Chapter Three

Upavita and Rules of Chanting

the Sacred Thread

At the time of Gayatri initiation the disciple is awarded the sacred thread. Wearing the sacred thread, technically called the upavita, yajnopavita or brahmasutra, is an integral part of upanayanam. Lord Vishnu is also known as Yajna. Since all sacrificial rites are dedicated to Lord Vishnu, they are calledyajnas. The word upavitam means "that which surrounds." The thread that surrounds Lord Vishnu is therefore called yajnopavita. Upon receiving upanayanam a person wears a sacred thread, upavita, which when draped over his shoulder, surrounds Lord Vishnu residing in his heart. The word yajnopavita also means, "thread of sacrifice" because it symbolizes sacrificing the ego for the service of God. At the time of initiation the guru blesses the disciple with the sacred thread while chanting the mantra:

om  yajhopavltam paramarh pavitram, prajapater yat sahajam purastat.

 ayusyam agryam pratimunca subhram, yajnopavitam balam astu tejah.

"This sacred thread is supremely pure. The progenitors have blessed this thread. By wearing the yajnopavita one attains longevity, spiritual power, radiance and divine illumination."

Why is the thread also called brahmasutra'] The sacred thread, which has three strands (sutras) knotted together, symbolizes the combination of three entities—cit, the individual soul; acit, the material body; isvara, the Supreme Lord as the Supersoul and indwelling witness. The three strands also denote using the three functions of thinking, speaking, and acting only for spiritual purposes. The main knot is known as brahmagranthi, the knot of Brahma. This knot protects the body from disease and evil vibrations. The upavita is given to men upon receiving the Vedic Gayatri mantra. It signifies that he has accepted a guru and is eligible to study the Vedas. It is the symbol of purity. It reminds the sadhaka of his responsibility to meditate in order to maintain that purity.

According to tradition, a brahmacari wears one set of three strands; a grhasta adds an extra set of three for his wife (total six threads); a vanaprastlia wears three sets of three threads.

only tree bark. The extra set of three strands substitutes as an upper cloth which is required for chanting Gayatri and do'mgpuja. A brahmacari who directly takes sannyasa may wear one set of four strands to represent the fourth order of spiritual life. According to statements in the Srutis, Smrtis and Brahmanas, if one takes sannyasa after going through the grhasta asrama, he may wear four sets of three threads (total twelve threads) to signify going through ail four asramas. The four sets are also said to represent the devas, pitrs, upper cloth and outer cloth.

In Bengal it is a tradition among brahmanas in general, and specifically among grhasta brahmanas to wear three sets of three (nine threads); one set for the devas, one set for the pitrs (forefathers), and one set for the uttariya (upper cloth). Shrila Prabhupada wore three sets of three, and he was put into samadhi with the same number of threads.

Wearing too fat an upavita results in a loss of reputation because one is trying to boast and show off that he is a "big brahmana.'" Wearing a sacred thread that is too thin results in a loss of wealth because one is ashamed of openly admitting to be a brahmana. It is the mentality behind the choice of threads that counts. The Vedas espouse a balanced mentality in wearing the upavita. A brahmana should be free from false pride and feigned humility. Free from any ulterior motive, he should wear an upavita only to engage in the Lord's service.

The upavita may be washed during bathing. When shaving or taking oil massage it may be wrapped around the waist. However, the upavita should never be removed except when replacing it with a new one. While evacuating the upavita should be wrapped two and a half times around the right ear. Why does the brahmana thread stay pure when wrapped around the right ear (as is done when passing)? At the time of bmhminical initiation the seven sacred rivers (Ganga, Yamuna, Godavari, Sarasvati, Narmada,

Sindhu, and Kaveri) enter the right ear and permanently reside in the ear lobe. Thereafter, by contacting the right ear, the thread remains pure even when the rest of the body becomes impure by the act of evacuation.

"The upavita is a sign of those competent to study the Vedas from the acarya. The spiritual master accepts the sincere inquirer as his disciple and gives him the sacred thread."(SB 1.2.3 p.)

