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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These specific powers associated with the letters or rather the sounds which they represent are rooted in the highest plane of the solar system and can therefore work on all the planes constituting the solar system.

So much so that we are ready poised to destroy in an atomic taijni the larger part of that very humanity for whose betterment we are supposed to be working and fighting! It will suffice to point out that the tattvas are those fundamental principles working in Nature through which the functions of Divine Consciousness are exercised and the effective running of the machinery of the manifested universe is made possible.

Gayatri: The Daily Religious Practice of the Hindus by I.K. Taimni

In fact, it is believed that the representation of different modes or ragas and raginis of Indian music by different well-defined forms is based upon the observation of such forms by clairvoyant vision. The relation of these four stages of japa to the four kinds of Vak Word will also be seen.

Post retirement he took to writing commentaries on Theosophy and Hindu religious texts, for which he engaged a teacher to learn Sanskrit. These are the Devis and Devatas divinities of Hinduism. Even in the realm of modern Science we are gradually realizing that all sciences are connected with one another and are really derivatives of one fundamental Science which includes and embraces them all. We should remember that on the subtler planes of thought there is a mysterious relation between things, and the mantra and its Rishi are in a peculiar relationship.

In this way is set up a virtuous circle—if such a phrase can be used—the daily practices raising gradually the general level of his mind on the one hand and the raised level thus gained enabling the sadhaka to rise to a still higher level of aspiration and later exaltation and illumination at the time of the daily updsand. These powers are aroused through the agency of sound or Vak which harmonizes the vehicles and attunes them to the forces from the higher planes and thus makes it possible for the higher states of consciousness to manifest through them.

The only way to break this vicious circle is to think deeply and constantly over these problems, to go back repeatedly and examine with an open mind the fundamental verities of spiritual life and thus to build up sufficient faith to be able to go through the practices at least with sincerity and earnestness.


The manifested universe is full of an infinite number and variety of forms which we cognize with our sense-organs, physical or superphysical. If the desires draw the sadhaka in different directions, 1 12 GAYATRI if the intuition does not approve of what the mind decides, there is bound to be inner conflict and disharmony and his mind would be like a chariot whose horses draw it in different directions.

Theory and practice are the two indispensable factors of sadhana, and of the two, practice is the more important. According to Hindu philosophy every solar system or brahmanda is a separate self-contained unit in the universe and is presided over by an Isvara in His three aspects of Brahma, Visnu and Mahesa.

Slowly and surely the vicious circle will be replaced by a virtuous GAYATRl circle, the inner intuition will begin to dawn and give to the sadhaka that indomitable faith or fraddha which nothing can shake.

For taimmi reason the technique of Mantra Sastra is very elaborate and needs very careful gaywtri to the rules laid down by those who have elaborated those techniques. It is only those who are adequately pure, tranquil and unattached, who can draw near and become merged with Him who is the source of these fundamental spiritual qualities. Pick Of The Day.

Light may be physical, mental or spiritual. It is merely a different way of looking at the same process. The involution into matter is brought about by identification with matter.

Gayatri: The Daily Religious Practice of the Hindus

There is only one way of knowing, fully and in the real sense of gayatro term, anything of a subtle nature and gayatrl is by transcending it in our consciousness. 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. His father never married again. Since there are fifty-two letters in the Sanskrit alphabet and these letters can be arranged in all kinds of ways it should be possible to produce almost MANTRA YOGA 47 an infinite variety of effects through the help of mantras.

It is not only that we get a more glorious vision of Reality but we find ourselves becoming more and more one with the Reality we perceive. Since this knowledge is based on personal experience and comes from within it is entirely different from and infinitely superior to the intellectual knowledge referred to above.

In fact, this kind of attitude is not only permissible but highly desirable because it raises the mind to a higher level. There is a wonderful exhilarating effect in this direct and personal approach to the Divine when the soul pours out its deepest and earnest sentiments before God.

Samy Samy marked it as to-read Jan 25, What is the particular function which Gayatrl Devi performs?

Gayatri : The Daily Religious Practice of the Hindus

Some of these modifications and improvements have been made by Adepts and are of great value to the sadhaka while others have been introduced by ordinary forces working behind the ceremonies. It will be seen therefore that the three clearly defined and separate parts of the Gayatrl mantra have each a definite function and purpose and the verbal or mental repetition of the mantra in japa should be accompanied, as far as possible, by the corresponding attitudes in consciousness.


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.

In the beginning the over-all idea underlying the mantra appears again and again with the mental repetition of the mantra but with practice and mental concentration the idea becomes more or less fixed MANTRA YOGA 49 in the mind and is present constantly.

The main difference is that in the former Gayatri it is Savita or Surya Narayana who is the Divinity of the mantra while in the other Gayatris other Divinities like Siva or Vishnu are invoked. This metaphor not only brings out graphically the cyclic nature of the mental activity produced by the action of japa but also emphasizes the necessity of meditation along with japa.

This representation is made not in a haphazard manner but follows certain general principles which we need not consider here. The Ultimate Reality is indivisible and changeless and when it appears to be stepped down as bharga or conditioned consciousness of different grades on the different planes it is only the reflection of that Reality in our mind which is seen as different types of consciousness.

The same taimnj lies behind puja worship or upasana of a Devata. In fact, he and the spiritual Sun hidden behind the physical Sun are in a mysterious and yet very real way one. 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. It is to be noted that it is he who puts in the energy in both these processes.

Then it is possible to know Isvara through intuition or spiritual perception. The Reality which is hidden behind the Sun is so immeasurably greater than what he is aware of that it is practically immaterial for him whether there are deeper states of consciousness or still greater Realities beyond.

It is used, firstly, for the yaimni 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. Mental japa has many stages. The required notes may be produced by the different wires but if they are not properly attuned to one another the total effect will be discord and not music. In the second stage the meaning of every word is evoked in the mind along with the sound of the word.