Vedic Gayantri Mantra and its Metemorophosis In The Jainism

Author(s): N M Kansara
Publisher: Z_Anandrushi_Abhinandan_Granth_012013.pdf
Catalog link: https://jainqq.org/explore/250363/1

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L AAAAAABAANAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA TAVN V YMMVN O Dr. N. M. Kansara, M. A., Ph.D. [Prof. of Sanskrit & Head of the Department of Sanskrit, Prakrit and Marathi, Gujrat College, Ahmedabad-6] The Vedic Gayatri Mantra & Its Metamorphosis in the Jainism (i) THE IMPORTANCE OF THE GAYATRI The famous Sanskrit mystic formulae, popularly known as Gayatri or Savitri, is originally a Vedic verse occuring in the Samhitas of the Rgveda, Yajurveda and the Samaveda, as also in some of the Brahmanas, Aranyakas and the Upanisads. These latter works, and along with them the Mahabharata and the Ramayana, the Sutra treatises, the Smotis, the Tantras and the Puranas contain several references to the mystic significance and the great occult importance of this formulae. It has been extolled as the 'golden text' of the whole Rgveda, and the most sacred of all the vedic stanzas, comparable to John III, 16 in the Bible, the Kalma in Islam, and the threefold refuge of the Buddhist creed.? The connection of Savitri with the sun is fairly close, and is preserved from the earliest times in the repetition of the Savitri verse, when in the morning the orthodox Indian householder salutes the rising sun with the words : 'That desirable glory of the god Savitar we meditate, that he may inspire our thoughts.94 A Brhamin child in the eighth year from conception or birth, a Kstriya in the eleventh and a Vaisya in the twelfth, was expected to be received as a student by a teacher who initiated him in the studies by imparting the Savitri formulae ;5 the limit was optionally extended to sixteen, twenty-two and twenty-four years respectively, but after that a youth lost the right to initiation into the formuale. Not only that, such a non-initiated youth was deemed unsuitable to be associated with, nor worthy to be taken as a pupil, nor was he permitted to sacrifice and consequently was held ineligible for being accepted as a son-in-law.? If the Savitri was lost for three generation, the right of sacraments was lost, and could only be regained by the performance of the Srauta rite called the Vratya Stomas. Its muttering formed a vital part of the daily worship offered by the Brahmins ; it has been regarded so for ages long from remote times to the present day. Indian tradition holds that the Vedic hymn, Rgveda III, 62, of which this formulae happens to be the tenth Rc., was discovered by the celebrated

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The Vedic Gayatri Mantra & Its Metamorphosis in the Jainism 9 Vedic seer Visvamitra, originally the son of king Gathin (Gadhi) Kusika of Kanyakubja. The text of the formulae is as follows: Om/bhur/bhuvah/svah tat savitur varenyarh bhargo devasya dhimahi/dhiyo yo nah pracodayat// Herein God Savitar's power is invoked in order to stimulate one's thought-power. The God's power of stimulation is tranferred to the spiritual world, and he becomes the inspirer and quickener of thought; as Savitar awakens the world to do its work, so he awakens the spirit of man; the morning glow is an emblem of the inward illumination which the earnest worshipper or student desires for himself at the beginning of the day, or in the post-Vedic period at the beginning of the Vedic study." (II) THE VEDIC INTERPRETATION (A) One of the earliest authentic Upanishdic extolment of the Gayatri has been preserved by the Vedic tradition in the Chandogya Upanisad, where the nomenclature 'Gayatri is derived from the two roots gai and trai, meaning literally, 'that which, singing, protects'. The meaning of the formulae as a whole stands thus: OM! The earthly, atmospheric and celestial spheres (bhur bhuvah svab)! Let us contemplate the wondrous solar spirit of the Divine Creator (tat savitur devasya varenyam bhargo dhimahi)! May he direct our minds (yo nah dhiyah pracodayat) 114 (B) The Gayatri-vyakarana of Yogi Yajnavalkya explains it in the following way: "Tat, means that. Tat is apparently here treated as in the objective case, agreeing with varenyam, etc., but others holding that the vyahrtiBhur bhuvah svah-forms part of, and should be linked with, the rest of the Gayatri treat that as part of a genitive compound connected with the previous vyahrti (in which case it is tesam). The word yat, "which" is to be understood (it may, however, be said that yat is there in yo nah). Savitub is the possessive case of Savity, derived from the root vsu, "to bring forth". Savity