3

YAJURVED*YA KÄLATRAYA SANDHY

I Td: TAIA<AH Prâtah Sandhyvandanam

(Morning Session - at day-break)

The Sandhyvandana has to be

performed in three sessions:
(1) At day-break, just before sun-rise,
(2) At midday,
(3) At sun-set, just before the Sun sinks down the horizon.
The first session has to be started
after going
routine, ending with the bath. It would be ideal if the through
the morning
conventional bath, i.e.,
plunging oneself inside the running water of a river or the
in a lake or pond (Varuna Snnam),
standing column
in the bath room,
or
quantity of water over pouring adequate
the entire body from head to foot is
The far-sighted and put through.
considerate Sstrs have, however, prescribed several
alternatives which could meet the needs of the situation. These are:
a) Parthiva Snnam: smearing the
body, head to foot, with pure earth,
uttering the relative purificatory mantra,
0) Agneya Snnam :
smearing the body with the ash obtained from the
ritual, known as
Agnihotra,
c) Vayaviya Snnam: smearing the body with the dust from the hooves ot
the cows,
uttering the Gosvitri mantra,
K U s a Snanam : bathing in the rain when there is also sunshine, side
by side, known also as divya snnam.
 14

Apart from the above five Snanams (ceremonial bath, invoking the
five elements, Varuna. Prithvi, Agni, Väyu and Akasa), there is the mantra
Snana, cleansing each limb of the body by chanting the relative mantra
mentally comprehending the torrential flow ot Ganga trom the lotus feet
e
of Lord Srimannryana making its entry through the scalp and coursing
through the entire physical frame, washing out the impurities. And then
there is also the sponge-bath. rubbing the various limbs with a wet
towel.
The practicant cannot, therefore, plead inability to take a bath and
perform
Sandhyavandana in due time, under the pretext of inclement weather and sa
on. The mantra (mnasa mental) Snna could easily be substituted for
-

the conventional Varuna Snäna when the latter is not practicable so

the morning, And so, one (primary) hurdle is removed. Even
early in
so, one starts
the proceedings by uttering the following mantra for
ensuring bodily purity.
internal and external, at the commencement of each
session, sprinkling water
overhead at the same time :-

Apavitrah pavitro v sarvvasthm gato apiva

Yah smaret pundarkksm sa
bhkybhyantarah [ucih ||
(The above mantra avers that mere
meditation on
Pundarikk_a,
lotus-eyed Lord Näräyana, cleanses one both inside
the
of the and outside, irrespective
degree and standard of purity on the
part of the Subject at that time),

(1) 3T41 Acamanam

The right palm should be
-the
twisted so as to
assume the shape of a ka
earof a cow and a
teaspoon-full of water poured into it and
uttering347 4 Om swallow
Acyutya
-

followed by pwo other such exercises, the namah. anam should be

This Acamanam snouSSively,
being'A 34-11 4 Orn Anantaya
-
mantras, to
beúttered suce
Orm Govindaya namah. mah, and ''3t itaq
namah, f4-q4
Thereafter,
Oin Ke[avaya namah, should be the twelve mantras mmencing with
a particular
uttered in the commeicated.
finger touching a particular limb same sequence as iald
ndicated

licated
or part thereof, as
against each (sce table page15), When
-

someone rms the ites

the vedik
performs
skipping the Acamana unwittingly, he fails to achieve the fruitsve arma

(act)- TI A 4- Vrthä tasya kriya o

 Acamanam
Sequence Mantra
Meaning
1
Posture
Om Kesavya namah Salutation to Ke[ava, who issignified by
the Omkra Right thumb touching
(embodiment of Om, the Pranava) the right cheek
Onm Narayanaya nanah Right thumb touching
3 Naryana theleft cheek
Orn Madhavya namah Madhava Right ring finger touching
4
theright eye
Orn Govindya namah Govinda |Right ring finger touching
the left eye
Orm Visnave namahh Visnu Right forefinger touching
6 the right side
of nose
On Madhusüdanaya namalh Madhuskdan Right forcfinger touching
99
the left side of
nose
Orin Trivikramaya namah Trivikrama Right little finger touching
the right ear
Om Vananya namah Vamana Right little finger touching
the left ear
Om Sridharaya namah Sridhara Right middle finger touching
10 the right shoulder
Om Hisike[aya namah Hrsikesa Right middle finger touching
11 the left shoulder
Om Padmanabhäya namah Padmanäbhä |All right fingers touching
-
12 the navel
Om Damödaraya namah | All right fingers touching
Damödara
thescalp
 16

