THE GĀYATRĪ MANTRA  

The Gāyatrī is the most sacred of all Vaidiki mantras. In it the Veda lies embodied as in its seed.

It runs:

ॐ भूर्भुवः स्वः

तत्सवितुर्वरेण्यं

भर्गो देवस्य धीमहि

धियो यो नः प्रचोदयात् ॥

Om Bhuur-Bhuvah Svah

Tat-Savitur-Varennyam

Bhargo Devasya Dhiimahi

Dhiyo Yo Nah Prachodayaat ||

Meaning:

1: Om, Pervading the Bhu Loka (Earth, Consciousness of the Physical Plane), Bhuvar Loka (Antariksha, The Intermediate Space, Consciousness of Prana) and Swar Loka (Sky, Heaven, Consciousness of the Divine Mind),

2: That Savitur (Savitri, Divine Essence of the Sun) which is the most Adorable,

3: I Meditate on that Divine Effulgence,

4: May that Awaken our Spiritual Intelligence (Spiritual Consciousness).

“Oṃ. The earthly, atmospheric and celestial spheres. Let us contemplate the wondrous Solar Spirit of the Divine Creator (Sāvitri). May he direct our minds (that is, towards the attainment of Dharma, Artha, Kāma, and Mokṣa).”

The Gāyatrī-Vyākarṇ a of Yogī Yājñavalkhya thus explains the following words: Tat, means that. (Tat is apparently here treated as in the objective case, agreeing with varenyam, etc., but others holding that the vyāhṛti —Bhūr bhuvah svah—forms part of, and should be linked with, the rest of the Gāyatrī treat that as part of a genitive compound connected with the previous vyāhṛti, in which case it is teshām). The word yat, “which,” is to be understood. (It may, however, be said that yay is there in Yo nah). Savituh is the possessive case of Sāvitri, derived from the root sū, “to bring forth.” Sāvitri is, therefore, the Bringer-forth of all that exists.

The Sun (Sūrya) is the cause of all that exists, and of the state in which it exists. Bringing forth and creating all things, it is called Sāvitri. The Bhaviṣ ya-Purāṇ a says: “Sūrya is the visible Devatā. He is the eye of the world and the Maker of the day. There is no other Devatā eternal like unto Him. This universe has emanated from, and will be again absorbed into Him. Time is of and in Him. The planets, stars, the Vasus, Rudras, Vāyu, Agni, and the rest are but parts of Him.” By Bhargah is meant the Āditya-devatā, dwelling in the region of the Sun (Sūrya-maṇ dala) in all His might and glory. He is to the Sun what our spirit (Ātmā) is to our body. Though He is in the region of the Sun, in the outer or material sphere, He also dwells in our inner selves. He is the light of the light in the solar cirole, and is the light of the lives of all beings. As He is in the outer ether, so also is He in the ethereal region of the heart. In the outer ether He is the Sun (Sūrya), and in the inner ether He is the wonderful Light which is the Smokeless Fire. In short, that Being whom the Sādhaka realizes in the region of his heart is the Āditya in the heavenly firmament.

The two are one. The word is derived in two ways:

1. from the root Bhrij, “to ripen, mature, destroy, reveal, shine.” In this derivation Sūrya is He who matures and transforms all things. He Himself shines and reveals all things by His Light. And it is He who at the final Dissolution (Pralaya) will in His form of destructive Fire (Kālāgni) destroy all things.

2. From Bha = dividing all things into different classes; ra = colour, for He produces the colour of all created objects; ga = constantly going and returning. The Sun divides all things, produces the different colors of all things and is constantly going and returning.

As the Brāhmaṇa-sarvasva says: “The Bharga is the Ātmā of all that exists, whether moving or motionless, in the three Lokas (Bhūr Bhuvah Svah). There is nothing which exists apart from it.”

Devasya is the genitive of Deva, agreeing with Savituh. Deva is the radiant and playful (Līlāmaya) one. Sūrya is in constant play with creation (Sṛṣṭi), existence (Sthiti), and destruotion (Pralaya), and by His radiance pleases all. (Līlā, as applied to the Brahman, is the equivalent of Māyā). Vareṇyaṃ = varaṇ īyaṃ or adorable. He should be mediated upon and adored that we may be relieved of the misery of birth and death. Those who fear rebirth, who desire freedom from death and seek Liberation, and who strive to escape the three kinds of pain (tāpa-traya), which are Ādhyātmika, Ādhidaivika, and Ādhibhautika meditate upon and adore the Bharga, who, dwelling in the region of the Sun, has in Himself the three regions called Bhūr-loka, Bhuvar-loka and Svar-loka. Dhīmahi = dhyāyema (from the root dhyai), we meditate upon, or let us meditate upon. Pracodayāt = may He direct.