is, therefore, the Bringer-forth of all that exists. The Sun (Sarya) is the cause of all that exists, and of the state in which it exists. Bringing forth and creating all things, it is called Savity......By Bhargah is meant the Aditya-devata, dwelling in the region of the Sun (Surya-mandala) in all His might and glory. He is to the Sun what our spirit (Arma) is to our body. Though He is in the region of the Sun, in the outer or material sphere, He also dwells in our inner selves. He is the light of the light in the solar circle, and is the light of the lives of all beings...In short, that Being whom the Sadhaka realizes in the region of his heart is the Aditya in the heavenly firmament. The two are one. The word is derived in two ways: (1) From the root Bhr), "to ripen, mature, destroy, reveal, shine." In this derivation Surya is He who matures and transforms all things. He Himself shines and reveals all things by His light. And it is He who at the final Dissolution (Pralaya) will in His form of destructive Fire (Kalagni) destroy all things. (2) From bha "dividing all things into different classes"; ra "colour, for He produces the colour of all created objects"; ga "constantly lmwsm st AcArya sAyaprada Ao na karUSa Adi sAmAnaka Ananda CHOPROLI 57 Guai 5 3125 62

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10 Dr. N. M. Kansara going and returning." The Sun divides all things, produces the different colours of all things and is constantly going and returning. Devasya is genitive of Deva, agreeing with Savituh. Deva is the radiant and playful (lilamaya) one. Surya is in constant play with creation (Srsti), existence (Sthiti), and destruction (Pralaya), and by His radiance pleases all. (Lila, as applied to the Brahman, is the equivalent of Maya). Varen yam=varaniyam or adorable. He should be meditated upon and adored that we may be relieved of the misery of birth and death. Those who fear rebirth, who desire freedom from death and seek liberation, and who strive to escape the three kinds of pain (tapa-traya), which are Adh yatmika, Adhidaivika, and the Adhibhautika, meditate upon and adore the Bharga, wbo, dwelling in the region of the Sun, has in Himself the three regions called Bhur-loka, Bhuvar-loka and Svar-loka Dhimahi=dhya yema (from the root v dhyai), we meditate upon, or let us meditate upon. Pracodayat ==may He direct. The Gayatri does not so expressly state, but it is understood that such direction is along the Catur-varga, or four-fold path, which is Dharma, Artha, Kama, and Moksa (piety, wealth, desire and its fulfilment, and liberation). The Bhargah is ever directing our inner faculties (Buddhi-vrtti) along these paths.'15 (C) One of the finest, though later, traditional elaborations of the Gayatri is found in the Agni-purana, where the formulae is explained in the following manner : It is called "Gayatri" as it protects the body and the vital breaths and the students as they recite it.16 It is known as "Savitri" as it reveals the Sun.17 It is also called "Sarasvati" as it is in the form of a spoken word. The word "Tat" indicetas the Supreme Light, the Brahman.19 The word "Bhargah", being derived from the roots bha (to shine), v bhrasj(to ripen, to nature) and bhrajr (to radiate), in accordance with the Paninian dictum 'Bahulam chandasi' (P. Sa. V, ii, 122). means 'light' 'effulgence'.20 The adjective "varenyam", derived from the roots Vvi (to cover) and Vvi (to choose), means 'the best and the desirable one', and denotes the Brahman is of the nature of eternal, pure, intelligent, unique truth, and, therefore, is the highest state of being to be preffered by those who desire to attain the heaven or the final emancipation.21 The verb "dhimahi", derived from the roots Vdhyai (to meditate upon) and vdha (to hold), meaning 'we meditate upon', 'we keep in mind', 22 refers to "Tat" which stands of the Almighty Lord Visnu, the Supreme Light, the Supreme Cause of the creation, sustenance and destruction of the universe.23 Some call him Siva, some Sakri, others Surya, while still others call him Agni.24 The subordinate clause, viz., "yah" ('which', implying "bhargah") "nah" ('ours', i. e., of all the living beings) "dhiyah" (intelligences') "pracodayat" (*may inspire, impel, stimulate'),25 contains the prayer proper. The adjectives "devasya" and "savituh" are to be construed with "bhargah". 26 Thus, the Vedic interpretation refers unanimously the prayer to the Sun and extend the symbolical significance to the impersonal Brahman on the one hand, and to the personal deity which may be taken as Visnu, Siva, Sakti, Agni, and etc., on the other hand, as the underlying consciousness permeating the universe.

