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Brihaspati Mantras

Mantra Śāstra
Mālā mantra

ऋ"#द म&' | ṛgveda mantra


Viśvāmitra Ṛṣi, Gāyatrī Chhand, Bṛhaspati Devatā
व"षभ% चष'णीन+ ,व-.पमदा3यम्। ब"ह8प9तव;<यम्॥ ३।६२।६
vṛṣabhaṁ carṣaṇīnāṁ viśvarūpamadābhyam|
bṛhaspatiṁvareṇyam|| 3|62|6
Translation: O Great Men! We sing the praise of Bṛhaspati (the
preceptor of the Gods) for the joy of learning and for success in
all our good actions. He is the most respectable and the
greatest. His wishes are inviolable and we gain in (spiritual)
strength by following in His footsteps.
Comments
Maharishi Viśvāmitra gives the highest lesson on spirituality in the Rig Veda
(Mandala III, Chapter 62). This lesson forms the basis of the satya
sanātana dharma (popularly known as Hinduism). After explaining the
virtues of spiritual discipline, Viśvāmitra extols the virtuous Bṛhaspati
addressing Him as the Lord of the inviolable, non-injurious sacrifice as well
as that of the sky/air (ākāśa tattva) in the following rik (mantra Rig Veda
3-62-5).
शAिचमकDब"'ह8प,तमEव;षA नम8यत। अनाGयोज आ चK॥
śucimarkairbṛhaspatimadhvareṣu namasyata| anāmyoja ā cake||
sucimarka refers to good thoughts that form the seed for all good karma
that do not violate the laws of nature and dharma.
arka refers to the Sun God as in Koṇārka [koṇa + arka i.e. the Sun in a
trine where the trines of the horoscope/zodiac are the houses of worship at
home (fifth house) or temple (ninth house)]. Here the specific reference to
the Sun God as arka is to indicate its power as the Ātmakāraka to illumine
the mind with thoughts that cause action. All thoughts do not cause action,
but all actions must have a thought as the seed that causes it.

For example, in jurisprudence, this is the ‘motive’ behind a crime where the
bad thought caused the crime to occur. In dharma, whereas the action is
the cause for punishment, the nature and quantum of punishment is
dependent on the ‘thought that went into the crime’ or the motive behind
the crime. A classic example is the decision of Yudhiṣṭhira (eldest Pāṇḍava
brother) when for a murder, he pronounced different punishment for the
four accused. The Brahmin was given the death penalty, the Kṣatriya was
incarcerated, the Vaiśya was fined and the Śūdra was let off with a light
punishment. The reason was the relative ability of the four to distinguish
between the result of their action as a sin.
Since the thought is the seed for the action, Viśvāmitra extols Bṛhaspati to
illumine the intelligence (Bṛhaspati is the governor of the dhī śaktī and
medhā) with good thoughts that cause excellent karma and lead us to a
successful life.

adhvara means non injurious and is totally opposite to all the animal
sacrifices or any violent action. It also refers to a Vasu (enlightener) and the
lord of the sky/air (ākāśa tattva). The adhvara have been explained in detail
in the Satapatha Brāhmaṇa (adhvara kanda).

Isa means lord or God as in Iśvara. Thus, advareshu refers to the lordship
of Bṛhaspati over the non injurious, non violent sacrifices that are based on
an inviolable principle that runs the entire created universe. It is the part of
the spiritual being, the path of ahimsa or non-violence.

anamaya means not pernicious, free from disease, healthy, salubrious;


(as) Shiva; anamayat means not causing pain, in good health;anamayitnu
means salubrious or curative;

oja means to be strong or able, to increase, to have vital powers; ojas


bodily strength, vigor, vitality (principle of vital warmth and action
throughout the body)

acake means to emulate in action and speech like acara. This has two
implications (1) the performance of the acamanyam before theprayers and
japa (repetition) and (2) the advise to emulate the Guru in good thoughts
and karma.

The Bṛhaspati Gāyatrī follows this advise of Viśvāmitra in the Ṛk mantra


3-62-6. Thereafter, Viśvāmitra explains the role of the Sun God and Param
Ātmā in creation and sustenance which is followed by the Dharma Gāyatrī
or the famous Gāyatrī mantra (Rk 3-62-10).

In the Bhagavat Gītā, Krishna teaches that among priests He is Bṛhaspati.