The Gāyatrī does not so expressly state, but it is understood that such direction is along the Catur-varga, or four-fold path, which is Dharma, Artha, Kāma, and Mokṣ a (piety, wealth, desire and its fulfilment, and Liberation). The Bhargah is ever directing our inner faculties (Buddhi-vṛtti) along these paths. The above is the Vaidikī-Gāyatrī, which, according to the Vaidika system, none but the twice-born may utter. To the Śūdra, whether man or woman, and to women of all other castes it is forbidden.

The Tantra-Śāstra, which has a Gāyatrī-Mantra of its own, shows no such exclisiveness; Chapter III, verses 109-111 of the Mahānirvāṇa-Tantra gives the Brahma-gāyatrī for worshippers of the Brahman: “Parameṣ varāya vidmahe-para-tattvāya dhīmahi: tan no Brahma pracodayāti” (May we know the Supreme Lord. Let us contemplate the Supreme Reality. And may that Brahman direct us.)

As An Exercise Of Unveiling The Sacred Power And Reasoning 

In contemporary society, often termed “Rationalistic,” there's an inherent challenge in using English labels to describe Indian philosophical and religious theories. This can lead to confusion, especially when translating texts like the Vedas. Rationalism, in its broad sense, encompasses the following beliefs:

1. Reason as the Chief Source of Knowledge: Reason is considered the primary and final criterion of knowledge.

2. Individual Investigation: Each person must investigate and acquire knowledge independently, rather than merely accepting external authority. This emphasizes the importance of personal thinking.

3. Rejection of Unproven Knowledge: A rationalist must reject any knowledge whose truth cannot be rationally demonstrated.

An Advaita Vedāntist might ask, what kind of "knowledge" is being discussed here? If it refers to worldly (Laukika) knowledge, then both Rationalists and Vedāntists agree. Worldly knowledge is perceived through the senses (Indriya), and within this realm, reason is indeed the chief source and final criterion. Śaṃkarācārya asserts that even the Veda should not contradict empirical evidence (Laukika-Pramāṇa). In this domain, reason and sensory evidence prevail.

The Yoga-Vāsiṣṭha (Bk. 2—Ch. 18, vv. 2-3) says: 

अपि पौरुष अं आदेयं शत्रां सेद युक्तिबोधकम् 

अन्यत् त्वर्ष अं अपि त्याज्यं भव्यं न्यय्यिकासेविना । 

युक्त्युक्तं उपादेयं ̣ वचनं बालकाद अपि 

अन्यत्रिं अंिव त्याज्यम्; अप्युक्तम् पद्मजन्मना ।। 

Api pauruṣ aṃ ādeyaṃ śāṣtraṃ ced yuktibodhakaṃ  

Anyat tvārṣ aṃ api tyājyaṃ bhāvyaṃ nyāyyaikasevinā.  

Yuktiyuktaṃ upādeyam ̣ vacanaṃ bālakād api.  

Anyatṛ ṇ aṃiva tyājyam; apyuktaṃ Padmajanmanā. 

"Even a Śāstra of human authorship should be accepted if conformable to reason. Anything else, even if spoken by a Ṛṣi, should be rejected by one who follows reason. The word of a boy, if reasonable, should be accepted. Anything unreasonable should be disregarded, even if uttered by Brahmā."

Extension Beyond Senses: The mind, while not directly perceivable by senses (Atīndriya), undeniably exists. Scientific instruments enhance sensory perception, allowing us to observe beyond natural capabilities. These instruments extend natural faculties materially.

Psychic Powers (Siddhi): Psychic powers, such as Clairvoyance, Clairaudience, Hypnosis, thought reading, and Telepathy, are recognized both in the West and in India. These are supernormal extensions of natural faculties, enabling the mind to operate independently of gross bodily senses. Reasonable investigation into their existence and nature is essential. Despite scientific skepticism, psychical research is gaining recognition.