"When the spiritual master brings the disciple nearer to spiritual consciousness, a person is given the upanayanam, or the sacred thread. The sacred thread is indication that, 'This man is now under control of the spiritual master for advancing in Krishna consciousness.' This thread ceremony is called upanayanam." (SPT 7/7/73)

"So at least we try to give a sacred thread by ceremony. But anyone can purchase a thread from the market, tvm-paisa worth or one-cent worth, and become a brahmana. 'You are a brahmana?' 'Yes, you see my sacred thread?' Finished. 'What you are doing?' 'Never mind.' Don't be such brahmanas, at least in our camp. You must follow the rules and regulations. Don't show that T am now doubly initiated, sacred thread.' Don't cheat in that way." (SPT 25/6/76

 

How To Make A Brahmana Thread

1)  "Wrap the thread three times around your knees (or one knee plus one stable object like a heavy pot; preferable to two knees for getting sufficient length of the finished upavita) and then hold the two ends between the fingers and thumb of the left hand. Make sure that all the strings have the same length.

2)  Make a loop with one, leaving about 10-15 cm. extra. Keep all strings taut; keep hold at the place where the loop folds back along the other strings.

3)  Wrap the other end of the thread perpendicular to the triple threads wrapped around your knee, three times. For each wrap chant silently one time the first line of the Brahma-gayatri.

4)  Put the end of the string, which you have just wrapped, through the loop. Pull the end that makes the loop, then pull the other end and tighten, making a simple knot.

5)  Twist both ends of the string in the direction the threads of the strings are turning, making them tight, but not so tight that they double over.

6)  Put the two string ends together and twist them, this time in the opposite direction from the direction you were just twisting them separately.

7)  With the two ends make a simple knot about three cm. from the first knot and cut off the excess string.

8)  Now you can make the second half of the the upavita in the same way, taking care not only that it has strings of equal length, but that it is equal in length to the first half. To do this, it is best to keep the first half in the same position as you have made it (around your knees, for example) and wrap the second half on top of the first. By pulling the two halves separately with the same force (before making the first knot in the second half) you will see whether they are equal. If not, make the necessary adjustment on the second half, then tie the first knot.

9)  Storing the completed upavita: Simply fold it in half, looping both ends of the upavita around the left forefinger and putting the forefinger of your right hand through the loop made by the fold; twist the folded end in one direction several times, such that it coils around itself; finally, insert the folded end through the loop through which the left forefinger was inserted.

10) Offer the upavita to the lotus feet of your worshipable Deity
before wearing it." (CMD)

Upavita Nectar

"Shri Jiva Gosvami left Navadvipa for Vrndavana in order to associate with Shri Rupa and Shri Sanatana Gosvamis. In the ecstasy of love, Shri Jiva wandered hypnotically, arousing curiosity among the travelers on the road. 'Who is this young man?" they wondered. He must be a prince with a complexion of gold like a campaka flower. What a beautiful face! Just see his attractive wide eyes, eyebrows, forehead, nose, ears, and curly hair. See his neck, broad chest, nails, and fingers on his lotus-like hands! How beautiful are his thighs, knees and legs.' They all admired the tulasi garland hanging around his neck and the milk white sacred thread lying across his chest." (BR)

"One day while Lord Gauranga was absorbed in sankirtana, a brahmana came to the house of Shrivasa but did not receive permission to enter the house. His cherished desire to see the Lord's sankirtana performance being thwarted, he returned home extremely disappointed. One day that brahmana met Lord  Chaitanya on the bank of the Ganges. In a rage, he angrily tore off his sacred thread and cursed Lord Gauranga that His happiness in family life would be destroyed. Hearing the brahmana's condemnation, Gaurahari became joyful and returned home after completing His bath. Those who respectfully hear about the Lord being condemned by the brahmana are themselves certain of overcoming anv condemnation by a brahmana." (BR)

"At the sacred thread ceremony of Vamanadeva, the sun-god personally uttered the Gayatri mantra, Brhaspati offered the sacred thread, and Kasyapa Muni offered a straw belt." (SB 8.18.15)

"I gaze on Lord Mukunda, who is dressed in handsome golden garments, who has golden decorations and a golden flute, and who wears as a sacred thread a glittering golden campaka garland gloriously golden as Shri Radha." (VM)

Meaning of Mantra

"He who cultivates the preliminary devotional activities anxiously keeping in view that realized state of devotion can alone attain to that object of all endeavor. None else can have the same." (BS v. 60 p.)

This important quote from Brahma-samhita shows that the eager and conscientious devotee always keeps the goal (prayojana) of Krishna-prema in his mind and heart. He never loses sight of the meaning of life and sees that meaning in all his words, actions, and meditations. The Gayatris (Guru, Gaura, Kama) and the Gopala-mantra direct one into Vrndavana. According to the Gayatri one chants and his understanding of it, he will enter a specific spiritual planet (Vaikuntha or Vrndavana).

