The Gayatri (Sanskrit: गायत्री, gāyatrī) is a Vedic hymn personifying Hindu goddess Gayatri. According to I. K. Taimni, the power of the. I. K. Taimni (Iqbal Kishen Taimni, –) was a Professor of Chemistry at the Allahabad Gayatri; Glimpses into the Psychology of Yoga; Man, God and the Universe · Science and Occultism · The Science of Yoga: The Yoga Sutras of . Results 1 – 17 of 17 GAYATRI. La pratique religieuse journalière des hindous by I-K Taimni and a great selection of related books, art and collectibles available.
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Search the history of over billion web pages on the Internet. Full text of ” Gayatri Taimni I. While the importance of Yoga in this field is recognized, the necessity of character-building and upasana is not usually appreciated in sufficient degree and aspirants are exhorted to enter the path of Yoga without any preparation whatsoever.
Such a course results generally in failure, frustration and a consequent loss of faith in Yogic methods. It is only when the aspirant has developed the requisite traits of character and a dynamic urge to find the Truth that he can steadily tread the path of Yoga.
The former problem has been dealt with by the author in his book, Self-Culture and the latterin thepresent volume. The three books are, therefore, in a sense, complementary in character and throw light on different aspects of the sadhana or way which leads to Self- realization. Although this book is meant primarily for those with the mental background of Hindu thought and tradition, some of the general principles presented in it can be applied by all aspirants in their self-direction for spiritual culture.
This shows that our Rishis sages attached the greatest importance to it not only in the life of those Hindus who were deeply religious and were seriously pursuing the ideal of spiritual emancipation tnokshabut also in the taomni of the average Hindu who was living the ordinary worldly life in the pursuit of so-called happiness. In order that we may be able to understand why our Rishis regarded the japa of Gayatrl so essential, all that is necessary for us is to detach ourselves gayatfi a while from the current of worldly life and look at the condition of the vast number of people who are resistlessly being borne along that current.
Take for instance, the complete immersion of the common man in the life around him without any thought or awareness of the background against 2 gayatri which human life should be seen. Most of us are utterly oblivious of the fact that we are here for a very brief period and are an insignificant part of a vast and apparently unlimited universe. An insect crawling on the Himalayas has comparatively tximni greater significance from the purely physical point of view. We enter this life by the gateway of birth and after spending about seventy years on this planet under all kinds of circumstances we disappear by the gateway of death.
This procession of living beings has been going on for thousands of years and yet it does not occur to many people to ask taiimni very pertinent questions as to where we have come from, where we shall go and why we are here.
Not only are we pursuing our personal little aims in an apparently meaningless world in a haphazard manner but we show the same lack of intelligence in dealing tayatri the larger problems of humanity.
There is utter lack of any guiding principles or ideas indicating the direction in which we have to go. So much so that we are ready poised to destroy in an atomic war the larger part of that very humanity for whose betterment we are supposed to be working and fighting!
Could there be a more apt illustration of this prevailing lack of intelligence, despite the extraordinary intellectual achievements of Science and the undoubtedly high mental calibre of those who guide the destinies of nations?
But still we do nothing to bring about the necessary changes in our life. The intellect may know all the facts but unless and until it is illuminated by 4 GAYATRI the light of taimnj it will fail to see their deeper significance.
That is why the scientists who daily scan the skies and look into the farthest depths of this vast universe cannot see the insignificance of our human life from the purely physical point of view. These people seem to know everything and yet really know nothing.
The knowledge is on the plane of the intellect only. The faculty of buddhi has not yet been developed or allowed to function in an adequate degree. This lack of inner perception is not the only result of the obscuration of the buddhic faculty.
We can find otherwise normal and sensible people behaving like lunatics in certain matters. It is difficult to understand such anomalies unless we recognize this distinction between the intellect and buddhi. All such cases are due to abnormalities in the functioning of buddhi brought about either by a lop-sided development of the intellect or by allowing oneself to be slowly side-tracked into evil ways.
The real fact, however, is that no real treading of the spiritual path is possible until a sadhaka has unfolded his buddhi sufficiently to find within himself all the guidance he needs for his spiritual advancement. In fact, the more the disciple advances on the Path, the more he has to learn to be independent of his guru. The 6 gayatrI light on the Path must come from within.