Spiritual or Religious Experience: Spiritual experience involves knowledge of the ultimate reality, the infinite principle behind all phenomena. “Varieties of Religious Experience,” highlights the diversity of such experiences. The possibility of these experiences cannot be deemed unreasonable, as they have been affirmed by all major religions and philosophies. The key question is whether these experiences are genuine or hallucinatory. Direct proof lies in personal experience, while probable proof includes the persistence, universality, and transformative impact of these experiences. It is simplistic to dismiss the profound effects of spiritual experiences on humanity, as seen in the teachings of the Ṛṣis, Śākya-Muni, Laotze, Jesus, and Mahommed.

Commonalities in Spiritual Experiences: A knowledgeable reader will find common elements across various spiritual experiences, alongside some differences. These variations can be likened to two individuals approaching a mountain from different distances—each experience is true relative to their position. In India, spiritual experience is termed Veda, derived from the root "Vid" meaning to know. It represents the ultimate experience, with all other experiences being partial reproductions. This can be a direct personal experience or acceptance of authoritative insights from those who have had such experiences.

Loukika Vedanta: The Supremacy of Reason in Worldly Matters

The Vedānta philosophy posits that reason is supreme in worldly (Laukika) matters that are accessible to our senses. Through reasoning, we can establish Laukika truths. However, when it comes to the unseen, such as the existence of a Supreme Cause underlying the Universe, unaided reason can only establish probabilities, not certainties. One can reasonably argue for or against various philosophical positions like Monism, Dualism, and Pluralism. However, pure reasoning may lead to contradictory conclusions, as evidenced by the diverse schools of Western philosophy, including Realism (propounded by thinkers like Bertrand Russell), Idealism, Monism, Pluralism, Pan-psychism, Humanism, and Pragmatism.

It is debatable whether modern metaphysics has significantly advanced beyond the ancient philosophical systems. In my view, none surpasses the Six Darśanas. Progress, however, has been made in science, though disputes over observed facts and theoretical interpretations remain. The most significant aspect of modern scientific discoveries is their corroboration of the intuitively derived teachings of ancient sages. For instance, the latest scientific concepts about matter, including the breakdown of the Atomic Theory, align with the Vedāntic notions of Māyā, a single material basis of the Universe, and the concept of Ether (Ākāśa), which India recognized long before Europe moved beyond the so-called “four elements.”

Advancements in Science and Indian Beliefs

Both science and Indian philosophy posit an evolution of beings from the inorganic to the organic, and within the organic, from plants to animals and then to humans. In India, it is believed that there are no strict partitions between different forms of existence. The difference between humans and animals, for example, is seen as a difference in degree rather than kind. New Psychology and Psychical Research provide further support to Vedānta, through theories about the nature of the mind as a material force (as proposed by Herbert Spencer) and as a power (a predominant idea in “New Thought” literature), the extension of consciousness, dual personalities, and various forms of psychical phenomena.

Limitations of Metaphysics and Science

Despite these advancements, neither Metaphysics nor Science can establish more than a high degree of probability regarding ultimate truths. They may guide us to the door of the shrine, but they do not place the seeker within. The Brahman or All-Pervader cannot be established by reason alone, as it is never an object of knowledge. The Śāstra states that one can only know Brahman by becoming Brahman, which is achieved through spiritual experience.

शास्त्राण्यपि युक्तिभोधितानि
(Śāstra can be accepted if conformable to reason)

Spiritual Experience and Revelation

Spiritual experience, or self-knowledge in its deepest sense, reveals the nature of Brahman. Vedāntists assert that we can know ourselves not just in our gross physical aspect (fair, dark, short, tall) or subtle mental aspect (perceiving, reasoning), but in our innermost essence, of which both body and mind are manifestations. This Self-knowledge can be attained personally or accepted as the experience of others (Śruti), whose testimony we accept for satisfying reasons. Once Śruti is accepted, reason can follow its teachings without violating its principles. What was previously reasonable and probable now becomes both reasonable and certain. This assumes no impossible separation between rational and spiritual truth, as truth is one. Anything unreasonable must be rejected, even if uttered by the Lotus-born (Brahmā).

Intellectual Freedom in India vs. Europe

India has historically upheld the rights of Reason more authoritatively and for a longer time than Europe, where free thinking was achieved after fierce resistance against Church tyranny. This resistance included imprisonment, torture, and execution. Had India faced similar opposition, it might have been more intellectually active today. Europe’s political activity, too, was stimulated by oppressive governance, whereas India recognized intellectual liberty much earlier.