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The Vedic Gayatri Mantra & Its Metamorphosis in the Jainism 11 (III) THE CONCEPT OF 'WORSHIP' IN JAINISM Jainism, which like Buddhism was mainly a reform movement in India's spiritual life, accepted all the gods of the orthodox tradition and rejected the authoritativeness of the Vedas and the utility of sacrifices. The orthodox Jainas believe that their religion is eternal and has been revealed again and again in every one of the endless succeeding cycles of the universe by the Tirthankaras, all of whom have attained to the Kevala-jnana in their lifetime and became finally liberated from the cycle of rebirths at their death. The Jainas do not believe in a personal god, nor even in a universal spiritual principle, but build temples for their ancient religious leaders (tirthankaras) and worship them as veritable "Gods".29 The raison d'etre underlying this practice is quite logical as well as practical. The images of the Jaina saviors-the "Makers of the River-Crossing" (tirthankaras) are worshipped for the effect of their 'darsana', rather from any hope that the great being himself might condescend to assist a worshipper; such a hope is illogical as the saviours dwell in a supernal zone at the ceilling of the universe, beyond the reach of prayer; there is no possibility of their assistance descending from that high and luminous place to the clouded sphere of human effort. In the popular phases of the Jaina household cult, therefore, the usual Hindu gods or their Jain equivalents are implored for minor boons, like prosperity, long life, male offspring, etc., while the supreme objects of Jaina contemplation, the Tirthankaras, are worshipped as a constant reminders of the supreme goal of human existence, the final liberation. The contemplation of their state as represented in their curiously arresting images, coupled with the graded, progressively rigorous exercises of Jaina ascetic discipline,-and exemplified in daily life in the lives of their ascetics (munis) teachers (upadhyayas) and pontifs (acaryas),brings the individual through the course of many lifetimes gradually past the needs and anxieties of human prayer, past even the deities who respond to prayer, and beyond the blissful heavens in which those gods and their worshippers abide, into the remote, transcendent, "cut-off" zone of pure, unaffected existence to which the Crossing-Makers, the Tirthankaras, have cleaved the way.31 The Jaina concept of 'worship' as outlined above has basically directed. the thought-process underlying the adoption of some of the useful elements of the orthodox Vedic tradition, such as the mystic syllable OM, the idea of Panca-parameshins, the Tantric symbolism, the mythological pantheon, and so The Jaina interpretation of the Gayatri formulae is also in line with the same mode of thinking, although it has been undertaken merely as a scholarly pastime, rather than as an attempt to adopt and ingratiate the Gayatriworship in the daily religious routine of a Jaina householder. (IV) THE JAINISTIC INTERPRETATION Although the Jainistic interpretation of the mystic symbol OM, might date back of the times of the Digambara jaina Acarya Samantabhadra, alias Pujyapada, and perhaps even prior to that, that of the Vedic Gayatri most probably does not go beyond the times of the Svetambara Jaina Acarya Jina BIG BANG BANG 20 Th F TC9 G

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Bulgaz E ulf 982 370 zrIAnandAn zrIAnanda anya SUN 11 NUL 12 Dr. N. M. Kansara AO prabhasuri (V. Sam. 1327-1389), who seems to have indicated the process to Upadhyaya Subhatilaka, who has fully explored the motif in his yet unpublished 3 work entitled the "Gayatri-vivaranam." The Jainistic interpretation of the Vedic Gayatri Mantra elaborated below is in the light of the above work. The mystic syllable "OM" denotes the Five Supremes (Panca-paramesthi), viz., Arhat, Asarira (i. e. Siddha), Acarya, Upadhyaya, and Muni. The syllable OM is symbolically constituted by the conjunction of the initial vowels of the first four names, and the initial consonant of the last one ; thus, A+ A+A+U+M =OM.34 The body of the formulae is to be split up as follows: OM / BHUR-BHUVAH-SVAS-TAT / SAVITUR VARENYAM BHARGODE