GAAYATREE MANTRAS FOR MEDITATION ON CHOSEN DEITEES
(I-DISCOURSE BY N.R.
SRINIVASAN, BRENTWOOD, TN, USA, APRIL 2013)
Hindu worship of any
Ishtadeevata (chosen deity) is directed only towards the Supreme Being Brahman.
This will be clear when we look at any specific Gaayatree mantra of a
particular deity given in earlier Upanishads. Gaayatree mantra on individual deity during
worship is necessary for oral and mental repetition known as Japa. Spiritual
seekers employ them for worship and meditation on Supreme Being. These are mantras that are to be repeatedly
recited by the devotees of their respective chosen deity or deities. They are
therefore called as ”Rudra Gaayatree”, “ Vishnu Gaayatree”, “Ganesha
Gaayatree” etc., named after the deity. It also implies thereby
that it is not necessary to chant all Gaayatrees at one time before any deity
but only chant the Gaayatree specific to the deity and concentrate on that
particular deity.
In all Gaayatrees
three epithets (like Purusha, Mahaadeva and Rudra in Rudra Gaayatree) and three
acts, namely, knowledge, meditation and impelling or invigoration are to be
connected. The meditation or Dhyaana in any Gaayatree is mostly directed to
Purusha meaning Saguna Brahman.
Gaayatree Mantra is prescribed by Saastras for Brahmopaasana or
meditation on Brahman.
Bhagavadgeetaa also
says whatever deity one may worship in whatever forms that will only lead to
Brahman who is the inner controller (Antaryaamin) of all Beings:
Yoe yoe yam yam tanum bhaktah sraddhaya-architum icchaati | Tasya
tasyaachalaam sraddham taam eva vidadhaamu yaham || (7—21)
Sa tayaa sraddhayaa yuktas tasyaaraadhanam eehate |Labhate
cha tatah kaamaan mayaiva vihitaan hi taan || (7—22)
Whoever desires to
worship whatever deity using any name, form and method with faith Supreme Being
makes their devotion in that very deity steady. Endowed with steady faith they
worship that deity and realize their wishes through that deity. But in actual
fact those wishes are indeed granted by the Supreme Being alone. Whatever deity a person may worship, his or
her prayers and obeisance reach the Supreme Being, Paramaatman as all waters
reach the ocean only!
Mantra refers to Vedic text or Hymn. Every mantra has a rishi as its author, a
Chhandas or meter for its composition and a deity to contemplate upon. The word
Gaayatree refers to a particular meter (Chhandas) of 24 letters in which a very
large number of Vedic mantras are composed. Rigveda Mantra 3. 62. 10 whose seer
is Viswaamitra and the deity is Savitar is the most popular of all Gaayatree
Mantras which is used by the twice born Hindu (Dwija) for his daily prayers (Sandhyaavandana)
and special acts of worship. The popular mantra runs as follows. :
Om bhooh | Om bhuvah | O(ga)m suvah Om mahah | Om janah | Om tapah | O(ga)m
satyam| Om tat-savitur-varenyam bhargoe devasya dheemahi | dhiyoe yoe nah
prachoedayaat | Om-aapoe-jyotee-rasoe-amritam brahma bhoor-bhuvah suvar-Om ||
Om is Earth! Om is
Sky! Om is Heaven! Om is Mid-region! Om is place of birth! Om is the mansion of
the blessed! Om is the abode of Truth! May we meditate on Om, the venerable
Light of the Divine Creator who hastens our understanding! Om is water, light,
aroma, ambrosia, and also of the three worlds bhoo-bhuvar-suvah. He who is
denoted by Pranava (Om) is all these. [This is the Praanaayaama mantra as explained
in detail in the discourse Patanjalis’s Ashtaanga Yoga].
The above well-known
mantra which is used in Praanaayaama is directed to Lord Savitar, who is the
cause of this Universe. He prompts our sense organs (Jnaanedriyas). The seven
worlds mentioned above have Brahman (Savitar) as their inner-self. The five
elements and their qualities are glorified in this mantra as being Brahman
alone. This Gaayatree mantra is also called Saavitri and Sarasvati mantra who
are also worshiped as Savitar. Gaayatree meter is also personified
and considered as feminine deity and worshiped as such by religious followers.