The Thinker: Man as Manu

The Sanskrit root "Man" means “to think,” defining man as “The Thinker” (Manu). This concept underscores the distinction of our Aryan forefathers, who were prolific in thought and speculation, producing divergent beliefs and practices. These ranged from the Materialism of Chārvāka and the Lokāyatas, to the dualism of Sānkhyas, the pluralism of Nyāyavaiṣeśikas, Buddhist idealism (Vijnānavāda), Vedāntic Monism, theism, and Jainism.

The rich intellectual tradition of India, with its wide array of philosophical systems and beliefs, highlights the value placed on Reason and intellectual liberty. Whether considering ancient systems or modern scientific advancements, the pursuit of knowledge in India has always been marked by deep contemplation and reasoned inquiry.

Vedāntic Sādhana: The Central Role of Reasoning in Spiritual Practice

In Vedāntic Sādhana, reasoning or Manana, along with Śravaṇa (listening) and Nididhyāsana (meditation), holds a principal place. All the Darśanas, especially Nyāya, are crafted to facilitate Manana or reasoning. The Brahmasūtras, which are the foundational texts of Vedāntic systems, are known as Vaiyāsikanyāyamālā, underscoring their logical structure.

India has its own significant scientific achievements, documented in works by Professors Brojendranath Seal and Binay-kumar Sirkar. Until the modern period, India was on par with, if not superior to, other nations in scientific thought. However, since then, the West has taken the lead in scientific innovation and experimentation. It's a misconception to think that reasoning and freedom of thought are uniquely Western attributes. Historically, India has greatly honored Reason, giving it more freedom than any other nation. If we compare the periods from around 2000 B.C. onwards, India emerges as a greater proponent of intellectual liberty.

The restrictions in India have primarily been cultural, related to social order and, in later periods, access to knowledge based on caste distinctions. Nonetheless, those with access to knowledge have always enjoyed intellectual freedom. In contrast, Europe, under ecclesiastical domination, enforced uniformity of thought as dictated by Church authority. European Rationalism arose in protest against this suppression.

Initially, I struggled to choose a topic from the many available. I had almost completed a paper, but I was not satisfied as I couldn't fully convey my thoughts within the constraints. By more than mere chance, I found an old note on the Gāyatrī-Mantra, the holiest expression of Indian thought, which I now present with additional insights.

The Gāyatrī-Mantra: Unveiling the Sacred Power

The Mantra begins and ends with the Praṇava or Oṃ, symbolizing the threefold aspect of the World-Cause in manifestation. It meditates on both the Cause and Its manifestation. The Nādabindu signifies the causal state of the World-Power before its differentiation into A, U, M, which merge into Oṃ. These letters represent the observable activities of Mahāśakti (the Great Power) in the past, present, and future.

A (Brahmā) symbolizes creation, constantly rejuvenating molecular activity, rescuing organized vitality from disintegration. M (Rudra) represents the chemical action breaking down matter, leading to the disintegration of forms. U (Viṣṇu) signifies the maintaining power, stabilizing matter, which is a relatively stable condition of energy that eventually merges back into its source. Viṣṇu's role as Maintainer reflects the conservation of energy principle.

The Mahāśakti, in Her essence as Perfect Consciousness (Cidrūpiṇī), manifests through the threefold Powers of Will, Knowledge, and Action, building up, maintaining, and disintegrating forms. Oṃ, considered as a sound (Dhvani), is the natural name of the first undifferentiated movement (Sāmānya-Spanda) of the stressing material cause (Prakṛti) of the universe. This primordial "Sound" or Stress is the initial functioning of the BrahmaŚakti.

सर्वं खल्विदं ब्रह्म
(Sarvam Khalvidam Brahma - All this is indeed Brahman)

The Gāyatrī-Mantra, with its profound philosophical implications, encapsulates the essence of Vedāntic thought. It invites meditation on the Universal Self and the dynamic processes of creation, maintenance, and dissolution. Through Oṃ and the subsequent verses, it reveals the intricate interplay of cosmic energies, urging us to recognize and revere the divine forces at work.

