Born Again - Twice Born - Dwija

According to the injunctions of the revealed texts, the first birth of an Aryan is from his natural mother, the second (happens) on the tying of the girdle of Munja grass, and the third on the initiation to (the performance of) a (Srauta) sacrifice. II.169

(Now a days a thread replaced this Munja grass - Darbai is another story)

Among those (three) the birth which is symbolised by the investiture with the girdle of Munja grass, is his birth for the sake of the Veda; they declare that in that (birth) the Savitri (Goddess of knowledge) is his mother and the teacher is his father. II.170

They call the teacher (the pupil’s) father because he gives the Veda (knowledge); for no body can perform a sacred rite before the investiture with the girdle of Munja grass. II.170

He who has not been initiated should not pronounce any Vedic text excepting those required for the performance of funeral rites, since he is on a level with a Sudra (meaning unlearned) before his birth from the Veda. II.172

The student who has been initiated must be instructed in the performance of the vows, and gradually learn the Veda, observing the prescribed rules. II.173

In the eighth year after conception, one should perform the initiation (Upanayana ceremonies of sacred thread) of a Brahmana, in the eleventh year after conception (that) of a Kshatriya, but in the twelfth year that of a Vaisya. II.36

The initiation of a Brahmana who desires proficiency in sacred learning should take place in the fifth year after conception, that of a Kshatriya who wishes to become powerful in the sixth, and that of a Vaisya who longs for success in his business in the eighth. II.37

The time for the Savitri initiation of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth. II.38

After those (periods men of) these three (varnas - classified by their deeds and not by birth) who have not received the sacrament at the proper time, become Vratyas (outcastes), excluded from the Savitri (initiation) and despised by the Aryans. II.39

With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times of distress, form a connection either through the Veda or by marriage. II.40

Let students, according to the order (of their varnas), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool. II.41

The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right and consist of three threads; that of a Kshatriya of hempen threads; and that of a Vaisya of woollen threads. II.44

A Brahmana shall carry, according to the sacred law, a staff of Bilwa or Palasa; a Kshatriya, of Vata or Khadira; and a Vaisya, of Pilu or Udumbara. II.45

Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, the pupil should beg alms according to the prescribed rule. II.48

His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, and his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas. II.64

The ceremony called Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year from conception; for a Kshatriya, in the twenty-second; and for a Vaisya, two years later than that. II.65

This whole series of ceremonies must be performed for females also, in order to sanctify the body, at the proper time and in the proper order, but without the recitation of sacred texts. II.66

The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation). Serving the husband (equivalent to) the residence in the house of the teacher, and the household duties (the same) as the daily worship of the sacred fire. II.67

Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies. II. 68

Without the Upanayana none could call himself a twice-born. One who would not undergo these ceremonies (Samskara) was excommunicated and debarred from all the privileges of the race. The initiation was a passport to the literary treasures of the Hindus. It was also a means of communion with the society, because without it none could marry an Aryan girl. Thus the Hindu ideal made universal education the indispensable test and insignia of their community. The most striking fact in connection with the Upanayana is that by virtue of its performance the initiated ranked as Dvija or twice-born.

This transformation compares well with the Christian rite of baptism, which is regarded as a sacrament and carries with it a spiritual effect to reform the life of man. If we look beneath the surface of the ceremonies, we cannot but recognise in it the ex-pression of a deep human conviction that man, due to his contact with the world, loses his native purity, and that he must be born again to enter the spiritual kingdom again.

The Acharya (teacher) tied round the waist of the youth the girdle with the verse, "Here has come to me, keeping away evil words, purifying mankind as a purifier, clothing herself by power of inhalation and exhalation, with strength, this sisterly goddess, the blessed girdle." The girdle was made of triple cord, which symbolised that the student was always encircled by the three Vedas.

After the tying of the girdle came the most important item of the samskara, the investing the student with the Sacred Thread. The very name of the Sacred Thread, "Yajnopavita" supplies a clue to its original nature.

The Sacred Thread is spun by a virgin Brahmana girl and twisted by a Brahmana. The composition of the Sacred Thread is full of symbolism and significance. Its length is ninetysix times as the breadth of the four fingers of a man, which is equal to his height. Each of the four fingers represents one of the four states the soul of a man experiences from time to time, namely, waking, dreaming, dreamless sleep and absolute Brahmanhood (Turiya or the fourth state). The three folds of the cord are also symbolical. They represent the three Gunas (Sattwa, Rajas and Tamas) reality, passion and darkness, out of which the whole universe is evolved. It was done, so that the Sattwaguna or the good quality of reality may predominate in a man, and so he may attain spiritual merits. The three cords remind the wearer that he has to pay off the

Three Debts he owes:
1.To the Rishis (ancient seers),
2.To the ancestors and
3.To the gods.

