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Articles: Philosophy | GAYATRI MANTRA - BENEFIT AND SIGNIFICANCE IN HINDUISM
- Amrapaali
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SWAH: Swah indicates the all-pervading nature of God. He is omnipresent and pervades the entire multi-formed Universe. Without Form Himself, He is able to manifest Himself through the medium of the physical world, and is thus present in each and every physical entity. In this way, God is able to interact with the Universe created by Him, and thus sustain and control it, ensuring its smooth and proer running and function. Also, Swah symbolises God's bliss. All but God experience pain, suffering and sorrow. Devoid of all such things, God alone is able to
experience supreme bliss. Happiness as experienced by humans is
temporary, a transient state of mental satisfaction, which soon
dissolves back into the mire of worldy troubles. Perfect, and without any form of deficiency, God alone experiences true bliss, permanent and unaffected by worldly pains and woes. One who realises God is able to join in this bliss, and thus God is able to impart true happiness to those who establish oneness with that Supreme Divinity.
The Mahavyahriti can be summed up by comparison to the word AUM
itself, and through this comparison to the tripartite structure, can be compared to the essential nature of God, which differentiates Him from the other two entities recognised in that structure (namely, matter and soul), in the same way as the comparison between the three parts of the word Satchidananda, another name also used to describe God...
� BHUR Prana.. Earth Sat Existence
� BHUVAH Apana.. Sky Chit Consciousness
� SWAH Vyana..Heaven Ananda Bliss
A fuller explanation of this tripartite structure ('Traita-vada') has been given elsewhere, in the discussion of the word AUM.
TAT SAVITUR, a reference again to God Himself TAT Literally, this word means 'that', being used in Sanskrit to denote the third person. It is also mentioned in the Bhagavad Gita by Sri
Krishna Himself, where He implies the selfless nature of the word. Being used in the third person, the word has implicit in it an idea of selflessness. Sri Krishna uses it to imply the selfless nature of charity (charity, or a gift, being used as an analogy for worship, in the form of action, implying that action should be preformed without regard to its fruits, but simply out of devotion and sense of duty, or Dharma). Tat then is used here in the Gayathri Mantra to indicate that the worshipper is referring to [that] God, and that the praise being offered to God in the prayer is purely directed towards Him, without thought of gaining any personal benefit from that praise.
SAVITUR.. Savita, from which Savitur is derived, is another name of God, this being the reason that the Gayathri Mantra is often known as the Savitri Mantra. The implication of Savita is of God's status as the fountain, the source of all things. It is through His Divine Grace that the Universe exists, and so this word sums up the Mahavyahriti, by describing God's ability to create the Universe and sustain it, as well as, at the right time, bring about its dissolution. Savita is also indicative of God's gift to mankind. Humans also have, in limited amount, the power, or Shakthi, of Savita. This Shakthi acts as an impetus in humans, and brings about the requirement for them to do something. They cannot sit idle, and are constantly
searching for something to do.
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