Author name: Sri Shakthi Sumanan

Gāyatrī as the Source of Subtle Energies

In the previous sections, we discussed that the eternal, unchanging, and immortal Supreme Being (Brahman) desired to manifest itself in multiple forms. This divine impulse (Sphuraṇa) led to the thought, “Eko’ham Bahu Syām” (I am One, let Me become many). This desire itself transformed into Shakti (Divine Energy), which is referred to as the Divine Consort of Brahman. Thus, Brahman became two—the Transcendental Supreme (Para-Brahman) and the Manifested Power (Shakti).

This Shakti, being the creative force, had to give rise to multiple elements and beings. Therefore, it divided itself into three forms to facilitate diverse combinations of qualities, actions, and attributes in both conscious and inert creation. These three divisions of Brahmaśakti are:

1. Sat (Sattva) – The Divine Principle of Purity (Hṛīṁ – Sarasvatī).
2. Rajas – The Dynamic Principle of Activity (Śrīṁ – Lakṣmī).
3. Tamas – The Principle of Inertia and Matter (Klīṁ – Kālī).

These three are the fundamental causes of all gross creation. After them, the five primary elements (earth, water, fire, air, and space) were formed, along with their corresponding subtle elements (sound, form, taste, smell, and touch), which sustain the entire universe.

Creation consists of two aspects:

1. Subtle Creation (Sūkṣma Prakṛti): The vital, energetic essence that flows as Shakti (spiritual force) and Prāṇa (life-energy). This aspect consists of Sattva, Rajas, and Tamas.
2. Gross Creation (Sthūla Prakṛti): The tangible, physical world, formed by atomic structures, which is governed by the five great elements.

From the above explanations, we understand that in the beginning, only Brahman existed. From its divine effulgence, the Primeval Energy (Ādi-Śakti) manifested, and this Ādi-Śakti itself is Gāyatrī.

Just as Brahman divided itself into three aspects, Gāyatrī too manifested as three forms:

1. Sattva aspect – Hṛīṁ (Sarasvatī, the wisdom principle).
2. Rajas aspect – Śrīṁ (Lakṣmī, the wealth and power principle).
3. Tamas aspect – Klīṁ (Kālī, the transformation and dissolution principle).

Essentially, Sattva and Tamas were the original two forces, and Rajas emerged as their interaction. This is similar to the confluence of the Gaṅgā and Yamunā rivers, forming the hidden Sarasvatī river at their meeting point.

The Essence of Advaita, Dvaita, and Vishishtadvaita

Philosophical debates often arise between Advaita (Non-Dualism), Dvaita (Dualism), and Viśiṣṭādvaita (Qualified Non-Dualism). However, all three perspectives stem from the same cosmic reality:

1. Initially, there was only One Supreme Reality (Brahman), which aligns with Advaita.
2. Later, Brahman manifested as both the Divine and Its Power (Prakṛti), forming a duality, which aligns with Dvaita.
3. From their interaction, individual souls (Jīvas) emerged, which aligns with Viśiṣṭādvaita.

Upon liberation (Mokṣa), the individual soul dissolves back into the Supreme Reality, reinforcing the truth of Oneness. The human personality—mind, intellect, ego, and consciousness—is merely a temporary combination of these energies.

The Two Streams of Science – Gross and Subtle

Science is divided into two realms, based on this dual nature of Prakṛti:

1. Physical Science (Bhoutika Vijñāna) – The study of gross elements and matter, explored by modern scientists who analyze the laws of the five elements. Their discoveries include:
   • Chemistry, agriculture, electricity, steam power, mechanics, music, linguistics, literature, transportation, medicine, astronomy, architecture, and other technological advancements.
   • The invention of machines, vehicles, and communication devices, such as trains, cars, telegraphs, radio, and television.
   • This material knowledge is termed Preya (fleeting pleasure) or Bhoga (sensory indulgence).
2. Spiritual Science (Adhyātma Vijñāna) – The subtle knowledge originating from Gāyatrī, which manifests as Sarasvatī, Lakṣmī, and Durgā. This science of consciousness is far superior to material science.

