bharati told Him, "I can give You sannyasa, but You must
take the permission of Your mother -- otherwise I won't, I can't do it." Nimai suddenly began running towards Nabadwip to
ask permission, but Keshava Bharati thought, "He has such a commanding personality, He can do anything."
Nimai was called back. Keshava Bharati told Him, "With Your most extraordinary personality You can do anything.
You will go there, charm Your guardians, get permission, and return. Nothing is impossible for You."
The ordinary public was very much enraged, saying to Keshava Bharati: "We can't allow you, Swamiji, to give sannyasa
to this young boy! It is impossible. If you do, then we shall smash your ahsram!" Sri Chaitanya Mahaprabhu began performing
kirtan, chanting Hare Krishna and dancing madly. And the angry mob grew, sometimes creating a disturbance. In this way, the
whole day passed with no decision. The night passed in Sankirtan. And the next day, Nimai's will prevailed, although there
was still some opposition.
|Tears From The Eyes of Millions |
||Nityananda Prabhu, Nimai's maternal uncle Candrashekhara, Mukunda Datta and Jagadananda Pandit, gradually
arrived there. And that afternoon, the sannyasa function began. Candrashekhara Acharya was asked to perform the ceremony on
behalf of Nimai Pandit, who began to chant and dance and charm the audience.
"While showers of tears fell from the eyes of millions,
He delighted in having His beautiful hair shaved away. Millions of voices sang the glories of Krishna, as Sri Krishna Chaitanya
accepted the staff of renunciation. From that time on, wherever He went, whoever saw Him in the dress of a Sannyasi cried
in grief. I sing the glories of that beautiful Golden Lord, the Giver of Divine Love."
prema-dhama-devam eva naumi gaura-sundaram
|"How can I remove such beautiful hair?" |
The scene was at Katwa. Almost five-hundred years ago, Sri Chaitanya Mahaprabhu took sannyasa. He was young and beautiful,
with a tall figure. He was only twenty-four and had beautiful curling hair. A barber was asked to shave Him, and approached
Him, but then withdrew. The barber could not venture to touch Nimai's body. He began to cry. "How can I remove such beautiful
hair from such a beautiful head?" And so many others were also crying aloud, "What a horrible thing is being done here! Who
is the creator of this sannyasa? Who is so hard-hearted that he created the sannyasa-asrama, where
one must give up all that is near and dear and go from door to door, begging, leaving his own friends and relatives crying
helplessly? What is this creation of the Supreme? Is it logical? Is it a happy thing? It is most cruel!" |
Nimai Pandit was smiling. After the barber was ordered repeatedly, somehow he was forced to shave Nimai's head.
At first, he could not venture to touch His hair, saying, "I can't touch Him." But at last, he had to do the service of shaving
the beautiful, curling hair of the beautiful face of the twenty-four year old genius boy. He began with his shears. Some people
could not stand the scene. Some even became mad. In the midst of the weeping, wailing, and crying of the threatening mob,
it was done.
Nimai Pandit was senseless. After being only half shaved, he stood up and began chanting in kirtan and dancing in
ecstatic joy. After He was shaved, the barber promised: "I will never again shave anyone with this hand! I would rather live
by begging. This is my last service as a barber." After this, that barber took up the occupation of a sweetmaker.
|The Sannyasa Ceremony |
||Ultimately Nimai's appeals pacified the mob, and a little before noon the inevitable gradually came:
the sannyasa function was performed. Candrashekhara Acharya, the maternal uncle of Nimai Pandit, was deputed to take charge
of the rituals in the ceremony of sannyasa. When the mantra was to be conferred, Nimai Pandit asked Keshava Bharati, "Is this
the mantra you will give me? I heard it in a dream." He whispered the mantra in the ear of his guru who accepted, saying,
"Yes, this is the mantra I shall give you." Then that mantra was given.
