Gyatri Mantra

Solar Energy within and without
Taoshobuddha
Gyatri Mantra- Sun of awareness within and without
MEDITATION LEADS TO ULTIMATE FLOWERING
Gyatri Mantra – Sun of awareness within and

without
© 2010 Taoshobuddha and Hemant Moghe
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publisher TAOSHOBUDDHA MEDITATIONS and
TAOSHOBUDDHA.
Printed and Published by: TAOSHOBUDDHA

MEDITATIONS
Sun of awareness within and without Page 2

TAOSHOBUDDHA
The word Taoshobuddha comes from three words, ‘tao,’

‘sho,’ and ‘Buddha’. The word Tao was coined by the
Chinese master, Lau Tzu. It means “that” which is and
cannot be put into words. It is unknown and unknowable.
It can only be experienced and not expressed in words.
Its magnanimity cannot be condensed into finiteness. The
word Sho implies, that which is vast like the sky and deep
like an ocean and carries within its womb a treasure.
trea It
also means one on whom the existence showers its
blessings. And lastly the word Buddha implies the
Enlightened One; one who has arrived home.
Thus, Taoshobuddha implies one who is existential, on

whom the existence showers its blessings and one who
w
has arrived home. The Enlightened One!

Solar Power and the

Gyatri Mantra
(Solar Energy Within and Without)

Recitation of the Gayatri Mantra is preceded by om (ॐ) and

the formula bhūr bhuvaḥ svaḥ (भूर ् भुवः वः), known as the
mahāvyāhṛti (‘great utterance’). This prefixing of the mantra
proper is described in the Taittiriya Aranyaka (2.11.1-8),
which states that scriptural recitation was always to begin
with the chanting of the syllable oṃ, followed by the three
Vyahrtis and the Gayatri verse.
Following the mahāvyāhṛti is then the mantra proper, the

verse Rigveda 3.62.10:
tát savitúr váreṇyaṃ

bhárgo devásya dhīmahi
dhíyo yó naḥ pracodáyāt
Whereas in principle the gāyatrī metre specifies three

pādas of eight syllables each, the text of the verse as
preserved in the Rigveda Samhita is one syllable short, the
first pāda counting seven instead of eight. Metrical
restoration would emend the attested vareṇyaṃ with a
tetra-syllabic vareṇiyaṃ.

Translation
A literal translation of the Gyatri verse proper can be given
as:
‘May we attain that excellent glory of Savitar the god:

So may he stimulate our prayers.’
The Hymns of the Rigveda
AUM BHOOR BHUWAH SWAHA,

TAT SAVITUR VARENYAM
BHARGO DEVASAYA DHEEMAHI
DHIYO YO NAHA PRACHODAYAT.
Summary of the Gyatri Mantra

Gyatri Mantra (the mother of the Vedas), the foremost
mantra in Hinduism and Hindu beliefs, inspires wisdom. Its
meaning is that ‘May the Almighty God illuminate our
intellect to lead us along the righteous path’.
The mantra is also a prayer to the ‘giver of light and life’ - the
sun (savitur).
Oh God! Thou art the Giver of Life,

Remover of pain and sorrow,
The Bestower of happiness,
Oh! Creator of the Universe,
May we receive thy supreme sin-destroying light,
May Thou guide our intellect in the right direction.

Gyatri Mantra in Sanskrit

The Vedas worship the Sun, Surya, as the source of light for
the entire world. But for the Vedic people, light is not a
material force but a power of life, love and intelligence. Nor is
the Sun a distant entity unrelated to us. It has a presence on
Earth through the power of its rays, which not only pervade
our environment but also touch our very hearts. By the Sun
the Vedas do not simply refer to the outer luminary, the
central star of our solar system. They mean the principle of
light and consciousness on a universal level, of which the Sun
is our local representative.
One of the main problems in the world today is the energy

crisis, which is endangering the very roots of life on the
planet. Where can we get the power to run all our new
technology, industry, transportation and media? Our energy
needs are increasing daily with the growth in population and
the increasing affluence of the third world that is now
demanding the same conveniences that the western world
has enjoyed for decades. Where do we get this additional
energy? And how can we create it without destroying the
planet by pollution that is the byproduct of most of our
energy sources?
Solar power is the ultimate answer for the energy crisis

because it is a clean source of energy that is unlimited,
though the technology for it may take a few decades more to
develop fully. We must make solar power the priority in
energy research. We must return to the Sun to save the Earth.