"One day Gopa-kumara's gumdeva said, 'The Gopala-mantra will fulfill all your desires. Because the chanting of this diksa-mantra will fulfill all your desires, if you desire to attain Krishna, this mantra will also fulfill that desire. Always think of His beautiful Syamasundara form, His transcendental qualities and pastimes. If you do this, this mantra will fulfill your desire to get Krishna.⁷ " (Brhad-Bhagavatamrta)

"As the devotee meditates on the Lord, so the Lord manifests that form to a devotee. The Lord gives His servants the power to sell Him to others." (CB Madhya 23.465)

 

tvam bhakti-yoga'paribhavita-hrt'saroja asse sruteksita-patho nanu natha purhsam

 yad-yad-dhiya ta urugdya vibhavayanti tat'tad-vapuh pranayase sad-anugrahdya

 

"O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You."

"The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee—so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gitd (4.11): ye yathd math prapadyante tarns tathaiva bhajamy aham." (SB 3.9.11 v.&p.)

Besides concentrating on the meaning of the mantra and its component words, one must correctly pronounce each word to insure the proper result. In order to concentrate on the meaning of the Gayatri mantras, one may break the mantras into sections and pause for a moment between sections. For example, the Brahma-gayatri: Om—svah—varenyam—dhimahi—pracodayat— Om. There are five breaks given here, with the first after Om and the second after svah and so on. The Gopala-mantra: breaks after klirh—krishnaya—govindaya—gopi-janavallabhaya—svaha—klirh. Kama-gayatri breaks after kllm—vidmahe—dhimahi— pracodayat—klirh.

These breaks for meditation correspond with the three divisions of sambandha, abhidheya, and prayojana described in Chapter Two. The technique is to combine the meaning of the words (vidmahe, dhimahi, prayojana) with their accompanying concepts (sambandha, abhidheya, prayojana) while meditating on each section of the mantra. This reflective process will quickly yield results.

"Of course, those who are actually following the rules and regulation of Gayatri mantra will gradually come to the spiritual understanding. But not by official chanting. That will not help. 'Because I have got Gayatri mantra, oh, om-burble bura burra..' (makes sound) Finish. Not like that. Don't cheat yourself. Try to understand." (SPT 26/11/72)

How to Chant Mantras

In the Bhagavad-gita Krishna says that among sacrifices He is japayajna, the sacrifice of chanting japa. By the word japa Krishna is referring to chanting Gayatri and noi the Hare Krishna maha-mantra. The Agni Parana defines japa thus: "The syllable "ja" destroys the cycle of birth and death, and the syllable "pa" destroys all sins (papa). Japa, therefore, is that which destroys all sins, stops the cycle of birth and death, and liberates the soul from bondage."

There are two forms of japa: Vacika (oral) and Manasika (mental). There are two divisions of vacika japa: 1) Silent— repeating the mantra while moving the lips but not making any sound. This is called upamsu. 2) Murmuring—repeating the mantra along with movement of the lips and making a slight sound or whisper. Manasika (mental or meditative) japa is done by concentrating upon the meaning of each word and the full conception of the whole mantra within the mind while not moving the tongue, lips or making any sound.

"Upamsu japa is one hundred times better than oral japa, and manasika japa is a thousand times greater." (Manu-samhita)

Manasika japa is very difficult to perform in this age of anxiety, agitation, and mental impurity. Therefore acaryas recommend vacika japa, uttering the mantras quietly and very clearly, in order-to remove ignorance and lethargy from the mind. One should practice upamsu japa, silent chanting, to cleanse passion from the mind. Although manasika japa is the most powerful, it is only possible for sadhakas who are pure, peaceful, and filled with goodness (sattva-guna). According to Hari Sauri Prabhu, Shrila Prabhupada did upamsu japa while chanting Gayatri. One should choose a chanting method based on his qualification and the order of the spiritual master.

