{"id":7604,"date":"2022-12-08T07:33:56","date_gmt":"2022-12-08T02:03:56","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=7604"},"modified":"2022-12-08T07:33:56","modified_gmt":"2022-12-08T02:03:56","slug":"introduction-to-sri-gayatri-mantrartha-dipika","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/books-pdfs\/sri-gayatri-mantrartha-dipika\/introduction-to-sri-gayatri-mantrartha-dipika\/","title":{"rendered":"Introduction to \u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101"},"content":{"rendered":"
\u015ar\u012b G\u0101yatr\u012b Mantr\u0101rtha D\u012bpik\u0101<\/em> (Illuminations on the Essential Meaning of G\u0101yatr\u012b) has been compiled for the pleasure of \u015ar\u012b Caitanya Mah\u0101prabhu and the followers of His disciplic succession known as the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>. This publication presents the remarkable m\u0101dhurya<\/em> (conjugal) conception of g\u0101yatr\u012b<\/em> as revealed by \u015b\u0101stra<\/em> (scripture), s\u0101dhus<\/em> (pure devotees), and \u0101c\u0101ryas<\/em> (bona fide spiritual masters). When the contents of this book are examined by the serious readers, surely all will agree that the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava conception of g\u0101yatr\u012b<\/em> is the summit of theistic thought.<\/p>\n In the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>, the g\u0101yatr\u012b<\/em> which the guru (bona fide spiritual master) gives to the s\u0101dhaka<\/em> (devotee) at the time of d\u012bk\u1e63\u0101<\/em> (initiation) is that of the Vedic d\u012bk\u1e63\u0101<\/em> (upanayana<\/em>) and also that of the Vai\u1e63\u1e47ava pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101.<\/em><\/p>\n D\u012bk\u1e63\u0101<\/em> is defined in the Vi\u1e63\u1e47u Y\u0101mala<\/em> as that process by which divine knowledge is given and p\u0101pa<\/em> (sins) are destroyed:<\/p>\n divyam j\u00f1\u0101nam yato dady\u0101t kury\u0101t p\u0101pasya sa\u1e41k\u1e63ayam \u201cThe process by which divine knowledge (divya-j\u00f1\u0101na<\/em>) is given and sins are destroyed is called as d\u012bk\u1e63\u0101<\/em> by highly learned scholars who are expert in spiritual affairs.\u201d (Hari-bhakti-vil\u0101sa<\/em> 2.9, from Vi\u1e63\u1e47u Y\u0101mala<\/em>)<\/p>\n The Vedic d\u012bk\u1e63\u0101<\/em> (upanayana<\/em>) is instituted by giving the brahma-g\u0101yatr\u012b<\/em>. The Vai\u1e63\u1e47ava pa\u00f1car\u0101trika<\/em>–d\u012bk\u1e63\u0101<\/em> is instituted by giving three pa\u00f1car\u0101trika-mantras<\/em> (m\u016bla<\/em>–mantras<\/em>) and three pa\u00f1car\u0101trika<\/em>–g\u0101yatr\u012bs<\/em>.<\/p>\n The brahma<\/em>–g\u0101yatr\u012b<\/em> begins with o\u1e41<\/em>, the b\u012bja<\/em> (seed syllable) followed by the mah\u0101-vy\u0101h\u1e5btis<\/em> (bh\u016b\u1e25<\/em>, bhuva\u1e25<\/em> and sva\u1e25<\/em>), then follows the g\u0101yatr\u012b<\/em> itself, tat savitur vare\u1e47ya\u1e41 bhargo devasya dh\u012bmahi dhiyo yo na\u1e25 pracoday\u0101t.<\/em> The use of the word dh\u012bmahi<\/em> (meditation or to invoke the form and activities of the Supreme Lord) is used in all g\u0101yatr\u012bs<\/em>.<\/p>\n Similarly, we find that there are four fundamental characteristics in all pa\u00f1car\u0101trika-mantras<\/em> and g\u0101yatr\u012bs<\/em>: the use of such b\u012bjas<\/em> as ai\u1e41<\/em> or kl\u012b\u1e41<\/em> at the beginning, n\u0101m\u0101tmaka<\/em> or the presence of n\u0101ma<\/em> (the holy name) as the central pivot of the mantra, the words sv\u0101h\u0101<\/em> or nama\u1e25<\/em> indicating pra\u1e47\u0101ma<\/em> (offering obeisances), and the word dh\u012bmahi<\/em> indicating dhy\u0101na<\/em> (meditation).