The three cords are tied together by a knot called Brahma-granthi, which symbolises Brahma, Vishnu and Siva (the trinity of gods, Creator, Sustainer and Destroyer). Besides, extra knots are made in the cords to indicate the various Pravaras of a particular family.

The Acharya (teacher), while investing the student with the Sacred Thread repeats an appropriate Mantra, asking for strength, long-life and illumination for the boy, the boy looking, in the meanwhile, towards the sun. A Brahmachari (student) can put on only one set of the Sacred Thread. A householder is given privilege to wear two, one for himself and one for his wife. There are different methods of wearing the Sacred Thread at different occasions. While performing an auspicious ceremony one should be Upaviti, that is, the Sacred Thread should hang from his left shoulder. At the performance of some inauspicious ceremony one should be Prachnaviti, that is, the Sacred Thread should hang from the right shoulder; and at times he is called Niviti when the Sacred Thread is worn round the neck like a garland.

Essence of Gayatri Mantra

Om Bhur Bhuvah Suvah - Tat Savithur Varenyam - Bhargo Devasya Dheemahi - Dhiyo yonah Prachodayat

We meditiate upon that spiritiual Effulgence of That Adoroable supreme Divine Reality the source of the physical, the Astral and the Heavenly Spheres of Existence. May that Supreme Divine Being enlighten our Intellect.

In short it is a prayer to the Divine Mother . "O Divine Mother, our heart are filled with darkness. Please make this darkness distant from us and promote Illumination within us".
How the Gayatri mantra be translated?
OM --Para Brahman
BHUR -- Physical Plane - It also refers to the body made up of five elements - which constitute Nature.
BHUVA -- The middle world. Bhuva is also Prana Sakthi. It is the presence of Prajnana that enable the Prana Sakthi to animate the body. It is on this account that the Vedas have declared - "Prajnanam Brahman" - Constant Integrated Awareness is Brahman.
SVAHA -- Heaven - the land of the Gods
TAT -- Paramatma, God or Brahman
SAVITUR -- That from which all this is born.
VARENYAM -- Fit to be worshipped.
BHARGO -- The Radiance, the Spiritual Effulgence, the Light that bestows Wisdom.
DEVASYA -- Divine Reality.
DHEEMAHI -- We meditate.
DHIYO -- Buddhi, Intellect.
YO -- Which.
NAH -- Our.
PRACHODAYAT -- Enlighten.

The word "Gayatri" is derived from "GAYAntam TRIyate Iti". Gayatri protects and redeems the one who chant it.. This mantra will save you from being caught up in the coils of this wordly life which is filled with death, grief and pain. Because Gayatri is Annapurna, the Mother, the Force that sustains all life and hence when we are under her protection she looks after us just as the mother looks after her new born child.

The Gayatri Mantra is the elaboration of the Pranava Sabda or Om. Gayatri Mantra is expanded from the word Om and Om is included in the Gayatri Mantra to give more effect to the Mantra. This Gayatri Mantra is also known as "Sabda Brahman". It contains in itself the spirit and energy of all the Vedic Mantras.

It is the greatest of all Mantras. There cannot be any other Mantra more effective than Gayatri Mantra since Gayatri resides in the heart of Mahavishnu. This divine Mantra came out from the Divine face of Mahavishnu at the time of the creation of the universe The Vedas are the very breath of God and the Gayatri Mantra is the very basis of the Vedas. It is also known as the Mother of the Vedas.

The Gayatri Mantra is the Universal Prayer enshrined in the Rig Vedas.. Thus the great Gayatri Mantra is ETERNAL, EVERLASTING AND ENDLESS.

There is no better japa or dhyana than reciting the Gayatri Mantra, since this Mantra has infinite potentiality. It is a vibrant formula. It has immense powers, powers that are truly amazing, for the sun is its presiding Deity. As Bhagavan Baba says that "The Gayatri Mantra has been given to us as the 'Third Eye' (the Agna Chakra) to reveal the inner vision to us so that we can realise the Brahman". One therefore has to approach with humility, reverence faith and love towards the Mantra.


