Gayatri avahana mantra meaning

==================

Gayatri Mahatmya ~ as described in Taittiriya Shakha (part 3)

==================

In the previous posts, we saw that Brihad-Yogi Yajnavalkya Smriti describes the Dhyana of Gayatri Devi during Sandhyavandanam and instructs that her Avahana be done with the Ojosi mantra, which was once perceived by the Devas longing for Gayatri Devi's vision. After the Avahana, one must perform Gayatri Japa and then do the Visarjana of Devi.

आवाह्य यजुषानेन ओजोऽसीति विधानतः ।

एतद्यजुः पुरा दृष्टं देवैर्दर्शनकाङ्क्षिभिः ॥

तत्रावाह्य जपित्वा तु नमस्कृत्य विसर्जयेत् ॥

~ Brihad-Yogi Yajnavalkya Smriti, 4.29

We have already noted that the incident of the Devas invoking Gayatri with the Ojosi mantra can be traced to an Akhyanika in the Taittiriya Samhita. In this post, along with the Ojosi mantra, we shall examine another Avahana mantra and a Visarjana mantra from the Taittiriya Aranyaka. To our great fortune, Sayanacharya has provided interesting insights in his Taittiriya Aranyaka commentary. The relevant mantras from the Aranyaka along with excerpts from his Bhashya have been attached in the comments. Below is a brief summary of the same.

Avahana Mantra

आया॑तु॒ वर॑दा दे॒वी॒ अ॒क्षरं॑ ब्रह्म॒ सम्मि॑तम् । गा॒य॒त्रीं᳚ छन्द॑सां मा॒तेदं ब्र॑ह्म जु॒षस्व॑ नः ।

ओजो॑ऽसि॒ सहो॑ऽसि॒ बल॑मसि॒ भ्राजो॑ऽसि दे॒वानां॒ धाम॒नामा॑ऽसि॒ विश्व॑मसि वि॒श्वायु॒स्सर्व॑मसि स॒र्वायुरभिभूरों गायत्रीमावा॑हया॒मि॒ ॥

~ Taittiriya Aranyaka, 10.26

Commenting on the first line, Sayanacharya states that Devi Gayatri is the Adhishthatri of Chandas and has the Chandas as her Upadhi. She is called Varada as she bestows the desired boons. She is invoked during Sandhyavandanam to bless us with the knowledge of the immutable, Vedanta-Pratipadya Brahman.

She is Chandasam Mata, the mother of Gayatri, Trishtubh, and other meters. Since Chandas also means Veda, she is the mother of all Vedas.

Following this, Sayanacharya comments on the Ojosi mantra. He explains that Gayatri Devi is Ojas, the eighth Dhatu, responsible for vitality. She is Saha, the power to overcome adversaries. She is Bala, the inherent strength in the body. She is Bhraja, the divine radiance. The glories of Agni and other deities are merely her names, meaning that she is the very basis of their power. Moreover, she is the entire Jagat and the Ayuh of all beings. She is Abhibhuh, the one who destroys all sins.

The commentary on the next line is particularly remarkable. After the Ojosi mantra, Gayatri Devi is invoked as ॐ गायत्रीमावाहयामि. Sayanacharya could have simply overlooked the Pranava or stated that it is a conventional prefix to a mantra. Instead, due to his devotion to the form of Gayatri Devi, he makes a significant remark on the Pranava, saying:

"ॐ प्रणवप्रतिपाद्य परमात्माऽसि। तादृशीं गायत्रीं मदीये मनस्यावाहयामि।"

"You are the Pranava-Pratipadya Paramatman. I invoke such Gayatri Devi in my mind."

From this, we understand that Gayatri Devi invoked during Sandhyavandanam is not merely the Adhishthatri of Chandas but is verily the Parabrahman itself, denoted by Om.

Visarjana Mantra

उ॒त्तमे॑ शिख॑रे जा॒ते॒ भू॒म्यां प॑र्वत॒मूर्ध॑नि ।

ब्रा॒ह्मणे᳚भ्योऽभ्य॑नुज्ञा॒ता॒ ग॒च्छ दे॑वि य॒थासु॑खम् ॥

~ Taittiriya Aranyaka, 10.30

Sayanacharya's commentary explains: "The mountain named Meru, which stands on the earth, has its highest peak, and upon that peak resides Goddess Gayatri. Therefore, O Devi, having granted permission to the Brahmanas and to your devotees, who are fully satisfied by your grace, may you, without diminishing your bliss, return to your own abode at ease."

Thus, in the Taittiriya Aranyaka, we find dedicated Avahana and Visarjana mantras for Gayatri Devi in the context of Sandhyavandan, confirming that she is the Upasya deity of Sandhyavandan. From the words of Sayanacharya, we understand that she is not merely the Adhishthatri of Chandas but is verily the Pranava-Pratipadya Paramatman.

Having examined the scriptural references presented in this discussion, it becomes evident that the Dhyana shloka from the Brihad-Yogi Yajnavalkya Smriti is firmly rooted in Taittiriya Samhita and Taittiriya Aranyaka. This establishes that the worship of Gayatri in the form of supreme goddess is not a later innovation but a practice mandated by the Shruti itself.

It is heartening to see that this ancient tradition of worshipping Bhagavati Gayatri, firmly grounded in Shruti, endorsed by authentic Smritis and Puranas, and diligently preserved by the Smartas, continues to be followed even today.

May Bhagavati Gayatri, the Parabrahman itself, bless us and inspire our intellects to always walk the path of Dharma.