The Vedas are said to reside in the rays of the Sun, which
hold the Vedic mantras. The Vedas are the manifestation
of solar intelligence, or the light of consciousness on
Earth. The sacred syllable OM itself is the sound of the
Sun and the essence of the Vedas. The Vedic mantras
carry light and power both for the body and the mind.
India, therefore, should be at the forefront of solar
research in order to keep up with its ancient Vedic
heritage.
Our society is also complaining about low energy on a

personal level. Particularly, in the developed world low
energy diseases like chronic fatigue, depression and weak
immune conditions are almost epidemic. Many people find
that they lack the vitality to do what they want to do. Even if
we try to meditate in order to contact a higher power, we
often end up falling to sleep in the process and nowhere owe
to a lack of mental energy.
According to the Vedas, the inner Sun is Prana or vital

energy or orgone, which manifests through the breath. To
increase our personal energy, both for physical health and for
mental acuity, the best practice is Pranayama or breath
control. Breath carries the subtle essence of speech,
which is mantra. The incoming breath carries the sound ‘so’
and the outgoing breath carries the sound ‘ha’. The natural
mantra “So’ham” in Sanskrit means, “He am I,” referring to
the Purusha or consciousness in the Sun, as the Isha
Upanishad so eloquently proclaims. Our very breath is based
upon unity with the solar creator and source of life and can
be used to connect with its power.
We all want to increase our intelligence, concentration,

memory and capacity for information. This is the key to
strength and success in the information age. The best way to
do this is to harness the power of the inner Sun, which is to
connect with cosmic intelligence through mantra and
meditation. Each one of us possesses a portion of the light of
consciousness, a ray of the solar creator that endows us with
understanding. This faculty is called ‘dhi’ in Vedic thought
refers to the meditative aspect of the mind (dhyana manas)
and ‘buddhi’ in later Indian thought, referring to awakened
intelligence.
The best mantra for awakening the higher mind is the

Gayatri mantra, which is a mantra to the solar light of
consciousness to awaken our meditative mind (dhi). It
brings us the Divine solar power of consciousness, love and
prana—the supreme light of truth.
Vishvamitra and the Gyatri

The Gyatri mantra was the gift to the world of the great
Rishi Vishvamitra, seer of the third book of the Rigveda.
Vishvamitra was one of the greatest yet mosy controversial
Vedic Rishis. He began as a great king and warrior who
wanted to add spiritual power to his worldly conquests. This
brought him in contact and in conflict with Vashishta, the
greatest and purest of the Rishis.
Vishvamitra persisted through all difficulties, including

those created by his own ambition, until after a long period of
struggle through his will power and tapas he ultimately

achieved Self-realization. Vishvamitra’s path, therefore, was

more of human effort than Divine grace. His was the path of
the warrior, of discipline and struggle, defeat and victory. He
shows the development of an indomitable will that can
overcome all obstacles and even challenge the Gods.
Vishvamitra by his tapas eventually created such an internal

fire that it began to threaten the Gods in heaven by its heat.
For this the Gods sent the celestial nymph (apsara) Menaka
to seduce him and take him off his path. The strategy
succeeded, but not for long, and to fulfill another purpose
that perhaps the Gods had not planned. From his union with
Menaka, Vishvamitra begat a daughter, Shakuntala, who
eventually became the wife of King Dushyanta. From the
union of Dushyanta and Shakuntala was born King
Bharata, from whom the name of India as Bharat arose. The
whole country of India, through its determinative dynasty
carries the blood and spirit of Vishvamitra, which is closely,
connected to that of the warrior Goddess Durga.
Vishvamitra’s Gyatri mantra is the most important mantra

of the Hindus, probably still recited by more than half of the
people in India today. It is the most sacred Vedic mantra,
reciting at sunrise, noon and sunset. We can literally
translate it as:
We meditate upon the supreme effulgence of the Divine Solar

Creator that he may inspire our intelligence!
The Gyatri mantra encourages creative thinking, not as

mere human invention but as our portion of cosmic
intelligence. It exhorts us to attune ourselves to the cosmic
mind and its laws of dharma. This chant is as valuable and

appropriate in the modern world as it was in ancient times.
We can use it whenever we wish to gain new insight and
inspiration or to increase memory and concentration, even
for mundane tasks.
Vishvamitra in the Rigveda states that his prayer or