The Mystical Structure of the Universe in Vedāntic Thought: Understanding the Vyāhṛtis and Lokas

In the exploration of Vedāntic Sādhana, the three Vyāhṛtis—Bhūh, Bhuvah, Svah—are significant. They represent, or stand for, all the fourteen Lokas (worlds). In the practical world (Vyāvahārika), we are primarily concerned with the first three Lokas: Bhūh corresponds to Earth and the seven nether Talas; Bhuvah refers to its own plane; and Svah denotes its realm along with the upper regions up to Satya. These Lokas signify states of consciousness.

Bhūrloka (भूर्-लोक) or Earth represents the state of normal experience. The Lokas above it are realms of supernormal consciousness, while the Talas below signify sub-normal experiences. From an objective standpoint, matter becomes increasingly dense as one descends from the highest to the lowest Loka, and subsequently to the Talas. The density of matter correlates with the state of consciousness: the denser the matter, the more varied the state of consciousness.

The first five Lokas, starting from Earth, encompass the five forms of sensible matter. The sixth Loka pertains to Mind, and the seventh is the causal state of both Mind and Matter. Earth and the nether states constitute the gross body, the Lokas from Bhuvah to Tapah form the subtle body, and Satya represents the causal body of the great Puruṣa (पुरुष) referred to in the Gāyatrī-Mantra and worshipped in the Sun-circle (Āditya-maṇḍala - आदित्य मण्डल). The Vyāhṛtis imply that the Great Self, indicated in Oṃ (ॐ), pervades all the regions of the universe.

How Do We Perceive the Self?

In our ordinary state of consciousness, the external world appears completely objective, stable, and independent. It lies "over there" in outer space, external to us, seemingly existing in and of itself. This state of consciousness is indicated by the first Vyāhṛti, “Bhūh.” Here, our mind perceives a clear distinction: "Aham" (अहम्) or "I" is the subject, and "Idam" (इदम्) or "This," representing the objective world, is separate.

However, a little reflection reveals that these seemingly independent objects are actually bundles of qualities perceived through our senses, which are constituted in a specific way. If our senses were absent or inactive, there would be no sensation and hence no perceived object. Additionally, if our senses were modified, our perceptions of the world would change accordingly. This indicates that the objective world is not entirely independent; its perceived form is due to an interaction between external forces and our subjective sensory faculties.

With such reflections, the notion of objective stability diminishes, and the world appears more dynamic. The objects, which initially seem to possess inherent qualities, are understood to depend not only on themselves but also on our perception. This insight leads to a new condition of mind, the second stage of Pārthiva (पार्थिव) consciousness. Materially minded thinkers, who view the objective world as independent of subjective perception, reside in the Bhūrloka (भूर्-लोक).

Stages of Consciousness in Vedānta: Understanding the Evolution from Bhūrloka to Supreme Awareness

The second condition of consciousness, wherein the subjectivity of the self-first asserts itself, leads the objective world to lose its absolute and independent character, appearing instead as dependent upon and modified by the subjective factor. This state is expressed in some forms of idealism. Here, the subjective element is acknowledged, but it is not entirely idealistic since it still roots itself in external reality. The seer (Jñātā - ज्ञाता), the act of seeing (Jñāna - ज्ञान), and the seen (Jñeya - ज्ञेय) are all localized in outer space.

As we ascend in consciousness, while the seen remains external, the act of seeing becomes internalized until the seer, seeing, and seen are entirely subjectified and unified. This unity represents the Jñāna-svarūpa (ज्ञानस्वरूप) of Supreme Consciousness, opposed to Jñānavṛtti (ज्ञानवृत्ति), the limited and differentiated consciousness.

The Third Stage: Attention and the Role of Manas

Upon attaining the second stage, we inquire about what lies behind the senses, upon which the appearance of the external world depends. We realize that senses alone do not apprehend objects; attention, manifested as Manas (मनस्), is crucial. The external world continuously impinges upon our senses, but perception only occurs when attention is directed towards specific objects. The Bṛhadāraṇyaka Upaniṣad (बृहदारण्यक उपनिषद्) aptly states, “I did not hear. My mind was elsewhere” (न ह शुश्राव। मनसि ह्येवायतत्).

Attention must be directed and willed. We learn that behind the senses, there exists a Self (Ātman - आत्मन्) that directs attention to objects, perceiving them through the senses. Thus, sense perception is impossible without the cooperation of the attentive Self. The realization of this interdependence marks the third ascending stage of Pārthiva (पार्थिव) consciousness.