The Superiority of Subtle Science over Physical Science

Our Vedic ancestors, the great Ṛṣis, explored the subtle dimensions of science through deep meditation. Instead of machines, fuel, or complex devices, they mastered the internal power centers (Chakras, Granthis, and Jyotis) within the human body.

By awakening these energy centers, they established a connection with the three streams of divine energy:

• Sattva (Hṛīṁ – Sarasvatī).
• Rajas (Śrīṁ – Lakṣmī).
• Tamas (Klīṁ – Kālī).

This connection between human consciousness and cosmic energy is similar to how a radio station transmitter links to a receiver, allowing seamless communication. By tuning into the right frequency through Yogic practices, the Ṛṣis accessed infinite wisdom and powers.

Advanced Yogic and Mantric Powers

The spiritual science of the past far surpassed modern technology. For instance, during the Mahābhārata and Rāmāyaṇa wars, many advanced weapons were used, which modern science is only beginning to understand:

• Mantra-powered missiles were launched using mental commands, not physical machinery.
• Radars, gas bombs, germ warfare, nuclear explosions, and energy-based weapons had counterparts in ancient warfare, such as:
  • Mohakāstra – Hypnotic weaponry.
  • Brahmapāśa and Nāgapāśa – Energy-binding forces.
  • Varuṇāstra and Agneyāstra – Water and fire-based weapons.
  • Returning Arrows – Which would seek and strike their target before returning to the archer.
• Rāvaṇa and Ahirāvaṇa communicated across continents without any radio transmitters.
• Flying Vimānas (aircrafts) operated without fuel.
• Yogic masters possessed eight Siddhis (supernatural abilities) and nine Nidhis (divine treasures).

Through mantric energy, ancient Yogis:

• Walked through fire, traversed water, and moved at incredible speeds.
• Altered their size and weight at will.
• Controlled weather patterns and created matter instantly.
• Had absolute control over hunger, thirst, sleep, and temperature.
• Accessed higher realms of consciousness effortlessly.

All this was achieved without external machines, fuel, or industrial processes, simply through direct mastery over cosmic energies.

Gāyatrī: The Key to True Power and Bliss

Gāyatrī Sādhanā provides not just material boons, but also spiritual elevation and mental strength. While material science can only offer external conveniences, Gāyatrī bestows:

1. Freedom from ignorance (Hṛīṁ – Sarasvatī).
2. Freedom from scarcity (Śrīṁ – Lakṣmī).
3. Freedom from weakness (Klīṁ – Kālī).

The threefold wisdom of Sarasvatī, Lakṣmī, and Durgā enables a sādhaka to overcome:

• Ignorance (Ajñāna).
• Weakness (Aśakti).
• Poverty (Abhāva).

By mastering Gāyatrī Sādhanā, one attains the highest realization, divine bliss, and complete mastery over life. Thus, Sādhanā is the supreme science of all accomplishments.

The Manifestation of Gāyatrī from the Effulgence of Brahman

Everything in existence has originated from the eternal Supreme Reality (Brahman). When the thought of creation arose in the divine consciousness, a spontaneous effulgence emerged, which was called Shakti (Divine Power). Through this Shakti, two types of creation were manifested:

1. Jada Sṛṣṭi (Inert Creation) – governed by Prakṛti (Nature).
2. Caitanya Sṛṣṭi (Conscious Creation) – governed by Sāvitrī (Divine Intelligence).

Symbolism of Creation in the Purāṇas

The Purāṇas describe that at the dawn of creation, a lotus emerged from the navel of the Supreme Being. From this lotus, Brahmā appeared, and from him, Sāvitrī was manifested. Through the union of Sāvitrī and Brahmā, the four Vedas were born, and from these, all forms of knowledge emerged. Thereafter, Brahmā created the five-elemental universe.

