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Gaayatri: It can be said that one which provides initial impulse to start the functioning of a system is Gaayatri chhanda. According to Newton’s law of motion, a system will not change it’s speed until some outer force is applied on it. This law seems to be too trivial, but it’s importance becomes evident as the principle of cause and effect has developed out of it. In vedic sciences also, Gaayatri may be said to be connected with cause and Jagati with effect. At another place, Gaayatri has been stated as praana and Trishtup as aatmaa. With reference to seasons, Gaayatri has been stated to be the autumn. The quality of autumn has been stated to be Samit. According to Dr. Fatah Singh, One is Sabhaa and one is Samiti. In Sabhaa, every member may have different views, but in a Samiti, every member has resonance.

Ushnik : One text states Ushnik chhanda as the neck. It seems that it works as a neck for Gaayatri as a head. Savitaa has been stated to be it’s presiding deity.

Trishtup : Trishtup chhanda has been universally stated to be the thunderbolt of Indra, the might. Trishtup has been assigned the task of achieving efficiency. The climax of efficiency is in becoming the weapons of gods. In puraanic texts, different weapons of goddess are formed out of the aura of gods. This aura is the extra energy which has to be given either the shape of weapons of gods or it will go waste. On the basis of qualities of seer Bhardwaaja, it can also be said that the development of clairvoyance is the climax of Trishtup.

Jagati : One vedic text associates Jagati chhanda with a class of gods called Vishwedevah – a cluster of all gods. These gods can be said to be an evolved state of manes/pitris. It can be said that those praanas whose entropy has gone high are pitris. Therefore, the main function of Jagati chhanda should be to lower the entropy of a system which has reached in a stated of high entropy.

Anushtup : One vedic text states that Gaayatri, Trishtup and Jagati chhandas are true, while the fourth Anushtup chhanda is of true – untrue nature. Anushtup has been universally called as speech. There are four stages of speech – the first which lies at the innermost level and the last which we all speak. Normally, our speech does not unravel truth, but if it is connected with the innermost level, then it can speak truth. One texts states Jagati as god mitra/friend and Anushtup as Varuna, the god of true and false. The other statement is that Anushtup is the chhanda which removed death from yaaga. This indicates that the function of god Varuna through Anushtup is to remove death away. There is a continuous competition between life and death from the gross level to the finest level – who is to dominate. The nature of Anushtup is different from the earlier 3 chhandas. This is indicated by the yaaga procedure. There, in case of Gaayatri, the clarified butter is  transferred by the vessel Juhuu, in case of Trishtup and Jagati by the vessel Upabhrit, and in case of Anushtup, by the vessel named Dhruvaa.

Pankti : It has been stated about Pankti chhanda that this is indicator of progress in upward direction. There are 5 lines in a Pankti chhanda and it is possible that these may be symbolic of hair, skin, flesh, bone and bone marrow. Pankti has been stated to be the wife of yaaga.

Connection of chhandas with seasons : Gaayatri, Trishtup, Jagati, Anushtup and Pankti have been connected with 5 seasons – autumn, summer, rain, winter and chill/frost respectively. Thus each chhanda should reflect the characteristics of that particular season. To how much extent this is true, it will be examined later.

Connection of chhandas with directions : As has been stated elsewhere also, east is connected with the birth of original cause, west with how to nullify the fruits of actions, south with achieving efficiency and on lower side, with chance. North is connected with definiteness, above chance. Gaayatri is connected with east, Trishtup with south, Jagati with west and Anushtup with north. Anushtup has also been stated to be connected with downward direction, Dhruvaa.

Understanding chhanda through Somayaaga :In somayaaga, there are mainly two sections of the sacred sacrificial place – the initial and final. Regarding chhandas, the final place can provide much insight. It may be expected that whatever is the shape of the final place, whatever are the characteristics of the final place, these may be existing in the initial place in seed form. It is expected that for achievement of the final place, one should have realization of a year. In mythology, an year is formed by the association of the trio of sun, earth and moon. In outer world, the earth is automatically moving around the sun. But in spirituality, one has to make efforts that his earth moves around its axis as well as around the sun. Similarly for moon also. Sun, earth and moon are supposed to represent praana/life, body and mind. The most important fact to note at the final place is the presence of a wooden post at the far east boundary. This can be taken to be indicating the cause of all causes. There is a statement in sacred texts that gods, after fulfilling their purpose, put it upside down so that nobody may be able to succeed.

Gaayatri in somayaaga : One important aspect of Gaayatri chhanda which appears in somayaaga is the silent chanting by a priest at dawn in eastward direction. It has been stated that this chanting of mantras should be done when no bird has started it’s chirping. It means that Gaayatri affects at the innermost level. The chirping of birds can be taken as our inner voice. It has been stated in a sacred text that one has to inter Gaayatri through hair, Trishtup throughl skin, Jagati through flesh, Anushtup through bone and Pankti through bone marrow. This statement exists with variations in other texts. The noticeable thing is that hair on animal body have been equated with herbs on the earth. And the important characteristic of herbs is that these grow against the direction of gravitational force of the earth. One line out of three of Gaayatri chhanda has 8 letters in it and it can be said that the attracting force gradually develops from the first letter to the 8th one.

            Gaayatri has been called as the mouth in the body. The function of mouth is to taste the food, to develop taste in food.  Just as there exist conscious and unconscious minds, in the same way the taste may be connected with conscious factor of a particular food.