Brahma protects the people:
(visvamitrasya raksati brahmedam bharatam janam, Rig

Veda III.53.12).
His prayer of course is the Gyatri mantra. As long as that

mantra is recited, ancient spiritual heritage will be
preserved. Man should not forget the Gyatri mantra,
Vishvamitra or its connection to the Sun. That is the key to
its destiny as a nation. Humanity also must remember the
Divine Self in the Sun, the Prana that is the universal energy,
and our role in the cosmos to bring the Divine light of
knowledge into the darkness of physical matter. This is not
an issue of mere science and technology. It requires an inner
science of Yoga and the enlightenment of the mind.
The Syllables
Gyatri is the meter to compose mantra. The Gyatri Mantra
consists of twenty-four syllables - three lines of eight
syllables each.
The first line (Aum Bhur Bhuvah Swah) is considered an

invocation, and is not technically a part of the original Gyatri

Mantra as it appears in the Upanishads. Gyatri is also

referred to as a Vedic poetic meter of 24 syllables or any
hymn composed in this meter. Hence, there exists a whole
family of Gyatri Mantras, which serve as meditative aids to
pray for the blessings of a particular personal God.
Aum Bhur Bhuvah Swah, Tat Savitur Varenyam

Bhargo Devasya Dhimahi, Dhiyo Yo Nah Prachodayat
A basic translation can be given as...
Oh God, the Protector, the basis of all life, Who is self-

existent, Who is free from all pains and Whose contact frees
the soul from all troubles, Who pervades the Universe and
sustains all, the Creator and Energizer of the whole Universe,
the Giver of happiness, Who is worthy of acceptance, the
most excellent, Who is Pure and the Purifier of all, let us
embrace that very God, so that He may direct our mental
faculties in the right direction.
The Four Parts of the Gayatri

Mantra
Aum Bhur Bhuvah Swah
1. AUM (ॐ), the Supreme name of God. BHUR BHUVAH
SWAH. These three words collectively are known as
the ‘Mahavyahriti’. These syllables express the nature
and the inherent qualities of the God.

2. BHUR
The word Bhur implies existence. God is self-existent and
independent of all. He is the cause of his own existence. He is
‘syambhu’ – the causeless born out of his own maya and free
will. He is eternal and unchanging. Without beginning and
without end! God exists as a continuous, permanent, constant
entity.
Secondly, the word Bhur can also mean the Earth, on which
we are born and sustained. God is the provider of all, and it is
through His divine will that we our blessed with all that we
require to maintain us through our lives.
Finally, Bhur signifies Prana, or life force (literally, breath).

God is That which gives life to all. He is independent of all.
However all are dependent on Him. It is God who has given
us life, God who maintains us throughout our lives, and God
alone who has the ability to take away our life, when He so
chooses. The only permanent entity, all others are subject to
His will.
3. BHUVAH
Bhuvah describes the absolute Consciousness of God. God is

self-Conscious or awareness as well as being Conscious or
aware of all else, and thus is able to control and govern the
Universe. Also, the word Bhuvah relates to God’s relationship
with the celestial world. It denotes God’s magnanimity -
greater than the sky and space.

He is boundless and unlimited. Finally, Bhuvah is also

indicative of God’s role as the remover of all pain and
sufferings (Apaana).
We see pain and sorrow all around us. However, through

supplication to God, we can be freed from that pain and
hardship. God Himself is devoid of any pain. Though He is
Conscious of all, and is thus aware of pain, it does not affect
Him.
It is our own ignorance that makes us susceptible to the

effects of Maya, or illusion, which causes us to feel pain.
Through true devotion to God, we can be freed from the
clutches of Maya, and thus be rid of pain and sorrow.
4. SWAH
Swah indicates the all-pervading nature of God. He is
omnipresent and pervades the entire multi-formed Universe.
Without Form Himself, He is able to manifest Himself
through the medium of the physical world, and is thus
present in each and every physical entity. It is God that
blossoms as flower. It is God that becomes the smile of a
child. In this way, God is able to interact with the Universe
created by Him, and thus sustain and control it, ensuring its
smooth and proper running and function.
Not only that, Swah also symbolizes God’s bliss. All but God
experience pain, suffering and sorrow. Devoid of all such
things, God alone is able to experience supreme bliss.
Happiness as experienced by humans is temporary; a
transient state of mental satisfaction, which soon dissolves