<\/p>\n According to strict Vedic standards upanayana<\/em> can only be offered to those who are born in br\u0101hma\u1e47a<\/em> families. Unfortunately, in Kali-yuga (the present age) there are no br\u0101hma\u1e47a<\/em> by birth \u2014 everyone is more or less a \u015b\u016bdr\u0101 (unqualified) by birth. This is stated in Skanda Pur\u0101\u1e47a: kalau-\u015b\u016bdr\u0101<\/em>–sambhav\u0101\u1e25<\/em>. Thus the Vedic system of d\u012bk\u1e63\u0101<\/em> is inapplicable for Kali-yuga. Therefore, the Vai\u1e63\u1e47ava system of pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em>, which has existed since ancient times, and was directly taught by the Supreme Lord, has been introduced. Param\u0101tm\u0101 Sandarbha, anuccheda<\/em> 18, and Mah\u0101bh\u0101r\u0101ta<\/em> both declare:<\/p>\n pa\u00f1car\u0101trasya k\u1e5btsnasya vakt\u0101 tu bhagav\u0101n svayam<\/em><\/p>\n \u201cK\u1e5b\u1e63\u1e47a, the Supreme Personality of Godhead Himself, spoke the Pa\u00f1car\u0101tra literature.\u201d<\/p>\n Because the Pa\u00f1car\u0101tra<\/em> was directly spoken by K\u1e5b\u1e63\u1e47a Himself it is considered that Pa\u00f1car\u0101tra<\/em>, (especially the N\u0101rada<\/em> Pa\u00f1car\u0101tra<\/em>) is supernaturally excellent among all revealed scriptures, sarve\u015bu ca n\u1e5bpa\u015bre\u1e63\u1e6dha j\u00f1\u0101ne\u1e63vebhe\u1e63u d\u1e5b\u015byate.<\/em> According to authorities pa\u00f1car\u0101tra<\/em> means that which deals with five (pa\u00f1ca<\/em>) kinds of knowledge (r\u0101tra<\/em>);<\/p>\n r\u0101tra\u00f1 ca j\u00f1anavacana\u1e41 j\u00f1ana\u1e41 pa\u00f1cavidha\u1e41 sm\u1e5btam \u201cPa\u00f1ca<\/em> means five. R\u0101tra<\/em> means j\u00f1\u0101na<\/em> or knowledge. According to authorities there are five kinds of knowledge; 1) vaidika<\/em>, 2) yogika<\/em>, 3) m\u0101yik<\/em>, 4) mukti<\/em>, and 5) bhakti<\/em>, the knowledge by which one attains to the loving devotional service of the \u015ar\u012b \u015ar\u012b R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a. (N\u0101rada Pa\u00f1car\u0101tra<\/em> 1.2.44 and Gau\u1e0d\u012bya Ka\u1e47\u1e6dhah\u0101ra<\/em> 2.44)<\/p>\n The N\u0101rada Pa\u00f1car\u0101tra<\/em> specifically deals with the topic of bhakti and therefore it is most important for all devotional aspirants in the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>.<\/p>\n j\u00f1\u0101na\u1e41 paramatattva\u1e41 ca janma-m\u1e5btyu-jar\u0101paham \u201cThe knowledge contained in N\u0101rada Pa\u00f1car\u0101tra<\/em> puts an end to birth, death, old age and disease \u2014 and reveals the Supreme Truth. K\u1e5b\u1e63\u1e47a also spoke this knowledge to the supremely fortunate \u015aambu (Lord \u015aiva).\u201d (N\u0101rada Pa\u00f1car\u0101tra<\/em> 1.2.25 and Gau\u1e0d\u012bya Ka\u1e47\u1e6dhah\u0101ra<\/em> 2.46)<\/p>\n d\u1e5b\u1e63\u1e6dh\u0101 sarva\u1e41 sam\u0101lokya j\u00f1\u0101na\u1e41 sa\u1e41pr\u0101pya \u015ba\u1e45kar\u0101t \u201cN\u0101rada Muni, after studying all the scriptures, heard this unparalleled knowledge from the lotus mouth of the best of devotees, Lord \u015aiva, who heard it from K\u1e5b\u1e63\u1e47a. At that time N\u0101rada compiled the Pa\u00f1car\u0101tra<\/em>, which is the essence of nectar.