Brhaspati Mantras By Pt. Sanjay Rath

[1]ऋ"#द म&' | ṛgveda mantra

Viśvāmitra Ṛṣi, Gāyatrī Chhand, BṛhaspatiDevatāव"षभ% चष'णीन+ ,व-.पमदा3यम्। ब"ह9प:तव<=यम्॥ ३।६२।६vṛṣabhaṁ carṣaṇīnāṁ viśvarūpamadābhyam|bṛhaspatiṁvareṇyam|| 3|62|6Translation: O Great Men! We sing the praise ofBṛhaspati (the preceptor of the Gods) for the joyof learning and for success in all our goodactions. He is the most respectable and thegreatest. His wishes are inviolable and we gain in(spiritual) strength by following in His footsteps.

CommentsMaharishi 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 theinviolable, non-injurious sacrifice as well as that of the sky/air (ākāśa tattva) in thefollowing rik (mantra Rig Veda 3-62-5).

शCिचमकFब"'ह9प,तमGव<षC नम9यत। अनाIयोज आ चM॥śucimarkairbṛhaspatimadhvareṣu namasyata| anāmyoja ā cake||

sucimarka refers to good thoughts that form the seed for all good karma that donot 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 wherethe 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 toindicate its power as the Ātmakāraka to illumine the mind with thoughts that causeaction. All thoughts do not cause action, but all actions must have a thought as theseed that causes it.

For example, in jurisprudence, this is the ‘motive’ behind a crime where the badthought caused the crime to occur. In dharma, whereas the action is the cause forpunishment, the nature and quantum of punishment is dependent on the ‘thoughtthat went into the crime’ or the motive behind the crime. A classic example is the

1

decision of Yudhiṣṭhira (eldest Pāṇḍava brother) when for a murder, he pronounceddifferent punishment for the four accused. The Brahmin was given the deathpenalty, the Kṣatriya was incarcerated, the Vaiśya was fined and the Śūdra was letoff with a light punishment. The reason was the relative ability of the four todistinguish between the result of their action as a sin.Since the thought is the seed for the action, Viśvāmitra extols Bṛhaspati to illuminethe intelligence (Bṛhaspati is the governor of the dhī śaktī and medhā) with goodthoughts that cause excellent karma and lead us to a successful life.

adhvara means non injurious and is totally opposite to all the animal sacrifices orany 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 SatapathaBrāhmaṇa (adhvara kanda).

Isa means lord or God as in Iśvara. Thus, advareshu refers to the lordship ofBṛhaspati over the non injurious, non violent sacrifices that are based on aninviolable principle that runs the entire created universe. It is the part of thespiritual 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 salubriousor curative;

oja means to be strong or able, to increase, to have vital powers; ojas bodilystrength, 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 the prayers 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 creationand sustenance which is followed by the Dharma Gāyatrī or the famous Gāyatrīmantra (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 sincerelytry to emulate Bṛhaspati.

Note of Caution:

Some other mantras are often mistaken as Bṛhaspati Gāyatrī. One such mantrareads something like “..vidmahe ..Dhimahi…tanno Guru Prachodayat” and isframed based on the Mantra Mahodadhih of Mahidhara. In that book, Mahidharaalso admits that some of the mantra are his own creation (referring to theGāyatrī’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 seethe need to modify or replace them.

2

The Gāyatrī Chandas is a very technical aspect of the mantra. In the words of SriAchyuta 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 8phonemes each. Thus, ANY MANTRA in gāyatrī chandas has to be composed ofexactly 24 phonemes. Any change or alteration in this by the addition orsubtraction of phonemes being prefixed or suffixed to the mantra shall alter it andthe potency of the gāyatrī chandas shall be lost. Some mantra are purposely innicrit 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 BhuvaSvaḥ” or “Om Haum Jum Saḥ” with some of the Rig-Veda Mantra like the SaviturGāyatrī and Mritunjaya Mantra, but this is only for the initiated. It is advised[1] [2]that unless otherwise instructed, ONLY the monosyllable “OM” be added to aGāyatrī Mantra as per the directions contained in the Gaṇeśa Gāyatrī[2] [3]. Byadding other syllables and phonemes, we alter the sound vibration or frequency ofthe 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 vāyuaccumulates in the body. The gāyatrī is recited when the air is expelled.

3) In the words of Sri Aurobindo Ghose[3] [4] “To translate the Veda is toborder upon an attempt at the impossible.” In fact every interpretation seems tobe apt from the angle and depth of understanding of the translator, yet is grosslydeficient in the higher spiritual thought that is impersonal, universal and full ofsymbolism.