This allegorical narrative holds deep mystical significance. The Supreme Brahman, which is formless, beyond attributes, and untouched by duality, manifested a divine impulse (Sphuraṇa) within itself. This impulse originated in its central essence (Nābhi – the navel) and bloomed like a lotus, symbolizing the expansion of divine consciousness.

The Śruti scriptures describe that at the beginning of creation, Brahman desired to become many (Eko’ham Bahu Syām – “I am One, let Me become many”). This desire took the form of a subtle impulse, which emerged as a lotus bud and then blossomed into full radiance.

The Threefold Power of Creation

On this lotus, Brahmā appeared as the first expression of the Divine Trinity (Brahmā, Viṣṇu, Maheśa). Later, these three deities assumed distinct cosmic roles of creation, sustenance, and dissolution. In the initial stage, however, only Brahmā appeared, as the act of creation was the first necessity.

Brahmā’s work commenced with the creation of two realms:

1. Caitanya Sṛṣṭi (Conscious Creation): This encompasses all sentient beings endowed with will, awareness, and ego. The collective vital energy within the cosmos is called Prāṇa, which animates all living entities. This Prāṇa (vital force) further divides into three aspects:
   • Vichāra (Thoughts).
   • Saṅkalpa (Intentions).
   • Bhāva (Emotions).
   These are governed by the three Guṇas (Sattva, Rajas, and Tamas). The gross, subtle, and causal bodies of all beings are composed of these elements of consciousness.
2. Jada Sṛṣṭi (Inert Creation): Brahmā then created the five elements (Pañca Mahābhūtas)—Earth, Water, Fire, Air, and Space. All physical forms in the universe, from mountains and rivers to the human body, are composed of these fundamental elements.

While conscious creation expresses itself through will, intent, and movement, inert creation manifests through atomic structures and dynamic physical processes. Both realms are governed by two fundamental forces:

1. Saṅkalpa Śakti (Power of Intent).
2. Paramāṇu Śakti (Power of Atoms).

Among these, Saṅkalpa Śakti (Conscious Willpower) was required first, as without consciousness, the atomic realm would serve no purpose. Thus, Brahmā first manifested consciousness, the divine impulse of knowledge, which in Purāṇic symbolism is depicted as the revelation of the Vedas.

The Birth of Gāyatrī: The Divine Knowledge of Creation

The Purāṇas further describe that from Brahmā’s being, a divine maiden of extraordinary beauty emerged. Since she was born from his own essence, she was considered his daughter. With her assistance, he continued the process of universal creation. However, upon witnessing her radiance and beauty, Brahmā became enchanted and sought union with her, from which the five-elemental material universe emerged.

Many fail to grasp the esoteric nature of this symbolic Purāṇic allegory and mistakenly interpret it in a mundane or irreverent manner. However, Brahmā is not a human entity, nor is the power that emerged from him a literal daughter or spouse. This allegory poetically illustrates a fundamental truth of cosmic creation in an artistic and metaphorical style.

The Dual Role of Gāyatrī and Sāvitrī

Brahmā, as the creative power of the Supreme, has two aspects of energy:

1. Saṅkalpa Śakti (Power of Divine Will): This represents pure consciousness, which, being subtle and luminous, is called Brahmā’s daughter.
2. Paramāṇu Śakti (Power of Matter): This represents the gross, material energy, which, being active and transformative, is called Brahmā’s spouse.

Thus, in mystical terms, Gāyatrī and Sāvitrī are referred to as Brahmā’s daughter and spouse, respectively.

• Gāyatrī represents divine wisdom and spiritual enlightenment.
• Sāvitrī governs the dynamic force of life and the sustaining power of creation.

In essence, the Vedas, the universal consciousness, and the material world all emerge from the eternal Brahman through the power of Gāyatrī and Sāvitrī.