All Gaayatree mantras contain the essence of all worship in the most luminous and very concise manner. The essence of worship to any deity consists of: 1) A name and characteristic description of the object of worship and 2) a prayer directed towards that deity to attain the highest and best fruit of life. Every religious aspirant who strives for the uplift of his or her own self should also remember the whole community to which he or she belongs so that all may be spiritually elevated from the previous level. This great truth is revealed in all Gaayatree mantra in the plural expressions, “May we know” and “May we meditate” contained in the mantra. Gaayatree mantra is repeated for getting purity of mind accompanied by meditation on the Supreme. The supplication implied in the last word prachoedayaat finally points out that the worshiper owes his approach to the impulse or invigoration granted by the deity alone of his choice.
Puraanas glorify that
each of the letters of the celebrated Gaayatree hymn above consisting of
twenty-four syllables/letters is represented by one of the twenty four forms of
Vishnu. While performing the daily ritual of Sandhyaavandana It is customary to
recite the names of these twenty-four forms and consecrate the twenty-four
spots in the body. Gayantree-saara Sangraha identifies the twenty-four letters
of the Gaayatree Mantra with deities presiding over the letters (Abhimaana
Devata) and Names of Vishnu:
No. Gaayatree
letter Abhimana Devata Names of Vishnu
1. ta Agni Kesava
2. tsa Prajaapati Narayana
3. vi Soma Maadhava
4. tu Easaana Govinda
5. va Savitar Vishnu
6. re Brihaspati Madhusoodana
7. ni Paitru-deva Trivikrama
8. yam Bhaga Vaamana
9. bha Aaryama Sreedhara
10. rgoe Saavitri Hrisheekesa
11. dey Tvashtr Padmanaabha
12. va Pooshan Daamodara
13. sya Indra Sankarshana
14. dhee Agni Vaasudeva
15. ma Vaayu
Pradyumna
16. hi Mitra-varuna Aniruddha
17. dhi
Bhraatrideva Purushoettama
18. yoe
Visvedeva Adhoekshaja
19. yoe Vishnu Naarasimha
20. nah Vaasava Achyuta
21. pra Tushtaba Janaardana
22. choe Kubera Upendra
23. da Dasra Hari
24. yaat Brahma Sree Krishna
[Gayatree-tantra insists that each letter should be
contemplated upon: “Varnaanaam chintanam dhyaanam samyak paapapranaasanam]
There are 12 Gayatree Mantras contained in Mahaanaaraayana
Upanishads (Dravida and Andhra Paathas). The Aaagamas and Tantras enlist
many more Gaayatrees after the same pattern for other deities as they feel
worship of any deity is not complete without a Gayatree. They are reproduced
below for the convenience of meditation by the religious followers.
Purushasya vidma Sahasraakshasya Mahaadevasya dheemahi tannoe
Rudrah prachoedayaat||
We worship the Purusha. For that sake we meditate upon
Mahaadeva the omniscient. May that
God Rudra, prompt us that meditation
upon the Purusha.
[Purusha here signifies Paramaatman. Purusha contained in this
Rudra Gaayatree implies that all deities may be invoked by a votary with the
same mantra which is connected with his ishta
or chosen divinity considering them as non-different from Supreme Being. Rudra is jnaanadaata,
the power that rules knowledge and wisdom. As Sahasraaksha he is Viraat,
myriad eyed and he is Purusha pervading all creation as described in Purushasookta.
Note the use of the verb in first person plural seeking collective spiritual
elevation and not for the elevation of the praying devotee alone! The
supplication implied in the last verb prachoedayaat
finally points out that the worshiper owes his or her approach to the God solely
to the impulse granted by Him alone. In one context the first line reads Tatpuushaaya vidmahe which takes it to
Gaayatreee meter; Purushasya
vidma takes this mantra to Pura Ushnik meter. Whatever be the version this mantra
is considered as a Gaayatree Mantra. The
next mantra is just the repetition of the same mantra in the regular Gaayatree
meter.]
Rudra Gaatyatree
Tartpurushaaya vidmahe Mahaadevaaya dheemahi | tannoe Rudrah prachoedayaat
||
May we realize the
Supreme Being as Purusha. For that, may we meditate upon Mahaadeva and may God
Rudra impel us to that meditation!
[Though this looks
like a repetition of the previous Mantra this may be specific to Lord Siva whom
we worship as Rudra. In the previous Mantra, Rudra means the power that rules
the knowledge and wisdom but whereas here Rudra means Siva, the personal deity.
Rudra means one who destroys our worries
rutaat traayate iti Rudrah].