back into the mire of worldly troubles. Perfect, and without

any form of deficiency, God alone experiences true bliss,
permanent and unaffected by worldly pains and woes. One
who realizes God is able to join in this bliss, and thus God is
able to impart true happiness to those who establish oneness
with that Supreme Divinity.
Thus Mahavyahriti can be summed up by comparison to the

word AUM itself. It is through this comparison to the
tripartite structure, it can be compared to the essential
nature of God, which differentiates Him from the other two
entities recognized in that structure (namely, matter and
soul), in the same way as the comparison between the three
parts of the word Satchidananda, another name also used to
describe God...
BHUR- Prana, Earth, Sat, Existence
BHUVAH – Apana, Sky, Chit, Consciousness
SWAH – Vyana, Heaven, Ananda, Bliss
TAT SAVITUR VARENYAM
5. TAT
Literally, this word means ‘that’, being used in Sanskrit to

denote the third person. It is also mentioned in the
Bhagavad Gita by Sri Krishna Himself, where He implies the
selfless nature of the word.
Being used in the third person, the word has implicit in it an

idea of selflessness. Sri Krishna uses it to imply the selfless
nature of charity (charity, or a gift, being used as an analogy

for worship, in the form of action, implying that action should

be performed without regard to its fruits, instead simply out
of devotion and sense of duty, or Dharma).
Tat then is used here in the Gyatri Mantra to indicate that

the worshipper is referring to [that] God, and that the praise
being offered to God in the prayer is purely directed towards
Him, without thought of gaining any personal benefit from
that praise.
6. SA-VI-TUR
The word Savitur is derived, from the Sanskrit word Savita.

It is another name of God. This is the reason that the Gyatri
Mantra is often known as the Savitri Mantra.
The word Savita explains the status of God’s as the fountain,

the source of all things. It is through His Divine Grace that the
Universe exists, and so this word sums up the Mahavyahriti,
by describing God’s ability to create the Universe and sustain
it, as well as, at the right time, bring about its dissolution.
Savita is also indicative of God’s gift to mankind. Humans

also have, in limited amount, the power, or shakti, of Savita.
This shakti acts as an impetus in humans, to do something.
They cannot sit idle, and are constantly searching for
something to do. This is what is commonly known as the
‘creative urge’. It is through this shakti that mankind has
created art, and it is through this shakti also that scientific
advances are made. The gift of Savita also gives creatures the
ability of procreation. Hence, Savita can be thought of as
meaning Father (or Mother) also.

Finally, it is the power of Savita that enables mankind to

distinguish right from wrong, and vice from virtue. Through
this ability, we are able to in some part direct our own selves,
and thus, Savita imparts to us a certain self-guiding ability.
Thus, by using this word in the mantra, we demonstrate that
we are making efforts ourselves also, since God will not help
us unless we are willing to help ourselves.
7. VA-RE-NY-AM
Varenyam signifies our acceptance of God, and can be
translated as meaning ‘Who is worthy’. Ever ready to obtain
all the material riches of the world, more often than not, they
are a disappointment once they have been achieved. God
however is the one who, once realized and achieved, has the
ability to truly satisfy. We therefore accept Him as the
Highest reality, and it is to Him that we dedicate our efforts.
Varenyam can also be interpreted as signifying one who is

eligible. We have chosen Him to be our Leader and our Guide.
We place our all into His hands, and accept Him regardless of
anything else. We place no conditions on this acceptance, as it
is all out of sheer devotion.
BHARGO DEVASYA DHIMAHI This triplet is a further

description of the attributes and qualities of God - His
functional and instrumental qualities, rather than intrinsic
qualities - and through those qualities, His relationship to us.
8. BHAR-GO
Bhargo is taken to signify the Glorious Light that represents
God’s love and power. It indicates His complete purity - being

absolutely pure Himself, God also has the ability to purify

those that come into contact with Him. Thus, Bhargo is
indicative of God’s power to purify, and to destroy all sins
and afflictions. In the same way as a metal ore placed into a
fire will yield the pure metal, by merging with God, by
realizing His Divine Form and establishing unity and oneness
with Him, we can cleanse ourselves and be made pure by His
Grace.
Though the soul, being itself Divine in nature, possesses that

Light, it lacks luster, having been made impure by the sins
and vices, which are a result of the darkness of Maya. By
removing the veil of Maya, and cleansing our soul, God can
enable the soul to realize its true, Divine self, and thus purify
it.
9. DE-VAS-YA
The word Devasya is derived from the root Deva. However
this word has been translated by different people in many
different ways. It is generally thought of as meaning simply
‘God’. However, its meaning is more complex than that.
Deva, which forms the root of the words ‘Devata’ and ‘Devi’,
means ‘quality’ or ‘attribute’, and can be thought of as
another word for ‘Guna’. Thus, the various forms of God are
given this name, as each of those forms is related to a specific
quality and function (for example, Brahma has the quality of
Creation; Kamadeva has the quality of love, etc.). Also, Deva
is thus used to describe anyone who is considered to possess
a special quality.