VASI ADHIMAHI/DHIYOYO NAN PRACA UDAYAT// The syllables 'Bhuh', 'Bhuvah' and 'Svah combine to form a Dvandva compound Bhur-bhuvah-svah denoting the totality of the three worlds, viz., the hell, the earth, and the heaven. It is further combined with the root Vtan (to spread, stretch, pervade), to form an Upapada Tatpurusa compound, viz., BHURBHUVAH-SVAS-TAT, meaning 'the one who pervades all the three worlds'. This adjectival compound qualifying the mystic syllable, grammatically the substantive, Om, primarily refers to the first two of the five Supremes, viz., the Arhat and the Siddha, both of whom, being possessed of the cmniscience, are capable of fathoming all the things of the three worlds through the means of their Kevala-jnana,35 The rest of the Supremes, viz., the Acarya, the U padhaya, and the Muni may also be deemed to be secondarily included in this category in view of their possibility of such an attainment sometime in future, especially as they have already embarked upon the path of the former two categories of the Supremes. 38 The phrase SAVITUR VARENYAM primarily qualifies the substantive Om and is secondarily to be construed with the adjectival compound Bhurbhuvah-s vas-tat. It means 'preferrable to the Sun.'37 The five Supremes are far superior to the Sun in point of effulgence, since the light of the Supremes, being of the nature of knowledge, penetrates and pervades the whole universe, while the physical light of the Sun pervades only a part of the physical world.38 The phrase BHARGODE VASI ADHIMAHI is a construction in the locative absolute. The word Bhargode is the locative form of a Dvandva compound constituted from the words Bharga (the creator), U (the sustainer) and Da (the destroyer), thus denoting the trinity Brahma-Visnu-Isvara.39 Vasi' is the locative form of Vas meaning 'One who dwells in', i. e. 'One who is engrossed in'. Adhimahi is a peculiar indeclinable in the locative. It is formulated first by constituting a Genitive Tatpurusa compound Imahi from the words I (i. e., Kama) and Mahi' (earth, i. e., place or object), thus meaning 'the objects of passions'; it is further compounded the gerund Adhikriya (with reference to as the initial member, the final meaning of Adhi-i-mahi is, thus, 'with reference to the objects of passions', i.e. 'so far as women are concerned."40

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The Vedic Gayatri Mantra & Its Metamorphosis in the Jainism 13 The whole phrase is, thus, taken to embody an oblique suggestion to the inferiority of the celestial trinity of Brahma, Visnu and Mahesa in comparision to the Arhats etc., in that the latter are above all passions, while the former are known, from the Vedic-Brahmanic Puranas. to have been such to the enchantment of the fair sex.41 DHIYOYO, NAH, and PRACA are the vocative forms of the words Dhiyoyu, Nr and Praca, respectively. The word Dhiyoyu is taken to be an Ablative Tatpurusa compound with the retention of the case affix, thus, Dhiyahayu. The word Ayu is a denominative from the root Vyu (to mix, to separate); the Nan compound of it being 'A-yu.' The adjective Dhiyoyu denotes. "One who is non-separated from the intelligence,' i. e. 'One who is endowed with a sense of discrimination'.42 Praca is a Pradi Tatpurusa compound formulated by combining Pra and Cara, the latter word being a denominative from the root V car (to move, to behave).43 The adjectival compound, thus, means 'One who has been conducting oneself on the proper path'. The whole vocative expression Dhiyoyo nah praca means 'O Man ! who has been endowed with a sense of discrimination, and who bas been conducting yourself on the proper (ethical and spiritual) path !:44 UDAYAT is a verb in the aorist, derived from the root Ud-+ Vya (to rise, to excel, to stand supreme), and means 'Has been standing supreme' or 'Has ever excelled.'45 The end-result of the above discussion can be summed up as follows: Since Brahma, Visnu and Isvara are subject to the passion for women (bhargode vasi adhimahi), O Man of discrimination and proper conduct (dhiyoyo praca nah)! the five Supremes (Om), which pervades the three-fold universe (bhur-bhuvah-svas-tat), (and) which excels (the effulgence of the Sun), has come up supreme (udayat). By itself, this