Ganesha Gaayatree
Tatpurushaaya vidmahe Vakratundaaya dheemahi | tannoe Dantih
prachoedayaat ||
Let us know the
Supreme Being! For that we meditate upon the Lord of the curved trunk Vakratundaa
(Gajaanana)! May the Lord with the elephant face (Dantin) invigorate us!
[Here Gajaanana is
employed in the worship of Saguna Brahman (Purusha) who is represented as
elephant faced with bent trunk and an excellent tusk.]
Garuda Gaayatree
Tartpurushaaya vidmahe | Suvarnapakshaaya dheemahi | tannnah
Garudah prachoedayaat ||
May we know that
Supreme Person. For that we meditate upon Suvarnapaksha, who has beautiful
golden colored wings. May that Garuda
invigorate us!
Sudarsana Gaayatree
Sudarsanaaya vidmahe
| Mahaajjwalllayaa dheemahi | tannah Chakrah prachoedayaat ||
Let us know Sudarsana
(the disc of Vishnu)! For that we meditate on Mahaajwaala (the great sacred blaze)! May Chakra (the Disc)
invigorate us towards it!
Durgaa Gaayatriee
Kaatyaayanaaya vidmahe | Kanyakumaari
dheemahi| tannoe Durgih prachoedayaat ||
Let us know Durga who
belongs to Katyaayini gotra (lineage). May we meditate on the resplendent
maiden Katyaayini! May that Durga invigorate us towards the same!
[In the word
Kanyakumaari, the word Kanya refers to Deeptimatee.
Durgaa Gaayatree therefore has for its deity a particular sacred fire with
which Durga is identified as per one of its commentators. Kanyakumaari means
resplendent maiden. So she is the
destroyer of evil. This is also a prayer
to Paraasakti: “Oh Kanyakumaari, known as also Durgi, may we know Thee as most
brilliant and accessible solely through
devotion—Thou who is known for thy bestowal of enjoyment and liberation to
Kaatyaayana (who was her father in one of her previous incarnations and so
hailed as belonging to Kaatyaayana gotra)”. Durgi is the Vedic term for Durga]
Vishnu Gaayatree
Naaraayanaaya vidmahe Vaasudevaaya dheemahi | tannoe Vishnuh
prachoedayaat ||
Let us know
Naaraayana! For that may we devout ourselves on Vaasudeva! May Lord Vishnu
impel us towards it!
[The word Nara is
derived from the Sanskrit root Nri to lead. So Naraayana is Paramaatman, the
leader of all creations. It is another epithet for Brahman. He is called
Vaasudeva in his immanent aspect. That
means he dwells in all creatures as Antaryaamin (inner controller). Vishnu
signifies his all pervasiveness.]
Hamsa
Gaayatree
Vaageeswaraaya vidmahe | Hayagreevaaya dheemahi | tannoe Hamsah
Prachoedayaat ||
Let us know Vageeswara
(Lord of Knowledge)! For that, we meditate on Hayagreeva. May Hamsa invigorate
us towards it!
Hamsa hamsaaya vidmahe | Paramahamsaaya dheemahi | tannoe Hamsah prachoedayaat ||
Let us know Hamsa! For
that, may we meditate upon Paramahamsa! May Hamsa invigorate us towards it!
[A swan-like mythical
bird, inhabiting the Maanasa Lake in the Himalayas is regarded as celestial
being, symbolizing purity, freedom, wisdom, and salvation. In the Vedas it is
the vehicle for the divine physicians, the Aswins. It is one of the
incarnations of Vishnu in Kritayuga. It
became the mount of Brahma, Sarasvati and Brahmaani in the puraanic period.].
Bhoodevi Gaayatree
Dhanurdharaayai vidmahe | Sarvasiddhyai cha dheemahi |
tannoe Dharaa prachoedayaat ||
Let us know her as
Dhanurdharaa (carrier of the bow)! For
that we meditate upon her as Sarvasiddhyaa (One who is all successful)! May we
invigorate Dharaa (one who bears all of us) towards that!
N
andi
Gaayatree
Tatpurushaaya vidmahe | Chakratundaaya dheemahi | tannoe Nandih
prachoedayaat ||
Let us know the Divine
personality! For that we meditate upon Chakratunda! May that Nandi invigorate
us towards it!
