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Brihaspati Mantras
Brihaspati Mantras
Mantra Śāstra
Mālā mantra
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.
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.
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.
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
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.
[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).
[3] The Secret of the Veda by Sri Aurobindo, Sri Aurobindo Ashram Trust,
Pondicherry, India
yaḥ prayāti tyajan dehaṁ; sa yāti paramāṁ gatim (Gita 8.13) (Translation
by Srila Prabhupada: Bhagavat Gita As it is)