Gayatri mantras work and give results only when one exists on the brahminical platform of internal and external cleanliness. To chant the Gayatri mantra successfully one must acquire the brahminical qualities of tranquility, self-control, austerity, and cleanliness (thrice daily bathing and wearing clean cloth). Mental purity achieved by chanting Hare Krishna and performing bhuta suddhi (see prayers mentioned below), and deep concentration on the meaning of the mantras are also prerequisites for success in chanting Gayatri. One should sit perfectly still (no shaking the head or pacins back and forth) with a straight back, because an upright posture keeps the nerves peaceful and aids concentration. Krishna gives the same instruction in the Bhagavad-gita verse 6.13: "One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose." Without moving the lips, tongue or showing the teeth, one should close his eyes and chant silently in the mind while deeply absorbing himself in the meaning of                   each word and the meaning of the complete mantra. Regarding the point of not moving the tongue, some yoga books claim that concentration is enhanced by holding the tongue firmly against the roof of the mouth while chanting the mantras within the mind. One yogi said, "This helps circulate the prana by acting as a bridge between the head and the circuit on the front of the body.When doing so your aura automatically becomes brighter. If you add breath control, the aura becomes even brighter. So it would be good for health, mind and spirit." Of course,  a program of yoga and pranayama for health is not the objective, but the principle is to do whatever works to fix the mind on Krishna and never forget Him. If one cannot concentrate while chanting silently in the mind, however, then one may move the lips slightly while inaudibly mouthing the words of the Gayatri.

"When chanting Gayatri japa the sadhaka should not move his head and neck about, nor show his teeth. He shall sanctify his mind by withdrawing it from the objects of the senses, and by silently meditating upon the meaning of the mantra. If the mantra remains within the mind, and the mind remains within the mantra (in other words—the mind and mantra are joined), then the characteristics of Gayatri japa are revealed to the chanter. While performing japa, the fingers must be kept together and slightly contracted at the base. If the fingers are separated, the effect of the japa will leak out through the spaces." (HBV seventeenth vilasa)

Even though many physical suggestions are given herein, the mind is the main factor in successful Gayatri chanting. Perfectio comes from intense meditation, not sitting postures. Meditatio means deeply concentrating on Krishna who appears in the for mantra (mantra-rupa). The sadhaka must focus all his ! and intellectual energy on the mantra until it reveals its ^men t_s Lord Brahma, for example, focused on the Gopala-^Se tra until it fully bloomed within his consciousness. Meditation •the art of communion with Krishna after searching Him out in The dark core of the heart.

To avoid sleepiness and to attain maximum concentration can sit in the siddhusana oi the yudmusuna, which Lord Brahma used while chanting the Gopala-mantra. "Thus while sitting and chanting one may keep his body straight, and this will help one in the chanting process; otherwise one may feel sleepy." (SB 7.15.31 p.)

Padmasana— First sit on the floor on a seat made of kusa grass, wool or silk. Hold the right foot and place it on top of the left thigh with the outer edge of the foot pressed into the groin. Bring the right knee in to face almost forward. Lift the left foot over the right thigh, and bring it into the right groin. Move the feet further up into the groin and bring the knees closer together. Sit straight, extending the trunk up. Open the chest, and move the shoulder blades in. Lift the diaphragm up and relax the face.

If one cannot do asanas or sit up straight, then sit against a wall or in a firm chair. One should sit perfectly still, breathe slowly and deeply, keep the mouth closed, and the tongue still. Fixing the mind on Shri Guru, Shriman Mahaprabhu, and the lotus feet of Radha and Krishna or a personal ista-deva, begin chanting with total absorption, feeling, and surrender. Meditate deeply on the meaning of each word and on the conception of the whole mantra.

 

"Japa refers to the silent chanting of the Deity inula mantras, and the Gayatri mantras given by the spiritual master. Try to realize that the mantra is nondifferent from the Deity being worshiped. Sit properly on an asana, perform acamana, and cover the right hand with the upper cloth while chanting. The counting mantra chanted with the fingers should not be exposed to view. One will never  attain the goal of life by worldly intelligence.By  increase m the quality of the chanting, bhakti will enter the heart & carry one to  the Lotus feet of  ^Giridhari- The ^only P^urPOse Chanting Gayatri is apower full form of  meditation that yields results when done with sincerity and seriousness. Even premamayi Shrimati Radharani performs intense meditation upon Her beloved after offering prayers to Her ista-deva.

" 'If it is not false when people say, "Gandharvika and Giridhari are eternally one soul," then please O Giridhari! In order to make this half of our soul happy, kindly appear now right here before My eyes!'