\u201d (N\u0101rada Pa\u00f1car\u0101tra<\/em> 1.2.56 and Gau\u1e0d\u012bya Ka\u1e47\u1e6dhah\u0101ra<\/em> 2.47)<\/p>\n The pa\u00f1car\u0101trika<\/em> system requires a s\u0101dhaka<\/em> to undergo the process known as pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>. This pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em> consists of pa\u00f1ca<\/em> (five) stages of sa\u1e41sk\u0101ra<\/em> (purification) mentioned as follows:<\/p>\n t\u0101pa\u1e25 pu\u1e47\u1e0dra\u1e41 tath\u0101 n\u0101ma mantro y\u0101ga\u015b ca pa\u00f1cama\u1e25 \u201cT\u0101pa\u1e25, pu\u1e47\u1e0dra, n\u0101ma, mantra<\/em>, and y\u0101ga<\/em>; these five items comprise pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>. They are the cause of intense devotion to Lord Hari.\u201d<\/p>\n T\u0101pa\u1e25<\/em> means performing austerities and professing one\u2019s self as a servant of Hari (Vi\u1e63\u1e47u\/K\u1e5b\u1e63\u1e47a). Pu\u1e47\u1e0dra<\/em> means applying tilaka<\/em> marks (vertical lines drawn on the body) symbolizing the body as the temple of Hari. N\u0101ma<\/em> means receiving the holy name from the spiritual master and chanting that name according to his direction.<\/p>\n Hare K\u1e5b\u1e63\u1e47a Hare K\u1e5b\u1e63\u1e47a K\u1e5b\u1e63\u1e47a K\u1e5b\u1e63\u1e47a Hare Hare Of the pa\u00f1ca<\/em>–sa\u1e41sk\u0101ras<\/em> it is n\u0101ma<\/em> which is given the most importance. In all the Vedic literature the holy name of Hari is glorified;<\/p>\n yan-n\u0101madheya-\u015brava\u1e47\u0101nuk\u012brtan\u0101d \u201cTo say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of Hari, the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.\u201d (\u015ar\u012bmad-Bh\u0101gavatam<\/em> 3.33.6)<\/p>\n Those who offenselessly chant n\u0101ma<\/em> are automatically imbued with all good qualities. One who chants the holy name of Hari (Vi\u1e63\u1e47u\/K\u1e5b\u1e63\u1e47a) thus becomes qualified on the strength of the holy name to receive Vedic mantras, the fourth of the pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>. Mantra means mantra<\/em>–d\u012bk\u1e63\u0101<\/em> or receiving the brahma-g\u0101yatr\u012b<\/em> (upanayana<\/em>) and the pa\u00f1car\u0101trika<\/em>–mantras<\/em>. After receiving the mantra<\/em>–d\u012bk\u1e63\u0101<\/em> the s\u0101dhaka<\/em> is engaged in the worship of \u015ar\u012b<\/em> M\u016brti<\/em> under \u015b\u0101stric<\/em> (scriptural) regulations and this is called y\u0101ga<\/em>. These are the five processes for purification called pa\u00f1ca<\/em>–sa\u1e41sk\u0101ra<\/em>.<\/p>\n If one is interested in practicing the process of temple worship one must positively take shelter of a guru and learn the process from him. Having received the proper mantras from the guru one can worship \u015ar\u012b<\/em> M\u016brti<\/em>. In Kali-yuga, the pa\u00f1car\u0101trika<\/em> system is mostly recommended for those who want to perform y\u0101ga<\/em>, the worship of \u015ar\u012b M\u016brti<\/em>.<\/p>\n \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b writes:<\/p>\n \u015bruti sm\u1e5bti-pur\u0101\u1e47\u0101di-pa\u00f1caratra-vidhi\u1e41 vin\u0101 “Devotional service of the Lord that ignores the authorized Vedic literatures like the Upani\u1e63ads, Pur\u0101\u1e47as<\/em> and N\u0101rada-pa\u00f1car\u0101tra<\/em> is simply an unnecessary disturbance in society.” (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.2.101)<\/p>\n In Kali-yuga there are two systems recommended for worshiping the Supreme Lord, the bh\u0101gavata<\/em> system and pa\u00f1car\u0101trika<\/em> system. In the bh\u0101gavata<\/em> system chanting of the holy name (n\u0101ma<\/em>) is given preference because in Kali-yuga one can reach the perfection of life simply by hearing, chanting, remembering and worshiping the holy name. \u015ar\u012bmad<\/em>–Bh\u0101gavatam<\/em> confirms in the last \u015bloka<\/em>:<\/p>\n n\u0101ma-sa\u1e47k\u012brtana\u1e41 yasya sarva-p\u0101pa pra\u1e47\u0101\u015banam \u201cK\u1e5b\u1e63\u1e47a\u2019s holy name can relieve us from all undesirable sinfulness, all filthy characteristics, and all miseries. Let us all bow down to Him.