Since Deva is symbolic of the individual qualities of God, the

word demonstrates the inherent oneness of those different
Forms, and thus the use of this word can be taken as
describing the fundamental unity of God. Thus we see that
here, we reaffirm that central belief in the Hindu Dharma
that ‘Ekam sat viprah bahudah vadanti’ (Truth, or God, is
one, but wise men call Him/It by different names).
Thus, Deva is indicative of the various multifaceted entities

that is the absolute Personality of God. It describes in one
word all the functions, roles and different attributes of God,
and symbolizes therefore his absolutely essential nature -
without God, nothing can exist.
10. DHI-MA-HI
Meaning to meditate and focus our mind on God. Meditation
on God implies that we remove all other thoughts from our
mind, since thoughts of the world render our mind impure,
and thus we are unable to conceptualize the absolute purity
of God. We must be able to concentrate, and direct our
mental energies towards the task in hand - which is
communion with God.
DHIYO YO NAH PRACHODAYAT Prayer is carried out for four

main reasons:
i. to praise and glorify God;

ii. to thank God;
iii. to ask forgiveness from God;
iv. or to make a request from God.

Having carried out the other three parts (praise of His

greatness, thanks for His generosity in Creation and
maintaining us through our lives, and forgiveness by
demonstrating our awareness of our own impurity, which we
have realized is present and must be cleansed through
contact with God), this part is now our request from God.
Since our soul is the Light of Life within us, and that acts on
our body via the medium of the brain, we ask God to make
this contact pure and righteous. The soul is of course
inherently pure, being itself Divine in nature. The body is
under the complete control of the mind. The link is the mind,
which is affected not only by the soul, but also the outside
world. We ask in these four words that God help us to
improve our intellect, and guide it towards what is right.
11. DHI-YO
Dhiyo in Sanskrit refers to ‘intellect’. And this is the essence

of this part of the Gyatri Mantra. Having firmly set God in
our hearts, we now must try to emphasize His presence and
influence on our mind and intellect.
Material prosperity holds no true meaning for the person

who is truly devoted to God. Pain and suffering are of no
consequence to him as, touched by God, he is imbued with
God's own Divine Bliss, and all worldly sorrows pale to
nothingness in comparison. However, still the individual
must live in the world. Thus, it is important that the person’s
intellect remains focused on serving God, and that it is able,
through the medium of the body, to serve God to the best of
its ability.

Physical objects can be obtained very easily, if one is

intelligent enough to know how to go about it. Intellect
however cannot be obtained, but must be there from the very
first. It is by use of this intellect, in fact, that one is able to
cultivate all other qualities (building of wealth, "success" in
life (in material terms), physical fitness, etc.) Thus, intellect is
the key to all else in life, and as such, it is the most important
possession. We ask God in the Gyatri Mantra to gift us with
the highest intellect, and to help us by showing us the way to
use that intellect.
12. YO
The word Yo means ‘Who’ or ‘That’. Yo signifies yet again
that it is not to anyone else that we direct these prayers, but
to God alone. Only God is worthy of the highest adoration,
only God is perfect and free from all defects. It is That God to
whom we offer these prayers.
13. NAH
Nah means ‘Ours’, and signifies the selflessness of the

request we make of God in this part of the Gyatri Mantra.
We offer this prayer, and make the request of God, not simply
for ourselves, but for the whole of humanity. We seek to
uplift the entire society. Hindu philosophy from the
beginning recognized the concept of ‘Vasudhaiva
Kutumbakam’ – ‘The whole world is one big family’. Thus,
we pray not only for ourselves, but for each and every
member of that great family, that we may all benefit from the
greatness and generosity of the All-loving God.

