Vedic Gayantri Mantra And Its Metemorophosis In The Jainism

This text, "The Vedic Gayatri Mantra and its Metamorphosis in Jainism" by Dr. N. M. Kansara, explores the profound significance of the Gayatri mantra in Vedic traditions and then details how it was reinterpreted and adapted within Jainism.

The Importance of the Gayatri (Vedic Context):

• Sacred and Mystic: The Gayatri, also known as Savitri, is a highly revered Vedic verse found in the Rgveda, Yajurveda, and Samaveda, as well as Upanishads and other later Vedic and post-Vedic texts. It's considered the "golden text" of the Rgveda, comparable in importance to key verses in other religions.
• Connection to the Sun: The mantra is closely associated with the Sun god Savitar, invoked to inspire thoughts.
• Initiation and Ritual: It played a crucial role in the Vedic initiation ceremony (Upanayana) for Brahmins, Kshatriyas, and Vaishyas, signifying the right to Vedic studies and sacraments.
• Discovery: Tradition attributes the discovery of the Gayatri verse (Rgveda III, 62, 10) to the Vedic seer Vishvamitra.
• Meaning: The mantra, "Om Bhur Bhuvah Svah, Tat Savitur Varenyam Bhargo Devasya Dhimahi, Dhiyo Yo Nah Pracodayat," is interpreted as a meditation on the divine solar spirit of the Creator to inspire and direct our thoughts.

Vedic Interpretations:

• Chandogya Upanishad: Derives "Gayatri" from roots meaning "that which, singing, protects." It's translated as an invocation to the solar spirit to direct our minds.
• Gayatri-vyākarana of Yogi Yajnavalkya: Provides a detailed analysis, identifying Savitar as the "Bringer-forth" and the Sun as the cause of existence. "Bhargah" is seen as the divine essence within the Sun, also residing within the inner self, representing the light of lights and the inner spirit. It also connects "Bharga" to the Sun's cyclical nature (creation, sustenance, destruction) and its role in ripening and revealing. The meditation is directed towards this divine essence to relieve the misery of birth and death.
• Agni-Purana: Explains Gayatri as protecting the body, vital breaths, and students. It's "Savitri" because it reveals the Sun, and "Sarasvati" as spoken word. "Tat" signifies the Supreme Light (Brahman). "Bhargah" means light or effulgence. "Varenyam" means the best and desirable, the Brahman. "Dhimahi" means "we meditate upon" the Almighty Lord Vishnu (or other deities like Shiva, Shakti, Surya, Agni) as the Supreme Cause. The prayer is for this divine essence to inspire our intellects.

The Concept of 'Worship' in Jainism:

• Reform Movement: Jainism, like Buddhism, was a reform movement that rejected the authority of the Vedas and the efficacy of sacrifices.
• Tirthankaras: Jains worship their Tirthankaras (spiritual leaders who have attained omniscience and liberation) as "gods."
• Focus on Liberation: Worship is not for direct divine intervention from the Tirthankaras (who reside in a transcendent realm) but serves as a constant reminder of the ultimate goal: final liberation. The contemplation of their images and the practice of ascetic discipline leads to spiritual advancement.
• Adoption of Vedic Elements: Jainism adopted some useful elements from Vedic tradition, such as the mystic syllable OM, the concept of Pañca-parameṣṭhin (Five Supremes), Tantric symbolism, and mythological pantheons.

The Jainistic Interpretation of the Gayatri Mantra:

• Scholarly Exercise: The Jainistic interpretation of the Gayatri is described as primarily a scholarly exercise rather than an attempt to integrate it into daily Jain worship.

• Attribution: This interpretation is attributed to Svetämbara Jaina Acarya Jinaprabhasūri and further elaborated by Upādhyāya Subhatilaka.

• Reinterpretation of Key Terms:

  • OM: Represents the Pañca-parameṣṭhin: Arhat, Aśarīra (Siddha), Ācārya, Upādhyāya, and Muni. The syllable is formed from the initial sounds of these names.
  • Bhūr-bhuvah-svah-tat: Interpreted as the one who pervades all three worlds (hell, earth, heaven), primarily referring to the Arhat and Siddha due to their omniscience, and secondarily including the other Pañca-parameṣṭhin.
  • Savitur Varenyam: Means "preferable to the Sun," highlighting the superior effulgence and knowledge-based light of the Pañca-parameṣṭhin compared to the Sun's physical light.
  • Bhargode Vasi Adhimahi: This phrase is interpreted quite radically. "Bharga" is seen as a trinity of Brahma, Vishnu, and Ishvara. "Vasi" means "one who dwells in." "Adhimahi" is interpreted to refer to "objects of passion," specifically women. This phrase is understood to carry an oblique suggestion of the inferiority of the Vedic trinity, who are known to be subject to passions, in contrast to the Arhats and Siddhas who are free from them.
  • Dhiyo Yo Nah Pracodayat: "Dhiyoyu" is interpreted as "one who is endowed with a sense of discrimination." "Nah" refers to "Man." "Praca" means "one who has been conducting oneself on the proper path." Therefore, it's a call to "O Man! who has been endowed with a sense of discrimination, and who has been conducting yourself on the proper (ethical and spiritual) path!"
  • Udayāt: Means "Has been standing supreme" or "Has ever excelled."

• Overall Jainistic Conclusion: The Jainistic interpretation concludes that since the Vedic trinity (Brahma, Vishnu, Mahesa) are subject to worldly passions and cannot lead to liberation, the five Supremes of Jainism are the true objects of devotion. As discriminating individuals following the right path, humans should place their faith in the Tirthankaras who have attained omniscience and can guide them to final emancipation.

Epilogue:

• The author acknowledges that the Jainistic interpretation might seem unconventional. However, he highlights that it was undertaken as a scholarly exercise, supported by authorities and arguments.
• The commentator's broader work includes interpretations from various philosophical schools, demonstrating a deep academic interest.
• From a Tantric perspective, a mantra's true significance lies in its energetic and radiant nature, capable of carrying a meaning that aligns with the ultimate goal of liberation.

In essence, the article presents a fascinating study of how a fundamental Vedic mantra was recontextualized and reinterpreted within the distinct philosophical framework of Jainism, emphasizing the Jain ideals of liberation and the supremacy of the Tirthankaras.