Sri Gayatri Manjari
shree gaayatree manjaree
ekadaa tu mahaadevam' kailaashagirisam'sthitam' |
paprachchha devee vandyaa vibudhamand'alaih' || 1||
katamam' yogamaaseeno yogesha tvamupaasase |
yena hi paramaam' siddhim' praapnuvaan jagadeeshvara || 2||
shrutvaa tu paarvatee vaacham' madhusiktaam' shrutipriyaam' |
samuvaacha mahaadevo vishvakalyaanakaarakah' || 3||
mahadrahasyam' tadguptam' yattu pri'sht'am' tvayaa priye |
tathaapi kathayishyaami snehaattattvaamaham' samam' || 4||
gaayatree veda maataasti saadyaa shaktirmataa bhuvi |
jagataam' jananee chaiva taamupaase'hameva hi || 5||
yaugikaanaam' samastaanaam' saadhanaanaam' tu he priye |
gaayatryeva mataa loke moolaadhaaro vidaam'varaih' || 6||
ati rahasyamayyeshaa gaayatree tu dasha bhujaa |
loke'ti raajate pancha dhaarayanti mukhaani tu || 7||
ati good'haani sam'shrutya vachanaani shivasya cha |
ati sam'vri'ddha jijnyaasaa shivamooche tu paarvatee || 8||
panchaasya dashabaahoonaameteshaam' praanavallabha |
kri'tvaa kri'paam' kri'paalo tvam' kim' rahasyam' tu me vada || 9||
shrutvaa tvetanmahaadevah' paarvateevachanam' mri'du |
tasyaah' shankaamapaakurvan pratyuvaacha nijaam' priyaam' || 10||
gaayatryaastu mahaashaktirvidyate yaa hi bhootale |
ananya bhaavato hyasminnotaproto'sti chaatmani || 11||
bibharti panchaavaranaan jeevah' koshaastu te mataah' |
mukhaani pancha gaayatryaastaaneva veda paarvati || 12||
vijnyaanamayaannamaya-praanamaya-manomayaah' |
tathaanandamayashchaiva pancha koshaah' prakeertitaah' || 13||
eshveva koshakosheshu hyanantaa ri'ddhi siddhayah' |
guptaa aasaadya yaa jeevo dhanyatvamadhigachchhati || 14||
yastu yogeeshvaro hyetaan pancha koshaannu vedhate |
sa bhavasaagaram' teertvaa bandhanebhyo vimuchyate || 15||
guptam' rahasyameteshaam' koshaanaam' yo'vagachchhati |
paramaam' gatimaapnoti sa eva naatra sam'shayah' || 16||
lokaanaam' tu shareeraani hyannaadeva bhavanti nu |
upatyakaasu svaasthyam' cha nirbharam' vartate sadaa || 17||
aasanenopavaasena tattva shuddhyaa tapasyayaa |
chaivaannamayakoshasya sam'shuddhirabhijaayate || 18||
aishvaryam' purushaarthashcha teja ojo yashastathaa |
praanashaktyaa tu vardhante lokaanaamityasam'shayam' || 19||
panchabhistu mahaapraanairlaghupraanaishcha panchabhih' |
etaih' praanamayah' kosho jaato dashabhiruttamah' || 20||
bandhena mudrayaa chaiva praanaayaamena chaiva hi |
esha praanamayah' kosho yatamaanam' tu siddhyati || 21||
chetanaayaa hi kendrantu manushyaanaam' manomatam' |
jaayate mahateetvantah' shaktistasmin vashangate || 22||
dhyaana-traat'aka-tanmaatraa japaanaam' saadhanairnanu |
bhavatyujjvalah' koshah' paarvatyesha manomayah' || 23||
yathaavat poornato jnyaanam' sam'saarasya cha svasya cha |
noonamityeva vijnyaanam' proktam' vijnyaanavettri'bhih' || 24||
saadhanaa so'hamityeshaa tathaa vaatmaanubhootayah' |
svaraanaam' sam'yamashchaiva granthibhedastathaiva cha || 25||
eshaam' sam'siddhibhirnoonam' yatamaanasya hyaatmani |
nu vijnyaanamayah' koshah' priye yaati prabuddhataam' || 26||
aanandaavaranonnatyaatyantashaanti-pradaayikaa |
tureeyaavasthitirloke saadhakam' tvadhigachchhati || 27||
naada bindu kalaanaam' tu poorna saadhanayaa khalu |
nanvaanandamayah' koshah' saadhake hi prabuddhyate || 28||
bhoolokasyaasya gaayatree kaamadhenurmataa budhaih' |
loka aashrayanenaamoom' sarvamevaadhigachchhati || 29||
panchaasyaa yaastu gaayatryaah' vidyaam' yastvavagachchhati |
panchatattva prapanchaattu sa noonam' hi pramuchyate || 30||
dashabhujaastu gaayatryaah' prasiddhaa bhuvaneshu yaah' |