So, worship of Bṛhaspati is the worship of Bhagavan. If you have a desire
to be a priest, astrologer, spiritualist or one who is a karma yogi, recite this
mantra and sincerely try to emulate Bṛhaspati.
Note of Caution:

Some other mantras are often mistaken as Bṛhaspati Gāyatrī. One such
mantra reads something like “..vidmahe ..Dhimahi…tanno Guru
Prachodayat” and is framed based on the Mantra Mahodadhih of
Mahidhara. In that book, Mahidhara also admits that some of the mantra
are his own creation (referring to the Gāyatrī’s) and requests the elders to
accept them. When we have the Rig Veda etc. where the Gāyatrī Mantra’s
have been expounded by the Maharishi’s, I fail to see the need to modify or
replace them.

The Gāyatrī Chandas is a very technical aspect of the mantra. In the words
of Sri Achyuta Dasa, one pada (foot) consists of eight phonemes sa-sa’-va-
da’-pa-ra’-ra-ja’ and the gāyatrī chandas (metre) is tri-pada or having
three feet of 8 phonemes each. Thus, ANY MANTRA in gāyatrī chandas
has to be composed of exactly 24 phonemes. Any change or alteration in
this by the addition or subtraction of phonemes being prefixed or suffixed to
the mantra shall alter it and the potency of the gāyatrī chandas shall be
lost. Some mantra are purposely in nicrit gāyatrī chandas to enable the
addition of monosyllable bīja like ‘om’ etc.

2)     Others have advised the addition of prefix’s and suffixes like “Om
Bhur Bhuva Svaḥ” or “Om Haum Jum Saḥ” with some of the Rig-Veda
Mantra like the Savitur Gāyatrī and Mritunjaya Mantra, but this is only for
the initiated. It is advised[1] that unless otherwise instructed, ONLY the
monosyllable “OM” be added to a Gāyatrī Mantra as per the directions
contained in the Gaṇeśa Gāyatrī[2]. By adding other syllables and
phonemes, we alter the sound vibration or frequency of the mantra and its
effects. Such an addition/prefix should be silent in recitation i.e. the OM
should be recited mentally while breathing in so that the prāṇa vāyu
accumulates in the body. The gāyatrī is recited when the air is expelled.

3)     In the words of Sri Aurobindo Ghose[3] “To translate the Veda is to
border upon an attempt at the impossible.” In fact every interpretation
seems to be apt from the angle and depth of understanding of the
translator, yet is grossly deficient in the higher spiritual thought that is
impersonal, universal and full of symbolism.

Frequently Asked Questions

Subject: Bṛhaspati Gāyatrī Experience

Q1: Narasimha: Pranaam Sanjay, Apart from “charshaninaam”, I was


reading Bṛhaspati Gāyatrī with a mistake earlier. I was reading
“adaabhyam” as “adaabhyaam” (note the long “aa” after “bhy”). I noticed
the correct version yesterday. Short “a” must be correct and I have so far
read it incorrectly. Luckily, I read this mantra very sparingly. I made both the
changes and read it. I was having some bad thoughts as I read it. For
example, I thought Jupiter in reality gives passion and lust and not Venus.
Such undesirable thoughts crossed my mind.

Based on this, I am inclined to read it with short “i” in “charshaninaam” and


short “a” after “bhy” in “adaabhyam” (i.e. make one change and ignore the
other). Do you approve this decision? Should I believe the signals like good
and bad thoughts when reading a mantra or should I just dismiss them? I
did not have this experience with any other mantra. So I don’t know what
this experience means.
Reply: Sanjay:    Your fears are unwarranted. The Gāyatrī are perfect
Mala Mantra and do not have any negative impact what-so-ever. Even a
child can recite these without fear, but only what is given in the Rig Veda.
Any additions or alterations changes the note and frequency and the
complete power of the mantra. You will find all these details in my books.
Thus even if you recite this by mistake, it is self correcting like the name of
Vishnu. In Oriya we do not have “V” akshara and pronounce it as “B”.
“Bisnu” or as a kid “Bistu”…it is self correcting and is a very compassionate
name of the Lord. Thus we need not have any fears. Similarly, other
languages may not have other phonemes and this does not mean that
Vishnu does not exist for them. It only indicates the gradual movement from
the lesser perfect towards the perfect Sanskrit.

In your chart, Bṛhaspati is the Lord of the seventh house and thus you had
the strange feeling of passion associated with the Bṛhaspati Gāyatrī. Fact
remains that it gives the effect of Jupiter and this is the greatest blessing in
any chart. This initial feeling also tells you about your own level of sattva at
a point of time and helps you to overcome your weaknesses and become
more sattvika.