\u201d (Bh\u0101g<\/em>. 12.13.23)<\/p>\n It is further said in this regard in the Garu\u1e0da Pur\u0101\u1e47a:<\/em><\/p>\n apavitra\u1e25 pavitro va sarv\u0101sth\u0101\u1e41 gato\u2019pi v\u0101 \u201cEither pure or impure, or having passed through all conditions of material life, if one can remember the lotus-eyed K\u1e5b\u1e63\u1e47a, he becomes externally and internally clean.\u201d<\/p>\n \u015ar\u012b Caitanya Mah\u0101prabhu has taught five essential a\u1e45gas<\/em> (practices) for the performance of \u015buddha<\/em>–bhakti<\/em> (pure devotional service): \u015ar\u012b M\u016brti-seva<\/em> (worship of the Lord in the temple), \u015ar\u012b Bh\u0101gavat-kath\u0101<\/em> (hearing \u015ar\u012bmad-Bh\u0101gavatam<\/em>), \u015ar\u012b<\/em> N\u0101ma<\/em>–sa\u1e45k\u012brtana<\/em> (congregational chanting of the holy name), \u015ar\u012b<\/em> K\u1e5b\u1e63\u1e47a<\/em>–bhakto<\/em> (association with pure devotees of K\u1e5b\u1e63\u1e47a), and \u015ar\u012b<\/em> Mathur\u0101<\/em>–ma\u1e47\u1e0dala<\/em> (living in the district of Mathur\u0101). In all these processes chanting of the holy name (\u015br\u012b<\/em> n\u0101ma<\/em>–sa\u1e45k\u012brtana<\/em>) is the central point, that is, the bh\u0101gavata<\/em> system. To assist in the purification of the s\u0101dhakas<\/em> and to enable them to worship the \u015ar\u012b Murti<\/em> in the temple, the followers of the bh\u0101gavata<\/em> system also accept upanayana<\/em> and the pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em>. Lastly it may be considered that both the upanayana<\/em> and pa\u00f1car\u0101trika-d\u012bk\u1e63\u0101<\/em> are but parts or secondary to the bh\u0101gavata<\/em> system.<\/p>\n Having received the holy name from the guru and having chanted the holy name properly for some time the s\u0101dhaka<\/em> is then offered mantra-d\u012bk\u1e63\u0101<\/em>. The first g\u0101yatr\u012b<\/em> given by the guru to the s\u0101dhaka<\/em> at the time of mantra-d\u012bk\u1e63\u0101<\/em> is the upanayana<\/em> (o\u1e41<\/em> bh\u016br bhuva\u1e25 sva\u1e25 tat savitur vare\u1e47ya\u1e41 bhargo devasya dh\u012bmahi dhiyo<\/em> yo na\u1e25 pracoday\u0101t o\u1e41<\/em>). This
\n<\/em>tasm\u0101d-dik\u1e63eti s\u0101 prokt\u0101 de\u015bikais tattva-kovdaih<\/em><\/p>\n
\n<\/em>teneda\u1e41 pa\u00f1car\u0101tra\u1e41 ca pravadanti man\u012b\u015bi\u1e47a\u1e25<\/em><\/p>\n
\n<\/em>tato m\u1e5btyu\u00f1jaya\u1e25 \u015bambhu\u1e25 sa\u1e41pr\u0101pa k\u1e5b\u1e63\u1e47avaktrata\u1e25<\/em><\/p>\n
\n<\/em>j\u00f1\u0101n\u0101\u1e5bta\u1e41 pa\u00f1car\u0101tra\u1e41 cak\u0101ra n\u0101rado muni\u1e25<\/em><\/p>\n
\n<\/em>am\u012b hi pa\u00f1ca-sa\u1e41sk\u0101r\u0101\u1e25 paramaik\u0101nti-hetava\u1e25<\/em><\/p>\n
\n<\/em>Hare R\u0101ma Hare R\u0101ma R\u0101ma R\u0101ma Hare Hare<\/em><\/p>\n
\n<\/em>yat-prahva\u1e47\u0101d yat-smara\u1e47\u0101d api kvacit
\n<\/em>\u015bv\u0101do ‘pi sadya\u1e25 savan\u0101ya kalpate
\n<\/em>kuta\u1e25 punas te bhagav\u0101n nu dar\u015ban\u0101t<\/em><\/p>\n
\n<\/em>aik\u0101ntik\u012b harer bhaktir utp\u0101t\u0101yaiva kalpate<\/em><\/p>\n
\n<\/em>pra\u1e47\u0101mo du\u1e25ka-\u015bamanas ta\u1e41 nam\u0101mi hari\u1e41 param<\/em><\/p>\n
\n<\/em>ya\u1e25 smaret pu\u1e47dar\u012bk\u0101k\u1e63a\u1e41 sa b\u0101hy\u0101bhyantara\u1e25 \u015buci\u1e25<\/em><\/p>\n