"Praying thus, Shrimati Radhika then closed Her eyes, and began to meditate upon the beloved of Her soul Shri Oiridhari. Shutting off all the activities of Her senses just like ayogini, Radhika sat motionless while totally fixed in an unbreakable condition of silence." (PS)

All Vaishnavas who take initiation (mantra-diksa) are duty bound to chant the Gayatri mantra purely without offense thrice daily for their entire lives. The very word gayatri means to chant (gaya) three (tri) times daily. Such daily performance of religious rites at scheduled periods of the day is called uhnika. The mantras given by the gum are the Brahma-gayatri, Guru-mantra, Guru-gayatri, Gaura-mantra, Gaura-gayatri, Gopala-mantra, Kama-gayatri, Panca-tattva mantra, and harinama. Conceiving these mantras to be the form of Bhagavan, chant them with great faith, love and affection. These mantras are not ordinary. They are completely transcendental and full of unlimited spiritual power.

 Before chanting one should bathe, apply tUaka, dress properly, tie the sikha, and select a suitable place for chanting. Gayatri should be chanted in a quiet, sanctified and peaceful place, ideally in view of the temple Deities or one's personal Deity. One can only imagine how peaceful Vrndavana must have been five hundred years ago during the time of Shri Rupa and Sanatana Gosvami. Still the Gosvamis chose the most secluded places to concentrate on their chanting and Ida smarana. In Gokula, Shrila Sanatana Gosvami did bhajana in a cave fifteen feet underground.Raghava Gosvami stayed in a cave at Govardhana, and in Unchagoan, Narayana Bhatta Gosvami had a bhajana kutira twenty feet underground. These acaryas show the importance of a "distraction free enviroment" for proper concentration in bhajana.

In Harinama-cintamani, Shrila Bhaktivinoda Thakura explains that inattention or distraction to other things is the main cause of offenses in chanting Krishna-nama. This principle also applies to chanting Gayatri. In the present day, devotees wear earplugs or sound headphones to block out distracting noises while chanting Gayatri. Using such devices to create a quiet, distraction free enviroment will definitely improve the quality of one's chanting. If one tries this technique he will realize the inner meaning of the phrase "silence is golden."

In most cases, it will not be possible to chant the morning Gayatri before the temple Deities because they are not giving darsana at this time. One should always face the Deity when chanting. If not chanting before a Deity, the sastras recommend facing east during the morning and noon sandhyas, and north in the evening. Sitting beside or standing waist deep in a sacred river such as the Yamuna or Ganga, beside the ocean or on a mountaintop are also auspicious places.

"Chanting Gayatri on one's personal asana yields one time the benefit; chanting outside yields 1,000 times the benefit; chanting in a river yields 100,000 times the benefit; chanting in front of the Deities gives unlimted benefit." (Linga Purana)

"Gayatri japa done in a tulasi garden, in agoshalla, on a temple grounds, or in the presence of the guru very easily controls the mind, brings perfection and spiritual joy." (Tantrasara)

One should not chant Gayatri in a moving vehicle, on a bed, or with one's back to a temple, fire, p^epid tree, or a body of water. After selecting the proper time and place, one should sanctify the mind and consciousness by performing acamana and by chanting and meditating upon the meaning of the following prayers.

 

Bhuta Suddhi Prayers

1) naharh vipro na ca nara-patir ndpi vaisyo na sudro naharh varnl na ca grha-patir no vana-stho yatir va

kintu prodyan nikhifo-paramdnanda'purnamrtabdher gop'ubhartuh pada'kamalayor ddsa'ddsdnudasah

(Padyavail 63)

"I am not a brahmana, ksatriya, vaisya or sudra. I am not a brahmacari, grhastha, vanaprastha or sannyasi. Wha' am I? I am the eternal servant of the servant of the servant of Shri Krishna, the master of the gopis"

2) "By nature I am Krishna's eternal servant. But by misfortune I have been inimical toward Krishna from time immemorial. Thus identifying with my temporary material body, I have been continuously rotating in the cycle oisamsara, suffering the three­fold miseries of material existence. Now by the causeless mercy of my beloved spiritual master I fully realize that I am Krishna's eternal servant. I am an individual spiritual being, completely separate from my gross and subtle body. By the mercy of my spiritual master I have obtained the good fortune of serving him, and assisting him in his eternal service to the lotus feet of Shri Chaitanya Mahaprabhu and Gandharvika-Giridhari in the blissful, spiritual realm of Goloka Vrndavana."