[Here the epithets
Purusha and Chakratunda refer to Nandi, the bull-mount of Lord Siva. Nandi is capable of assuming human form with
his occult powers. He is called
Chakratunda as he wielded the discus known as Chakra while Siva was engaged in
battles with demons by grasping it with its mouth as per mythological stories
in Puraanas]
Subrahmanya Gaayatree
Tatpurushaaya vidmahe | Mahasenaaya dheemahi | tannanoe Shanmukhah
prachoedayaat ||
Let us know the Divine
personality! For that we meditate upon Mahaasena! May Shanmukha impel us
towards it!
[This prayer is to Kaartikeya,
the supreme commander of the celestial army having six faces celebrated in
Valmiki Ramayana. He is also popularly known as Murugan and Guruguha by
Tamils.]
Brahma Gaayatree
Vedaatmanaaya vidmahe! Hiranyagarbhaaya dheemahi | tannoe Brahma
prachoedayaat ||
Let us know the Veda
embodies as the four-faced Brahma! For that we meditate upon Hiranyagarbha! May
that Brahman invigorate us towards it!
[This prayer is
addressed to Brahma, one of the Trinities responsible for creation. The
four-faced Brahmaa named as Hiranyagarbha (golden womb) and the reference to
Vedic lore are but the expressions of Supreme Reality, the impelling spirit in
all of us which influences our lives for acts meritorious or otherwise. Having
realized the Reality we continually meditate upon that Eternal Truth day and
night identifying it with ourselves. The four faces of Brahma represent the
four Vedas-Rig, Yajur, Saama and Atharva. Hiranyagarbha is the greatest of all
deities who has infinite powers. He was the first being created by God,
Eeeshwara. He is Cosmic Intelligence.
Sometimes the Puraanass deify Hiranyagarbha and raise him to the level of
Eeswara. Then he is called Brahmaa, the Creator]
Chaturmukhaaya vidmahe Kamandaludharaaya dheemahi | tannoe
Brahmaa prachoedayaat ||
Let us know
Chaturmukha. For that we meditate
upon Kamandaludhara (one who holds the sacred water pot in his hand. May Brahma
invigorate us towards it!
[This Gaayatree is
directed to Cosmic Intelligence glorified in Puranas as four-faced Brahama; one
of the Puraanic Trinities responsible for Creation]
Narasimha Gaayatree
Vajranakhaaya vidmahe | Teekshnadamshtraaya dheemahi| tannoe
Naarasimhah prachoedayaat||
Let us know
Vajranakha! For that we meditate upon Teekshnadamshtra! May Narasimha
invigorate us towards it!
[This is a prayer to
Narasimha, one of the incarnations of Vishnu as Man-Lion God. He appeared with sharp eyes, teeth and
diamond-hard nails to fulfill his mission to annihilate Hiranyakasipu, hearing
to the prayers of his son Prahlaada who was an ardent devotee of Vishnu.]
Soorya Gaayatree
Bhaaskaraaya vidmahe | Mahaadyutikaraaya dheemahi | tannoe
Aaadityah prachoedayaat|| Let us know Bhaaskara! Let us
know Bhaaskara! For that may we meditate upon Mahaadyutikaara, the
great-light-generator! May Aaditya invigorate us towards it!
[Bhaaskara is Sun who
is the giver of light. Sun is believed
to be the son of the divine mother Aditi, naturalistically the limitless sky.]
Aadityaaya vidmahe| Sahasrakiranaaya dheemahi | tannoe
Bhanuh prachoedayaat ||
Let us know Aditya.
For that we meditate upon Sahasrakirana (one with thousand rays). May Bhaanu
(Soorya) invigorate us towards it!
[Sunday is called Bhaanuvaara
named after Bhaanu.]
Agni Gaayatree
Vaisvaanaraaya vidmahe | Laaleelaaya dheemahi | tannoe Agnih
prachoedayaat ||
Let us know
Viswaanara! For that may we meditate upon Laaleela! May Agni invigorate us
towards it!
[Fire is called Vaiswaanara
because it favors all men by helping their worship and cooking. He is often worshiped as Jaataveda a
vyaahriti (attribute) of Brahman.]
Paavakaaya vidmahe| Saptajihvaaya dheemahi | tannoe
Vaiswaanarah prachoedayaat ||
Let us know Paavaka
(Agni)! For that we meditate on Saptajihva (the Seven tongued)! May Vaiswaanara
invigorate us towards it!