pancha shoola mahaashoolaanyetaah' sanketayanti hi || 31||
dashabhujaannaametaasaam' yo rahasyam' tu vetti yam' sah' |
traasam' shoolamahaashoolaanaam' naa naivaavagachchhati || 32||
dri'sht'istu doshasam'yuktaa pareshaamavalambanam' |
bhayam' cha kshudrataa'saavadhaanataa svaarthayuktataa || 33||
avivekastathaaveshastri'shnaalasyam' tathaiva cha
etaani dasha shoolaani shooladaani bhavanti hi || 34||
nijairdashabhujairnoonam' shoolaanyetaani tu dasha |
sam'harate hi gaayatree lokakalyaanakaarinee || 35||
kalau yuge manushyaanaam' shareeraaneeti paarvati |
pri'thvee tattva pradhaanaani jaanaasyeva bhavanti hi || 36||
sookshmatattva pradhaanaanyayugodbhoota nri'naamatah' |
siddheenaam' tapasaamete na bhavantyadhikaarinah' || 37||
panchaanga yoga sam'siddhyaa gaayatryaastu tathaapi te |
tadyugaanaam' sarvashresht'haam' siddhim' sampraapnuvanti hi || 38||
gaayatryaa vaamamaargeeyam' jnyeyamatyuchchasaadhakaih' |
ugram' prachand'amatyantam' vartate tantra saadhanam' || 39||
ata eva tu tadguptam' rakshitam' hi vichakshanaih' |
syaadyato durupayogo na kupaatraih' kathanchana || 40||
gurunaiva priye vidyaa tattvam' hri'di prakaashyate |
gurum' vinaa tu saa vidyaa sarvathaa nishphalaa bhavet || 41||
gaayatree tu paraavidyaa tatphalaavaaptaye guruh' |
saadhakena vidhaatavyo gaayatree-tattva pand'itah' || 42||
gaayatreem' yo vijaanaati sarvam' jaanaati sa nanu |
jaanaateemaam' na yastasya sarvaa vidyaastu nishphalaah' || 43||
gaayatryevatapo yogah' saadhanam' dhyaanamuchyate |
siddheenaam' saa mataa maataa naatah' kinchit bri'hattaram' || 44||
gaayatree saadhanaa loke na kasyaapi kadaapi hi |
yaati nishphalataametat dhruvam' satyam' hi bhootale || 45||
guptamuktam' rahasyam' yat paarvati tvaam' pativrataam' |
praapsyanti paramaam' siddhim' jnyaasyantyetat tu ye janaah' || 46||
|| iti shree gaayatree manjaree sampoornam' ||
Meaning
1. Once Parvati approached Mahadeva on Kailāsa and, with the assembled wise, questioned him about the supreme practice.
2. She asks which yogic discipline yields the highest attainment — the Lord prepares to explain.
3. Shiva answers gently: he will disclose the great secret whose fruit is universal welfare.
4. He promises to speak that secret with affection despite its guarded nature.
5. Gayatri is declared the Veda-Mother and the primal power that births the worlds — Parvati is urged to revere her.
6. Of all yogic methods, Gayatri is the root practice — the foundational science acknowledged by sages.
7. This Gayatri is ten-armed, supreme and radiant; her five faces shine forth across the world.
8. Hearing the deep questions Parvati posed, Shiva expands on the teaching for the keen aspirant.
9. The “ten-armed” aspect is associated with prāṇa-beloved powers; Parvati requests mercy and the teaching.
10. Shiva answers Parvati intimately, clarifying the compassionate workings of Gayatri.
11. Gayatri is the great power manifest upon earth; she is inwardly effective for the sincere practitioner.
12. The five coverings (pañcakośa) — the living sheath and its counterparts — are embraced by Gayatri as their source.
13. These pañcakośas are named: annamayā, prāṇamayā, manomayā, vijñānamayā, ānandamayā.
14. Mastery of these sheaths brings manifold siddhis and abundance to the aspirant.
15. The yogī who comprehends these five sheaths crosses the ocean of becoming and attains liberation.
16. Hidden are these secrets — he who realizes them reaches the supreme goal without doubt.