And the name of this Sannyasi was not given in an ordinary way either. A most peculiar name came through Keshava
Bharati: "Krishna Chaitanya." None of the ten names generally given to Sannyasis was given to Nimai Pandit, but the name that
was given to Him was Krishna Chaitanya. As soon as they heard that name, the mob began to cry, "Sri Krishna Chaitanya Mahaprabhu
ki jaya! -- All glories to Sri Krishna Chaitanya!"
The father of Srinivas Acharya was a class-friend of Nimai Pandit. On his way to his father-in-law's house, he heard
that Nimai Pandit had come to take sannyasa. He ran there, and seeing everything, he became dumb -- he was devastated and
went half-mad. After that, nothing came from his mouth but "Chaitanya." After he heard the name "Krishna Chaitanya," whatever
anyone said to him, he would only say, "Chaitanya!" He became mad. After that, his name became Chaitanya Das. His former name
vanished, and everyone used to call him Chaitanya Das. He could not stand the scene of Nimai Pandit's sannyasa.
Sri Chaitanya Mahaprabhu, newly dressed in red robes, embraced His guru, and both of them began to dance, chanting
the name of Krishna. After some time, the meaning of the name was given. Keshava Bharati Maharaj said, "Sri Krishna Chaitanya
means that You arouse Krishna consciousness throughout the entire world. You have descended to make all people Krishna conscious.
So the most suitable name for You cannot but be Sri Krishna Chaitanya."
|An Ocean of Despair |
||Mahaprabhu was very cheerful, thinking, "I am going to relieve so many souls from their eternal misery
and affliction. I have promised to deliver the whole world from this ocean of misery and take them to the nectarine world,
and now I am going to accept that task." He was cheerful, but everyone around Him was diving in the ocean of despair and sorrow.
Some scholars stress that Chaitanya Mahaprabhu took sannyasa from Keshava Bharati, who was a Mayavadi, an impersonalist.
But although Keshava Bharati may have externally showed himself in that way, it is seen that by coming in connection with
Mahaprabhu, he became a devotee. Otherwise, we may also think that he was a devotee who came in the garb of an impersonalist
to help the preaching of Mahaprabhu by assisting Him with the social formality of taking sannyasa.
At that time, all over India, Mayavadi Sannyasis had greater recognition than Vaishnava Sannyasis, and Keshava Bharati
was already situated in that post. Mahaprabhu took the garb of a Sannyasi from him for His own purpose, to help His preaching
activity. All these things may be explained in different ways. In any case, after Mahaprabhu took sannyasa, Keshava Bharati
began to sing and dance with Sri Chaitanya Mahaprabhu. He joined in Sankirtan and was immediately converted.
|The Krishna Conception: Union in Separation |
||In this way, the sannyasa of Nimai Pandit took place. What is the meaning of His sannyasa? Is it redundant,
auxiliary, or a necessary part of spiritual advancement? Is it desirable? Although apparently undesirable, still it has its
necessity. In the Krishna conception of theism, there is a deep-rooted correlation between union with the Lord and separation
from Him. Without separation, union cannot be deep-rooted. The pain of separation can enter into the depth of the heart much
more than cheerfulness. Such apprehension increases our satisfaction. The greater our want, the greater our satisfaction.
This is especially true in love affairs. If there is no necessity of a thing, it has no value. This principle is
found everywhere. A glass of water is ordinary, but according to the degree of its necessity, its value will increase. So
the degree of necessity is most important. Necessity means separation. Necessity independent of fulfillment is separation,
Sri Chaitanya Mahaprabhu took sannyasa so that the residents of Nabadwip would be drawn into this high stage of
separation through affection's force. His old mother Sachidevi was crying hopelessly. His young wife, Vishnupriya Devi, was
helplessly passing Her days. Mahaprabhu took sannyasa to create excitement, piercing into the hearts of the people the Divine
Love that He came to give. They thought, "Who was Nimai Pandit? What great benefit did He come to give us?" That He left everything
made them sympathetic towards Him. And for all these reasons the Lord went to take sannyasa....
|A Great Tragedy |
||We must return back to Godhead, back to home. Sri Chaitanya Mahaprabhu says: "Your home is a beautiful
land. You must try for that. Why are you always troubled with the horrors of war, epidemic, earthquake, undesirable disease,
stealing, dacoiting, and fighting with so many neighbors? At the bottom of all this is the fact that you have identified yourself
with this material world and this body of flesh and blood. You have to retrace your path and go back to your home." That is
what is necessary. Our homeland is such a lovely and beautiful and divine place.