The Fourth Stage: Reflecting on the Nature of the Self

Having attained knowledge of the Self, we reflect on its nature. Initially, in the first two states of consciousness, the Self might appear insignificant or limited to the physical body. However, reflection reveals that the Self is unconditioned by the senses and actually conditions them, enabling their effective operation through its power of attention. The Self thus appears as uncontrolled by the physical body, self-luminous (स्वयंज्योति), and transcending the boundaries of the physical senses. Realizing this brings us to the fourth stage of consciousness.

The Self, Senses, and Objects: Exploring Their Interrelation and the Primacy of the Self in Vedāntic Philosophy

The next question to explore is the relationship between the Self (Ātman - आत्मन्), the senses (Indriyas - इन्द्रिय), and the objects (Viṣaya - विषय). Are they each independently originating, or is one the cause of the other two? They cannot be independent of each other, for this would imply either no relation among them or a relation dependent on some fourth external principle, which is not perceived. Thus, logically, if a fourth principle were assumed to bring them into relation, it would either be dependent on one of the three or independent but still necessitate another element, leading to an infinite regression (अनवस्था - Anavasthā).

The Interdependence of Self, Senses, and Objects

The perceived objects are not independent because they require the senses to be perceived according to their characteristics. The senses are not independent either, as they require the attention (Manas - मनस्) of the Self. Objects become objects only when perceived by the senses, and the senses need the Self's attention to operate. The Self, however, remains the Self even when not attentively perceiving objects through the senses, as seen in dreams (स्वप्न - Svapna). In dreams, the Self creates both objects and senses, transforming ideas into perceivable entities.

The Primacy of the Self

The Self in dreams is disconnected from the external world, having nothing but ideas, yet it transforms these ideas into outer objects and the senses that perceive them. Thus, the Self is independent of the senses and objects and holds within itself the ground of the causal relation by which it evolves them. The firm and lasting consciousness that realizes this independence of the Self constitutes the fifth step in ascending consciousness.

The relationship among the Self, senses, and objects reveals the primacy of the Self in Vedāntic philosophy. The Self is the foundational element that remains independent, while the senses and objects are dependent on the Self's attention and perception.

आत्मनस्तु कामाय सर्वं प्रियम्भवति (Ātmanastu kāmāya sarvaṃ priyambhavati) - "Everything is dear for the sake of the Self."

असतो मा सद्गमय। तमसो मा ज्योतिर्गमय। मृत्योर्मा अमृतं गमय। (Asato mā sadgamaya, Tamaso mā jyotirgamaya, Mṛtyormā amṛtaṃ gamaya) - "Lead me from the unreal to the real, from darkness to light, from death to immortality."

The Nature of Causality in Vedāntic Philosophy: Unraveling the Objective World and Its Root Cause

What is the nature of the relation between the cause producing the objective world and the effect so produced? Is it a material cause producing an effect external to itself, or an ideal cause working upon itself to produce an effect? The cause cannot produce an effect that is truly external to itself. Were this so, the dream world created by our minds would be external to the self that produces it. In such a case, it would not vanish with the state of consciousness that lies at its root.

Ideal Connection of Cause and Effect

The objective world can only be ideally connected with its cause. Gradually, the notion that the objective world is produced by an external cause is rejected. Instead, it is accepted that the cause has the effect lying ideally within it, projected and externalized in the course of cosmic evolution (सृष्टि - Sṛṣṭi). When mind (मनस् - Manas) and matter (प्रकृति - Prakṛti) have evolved, each has equal reality and unreality in the sense of impermanence (अस्थिरता - Asthiratā).

Persistence and Reality

In its highest sense, Reality (सत्य - Satya) equals Persistence (स्थायित्व - Sthāyitva) equals Deathlessness (अमृतत्व - Amṛtatva) equals Bliss (आनन्द - Ānanda), which is living unimpeded in the fullest measure and is the Self (आत्मा - Ātmā). Herbert Spencer, on biological principles, defines "pleasure" as the index of the unimpeded flow of vitality. What fully persists and is therefore fully "real" is the Self. The firm establishment of this experience is the sixth stage of consciousness.

The World-Dreamer Analogy

Just as the dream world lies within the consciousness of the dreamer, who projects it into fancied objectivity, the objective world of common (व्यवहारिक - Vyavahārika) experience lies within and is projected by the Consciousness of the so-called World-Dreamer, who encompasses all experiences.