is a matter-of-fact statement, which may be analyzed as follows: (1) Since the holy trinity of the Brahmanico-puranic deities like Brahma, Visnu and Mahesa held in high adoration by the Vedists and the adherents of other systems of Indian religious philosophies like Samkhya Vaisnava and etc,, are subject to the erotic onslought of the objects of personal enjoyment like women, they cannot possibly be relied upon as a steadfast sheetanchor by those who aspire to rise past the passions and temptations and cannot, therefore, attain to final liberation from the cycle of rebirth. (2) The only worthy objects of supreme devotion and worship are the five Supremes of Jainism, as they excel the very Sun by their omniscience through which they pervade all the objects of the whole of the three-fold universe. (3) As a devotee, O Man, you are endowed with the power of discrimination so that you can decide for yourself between the good and bad, between the one that can lead you to the final liberation and the one that cannot. (4) As a devotee, O Man, you have an innate tendency to follow proper path of behaviour. niewinnas zuunaaz CIENCE 5720970130 3877

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zrI Anandatra grantha SITHOLES 14 Dr. N. M. Kansara Feng C Wan th 2131667 Ee 562 ocd From the above four aspects of the factual statement, the conclusion that is automatically implied is this: (5) As a dicriminating devotee given to the path of good conduct, it is your duty to avoid adherence to the deities of the Trinity, etc., since, being themselves subject to human weaknesses, they cannot help you to rise above them; on the other hand, you must positively put your faith in, worship, and follow the path chalked out by, the five Supremes of the Jainism, as these latter have already attained to omniscience that pervades the whole three-fold universe, and have by their effulgence of all-pervading omniscience surpassed the Sun whose physical light covers only a part of the physical world; they are, therefore, the only ones capable of ever inspiring you to strive for your spiritual wellbeing culminating in the final emanciation. (V) THE EPILOGUE The above Jainistic interpretation of the Vedic Gayatri would look ludicrous, not quite convincing, contextually quite unwarranted, and so on, at first sight. But, the commentator has undertaken it in good faith as a worthy scholastic exercise calculated to fetch merit, resorts to a Mantra in the light of the Tantric tradition that one, who keeping in mind the underlying truth, supporting one's interpretation with due authorities and arguments, would qualify for highest esteem among the learned ones. 46 And when we find that the commentator has interpreted the mystic formulae not only from the Jainstic view-point, but also from the points of view of the Naiyayikas, the Vaisesikas, the Samkhyas, the Vaisnavas, the Bauddhas, the Jaiminiyas, and finally from an angle common to all the philosophical systems, we can have nothing but pure admiration for his thorough academic interest and erudite performance. And, from a strictly Tantric view-point, a Mantra is not a mere collocation of letters bearing on their face a particular meaning or in the case of Bija Mantras apparently no meaning at all; to the Sadhaka it is a very mass of radiant Tejas or energy. It would, therefore, be capable of carrying a significance that would not go counter to the essential underlying goal of final liberation from the cycle of rebirth. 47 References: 1. Cf. Rv. III, 62, 10; YV. XVI, 3; Sv. XIII, 4, 6, 3, 10, 2; Madh. Sam. 3,5 22,9 30, 2; 36, 3; Vaj. Sarh. 3, 35; Tait. Sam. 1, 5, 6, 4; 4, 1, 11, 1; and Tait. Aran. 1, 11, 2. 2. Cf. Tait. Brah. 3, 9, 4, 6; Gop. Brah. 2, 5, 3; Sat. Brah. 4, 2, 4, 20 Jaim. Up. Brah. 4, 17; Tait. Aran. 1, 11, 2; Brh. Aran. Up. 5, 14, 5; Brah. So. 1, 1, 25; Bhag. G. 10, 35; M. bh. Asv. Par. 99, 24; 99, 3237 115, 27-29; op. cit., Kar. Par. 24, 292; op. cit., Anu. Par. 152, 1420 Man. Sbr. 2. 82; Pdm. Pur. St. Kh. 16-17; op. cit., Utr. Kh. 113; Agn. Pur. 215-217; Skd. Pur. (Venk. Ed.) 13, 12; Kur. Pur. 1, 20, 50; Mats. Pur. 1, 17, 24; Var. Pur. 2, 74; Mah. Nir. Tan. 3, 2; Gandh. Tan. 2; 3, 76, and etc., 3. GRISWOLD, The Rel. of the Rv. (1971), p. 277: also Ibid., ft. nt. 3.