Frequently Asked Questions

Subject: Bṛhaspati Gāyatrī Experience

Q1: Narasimha: Pranaam Sanjay, Apart from “charshaninaam”, I was readingBṛhaspati Gāyatrī with a mistake earlier. I was reading “adaabhyam” as“adaabhyaam” (note the long “aa” after “bhy”). I noticed the correct versionyesterday. Short “a” must be correct and I have so far read it incorrectly. Luckily, Iread this mantra very sparingly. I made both the changes and read it. I was havingsome bad thoughts as I read it. For example, I thought Jupiter in reality givespassion 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 youapprove this decision? Should I believe the signals like good and bad thoughtswhen reading a mantra or should I just dismiss them? I did not have thisexperience with any other mantra. So I don’t know what this experience means.

Reply: Sanjay: Your fears are unwarranted. The Gāyatrī are perfect Mala Mantraand do not have any negative impact what-so-ever. Even a child can recite thesewithout fear, but only what is given in the Rig Veda. Any additions or alterationschanges the note and frequency and the complete power of the mantra. You willfind all these details in my books [5]. Thus even if you recite this by mistake, it is

3

self correcting like the name of Vishnu. In Oriya we do not have “V” akshara andpronounce it as “B”. “Bisnu” or as a kid “Bistu”…it is self correcting and is a verycompassionate name of the Lord. Thus we need not have any fears. Similarly, otherlanguages may not have other phonemes and this does not mean that Vishnu doesnot exist for them. It only indicates the gradual movement from the lesser perfecttowards the perfect Sanskrit.

In your chart, Bṛhaspati is the Lord of the seventh house and thus you had thestrange feeling of passion associated with the Bṛhaspati Gāyatrī. Fact remains thatit gives the effect of Jupiter and this is the greatest blessing in any chart. Thisinitial feeling also tells you about your own level of sattva at a point of time andhelps 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 itwhenever I have time. I go for a walk for a couple of miles and I read it then. I readit when driving. Is this acceptable or a bad approach? On one hand, cleanliness andasana suddhi are required for mantras. On the other hand, it is a sattvika mantra. Iwant your honest guidance.

Reply: Sanjay: There is no restriction like this. The Gāyatrī Mantra is a form ofBhagavan Himself as is clearly stated in the Bhagavat Gita. Since there is norestriction to remembering Him at any place or any time, there can also be norestrictions about reciting the mantra anywhere or at any time.

However Bhagavan also adds (in the Gita) that He is to be remembered ormeditated with the monosyllable “OM”[4] [6] and the question of How to rememberHim has been explained in detail in the Srimad Bhagavatam. This is the method ofMantra Siddhi. Thus any mantra Siddhi can be achieved by adding OM to thebeginning of the mantra and reciting it. Secondly all errors or flaws in any mantracan be removed by adding OM at the beginning (prefix) and end (suffix) of themantra thereby enclosing it. This has been explained in the Rig Veda (GaneshaGāyatrī as explained at footnote-2).

Thus we can conclude that the Mantra, if recited with OM has to be repeated inPooja 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 feettouch the ground. I don’t clearly remember if this is for both Janaka Shadakshariand Bṛhaspati Gāyatrī or only for Janaka Shadakshari. Currently I read both aftergetting 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 tosee that you associate me (Giver of the Bṛhaspati Gāyatrī) so closely with the otherGuru’s of the Parampara (Achyuta dasa, the ardent disciple of Sri ChaitanyaMahaprabhu – Giver of the Janaka Shadakshari). It maybe noted that the Gāyatrī hasto be given personally. Being a Mantra of the Rig Veda or a Śruti[5] [7], it has to be

4

physically heard from the Guru or transmitted by his Icchā Śaktī.

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

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

Reply: Sanjay: Washing mouth is still a cleaner proposition. What about recitingthis in the Graveyard or Burning ghats? Yes you can do this at any place and at anytime. Don’t add OM in such a situation. My father would say that as a child he hadto cross the Smasan (Graveyard) in the night while returning from school andwould recite the Gāyatrī whenever he felt afraid. The fear would vanish and in a fewminutes he would become very happy. He never had any bad experiences duringsuch times.

For other questions refer to the Appendix in my book “Vedic remedies in Astrology[8]”

HARI OM [9] TAT SAT

[1] [10] 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-bhuvasvaḥ” had been omitted. In his quiet and stern manner, he advised me to stick tothe Rig-Veda and to recite “OM” mentally while breathing in and the rest of theGāyatrī Mantra while breathing out. This incident proved to be the beginning of myquest for Para-Vidyā (Divine knowledge).

[2] [11] Gaṇeśa Mantra (Rig Veda)

गणान% &वा गणप)त हवाम- क)व कवीनाम0पम1व2तमम्।567राज: ;<ण% ;<ण2पत आ नः ष@AवBनCDतिभः 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 Omniscientand the unmatched wisdom of the wise. Thou art the precursor (OM) of all prayersand 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] [12] The Secret of the Veda by Sri Aurobindo, Sri Aurobindo Ashram Trust,Pondicherry, India

5

[5] [14] Literally, heard from God

http://srath.com/?p=1110&print=1

[4] [13] oṁ ity ekākṣaraṁ brahma; vyāharan mām anusmaran.

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

6