Necessity of the Cause's Nature

Is the world or its cause necessarily thus by virtue of the nature of the cause itself, or due to some external fact? There is no material other than itself outside the cause which it takes within, works upon, and projects. If the connection between the objective world and the cause were something external, it would necessitate a medium connecting the two, leading to an infinite regression (अनवस्था - Anavasthā).

Natural and Necessary Connection

It is reasonable to hold that the objective world lies necessarily within its root cause. The connection is due to the constitution of the cause itself. When this understanding is achieved, the entire objective world is viewed as necessarily lying within the cause. This realization marks the attainment of the seventh, or Satya stage, of the Pārthiva consciousness.

सर्वं खल्विदं ब्रह्म (Sarvaṃ khalvidaṃ brahma) - "All this is indeed Brahman."

एको ब्रह्म द्वितीयो नास्ति (Eko brahma dvitīyo nāsti) - "There is only one Brahman, without a second."

Exploring the Depths of Pārthiva Consciousness: The Journey to Universal Understanding

Up to this point, we have explored the subdivisions of the Pārthiva or earth consciousness, delving into the experience of beings in the Pārthiva state and elaborating it through reflection to its highest point. Through such reflection, we reach the perspective that the entire universe lies in a seed (बीज - Bīja) form, ideally and potentially within its cause, which is nothing but the Self (आत्मा - Ātmā).

The Grandeur of the Self

This understanding reveals the grandeur of the Self as the potential cause of the entire universe. The Sādhaka (साधक - seeker) traverses higher stages of Pārthiva consciousness, moving towards the indwelling Spirit within. This expanded consciousness leads to the exclamation found in the Gāyatrī-Mantra, which pays homage to the Supreme Power manifesting in all forms of experience and objects in the Universe. The Sādhaka refers to this indwelling Spirit as Savitā (सविता), the Projector of the Universe from its own thought, without external material or aid.

Savitā and the Externalization of the Self

It is important to remember that the force of the externality-notion, which began at the stage of Ether (आकाश - Ākāśa), reaches its peak in the earth-principle (पृथ्वी तत्व - Pṛthivī-Tattva) of solid, ponderable, three-dimensional matter and in the Pārthiva consciousness. Therefore, Savitā, the Producer, though truly the Inner Self, is externalized as something placed in outer space, designated as Tat (तत्) or That.

The Illumination of Reason

The characteristic of the Pārthiva consciousness is its tendency to locate both the Seer (द्रष्टा - Draṣṭā) and the Seen (दृश्य - Dṛśya) in outer space. The devotee, upon perceiving the indwelling Spirit, exclaims in the Gāyatrī-Mantra: "Let us meditate on the adorable darkness-dispelling Spirit of the self-luminous all-producing Savitā," praying for inspiration and illumination of inward Reason (विवेक - Viveka). This illumination, originating from the source of Reason, enables the inner Reason to see and understand the entire universe and its principles.

The Rational and Intuitive Realization

Savitā produces the universe in accordance with the principles of Reason, which are essentially its own inner being (विचारचमत्कृतिः परमात्ममयी - Vicāracamatkritih paramātmamayī). This creation is revealed and realized by us in participation with the Divine Reason. Our deepest ground, the Spirit, in its outer aspect, manifests as our limited selves and the external world. Our reason is an efflorescence of Its own eternal all-knowingness, and thus, our outer reasoning conforms to truth within its sphere. It illuminates our understanding beyond mere reasoning to the intuitive realization of the Spirit Itself.

The Universal Perception

Our union with the universal is evidenced by our ability to perceive the universe as common to all. This common perception is not possible as mere individuals, but only as being one with the universal. Our individuality is defined by our unique perceptions of the universe, which differ due to externalizing limitations resulting from particular Karma (कर्म). These limitations make it impossible for everyone to perceive everything simultaneously and to the same extent.

The Role of Savitā

This perception of individual differences, due to limitation, differentiates each person but does not separate them from the Indwelling Universal, which is the common ground. The Sādhaka acknowledges that Savitā, or the Indwelling Universal, inspires the Reason of all, both individually and universally. Through the self-luminous consciousness of this Most Glorious Self (परमात्मा - Paramātmā), known in Samādhi (समाधि) and through every act of reasoning, we understand the Truth (सत्य - Satya). This Truth is the Persistent Self.

