Upanayana Gayatri Prakaranam (Topic of Thread Marriage and Gayatri)

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1) Gayatryā Daiva gānena, Yogo 'pyupanayanena ca|
Trivedā gadya padyābhyām, gītena caramam priyam ||

[Gayatrii means singing sweet songs in the praise of God. Upanayanam means becoming close to God through these sweet songs. Like this, Gayatrii and Upanayanam are to be interpreted. Rig Veda is in poetry, Yajur Veda in prose and Saama Veda is in songs. Song is sweeter than poetry and poetry is sweeter than prose. Hence, God told that He is Saama Veda (Vedānāṃ Sāma Vedo'smi—Gita).]

2) Bhāṣā varṇa mataṃ liṅgam, vinā yogyāssame 'tra hi|
Kalau mūḍhadvija bhraṣṭaiḥ, arthair bhinnaṃ mataṃ hatam||

[To become close to God through singing, all souls are eligible irrespective of language, caste, religion and gender. In Kali age, the foolish priests divided and killed the Hindu Religion through several misinterpretations resulting in misunderstandings and quarrels among the followers of this religion.]

3) Sā chanda ssavitā devaḥ, spaṣṭoktaṃ devatā matā|
Varṇatraya mitaṃ cakruḥ, karmopanayanm guṇaiḥ||

[People have misunderstood Gaayatrii as the deity while it is clearly told that Gaayatrii is the name of the Vedic meter and the deity is clearly told as Savitaa or God Brahmaa (Gāyatrī chandaḥ, savitā devatā) since Savitaa means the creator of souls because the root word gives such a meaning (Ṣūṅ - prāṇiprasave). Moreover, these priests made the meaning of Upanayanam as a ritual of putting the cross belt of three strings and confined this ritual to only males and to three of the four castes.]

4) Gāyatrī savitur bhāryā, spaṣṭe vācyā na kīrtitā|
Laukika chandasā Vede, sūtratyāgo hi vanditaḥ||

[Savitaa or God Brahmaa has three wives called Gaayatrii, Saavitrii and Sarasvaatii, who are the deities of morning, noon and evening. Based on this, Gaayatrii is brought as the deity while it is clearly told that Gaayatrii here means the name of the meter and the deity is only God Brahmaa. Moreover, in this Vedic worship, Gaayatrii is praised by a worldly meter called Shaarduula Vikriiditam (Muktā vidruma…) and this is the insertion by an ignorant scholar. The ritual called Upanayanam is significant based on the cross belt of three strings, which is considered to be very holy. At the same time, a saint throwing away this cross belt is worshipped by all these people!]

5) Triguṇā mānuṣaṃ brūte, sadguruṃ nāpyate dvayam|
Jñāte pratīka saṃnyāsaḥ, pūjyate yo janaissamaiḥ||

[What is the meaning of the three strings of the cross belt? The unimaginable God is invisible and even unimaginable whereas the energetic incarnation is imaginable and almost invisible (since it is visible for a very short time on doing very long penance). Hence, the human incarnation is most relevant for humanity to receive true spiritual knowledge and to do practical service. The medium of such human incarnation is made of the three qualities (Sattvam the awareness, Rajas the inert energy and Tamas the inert matter) represented by these three strings. When this concept is known to the saint, the cross belt, which is only a representative model of the concept, is thrown away by the saint, who is honoured by society to a great extent.]

6) Strī śūdreṣūbhayaṃ hysti, vrataissatyārthavat dvijāḥ|
Bhraṣṭā ubhayato garte, svakṛte patati svayam||

[The females forbidden for Upanayanam are singing divine songs on God while doing the worship of God through rituals called Vratams. Even the forbidden fourth caste is doing the same. By doing so, they are becoming very close to God and this means that both Gaayatrii and Upanayanam are with the forbidden souls only. Others, who are just reciting the hymn in Gaayatrii meter (which is not really Gaayatrī) and not even singing it are actually forbidden from both Gaayatrii and Upanayanam. If you dig a pit for others, you will fall in it.]

7) Bharga śśakti rvidhāvekā, nedaṃ sat Brahmaṇaḥ phalāt |
Sā rūpeṇa pṛthagbhūtā, prāguktaṃ spaṣṭameva hi ||

[The ritual Upanayanam linked with Gaayatrii is done in the childhood itself because the voice of the child is sweet to sing divine songs. You should not argue that the energy (bhargaḥ) of God Brahmaa is praised in this hymn and personification of the power of God Brahmaa is Gaayatrii so that by such praise, God Brahmaa is praised. If you say like that, it is not correct because in the final line of the hymn it is said that ‘let He (yaḥ) provoke our intelligence’. You are praising Gaayatrii, the wife of God Brahmaa and asking the boon from God Brahmaa! If you say that both are one and the same, it is true, provided the power called Gaayatrii is in the form of the power merged with God Brahmaa in a state in which She can never be isolated. While praising Gaayatrii, you have given a separate form sitting by the side of God Brahmaa. Moreover, in the beginning itself, it is clearly told that God Brahmaa is the deity that is worshipped and not Gaayatrii, which is told as the name of the metre and not as the wife of God Brahmaa. Your argument is funny, which is like the corruption in the present days in which the wife (called as ‘home ministry’) of the officer is gifted with a fridge (as bribe) and the officer comes to office to sign the file!]

8) Eṣopanaya Gāyatrī, Viśvāmitra mune rabhūt |
Viśvamitrasya satyārthaḥ, viśvasyāmitratā 'nyathā ||

[This Upanayanam (becoming close to God) through Gaayatrii (by singing sweet songs on God) must be universal, applying to every soul that was created by the Divine Father or God. You should not confine both these words to a specific religion, to specific castes and to a specific gender. The sage of this method of worship was called as ‘Viśvāmitra’, meaning that he is the friend of the souls of this entire universe. If you become conservative and limit this to a portion of souls only, the name of the same sage will take another type of meaning, which is that he is the enemy of the entire universe (Viśva+amitra = Viśvāmitra).]

Chapter-1: Matāntarīkaraṇa Prakaraṇam

Chapter-2: Parabrahma Prakaraṇam

Chapter-3: Māyā Śakti Prakaraṇam

Chapter-4: Īśvara Prakaraṇam

Chapter-5: Avatāra Prakaraṇam

Chapter-6: Ākāśa Tejaḥ Prakaraṇam

Chapter-7: Vibhūti Prakaraṇam

Chapter-8: Sṛṣṭilakṣya Prakaraṇam

Chapter-9: Jagat Sṛṣṭi Prakaraṇam

Chapter-10: Jīvātma Tattva Prakaraṇam

Chapter-11: Matasamanvaya Prakaraṇam

Chapter-12: Yoga Vicāra Prakaraṇam