17. Worlds have bodies likewise; subtle centers and their supports remain stable when rightly ordered.
18. Through sādhana — posture, fasting, austerity — the annamayā-kośa purifies and yields inner realization.
19. Material gains and powers grow by prāṇa; worldly and spiritual prosperities are thus related.
20. From the five great prāṇas and their subtle breaths arises the elevated tenfold sheath.
21. Through bandha, mudrā and prāṇāyāma that prāṇamayā kośa is perfected.
22. The manomayā kośa functions as the heart of cognition, channeling great inner power.
23. Practices like dhyāna, trataka, subtle japa kindle the manomayā kośa into realization.
24. When knowledge is full and ripe, the world and the self are illumined — Rishis speak thus.
25. Control of sounds and cutting of knots (granthis) are part of successful sādhanā.
26. When these attainments mature, the aspirant becomes truly jñānamaya; otherwise he is not awakened.
27. The aspirant reaches supreme stillness and the turīya state through sustained perfection.
28. Nāda-bindu cultivation is decisive: the blissful kośa arises in the realized.
29. In the world wise men regard Gayatri as the wish-granting cow; her grace confers broad attainment.
30. Whoever knows the five Gayatris and their vidyā is freed from the five elemental bonds.
31. Ten-armed Gayatris wield great tridents and manifest potent signals throughout worlds.
32. The secret of those ten arms, when known, renders one unafraid of the greatest assaults.
33. The defects that entangle others — selfishness, fear, negligence — are described as causes of bondage.
34. Those defects give rise to the ten tridents (obstacles); Gayatri severs them for world-welfare.
35. In Kali-age one finds subtle elements dominating bodies; Gayatri’s power counters this tendency.
36. Subtle principles emerging across ages are not fit for all; only apt adepts may wield them.
37. Only with Panchāṅga yoga competence do practitioners receive superior siddhis through Gayatri.
38. With proper yoga and right age-cycle alignment, all perfections are attainable.
39. The left-path (vāmamārga) Gayatri is fierce and formidable — potent tantra for the qualified.
40. Hence the teaching is esoteric and protected from misuse: misuse invites harm.
41. The science dawns in the heart only through the guru; without the guru the knowledge is barren.
42. A guru must prescribe Gayatri-paramavidyā to the aspirant; the teacher determines the method.
43. He who truly knows Gayatri knows all; the ignorant one’s learning remains fruitless.
44. Gayatri sādhanā is essentially dhyāna + japa + āsana — this combination yields siddhis.
45. The text insists Gayatri practice never fails when rightly executed anywhere — its efficacy is absolute.
46. The secret, entrusted by Śiva to Parvati, yields supreme attainment to sincere, devoted disciples.
Summary:
Sri Gayatri Manjari is a compact, esoteric dialogue between Śiva and Pārvatī that presents Gayatri as the primordial vidyā — the matrix of the five kośas, the source of prāṇa-power and the remover of the tenfold obstacles. It describes practical sādhanā (āsana, bandha, mudrā, prāṇāyāma, nāda-bindu), warns about the power’s potential misuse, and repeatedly stresses guru-transmission and discipline. For a sincere seeker, it promises inner awakening, siddhis, peace and liberation; for the careless, danger or nullity.
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