[Agni (sacrificial
fire) is called Saptajihvah as he exhibits seven flames which are his
tongues—Kaali, Karaali, Manojava, Sulohita, Sudhoomra-varna, Sphulingini and
Visvaruchi; He is Paavaka as he burns all and the energy used to cook our food
for digestion and nourishment.]
Bhagavati Gaayatree
Mahaasoolinyai
vidmahe Mahaadurgaayai dheemahi tannoe Bhagavatee prachoedayaat ||
Let us know
Mahaasoolini! For that we meditate on Mahaadurga. May Bhagavati invigorate us
towards it!
[Durga is popularly
known as Bhagavati in Kerala. Her visage is rather frightening--naked with
sharp fangs, outstretched tongue, gaunt features, sword in one hand, a cut head
in another, serpents all round her. She
is hailed as Durga in Bengal. In Hindu concept, female represents manifestation
while male represents causation. Durga or Bhagavati represents Universal
Manifestation. She is the combined Shakti (power) of all Gods hailed as Braahmi,
Indraani, Kumaari, Vaishnavi,
Narasimhi, Varaahi and Shivaani. ]
Gauree Gaayatree
Subhagaayai vidmahe | Kamalamalinyai dheemahi | tannoe Gauree
prachoedayaat ||
Let us know Subhagaa.
For that we meditate on Kamalamalini. May Gauri invigorate us towards it!
[Gauri (the fair
complexioned) represents sex and the life-giving aspects of Nature. Paarvati,
the consort of Shiva is worshiped in two forms; as Gauri holding a child and as
Kaali dancing amidst corpses. As Gauri, the goddess is depicted wearing a green
sari, bedecked in sixteen love-charms (sola singar) and sitting demurely with
her husband.]
Sarpa Gayatree
Navakulaaya vidmahe | Vishadantaaya dheemahi | tannoe Sarpah
prachoedayaat||
Let us know him as Navakula.
For that we meditate on Vishadanta (poison toothed)! May Sarpa invigorate us
towards it!
[This Gaayatree is
chanted by snake worshipers]
Laksmee Gaayatree
Mahadevyai cha vidmahe | Vishnupatnyai cha dheemahi | tannoe
Lakshmeeh prachoedayaat||
Let us know her as
Maahaadevi (the great Goddess)! For that we meditate on her as Vishnupatni
(Consort of Vishnu)! May Lakshmi
invigorate us towards it!
[This Gaayatree is
from the famous Sreesooktam.]
Srirama Gaayatree
Raghuvamsyaaya vidmahe
| Seetaavallbhaaya dheemahi | tannoe Raamah prachoedayaat ||
Let us know him as
Raghu hailing from Raghuvamsa! For that we meditate upon him as Janakeevallbha
(Husband of Jaanaki)! May Rama invigorate us towards it!
Daasarathaaya vidmahe
! Seetaaraamaaya dheemahi! tannoe Raamah prachoedayaat ||
Let us know him as
Daasarathi (son of Dasaratha)! For that we meditate upon him as Seetaaraama! May Rama invigorate us towards
it!
Siva Gaayatree
Sadaasivaaya vidmahe | Sahasraakshaaya dheemahi | tannah Saambah
prachoedayaat ||
Let us know him as
Sadaasiva! For that we meditate on him as Sahasraaksha! May Saamba invigorate
us towards it!
(Lord Rudra is a
vyaahriti (attribute) of Brahman. He is described as thousand eyed identifying him
with Viraat Purusha in Purushasookta who is described as having thousand eyes.]
Kaali
Gaayatree
Kaalikaayai vidmahe |
Smasaanavaasinyai dheemahi | tannoe Aghoraa prachoedayaat ||
Let us know her as
Kaalika! For that we meditate upon her as Smasaana-vasin (dweller in the
cremation ground)! May Aghoraa invigorate us towards it!
For all incarnations
of Vishnu and for deities like Venkatesa, Vishnu Gaayatree can be effectively
employed for meditation. Similarly for Devi worship Bhagavati or Durgaa
Gaayatree can be employed. Also
Beejamantras (like Panchaaksharee, Ashtaaksaharee, Dvaadasaakshasharee
Shodashaaksharee etc.), or Dhyaana mantras of individual deities can be used as
alternative for meditation where Gaayatrees are not known.
Hanumaan Gaayatree
Aanjaneyaaya vidmahe | vaayuputraaya dheemahi | tannoe Hanumat prachoedayaat
Let us know Aanjaneya!
For that we meditate upon the son of Vaayu! May Hanumaan invigoerate us towards
it!