Understanding the Universal Projection

Having grasped the relationship between the individual and the universal, and realizing that individuality arises from the universal, we then explore the nature of this Universal that projects the universe we observe. The Universal makes this projection due to its inherent nature, which must be understood to comprehend the totality of existence.

Ātmā-Sādhana: The Path Beyond Gāyatrī Sādhanā to Self-Realization

In Ātmā-Sādhana, we transcend the Gāyatrī Sādhanā, delving deeper into the subtle practice of self-realization. The Vedāntist perceives the universe as originating from its source, much like the Gangā flows from the Himālayas, eventually returning to it. This source is the Power of Perfect Consciousness, known as Śiva (शिव), which means the Auspicious and Good, the Brahman (ब्रह्मन्), the all-pervading essence. All forms and beings are manifestations of this Consciousness, existing in bliss (आनन्द) when in harmony with Śiva.

Power and Harmony: Power (शक्ति - Śakti) and harmony (सामंजस्य - Sāmanjasy) are crucial concepts. Individual power is limited, but when aligned with the Supreme Power, it becomes formidable. This power transcends material force, encompassing mental, moral, and spiritual realms. Love (प्रेम - Prema) is the greatest power. Everything in existence is an expression of this Power, personified as Ambikā (अम्बिका).

Realizing the Truth: Intellectual understanding is the first step, but realization requires more. Vedānta teaches that true comprehension and realization of the Pure (शुद्धात्मा - Śuddhātmā) necessitate purity in body and mind. In the West, philosophy often relies on reason alone, but Vedānta insists that the doctrine is understood only when the whole being aligns with it. Pure thoughts naturally arise in a pure mind and body, linking the individual's mind with the Universal Mind (विस्वात्मा - Visvātma) and Self.

The Path of Compassion: Sādhanā (साधना) varies according to one's stage of development and competency (अधिकार - Adhikāra). The highest Sādhanā is Karunā (करुणा), or compassion. Compassion, though often considered a modern phenomenon, is as ancient as the Vedas and the teachings of Buddha Gotama. Avoiding and alleviating pain are central tenets. True great beings influence others through their self-redemption, while others must strive towards the ideal amidst their struggles.

Liberation and Unity: Liberation (मोक्ष - Mokṣa) is not apathy but unity with the Lord in all forms. This unity, or Yoga (योग), extends to one's family, friends, and the world, embodying the Supreme Law. Each individual's effort to avoid causing pain and to alleviate suffering contributes to understanding and reduces selfishness. Evolution signifies the liberation of the Spirit (आत्मा) from all obscurations, progressing from inorganic to organic forms, culminating in humanity.

The Universal Self: The highest humanity is where individual and Divine meet. The "I" principle in present humanity is still developing towards its perfection and identification with the Universal "I" (पूर्णाहम् - Pūrnāham), the Infinite Self. The Sādhaka (साधक) contemplates this ascending movement, with Japa (जप) on the Gāyatrī Mantra correcting natural objective tendencies of thought. This practice is true Sandhyā (संध्या), meaning perfect meditation (ध्यान - Dhyāna), of which the Gāyatrī Mantra is the soul.

The Role of Vijñāna and Buddhi: Those unaware of evolution's goal fail to see the necessity of Sandhyā. They focus only on fulfilling present desires, ignoring the purpose of aligning with the active Universal Power (विस्वात्मशक्ति - Visvātma-Śakti) and uniting with the Unchanging Brahman (चित्स्वरुपिणी शक्ति - Cidrūpiṇī-Śakti). Understanding the reality underlying phenomena is essential for fulfilling humanity's deepest aspirations.

The Journey Within: To realize this Reality, one must study both the external universe and one's inner nature. Man's present existence is a mode of consciousness, either in the spiritual Bhūḥ consciousness (भूः) or Tala consciousness (तल). The search is for the universal principle within oneself. Lower beings lack the developed "I" principle found in Vijñāna (विज्ञान) or Buddhi (बुद्धि), and thus must develop reason and understanding.

Embracing Evolution: Most of evolution's work is the individual's responsibility, guided by the divine principle of Reason (तर्क - Tarka). To avoid stagnation, one must rise above lethargy and contentment, seeking to understand life's meaning and end. Using the Eye of Divine Wisdom (ज्ञानचक्षु - Jñāna-cakṣu), one should strive to intellectually grasp and realize the ultimate reality—the Vācya-śakti (वाच्यशक्ति) of the Gāyatrī Mantra.