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The Vedic Gayatri Mantra & Its Metamorphosis in the Jainism 15 IS Jen 4. KEITH, The Rel. & Phil. of the Ved. & the Up. s, (1925), Vol. I, p. 65. 5. Gobh. Gr. Su. ii, 5; Bharad, Gs. su, i, 1-10; Asv. Gr. Su. i, 9; Sankh, Gr. Su. ii, 1; Paras. Gs. Su. ii, 2 ; Baudha. Gr. Su. ii, 5; Apast. Gr. Su. xi ; Hirany. Gl Su. i, 1; Jaimini. Gr. Su. i. 12-13; Man. Gr. Su. i. 21ff. 6. RAJ BALI PANDEY, Hindu Samskaras (1949), p. 203 ; P. V. KANE, History of Dharmasastra, Vol. II, Pt. I (1941), pp. 274-276. 7. KEITH, op. cit., Vol. II, p. 369 ; R. B. PANDEY, op. cit., pp. 204-205 ; KANE, op. cit., pp. 376-385. 8. KEITH, Ibid. ; PANDEY, ibid. ; KANE, op. cit., pp. 385-387. 9. B. A. PARAB, The Miraculous and Mysterious in Vedic Literature (1952), p. 132. SIDDHESHVAR SHASTRI CITRAV, Pracina Caritra Kosa (Marathi), Pt. I (1968), p. 313. 11. GRISWOLD, op. cit., pp. 277-278. 12. Cf. Chan. Up. 11, 12-13. 13. Cf. Ibid., III, 12, 1: Gayatri va idan sarvam bhutam, yadian kin ca, vag vai gayatri, vag va idam sarvam bhutam gayati ca trayate ca. 14. PRATYAGATMANANDA SARASVATI & WOODROFF, Sadhana for Self-realization, Madras (1963), p. 34. 15. PRATYGATMANADA SARASVTI & WOODROFF, op. cit., pp. 34-35. 16. Agn. Pur. 216, lcd, 2a ; Gayan sisyan yatas trayetkayah pranas tathaiva ca/Tatah smsteyam gayatri.../ 17. Ibid., vs. 2 bcd ; Savitri iyam tato yatah / Prakasapat sa savituh.../ 18. Ibid., vs 2 d : ... Vag-rupatvat sarasvati // 19. Ibid , vs. 3 ab ; Taj jyotih paramam brahma.../ 20. Ibid., vss. 3cd, 4 : Bha-diptav iti rupam tu bhrasja pake 'that at smsatam // Osadhyadikar pacati bhrasja diptau tatha bhavet / Bhargah syad bhasjata iti bahulam chanda iritam // Ibid., vss. 5-6 abc : Varenyam sarva tejebhyah srestham vai paramam padam/Svargapavargakamair va varaniyam sadaiva hi // Vlnoter varanarthatva jagrat-svapnadi-varjitam/Nityam suddam budhamekam satyam...! Ibid., vs. 12ab : Dadhater va dhimahiti manasa dhara yemahi/ Ibid., vss. 60, 7: ... Tad dhimahisvaram || Aham brahma param jyotir dhyayemahi vimuktaye / Taj jyotir bhagavan visnur jagaj-janmadi-kara nam il 24. Ibid., 8 : Sivam kecit pathanti sma sakti-rupam pathanti ca/Kecit suryam kecidagnim vedaga agni-hotrinah 11 25. Ibid., vss. 12cd, 13 : No 'smakam yas ca bhargas ca sarvesam praninam dhiyah // Godayat preraye buddhir bhoktlnam sarva-karmasu / Drstad rsta-vipakesu visnu-suryagni-rupavan // 26. Ibid., vs. 17. 27. P. T. RAJU, The Philosophical Traditions of India, London (1971), p. 113. 12 21. 22. 23. UNU Montenero