Although it is not necessary to wrap or hold the upavita (sacred thread) while chanting Gayatri mantras, Gaudiya Vaishnavas traditionally wrap the upavita two and half times around the right thumb, cover the hands with the upper cloth, and chant the mantras silently. While chanting do not engage in other activities such as talking, looking here and there, shaking the head, pacing back and forth, yawning, dozing, scratching, or touching the nose. Distraction means inattention; inattention means offense, and offenses block the path to prema.

The most important factor in successful chanting is the type of conception and sentiment behind the chanting of the mantras. Mayavadis also chant Hare Krishna and the Gayatri mantras. According to Shrila Bhaktivinoda Thakura, however, the mayavadis chanting of Hare Krishna will vanish in the brahmajyoti. Their chanting is as painful as thunderbolts cast on Krishna's body.

The best mode of chanting the Brahma-gayatri is manasika, silently in the mind. "Without moving the lips or tongue, shaking the head or neck, or showing the teeth, meditate on the syllables of the mantra, the meaning of each word, and the meaning of the whole mantra. Without knowing its meaning, one will not attain the goal intended by chanting that mantra." (Yajnavalkya-smrti) To help one chant the mantra perfectly various rituals have been introduced to purify the mind and increase concentration. These rituals include acamana, pranayama, sankalpa, dhyana, arghya, and so on. Chanting the Gayatri mantra along with the performance of the rituals is called sandhya vandana. Although Hari-bhakti-vdasa explains the importance of performing sandhya vandana, it also says if one can chant the mantra offenselessly, he can discard the accompanying rituals. The most important point is to chant the mantra with rapt attention, fully concentrating on the meaning of each word and the meaning of the complete mantra.

In mantra one oiManah Siksa, Shrila Raghunatha Dasa Gosvami prays to his mind, "O my dear brother, my foolish mind. I humbly pray to you with sweet words. Please give up all pride and quickly develop sublime and incessant rati for your diksa-mantras." This verse enjoins that sadhakas should regularly chant their Gayatri mantras with attachment and devotion as instructed by their Gurudeva.

Mantra Siddhi

There is no restriction regarding the number of times one can chant Gayatri or the Gopala-mantra. Vedic scriptures suggest chanting the Gayatri mantra 108 times, thirty-two times, or twenty-eight times. Some gurus prescribe ten times, others twelve, and some Gaudiya acaryas request their disciples to chant one round of the Gopala-mantra at each sandhya. The main point is to chant the number of times requested by the spiritual master, and chant more if time permits. In this regard, Shrila Prabhupada once said we should chant a minimum of sixteen rounds on the japa beads and unlimited rounds off the beads. Kirtaniya sada harihl

According to mantra sastras, mantra-siddhi (perfection in a particular Vedic or pancaratrika mantra) can be attained by chanting it one thousand times the number of syllables in the mantra. For example, you can attain perfection in the eighteen-syllable Gopala-mantra by chanting it 18,000 times; the twenty-four syllable Kama-gayatri, by chanting it 24,000 times, and so on. The Hare Krishna maha-mantra, however, is independent of this concept, for even one pure recitation of Hare Krishna can give the highest perfection of pure love of God.

What does it mean to attain mantra-siddhi') It means one gets perfection in that particular mantra, and quickly receives the benefits or fruits of that mantra. Generally, siddhi means obtaining whatever the mantra offers. For example, Hanuman mantra-siddhi gives darsana of Hanuman and benedictions such as strength. The Brahmanda Purana provides another example of mantra-siddhi: "Reciting the Nrsimha Kavaca 32,000 times with a purified heart grants the most auspicious of all auspicious things. Material enjoyment and liberation are understood to be already available to such a person."

Lord Brahma himself achieved mantra-siddhi after chanting the Gopala-mantra thousands of times. He attained the perfection of hearing Krishna's transcendental flute. Then in his trance of meditation, Brahma saw Lord Govinda and the spiritual world of Goloka Vrndavana.

The initiation rites mentioned in Hari-bhati-vUasa describe pumsacarya as a method of obtaining siddhi by chanting. Following the pumsacarya process and chanting the prescribed number of times brings darsana of the ista-deva of a particular mantra. The sadhaka then requests a boon from that devata. This is a "forced darsana" technique not appreciated by devotees aspiring for the unalloyed service of Radha and Krishna.