Other Questions

Q2: Narasimha: Should I read it only in my Pooja after bath? Currently, I


read it whenever I have time. I go for a walk for a couple of miles and I read
it then. I read it when driving. Is this acceptable or a bad approach? On one
hand, cleanliness and asana suddhi are required for mantras. On the other
hand, it is a sattvika mantra. I want your honest guidance.
Reply: Sanjay: There is no restriction like this. The Gāyatrī Mantra is a
form of Bhagavan Himself as is clearly stated in the Bhagavat Gita. Since
there is no restriction to remembering Him at any place or any time, there
can also be no restrictions about reciting the mantra anywhere or at any
time.

However Bhagavan also adds (in the Gita) that He is to be remembered or


meditated with the monosyllable “OM”[4] and the question of How to
remember Him has been explained in detail in the Srimad Bhagavatam.
This is the method of Mantra Siddhi. Thus any mantra Siddhi can be
achieved by adding OM to the beginning of the mantra and reciting it.
Secondly all errors or flaws in any mantra can be removed by adding OM at
the beginning (prefix) and end (suffix) of the mantra thereby enclosing it.
This has been explained in the Rig Veda (Ganesha Gāyatrī as explained at
footnote-2).

Thus we can conclude that the Mantra, if recited with OM has to be


repeated in Pooja and with asana Suddhi etc, whereas it can be recited as
given in the Rig Veda (without Om etc) at any place and time.

Q3: Narasimha: You told me to read the mantras after getting up, before
my feet touch the ground. I don’t clearly remember if this is for both Janaka
Shadakshari and Bṛhaspati Gāyatrī or only for Janaka Shadakshari.
Currently I read both after getting up. But is that what you said or did I
remember it wrong?

Reply: Sanjay: All depends on what you associate your Guru with. I am
honored to see that you associate me (Giver of the Bṛhaspati Gāyatrī) so
closely with the other Guru’s of the Parampara (Achyuta dasa, the ardent
disciple of Sri Chaitanya Mahaprabhu – Giver of the Janaka Shadakshari).
It maybe noted that the Gāyatrī has to be given personally. Being a Mantra
of the Rig Veda or a Śruti[5], it has to be physically heard from the Guru or
transmitted by his Icchā Śaktī.

Thus, there is nothing wrong in doing both in the morning before alighting
from the bed. It is better in a way as it ensures your primary duty as the first
karma of the day.

Q4: Narasimha: Can I read a Gāyatrī without at least washing mouth?

Reply: Sanjay: Washing mouth is still a cleaner proposition. What about


reciting this in the Graveyard or Burning ghats? Yes you can do this at any
place and at any time. Don’t add OM in such a situation. My father would
say that as a child he had to cross the Smasan (Graveyard) in the night
while returning from school and would recite the Gāyatrī whenever he felt
afraid. The fear would vanish and in a few minutes he would become very
happy. He never had any bad experiences during such times.

For other questions refer to the Appendix in my book “Vedic remedies in


Astrology”

HARI OM TAT SAT

[1] I was initiated into the Gāyatrī Mantra (Savitur). When the chief Purohit
(Priest) recited this in my ears, I requested clarification as to why “om bhur-
bhuva svaḥ” had been omitted. In his quiet and stern manner, he advised
me to stick to the Rig-Veda and to recite “OM” mentally while breathing in
and the rest of the Gāyatrī Mantra while breathing out. This incident proved
to be the beginning of my quest for Para-Vidyā (Divine knowledge).

[2] Gaṇeśa Mantra (Rig Veda)

गणान+ Mवा गणप9त हवामN क9व कवीनामAपमOव8तमम्।


PQRराज% TUण+ TUण8पत आ नः ष"<वWनX,तिभः सीद सादनम्॥
gaṇānāṁ tvā gaṇapatiṁ havāmahe kaviṁ kavīnāmupamaśravastamam|
jyeṣṭharājaṁ brahmaṇāṁ brahmaṇaspata ā naḥ ṣṛṇvannūtibhiḥ sīda
sādanam||
Translation: O Ganesha, Lord of all seers, praise be to Thee; Thou art
Omniscient and the unmatched wisdom of the wise. Thou art the precursor
(OM) of all prayers and the Lord of all souls; we pray for Thy guidance for
success in all good actions.

Comments: This mantra clearly advises the prefixing of the monosyllable


“OM” before all mantra.

[3] The Secret of the Veda by Sri Aurobindo, Sri Aurobindo Ashram Trust,
Pondicherry, India

[4] oṁ ity ekākṣaraṁ brahma; vyāharan mām anusmaran.

yaḥ prayāti tyajan dehaṁ; sa yāti paramāṁ gatim (Gita 8.13) (Translation
by Srila Prabhupada: Bhagavat Gita As it is)

[5] Literally, heard from God