Such a light which is the result of a healthy functioning of the buddhic faculty can come from within only when the mind is sufficiently purified by righteous living and yogic self-discipline as pointed out in the Yoga-Sutras So he needs viveka or buddhic illumination from the moment he enters the path until he crosses the threshold of Nirvana.
They did not expect that every Hindu would be willing or qualified to tread the difficult path of Self- realization but they wanted every Hindu to lead a life of righteousness based on dharma; they wanted every Hindu at least to keep his face turned towards God. Thus only, he could slowly unfold his spiritual faculties until he was strong and discriminating enough to tread the Path of Holiness.
The Gayatri mantra, which is the chief element in Gayatri upasana or satndhya as it is usually called, occurs in all the four Vedas and also in the Tantras and is referred to in superlative terms by many Rishis and authors whose names are associated with the Hindu Scriptures.
It is natural that a mantra of such transcendent importance and antiquity should be dealt with in many Sanskrit treatises and commentaries. Much of this literature is superficial, produced by authors who have tried to add to the literature without throwing any new light on the subject.
Many commentators have missed completely the real significance of words and phrases used in the Gayatri mantra and an essentially pure and lofty subject has been obscured by lengthy explanations which explain nothing and serve merely to mystify the reader. In the beginning of any spiritual movement those who give it the initial impetus have at least some direct knowledge of truths and try to embody them in condensed, simple and pregnant language.
This literature is merely the vehicle of the actual truths which they have experienced and reflects those truths as far as this can be done through the crude and imperfect medium of any language. With the passage of time things change. Thus, there grows up a mass of literature artificially created for the sake of satisfying the intellect. Some of this literature has still some value because it elaborates and serves to explain to some extent the primary truths.
But much of it has no value whatsoever, having no relation with the facts involved.
Some of it is mere trash created to impress the ignorant masses and to compensate for the lack of real knowledge. Much of our Sanskrit literature in the field of religion and philosophy is gatatri this kind. One habit of these second-class producers is particularly deceptive. They sometimes ascribe their production to some well-known sage and thus try to gain for it a status which it could not otherwise acquire.
It may be that in gayatr cases this is done out of devotion to the person in whose name the production appears but this can hardly be justified because it gives an authority to it which gayatrk could not otherwise have. Many ordinary literary productions which would have soon died a natural death and would have been completely forgotten have been kept alive by their association with a name of hallowed memory. So let the reader be wary in accepting the authorship of the books which have come down under high-sounding names.
In studying any subject of profound significance we have to consider its various aspects from different points of view in order to get an adequate grasp of the subject as a whole. In reality, life is one in essence and therefore to understand properly one aspect of it requires the study of all other aspects.
It is true that in order to know the whole you must know all the constituent parts, but it is also true that in order to know any part perfectly you must know the whole.
All things are connected with one another although we may gayatgi be able gayattri see this connection.
That is why our Rishis did not bother to study in great detail the phenomena of Nature as modern Science does. They knew that, however thorough our study of any part of the manifested universe, we could never know it completely and truly. They went after the Whole, the underlying Reality, knowing which everything could be known in essence and reality and in correct perspective. For anyone who knows the Whole knows essentially all the innumerable parts which constitute the Whole, and if for some purpose it becomes necessary to know the superficial details of any particular aspect of life, this can be done quite easily and effectively.
It is necessary therefore that in studying the subject the reader should be familiar with the basic philosophy of Hinduism which defines the relation between these three fundamental realities of the manifested universe. It is only against the background of such a philosophy that the subject can be properly studied and appreciated. A brief outline of this philosophy may therefore be given here before we proceed further in our study.
As is well known, according to the philosophy of the Rishis who recommended the use of the Gayatri mantra in the daily religious practice of the Hindus, the whole cognizable universe is the external expression of a transcendent Reality which is beyond the senses and beyond even the scope of the intellect. It is not necessary to enter here into any metaphysical questions. What is the nature of the universe and the Jivatmas? Why were these Jivatmas involved initially in this world process?