14. PRA-CHO-DA-YAT
Prachodayat, the final word of the Gyatri Mantra, that
rounds off the whole mantra, and completes the request we
make of God in this final part.
This word indicates a request from God, in which we ask Him

for Guidance, and Inspiration. We ask that, by showing us His
Divine and Glorious Light (BHARGO), He remove the
darkness of Maya from our paths, that we are able to see the
way, and in this manner, we ask Him to direct our energies in
the right way, guiding us through the chaos of this world, to
find sanctuary in the tranquility and peace of God Himself,
the root of all Happiness, and the source of true Bliss.
The Gyatri Mantra is revered by both Buddhists and Hindus

worldwide. It is considered to be a supreme vehicle for
gaining spiritual enlightenment. The longer form of the
mantra activates all seven major Chakras and connects them
to the seven great spiritual realms of existence. The Gyatri
Mantra has been revered for thousands of years by both
Hindus and Buddhists alike.
It is considered a supreme vehicle for enlightenment. It is

called ‘The Mantra of Spiritual Light’ because it infuses the
Spiritual Light of Creation into all the seven Chakras. It heals
the body, feeds the Spirit and illumines the Intellect.

OM BHUR, OM BHUVAHA, OM SWAHA, OM MAHAHA, OM

JANAHA, OM TAPAHA, OM SATYAM, OM TAT SAVITUR
VARENYAM BHARGHO DEVASYA DHIMAHI DHIYO YONAHA
PRACHODAYAT

Gyatri Mantra

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Solar Energy within and without

MEDITATION LEADS TO ULTIMATE FLOWERING

Gyatri Mantra – Sun of awareness within and

© 2010 Taoshobuddha and Hemant Moghe

All rights are reserved. No part of this publication

Printed and Published by: TAOSHOBUDDHA

Sun of awareness within and without Page 2

The word Taoshobuddha comes from three words, ‘tao,’

Thus, Taoshobuddha implies one who is existential, on

Sun of awareness within and without Page 3

Solar Power and the

(Solar Energy Within and Without)

Sun of awareness within and without Page 4

Recitation of the Gayatri Mantra is preceded by om (ॐ) and

Following the mahāvyāhṛti is then the mantra proper, the

tát savitúr váreṇyaṃ

Whereas in principle the gāyatrī metre specifies three

Sun of awareness within and without Page 5

‘May we attain that excellent glory of Savitar the god:

AUM BHOOR BHUWAH SWAHA,

Summary of the Gyatri Mantra

Oh God! Thou art the Giver of Life,

Sun of awareness within and without Page 6

Gyatri Mantra in Sanskrit

One of the main problems in the world today is the energy

Solar power is the ultimate answer for the energy crisis

Sun of awareness within and without Page 7

Our society is also complaining about low energy on a

According to the Vedas, the inner Sun is Prana or vital

We all want to increase our intelligence, concentration,

The best mantra for awakening the higher mind is the

Vishvamitra and the Gyatri

Vishvamitra persisted through all difficulties, including

Sun of awareness within and without Page 9

achieved Self-realization. Vishvamitra’s path, therefore, was

Vishvamitra by his tapas eventually created such an internal

Vishvamitra’s Gyatri mantra is the most important mantra

We meditate upon the supreme effulgence of the Divine Solar

The Gyatri mantra encourages creative thinking, not as

mind and its laws of dharma. This chant is as valuable and

Vishvamitra in the Rigveda states that his prayer or

(visvamitrasya raksati brahmedam bharatam janam, Rig

His prayer of course is the Gyatri mantra. As long as that

The first line (Aum Bhur Bhuvah Swah) is considered an

Sun of awareness within and without Page 11

Mantra as it appears in the Upanishads. Gyatri is also

Aum Bhur Bhuvah Swah, Tat Savitur Varenyam

A basic translation can be given as...

Oh God, the Protector, the basis of all life, Who is self-

The Four Parts of the Gayatri

Sun of awareness within and without Page 12

Finally, Bhur signifies Prana, or life force (literally, breath).

Bhuvah describes the absolute Consciousness of God. God is

Sun of awareness within and without Page 13

He is boundless and unlimited. Finally, Bhuvah is also

We see pain and sorrow all around us. However, through

It is our own ignorance that makes us susceptible to the

Sun of awareness within and without Page 14

back into the mire of worldly troubles. Perfect, and without

Thus Mahavyahriti can be summed up by comparison to the

BHUR- Prana, Earth, Sat, Existence

BHUVAH – Apana, Sky, Chit, Consciousness

SWAH – Vyana, Heaven, Ananda, Bliss