[The source of this
Gaayatree is not known. But this Gayatree is chanted during the worship of
Hanumaan. There may be many more Gayatrees on various deities employed during
worship in individual temples. Mention is only made of Gayatrees found in the
authoritative references given below. ]
It is surprising a
number of Gaayatrees on deities celebrated only in Puraanas and not found in
Vedas are found in Upanishads too. It is possible that Aaagama and Tantric
worshipers have successfully transplanted Puraanic deities into Upanishads and
also brought out specific Gaayatrees like Ganesha Gayatree, Hamsa Gayatree
etc., besides adding their own forms of Gayatree not necessarily directed to
Purusha in their own style. May be some
of these Upanishads do not belong to Vedic period and were composed during Puraanic
period like Ganapaty-atharva-seersha-upanishat, Kalisantarnoepanishat,
Naaraayanoepanishat etc. These later Upanishads also dwell at length on
Phalasrutis (material benefits derived by chanting or conducting fire
sacrifices) which is not the style of Upanishads of the Vedic period. Vedic
period Upanishads focus on Paschaattaapa (repentance), Dhyaana (meditation),
and Prapatti or Saranaagati (surrender at the feet of the Lord yearning for
Liberation from shackles of Samsaara (worldly struggles) to merge with the
Supreme.
Over a
period Hindus have developed fresh belief regarding the divine incarnation of
God even though they claim to be not a
religion based on beliefs. All human beings evolve by leading a highly
righteous and pious life. They get enlightened and become noble souls and
finally release the people from worldly bondage (samsara). They transform the
society for a new world order. 19th
and 20th century India saw several human beings declaring themselves
to be either avatars or representatives of the Supreme Being or their devotees
superimposing avatars on their preceptor or Guru: The main ones among them are:
1. Ramana
Maharshi (1879-1950), TamilNadu; 2) Aurobindo Ghosh (1872-1950), Bengal; 3)
A.C. Bhaktivedanta Swami Prabhupada, West Bengal : 4) Krishnaprem Vairagi
(Ronald Nixon Chltenham) (1898-1965) UK; 5. Satya Saibaba, Andhra Pradesh; 6) Ananadamayi Ma (1896-1983), West Bengal;
7. Ma Jnanananda 8) Osho Rajneesh
(claimed him-self to be incarnation of Buddha).
This concept started with Andal
of Tamil Nadu; Swami Narayan of Gujarat; Sankara of Kaladi, Ramanuja of Tamil
Nadu, Chaitanya Mahaprabhu of
Bengal, Madhva of Udupi, Raghavendra of
Karnataka; Basaveswara of Karnataka; Ramakrishna Paramahamsa of Bengal, Saibaba
of Shirdi and others to whom temples have been built and worship is being done
employing established modes of Hindu ritualistic worship. Who knows where this
list will end to complete the pantheon of Hindu Gods and Goddesses. In South Indian Temples you see images of row
of saints 63 Naayanmars in Siva Temples and 12 Azhwars in Vaishnava Temples
being consecrated and worshiped.
It has become a
fashion and necessity to add Gayatree mantra to every deity of modern creation
worshipped in temples to give it a Vedic spiritual fervor for deities like
Azhwars, Nayanmars, Swami Narayan, Saibaba, Bharatmata (deity of creation for Independence
struggle) etc. They also receive
customary Shoedasa Upachaara Pooja (16-steps Pooja rituals stipulated by
Aagamas. In this art our modern priests are very innovative and creative, with
their background of Aaagama and Tantric training. It may not be a surprise if
you find soon a Gayatree Mantra for saints like Amritaamayi, the Hugging Mother too,
even if a rishi is not found or created and whether it follows Chhandas rules
or not, man-made temple being the only
criterion. All those who are presently designated as Swamijis by their
followers may be immortalized after death and find the consecration of their
idols in temples followed by a suitable Gayatree mantra.
REFERENCES:
1) Swami Vimalananda,
Mahaanaaraayana Upanishad, Ramakrishna Math, Chennai, India.
2) N.S. Anantarangacharaya,
Principal Upanishads, Bengaluru, India.
3) Devdutt Pattanaik,
Devi, Vakils and Pfeffer Co., Mumbai,
India.
4) Swami
Devarupananda, Mantrapushpam, Ramakrishna math, Mumbai, India.
5) S. K. Ramachandra
Rao, Kalpatharu Research Academy, Shankarmutt, Bengaluru, India.