Above all, Shri Chaitanya Mahaprabhu prayed, "My dear Lord Krishna, I only want to serve You birth after birth without any motivation or cessation." Upon understanding the actual meaning and benefits of Gopala-mantra and Kama-gayatri, a devotee will eagerly chant them again and again. Krishna will arrange everything for a sadhaka who is greedy for spiritual advancement and intensely desirous of nothing but Radha-Madhava prema-bhakti.

The Best Chanting Time

One should always keep this principle in mind: All activities in devotional service should be performed solely to give pleasure to Radha and Krishna who mercifully manifest before us as the worshipable Deities of Radha-Madhava, Radha-Govinda, Radha-Syamasundara, or Gandharvika-Giridhari. Sastras indicate that to please the Deities, Gayatri mantras should be chanted while They are awake. In other words, between 21:30 and 3:30 a.m. one should not chant Gayatri because Krishna rests at this time.

The scriptures give exact details on the proper times to chant the Gayatri mantra because these times are the best periods for meditation. The sunrise sandhya lasts from 24 minutes before sunrise to 24 minutes after sunrise. The day's first Gayatri should be chanted at this time. Chanting when the stars are still visible and before the sun has risen is best; chanting when the stars have disappeared but the sun has not yet risen is second class; and chanting when the sun is visible is third class.

The noon sandhya occurs when the sun reaches the highest point in the sky between sunrise and sunset. The evening sandhya starts 24 minutes before sunset and lasts 24 minutes after sunset. Chanting the evening Gayatri within the 24 minutes before sunset • k_est; chanting after sunset but before the stars appear overhead is second class; and chanting after the stars have appeared is third class. If all this seems too difficult, then Shrila Prabhupada's simple suggestion should be followed to chant Gayatri at six a.m.; twelve noon, and six p.m. Of course, the main point is to chant the Gayatri mantras three times a day!

By chanting Gayatri at the proper times one worships Lord Vishnu's divine consorts, who are all expansions of Shrimati Radhika. Vishnu's consorts personally preside over these times of the day. In the smarta tradition, brahmanas worship Brahma and his consort Sarasvati in the morning; Vishnu and Laksmi at noon; and Siva and Parvati in the evening. The Vaishnava tradition explains that Sandhya-devi, Gayatri-devi, Savitri-devi and Sarasvati-devi are basically different expanded forms Laksmi-devi. The only distinction oetween Gayatri and Laksmi is that Laksmi is the original, and Gayatri is Her expansion or specific sakli as a chandas (poetic meter) to assist us in realizing Vishnu. The morning Gayatri invokes Gayatri Devi; noon—Savitri Devi; and evening— Sarasvati Devi.

Should one ask for boons from these presiding Deities of the sandhyas upon concluding his Gayatri worship? Gaudiya Vaishnavas do not ask the consorts of the Lord for any boons, other than the mercy to advance in the Lord's pure devotional service.

Since there is a personality underlying all the practices of devotional service, it is an offense to Gayatri-devi, the embodiment of the sandhyas (time junctures), not to chant the Gayatri mantras at the proper time. "Those who do not perform the sandhya rites are ungrateful, and fall into the hell known as Raurava." (SP)

There are traditional means of atonement given for this offense. Some authorities say if you miss the morning Gayatri, you should last till lunch and chant two sets of Gayatri at the proper sandhya. Fasting until evening is the atonement for missing the noon sandhya.

However, Shrila Bhaktivinoda Thakura said there is no offense and no atonement necessary if the proper Gayatri sandhya is hissed due to being engaged in sankirtana or preaching Krishna's glories at that time. Such glorification of the Lord is the very essence and meaning of chanting the Gayatri mantra. Although no fasting is required, the missed Gayatris should be made up. If one misses morning Gayatri, one should chant two sets of mantras at noon. If one misses the morning and noon mantras then one should chant three sets of mantras during the evening sandhya. If one misses the proper time for chanting, it is better to wait until the next sandhya and chant two sets, than to chant the Gayatri mantras at the wrong time. Chanting the day's three Gayatris hefnre taking rest is definitely the wrong course of action.

"At both junctions of day and night, namely, in the early morning and in the evening, he should be fully absorbed in thoughts of the spiritual master, fire, the sun-god and Lord Vishnu, and by chanting the Gayatri-mantra he should worship them." (SB 7.12.3)