These are interesting questions but they are really beyond the scope of the intellect and can therefore never be answered satisfactorily in terms of the intellect. They are ultimate questions ati-prasna which can be solved or rather resolved only by Self-realization within the silence and depth of our own consciousness.
Anyway, we are not concerned with these questions just now. We are concerned only with the basic and practical question as to how these Jivatmas or centres of Divine consciousness who find themselves involved in suffering and illusion can extricate themselves from these limitations and painful conditions by a progressive process of Self-realization.
An objective and scientific study of the total constitution of these Jivatmas and the hidden side of the manifested universe by the methods of Yoga had shown these Rishis, many of whom were Perfected 14 gayatr!
I. K. Taimni
Men or Siddha Purusas, that though each Jivatma in its essential and innermost nature is nothing but a centre in the universal Divine consciousness he is associated with matter of different planes which constitute his bodies or kos’as. Through these bodies the consciousness of the Jivatma functions on the respective planes of the manifested universe, physical and superphysical. Although on the higher spiritual planes the Jivatma is aware of his true nature which is indicated by the phrase Sat-Chit-Ananda Being-Gonsciousness-Blisseach descent into the lower planes limits and obscures to a greater extent his consciousness, so that on the physical plane which is the lowest his limitations are the taiimni possible and the gayztri of his divine nature is absent.
The total human being may therefore be best considered as a centralized manifestation of Reality through a set of vehicles of increasing density which progressively obscure his consciousness and limit his powers. Simply by removing the impurities and tiamni which exist in the media.
Remove the smoke from the air by absorption, remove colour from alcohol by chemical means, remove sediment from water by centrifuging and remove distortion from glass by annealing and the light which comes out will be practically as bright and pure as it was originally.
We may imagine the highest consciousness of the Jivatma to be affected in an analogous way in passing through the media of different vehicles so that when it emerges ultimately within the human brain it has been greatly modified and obscured by all the intervening vehicles. Some of these modifications and limitations are inherent in the functioning of consciousness through the respective vehicles while others are due to imperfections of the vehicles or impurities or distortions produced during the course of evolution.
The former remain as long as the 16 gayatr! When the process of perfection and purification has been completed, consciousness can function through the vehicles without obscuration and limitations, as far as this is possible within the limitations referred to above. This is Enlightenment or Jivanmukti. When the lower vehicles are dropped even the latter kind of limitations disappear and Videhamukti is attained. Since Enlightenment may be considered as an expression of consciousness without being unduly hampered and obscured by its vehicles, sadhana taimji attaining the state of Enlightenment must be primarily concerned with the reorganization and purification of the vehicles.
But the limitations imposed on this consciousness by the lower vehicles are of such a drastic nature that there is hardly anything in common between the expressions on the lower and the higher planes.
It is this light which is the light of buddhi and with which the Gayatri mantra is concerned.
Full text of “Gayatri Taimni I. K. Adyar Library”
It also follows from what has been said above that the liberation of the Jivatma must be a gradual and progressive process and it is not necessary for the sadhaka to wait for results until the last stage is reached. For example, many sadhakas on beginning sadhana of any kind expect to see visions and things of that kind. But generally, nothing of this sort happens. All that the sadhaka is likely to experience is an inner peace and strength and a capacity to see the problems of life and its illusions, his weaknesses and follies more clearly.
Sometimes when there is a great deal of impurity hidden within the lower vehicles the corresponding weaknesses may be thrown out on the surface and the sadhaka may actually feel a temporary increase of mental 18 gayatr!
But if he takes these things as a matter of course and presses on towards his goal with determination and intelligence these clouds are bound to disperse gradually and allow more light to come through. In this chapter we shall try to understand, as far as this is possible, the essential nature of Gayatri. The word Gayatri is used in Hindu scriptures in three different senses.
It is used, firstly, for the particular well-known mantra which is recited and meditated upon during samdhya, secondly, for the chandas or metre in which the above mantra is cast, and thirdly, for that Devi Goddess who wields the power of this mantra.
The nature and meaning of the Gayatri mantra and the Gayatri metre will be dealt with later on at the appropriate places. We shall consider here the essential nature of Gayatri Devi or that Power which is invoked in Gayatri upasana and japa.