Gāyatrī Mahāvijñāna -13
The Right of Women to Gāyatrī Mantra
In India, women have always been accorded due respect and reverence. They are often considered more spiritually pure than men and are traditionally addressed with the title “Devī” (Goddess). Just as men acquire academic degrees (e.g., B.A., Shāstri, Sahityaratna), women are innately adorned with divine virtues and spiritual endowments.
Even in the names of deities and great personalities, the wife’s name precedes the husband’s—for instance, Sītā-Rāma, Rādhā-Śyāma, Gaurī-Śaṅkara, Lakṣmī-Nārāyaṇa, Umā-Maheśa, Sāvitrī-Satyavān, etc. In virtues such as devotion, compassion, service, maternal love, and sacrifice, women have been regarded as superior to men.
Thus, in spiritual and religious practices, women have always been given equal and esteemed positions. A study of the Vedas reveals that just as there were male seers (ṛṣis), there were also many female seers (ṛṣikās) who received divine knowledge. The Vedas were revealed to both men and women, as God is impartial and does not differentiate between His children.
Women as Seers of Vedic Mantras
In the Ṛgveda, Sūryā Sāvitrī is mentioned as the seer (ṛṣikā) of an entire hymn (Ṛgveda 10.85). The Nirukta defines a ṛṣi as:
🔹 “ṛṣir darśanāt” (A seer is one who perceives divine truths).
🔹 “ṛṣayo mantra draṣṭāraḥ” (Ṛṣis are those who receive and comprehend divine mantras).
The Bṛhaddevatā lists several female seers (ṛṣikās):
Sloka (IAST Transliteration) from Bṛhaddevatā
ghoṣā godhā viśvavārā, apālopa-niṣad-dvijat |
brahmajāyā juhūrnāmā, agastyasya svasa-aditiḥ || (84)
indrāṇī cendramātā ca, saramā romaśorvaśī |
lopāmudrā ca nahac, yamī nārī ca śaśvatī || (85)
śrīrlākṣā sārparājñī, vāk śraddhā medhā ca dakṣiṇā |
rātrī sūryā ca sāvitrī, brahmavādiny īritāḥ || (86)
Translation
The following women were great seers (ṛṣikās) and expounders of the Vedic mantras:
- Ghoṣā, Godhā, Viśvavārā, Apālā, Upaniṣad, Niṣad, Brahmajāyā (Juhū), Aditi (Agastya’s sister), Indrāṇī, Indramātā, Saramā, Romaśā, Urvaśī, Lopāmudrā, Yamī, Śaśvatī, Śrī, Lākṣā, Sārparājñī, Vāk, Śraddhā, Medhā, Dakṣiṇā, Rātrī, Sūryā, and Sāvitrī.
These women were Brahmavādinīs (Vedic scholars and spiritual teachers), showing that women had full access to the Vedic teachings and mantra recitation.
Women Performed Yajñas (Sacrificial Rituals)
Many Vedic references indicate that women actively participated in Vedic sacrifices and even guided their husbands and fathers in rituals.
Taittirīya Brāhmaṇa 2.3.10.13
“taṁ trayo vedā anvāsrasyanta | atha ha sītā sāvitrī | soma rājānaṁ cakame | tasyā u ha prīn vedān pradadau”
Translation:
The three Vedas followed Sītā-Sāvitrī because she was deeply devoted to King Soma (the divine principle). As a result, she was granted complete knowledge of the Vedas.
Women as Brahmavādinīs and Household Leaders
In Vedic tradition, women were categorized into two types:
- Brahmavādinīs – Women who pursued lifelong study of the Vedas and engaged in spiritual discourse.
- Sadyovadhūs – Women who studied the Vedas up to a certain point before marriage.
Hārīta Dharma Sūtra
“Dvividhāḥ striyaḥ | brahmavādinyaḥ sadyovadhvaśca | tatrā brahmavādinīnām upanayanam, agnihotraṁ, vedādhyayanam svagṛhe ca bhikṣācaryeti | sadyovadhūnāṁ tūpsthite vivāhe kathañcid upanayanamātraṁ kṛtvā vivāhaḥ kāryaḥ”
Translation:
Women were of two types:
- Brahmavādinīs underwent Upanayana (sacred thread ceremony), Vedic study, fire sacrifices (Agnihotra), and took alms for sustenance.
- Sadyovadhūs received Upanayana only before marriage and then continued with household life.
This clearly establishes that women were entitled to Vedic study and rituals.
Women as Spiritual Masters and Debaters
Women were not only spiritual seekers but also profound scholars who engaged in philosophical debates.
Bṛhadāraṇyaka Upaniṣad 4.1.17
“tayor ha maitreyi brahmavādinī babhūva”
Translation:
Among Yājñavalkya’s two wives, Maitreyī was a Brahmavādinī, meaning she was a profound philosopher of Brahman (the Supreme Reality).
Even Śrī Śaṅkarācārya, in his commentary on Bṛhadāraṇyaka Upaniṣad, defines a Brahmavādinī as one who teaches and expounds the Vedas.
Mahābhārata (Śānti Parva 320.1181-1183)
The learned ascetic SULABHĀ, a Brahmavādinī, debated King Janaka on profound spiritual subjects, demonstrating that women had deep mastery over scriptures.
Śaṅkara Digvijaya (3.16)
“sarvāṇi śākhāni ṣaḍaṅga-vedān, kāvyādikān vetti, parajñā sarvam”
Translation:
Bhāratī Devī was an expert in all the Vedas, the Vedāṅgas, and scriptures. Her intellectual prowess was so profound that she challenged Śaṅkarācārya in a philosophical debate, leaving even great scholars amazed.
Women’s Right to Recite Gāyatrī Mantra
Some argue that women cannot recite Gāyatrī Mantra because they lack the right to Vedic study. However, there is no scriptural prohibition against women reciting Vedic mantras. In fact, numerous Vedic and Smṛti texts affirm their right to do so.
Yajurveda 3.60
“tryambakaṁ yajāmahe sugandhiṁ pativedanam | urvārukamiva bandhanān mṛtyor mukṣīya mā’mṛtāt”
Translation:
“We unmarried women worship the divine, seeking good husbands and liberation from worldly afflictions.”
Similarly, during marriage rituals, women recite Vedic mantras:
Ṛgveda 10.85.47
“samañjantu viśve devāḥ samāpo hṛdayāni nau”
Translation:
“May the divine forces harmonize our hearts and unite our souls.”
Śatpatha Brāhmaṇa (14.1.14.16) states that women must recite certain Vedic mantras in fire sacrifices.
Conclusion
🔹 Women have always had the right to study and recite the Vedas, including the Gāyatrī Mantra.
🔹 Scriptural references confirm that women were great seers, teachers, and practitioners of Vedic wisdom.
🔹 Any claim that “women cannot recite Gāyatrī” is based on later distortions, not Vedic authority.
Thus, the Gāyatrī Mantra is a universal prayer that belongs equally to men and women, as it is the key to spiritual enlightenment for all humanity.
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