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ARAMAL AAM NA SASAAAAAAAAAALAAAAAAAAAAAAAAAAAAA zvuisf9a29377 FriulIDER 37 ore NATORY STA919737224 5149 Sy YYYY 16 Dr. N. M. Kansara 28. S. N. DAS GUPTA, A Hist. of Ind. Phil., Vol., I, Cambridge (1957), p. 169. 29. RAJU, op. cit., p. 112: DAS GUPTA, op. cit., p. 170. HEINRICH ZIMMER, Philosophies of India, (Meridian Books, New York, 1957), p. 181. 31. ZIMMER, op. cit., p. 182. 32. Cf. SUBHATILAKA, Gayatri-vivaranam, quoted from Ms. (No. 6073, L. D. Institute of Indology, Ahmedabad): Cakre sri-subhatilakopaddhyayaih sva-mati-silpa-kalpanaya / Vyakhyanam gayatrah krida-matropayogam idam / It is contributed to 'Sambodhi' for publication in the April, 1974 issue. 34. SUBHATILAKA, op. cit.; Arhanta ityadyaksaram ah ! Asarira iti siddhas tadadyaksaram ah | Acarya ityadyaksaram ah / Upadhyaya ityadyaksaram uh / Munityadyaksaram masvaram / Sandhivasat om ! Padaikadese' pi pada-samudayopacarad evam uktih // 35. SUBHATILAKA, op. cit.; Prasiddharhat-siddhanam sarva-dravya paryaya-visayena kevala-jnanatmana lokatraya-vyaptih, jnanatmanoh syad-abhedat.../ 36. Ibid. ; Sesa-trayasya' pi sraddhana-visayataya, "savva-gayam sammattam" iti vacanat, samanya-rupataya jnanad va... Ibid. ; ... Sahasra-rasmeh sakasat pradhanataram.../ Ibid. ; ... Tad-udyotasya desa-visayatvat, prastuta-pancakasambandhino bhavodyotasya sarva-visayatvat .../ Ibid. ; ... Bharga iti isvarah, ur iti brabma, dayate palayati jagad iti do visnuh ... Bhargas ca us ca das ca iti bhargodam..., tasmin...! 40. Ibid. ; ... I kamah, tasya mahyo bhumayah kaminyah, ta adhikstya, adhimahi / Strisu tisthamane stryayattatmani ityasyasayah / 41. Ibid. ; Pratitam caitad isvara-brahma-visnusu kamini-paravasakatvam, parvatyanunayartham isvarasya tandavadambara-srteh, brahmanam adhikstya vede 'pyuktam' Prajapatih svam duhitaram akamayat iti, visnos tu gopyadi-vallabhatvopadarsaka-tattad-vacanat ... / 42. Ibid. , Yuk misrane ityayam parair amisrane ca ityadhiyate / Ato yauti prthag bhavati iti yuh ... / Na yur ayuh ... , Tasyamantrane, he ayo apsthag-bhuta /-Kasyah ? Dhiyo buddhitah.../ buddhiman preksa-purva kari...! 43. Ibid. ; Praklstam carati iti pracah, praksstacaro marganusari-pravsttir iti yavat / Ibid. ; Bhoh purusa ! jnanavat ! praksstacara !...! Ibid. ; Udayat, udayam praptai, ananya-samanya-gunatisaya-sampada pratisthitam...! 46. Ibid. ; Mantran ca sa-pramana-koti sa-tarkam atikate yah, sarva-parsado bhavati ... iti sarvadarsanabhiprayena gayatri-vyakhyanayopakramyate / 47. PRATYAGATMANANDA SARASVATI & WOODROFF, op. cit., ROS pp. 29-30.