It is the key to open the doors of Cosmic Consciousness. It blesses us with Liberation. It has four core declarations enshrined in the four Vedas.

Prajnanam Brahman Consciousness is Brahman Aitareya Upanishad - Rig Veda
Aham Brahma Asmi I am Brahman Brihadaranyaka Upanishad
Tat Twam Asi That Thou Art Chandogya Upanishad - Sama Veda
Ayam Atma Brahma This Self is Brahman Mandukya Upanishad - Atharva Veda

Gayatri Mantra was discovered by Sage Viswamitra. It was the same sage who initiated Sri Rama into the mysteries of Sun worship through the mantra Aditya Hrudayam. The Rishi for Gayatri Mantra is Viswamitra himself.. The Gayatri Mantra enabled Sage Viswamitra to use rare weapons which bowed to his will when the Mantra was repeated with faith. Through the powers he attained in this way, Viswamitra was able to create a counterpart of this Cosmos.

VISVAMITRA

King Viswamitra once while hunting in Himalayan forests reached a hermitage of Vasistha. The king’s troops were hungry and tired. Vasistha welcomed the king and requested Kamadhenu, his wish-cow, to feed the king and his men. The king was amazed to see that the wish-fulfilling cow provided all the food needed by him and his army. King thought that such a cow could meet the needs of his army and palace staff. He therefore asked Sage Vasistha to give the wish-cow to him. Inspite of all the commands of the king, Sage Vasistha refused to give the Kamadhenu, saying this cow-of-plenty could be given only to that person who had realized Brahman or Truth. The King’s ego was hurt and he flew into a rage. He ordered his troops to forcible take Kamadhenu along. At the behest of Sage Vasistha the wish-cow produced thousands of celestial armed bodies that drove away the kings men. Kings powerful arrows were stopped by the Sage’s staff ( brahma-danda). King realized that all his position, power, wealth, army, weapons were of no consequence in front of the yogic powers of a Brahmrishi. Viswamitra decided to become Brahmrishi himself, renounced his kingdom and went to jungles in Himalayas for deep meditation on Cosmic Self.

He did severe penance, tapasya and meditation and obtained great yogic powers. Indra, the head of the celestials, got frightened, thinking that Viswamitra might attempt to occupy his throne by his powers, sent a beautiful celestial nymph named Menaka to lure him and break his meditation. Viswamitra fell victim to passion and a female child names Shakuntala was born to them. Viswamitra soon realized that lust had consumed all his yogic powers. He renounced Menaka and the child and once more started deep meditation.

Viswamitra attained now higher spiritual powers. Indira once again sent another celestial nymph named Rambha , who tried to entice Viswamitra. Vishwamitra’s meditation was broken. Being aware of his past mistake, he became very angry on Rambha, and he uttered a curse, which turned her into a rock. But alas, Viswamitra consumed all his yogic powers in a moment of anger. First lust and now anger made him loose all his yogic powers. Indefatigable, he went higher in Himalayas and started doing severe tapasya (penance).

During that time another King, named Trishanku approached family guru Sage Vasistha to perform a great fire-sacrifice which could help him reach the heaven with his earthly body and consciousness which the Sage refused. The king was angry and approached Viswamitra,. Viswamitra, who wanted revenge, took this as an opportunity to display his yogic powers. Viswamitra performed the fire-sacrifice and sent King Trishuku in body to the celestial region of Indira. They pushed him back. While falling to earth Trishunku cried and prayed to Viswamitra to save him. Viswamitra stopped Trishunku’s fall and created a new stellar system for him. Viswamitra consumed all his yogic powers for his ulterior gain. Once agian he felt dejected and decided not to move from his meditation.

When Viswamitra’s tough penance became successful, the Lord Bramha appeared before him and told him the He was pleased with his penance and he was now a Maharishi. However, to become Brahmrishi, Viswamitra had to be blessed by Sage Vasistha. Saying this Brahma disappeared.

Now crowned as Maharshi, Viswamitra was frustrated at the very thought of going to Sage Vasistha for getting his blessings. Thinking that if he killed Vasistha, he could become Brahmrishi, he sneaked near the hermitage of Sage Vasistha and carried a huge rock to hurl on Vasistha’s head. While waiting for an opportune moment, he heard Arundhati, wife of Sage Vasistha saying to her husband that since Viswamitra was such a great man, he should be blessed to attain the status of Brahmarishi. Sage Vasistha replied that he would do so once Viswamitra comes to him. Hearing this conversation, Viswamitra felt ashamed and threw the rock away and rushed towards Sage Vasistha and fell prostrate at his feet.