The Origin of Vedamātā Gāyatrī

The Vedas are synonymous with knowledge. This knowledge is classified into four categories—Ṛk, Yajuḥ, Sāma, and Atharva. Each of these divisions serves a distinct purpose in human evolution:

1. Ṛk encompasses auspiciousness, divine realization, spirituality, righteousness, devotion, duty, love, austerity, compassion, selflessness, generosity, and service.
2. Yajuḥ pertains to courage, valor, perseverance, leadership, conquest, fame, honor, and social prestige.
3. Sāma governs art, music, literature, pleasure, imagination, movement, fulfillment, recreation, and sensual enjoyment.
4. Atharva involves material wealth, prosperity, medicine, agriculture, metals, vehicles, and all means of physical well-being.

If we scientifically analyze the conscious and subconscious activities of any living being, we find that all their thoughts and actions revolve within these four domains:

1. Ṛk – Spiritual Well-being (Dharma)
2. Yajuḥ – Strength and Action (Mokṣa)
3. Sāma – Recreation and Pleasure (Kāma)
4. Atharva – Material Prosperity (Artha)

These four domains constitute the entire field of human consciousness, and the Vedas embody this fourfold wisdom. That is why Brahmā, the creator, is depicted as Chaturmukha (four-faced)—symbolizing the emanation of knowledge through four streams. Though Vedic knowledge is one, it manifests as fourfold wisdom within the human intellect. To facilitate understanding, the one Veda was divided into four sections.

This quadripartite division is reflected in multiple aspects of life:

• The four arms of Lord Viṣṇu represent these four domains.
• The four Āśramas (stages of life) correspond to these classifications:
  • Brahmacharya – Childhood and learning (aligned with Sāma, playfulness and education).
  • Gṛhastha – Adulthood and material pursuits (aligned with Atharva, wealth and responsibilities).
  • Vānaprastha – Middle age and social contributions (aligned with Yajuḥ, strength and leadership).
  • Sannyāsa – Renunciation and spiritual realization (aligned with Ṛk, the pursuit of truth).
• The four Varnas (social orders) are structured in the same manner:
  • Brāhmaṇa (Ṛk – Wisdom and spirituality).
  • Kṣatriya (Yajuḥ – Strength and governance).
  • Vaiśya (Atharva – Commerce and prosperity).
  • Śūdra (Sāma – Art, service, and creativity).

Thus, this fourfold division pervades all aspects of creation.

Gāyatrī as the Source of Vedic Knowledge

These four branches of wisdom originated from the conscious energy that Brahmā created at the beginning of creation, which is revered as Gāyatrī. The scriptures, therefore, declare Gāyatrī as “Vedamātā” (Mother of the Vedas).

This is analogous to how water manifests in four different forms—ice, vapor (cloud, mist, dew), gas (hydrogen and oxygen), and liquid water. Similarly, fire manifests in four ways—combustion, heat, light, and motion. Likewise, one unified knowledge (Gāyatrī) expresses itself in fourfold Vedic wisdom.

Since Gāyatrī is the mother, the four Vedas are her children.

The Manifestation of Gāyatrī in the Physical Realm

Before composing the four Vedas, Brahmā first created the 24-syllable Gāyatrī Mantra. Each syllable of this mantra contains a subtle seed of divine wisdom, from which the four Vedas branched out.

This process can be compared to a banyan tree—its entire vast structure, with countless branches, leaves, and fruits, is contained within a tiny seed. Once the seed germinates, it grows into a massive tree, expanding beyond imagination. Similarly, the 24 syllables of Gāyatrī contain within them the entire vast body of Vedic knowledge.

Comparison with the Emergence of Sanskrit Grammar

A similar process occurred in the creation of Sanskrit grammar. Lord Śiva, in a state of divine bliss, once played his Damru (drum), producing fourteen cosmic sound vibrations. These vibrations formed the basis of the Mahāvyākaraṇa (great science of grammar), composed by Pāṇini. Over time, scholars expanded upon these foundational fourteen aphorisms, giving rise to an enormous body of grammatical literature.

Just as Sanskrit grammar originated from Śiva’s fourteen vibrations, the entire Vedic literature emerged from the 24 syllables of the Gāyatrī Mantra.

Thus, Gāyatrī is the fundamental sutra, and the Vedic hymns are its detailed elaborations.