Sri Chaitanya Mahaprabhu's sannyasa is all for us, and it is for the purpose of taking us back home, where we can
have home comforts, home sweetness. If we have any home-consciousness within, then we must appreciate such a proposal: home
sweet home. Sri Chaitanya Mahaprabhu's sannyasa is apparently very cruel to His devotees and to His family members, but it
was meant only to take us to our home.
To work out the ecstasy of union, it was necessary for Sri Chaitanya Mahaprabhu to show separation from His devotees
and relatives. Separation and union are mutually helpful. Mahaprabhu's sannyasa, His renunciation, is a great tragedy of separation.
OM BHOOR BHUVAHA SWAHA
TAT SAVITUR VARENIYAM
BHARGO DEVASYA DHEEMAHI
DHIYO YO NAHA PRACHODAYAT
Meaning of Gayatri
Gayatri is a Mantra(vedic hymn) which inspires righteous wisdom its meaning is that the Almighty God may illuminate
our intellect which may lead us to righteous path. This is most important teaching. Allthe problems of a person are solved
if he is endowed with the gift of righteous wisdom. Having endowed with far sighted wisdom, a man is neither entangled in
calamity nor does he tread wrong path. Righteous wisdom stars emerging as soon as a methodical recitation of this Mantra is
Embodiment of vital or spiritual energy
Destroyer of suffering
Embodiment of happiness
That (indicating God)
Bright, luminous, like and sun
Destroyer of sins
Translated it means: "O God, Thou art the giver of life,
the remover of pain and sorrow, the bestower of happiness; O Creator of the Universe, may we receive thy supreme, sin-destroying
light; may Thou guide our intellectin the right direction."
1. Om stands for "The Almighty God".
He pervades in all the worlds viz.Bhulo-lok, bhuvah-lok and swah-lok. He is omnipresent. All this Creation. World, universe
or cosmos is physical manifestation of God who pervades in each and every particle. That I am seeing Him every where. I should
always remain aloof from evil thoughts and evil deeds and perform true worship of God by extending cooperation in promoting
happiness, peace and beauty this universe which is his creation.
2. This(tat) i.e.: God is extremely bright(savitur)
choicest (vareniyam) devoid of sin (bhargo) and divine(devasya). I am assimilating such God within me, in my conscience,.
By such assimilation, I am also becoming bright, virtuous, sinless and divine. Every moment this virtues are developing in
all the pores and particles of my mind, brain and body. I am becoming one with these virtues, these characteristics of God.
3. That God may inspire (prachodayat) our(nah) intellect (dhiyo) and lead us on the righteous path. May our
intellect become pious. May He lead us righteous path. On getting the righteous wisdom we may be able to enjoy celestial bliss
in this life and make our life successful.
We should contemplate and meditate on these three determinations slowly
and gradually pausing for a moment on each word and an imaginary picture of that word should be drawn in the mind. The man
gets enriched in divine elements by contemplating and meditating on this meaning of Gayatr. These sentiments are extremely
powerful, encouraging, righteous and elevating.
One should contemplate these feelings daily for some time. By such
contemplation, the meaning of Gayatri Mantra is fully assimilated in the heart of the person. The result is that in a few
date his mind gets diverted from evil deeds and he starts taking enthusiastic joy in righteous thinking and good actions.
How so ever little this tendency may be in the beginning, it is almost certain that if it persists, the innerself of sadhak
becomes spiritually advanced day by day and ultimate aim of life appears to have come closer and closer.
Gayatri Mantra does not belong to any particular sect of worship or it is not restricted to any certain community. It is universal,
for the whole world. It contains in it the culture not of any particular society, but the culture of humanity. The Gayatri
Mantra is a treasure and heritage that belongs to the whole of humanity without exclusion."