Sage Vasistha told to Viswamitra " You have shown to the world that the human spirit is invincible and accepts no defeat. You conquered lust, anger, greediness, attachment and arrogance one by one through your austerities and meditation. The last barrier was jealousy. Now you have conquered that enemy also. Hail Brahmrishi Vishvamita!"

As Sage Vasistha touched the brow center of Vishvamitra, his third eye opened and he saw the seven rhythms with which the cosmos was created. The sacred Gayatri-mantra with its seven vpahrti’s or rhythms was revealed to him at that time.

The Mantra has all the three elements that figure in the adoration of God - Praise, Meditation and Prayer. the first nine words represent the attributes of the Divine. "Dheemahi" pertains to Meditation. "Dhi yo yonah Prachodayat" is the Prayer to God to "confer on us all powers and talents" or "Awaken my Discrmination my Lord and guide me".

The purpose of Gayatri Mantra is to illumine the intellect, since every human being is gifted with Reasoning Faculty which has to be kept alert and guarded from evil ways so that one can continue spiritual practices without hindrances and with faith and confidence in our journey to self realisation. Darkness is driven away and the Buddhi unfolds itself for spiritual advancement. Hence it sharpens the knowledge-yielding faculty in man.

The aspirant is advised to chant the Gayatri Mantra during dawn, noon and dusk. At the dawn Gayatri appears as BRAHMSWAROOPINI - as Saraswati attributes - and wisdom is granted to the aspirant. During noon Gayatri appears as RUDRASWAROOPINI - as Durga attributes - and the aspirant is relieved of his distress. During dawn, Gayatri appears as VISHNUSWAROOPINI - and grants wealth and prosperity to the aspirant.

Her three names are Gayatri, Savitri and Saraswati. These three are present in each one of us. Gayatri is the master of senses, Savithri is the master of Prana or Life Force and Saraswati is the presiding deity of Speech. These three represents Purity in Thought, Word and Deed. One who practices purity and Harmony of Thought, Word and Deed will have Gayatri, Savitri and Saraswati residing in him.

It can be recited with devotion for for one's spiritual and material benefit in all times by any human being in any part of the world. We do not have to be bound by three periods of time to chant the Gayatri Mantra. Besides when we chant this Mantra during taking bath, we clean not only our bodies but are minds and intellects at the same time. After we finish chanting the Gayatri Mantra we should repeat "Santhi" three times because it will give us peace of mind to the three entities in us - body mind and soul. Each word of the Gayatri should be pronounced clearly and distinctly, without undue haste or hurry. It is also recommended that Gayatri Mantra should be chanted before meals as our food becomes an offering to the Divine, and also when we wake up from bed and when we go to bed.

Gayatri Mantra must be mentally repeated with faith and love and without lip movement or sound. The benefit one derives is just beyond any calculations. Body and minds are cleansed. One develops peace of mind. Good health and good fortunes are also derived from chanting this Maha Mantra.

In short it confers wisdom, prosperity, purity and liberation ... removes fears, wards off all misery and fulfills all desires. It is the bestower of all that is beneficial to the person who chants it with faith. Hence it should not be treated casually. To absorb the Mantric power, purity of life and an abstemious diet are essential. Brahmaprakasa (the effulgence of Brahman) will descend on us and will illumine our spiritual path since it embodies all the Divine Potencies.

Bhagavan Baba has declared to his students" "You may or may not chant any othe Mantra but do remember that by chanting the Gayatri Mantra, the benefits are there for you to see. By continuously chanting the Gayatri Mantra you yourself will reach the state of fulfillment, a sense of feeling that you have achieved something.

Hence Gayatri Mantra is essential to the Self and its Japa must not be given up at all time. The Chitta Suddhi - cleansing of the Mind is the direct result of Gayatri Japa.

Start regular daily Gayatri Japa and feel for yourself the wondrous power that you derive therefrom. Fix a particular time for the Japa and stick to it permanently. At least one mala of japa you must do daily without a break. It will guard you from all dangers, give you infinite strength to overcome all obstacles, and take you to the very pinnacle of splendour, power, peace and bliss.
Let us all pray to the Lord that the fire of the Mantras is never extinguished in us and that it will keep burning brighter and brighter.

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