(2) TUITATHH - Prnymarm

The mantra to be chanted, the manner in which it has to be
dono..
the benefits accruing therefrom (extracted from relevant and
texts) are indica
below

Om Bhüh, Om Bhuvah, Om Suvah, Om Mahah, Om Janah, Orn

Tapah, Onn Satyam |

Orn tatsaviturvarenyaim bhargo devasya dhimahi dhiyo yo nah

pracõdayt |

Om apah jyoti rasah amrtarm brahma bhkrbhuvassuvarom ||

The Pranayma mantra is divided into three sections as indicated above.

Section (1) enumerates the seven regions (vyhrtis) from
Bhüh, the earth
(Bhüloka) upwards, namely, Bhuvarloka, Suvarloka, Maharloka, Janoloka,
Tapoloka, and Satyaloka, preceded by "Om", in each case, to signify that
all these worlds are but the several forms of
Brahman, the subject-matter
of Pranava (Om), the Omkra
svarkpa; He is the Soul, pervading all these
worlds which constitute His
prkara or body.
Instead of taking Bhkh, Bhuvah, Suvah etc. as denoting the seven worlds
(lokas) such, Sudar[ana Bhattar, the commentator, has
as
words in terms of the Lord explained these
Himself. The word Bhüh denotes Brahman, tne
first cause of
things, and all, the causeless cause; Bhuvah denotes Him
one
who resides in all
(bhavati ayarm) as well as (bhavanti asmin),
Him in wnom
all
things abide His
immanence, both internal and external; Suvah denoc
Him, by whom
everything
is created
iti mahah) denotes Him who (suñi prni
is worshipped by all it can also reter to yate
prasave); Mahah (7many His
resplendence (Aditya varnam
rupam etc. etc.),
destiny of His Janah (Jatan
purusam-vidyullekheva bhsvara, " äni
nayatiti janah) denotes Him who guide the
subjects
Tapah denotes Him in the
light of their wno 8and had:
bad:
who past actions, goou
and the Moon
being imparts heat and lustre, the brilliance
he Sun
brilliance of
or
denotes Him, who, in invested by Him, the lliance of the brilliant; Say
to mutation terms of His form brilliance brnia bject
of any kind (Satyam and essential
nd essent nature, iss not elbiect
etc.), as proclaimed by the unaninjñänam anantam Brahma, Satyasya Cana
 17

Further. along with each of these vyährtis, the word Om is chanted:

hence each is a separate mantra. Thus, Orm Bhüh is one mantra, Orm Bhuvah
is another and so on. Regarding the origin of Pranava (Ormkara) and
the vyährtis, the veda (bahvrca brhmana), declares prajpatir akmayata
prajayyeti ..... **** The Supreme Lord willed that He should become manifold
and did sankalpa (resolved) accordingly. Result the earth, the Devaloka,
and the interim space (antarik_a) were ushered in. Resolving further in the
light of these three products, three luminaries sprang forth Fire from
-

earth, the Sun from Devaloka, and Vyu from space. Resolving further more
in terms of these three luminaries, the three vyhrtis ensued: Bhüh from
Rgveda, Bhuvah from Yajurveda, and Suvah from Säma veda. Resolving
once more in the light of these three vyhrtis, the Lord brought out three
The Parama
letters, a, u and m from Bhkh, Bhuvah, and Suvah respectively.
Om (AUM))
Puru_a joined these three letters to form the Ormkra (Pranava
-

it is the Sun,
the ultimate off-shoot of the earlier products, the all-pervasive;
the swarg etc. Yet another upani_ad reveals that the Pranava is the aggregrate
bunch of feathers of
of all words, like unto the white plumes, forming the
white birds; it is veda itself and also Brahman.
That is why Brahman is
vedas sa
said to be Omk ra Rkpa Omkrena sarv v cas sa Omk ra eva
-

Brahma.

on to the second section of the Prnyma, namely,

And now, we pass
tryate iti Gyatri
TY- AA Fta ITYai- Gyantam chanted
-

the Gayatri mantra.

It is being by all dvijäs,
that which protects its chanters is Gayatri. Advaitis,
Saivs,
denominations (Vai_navs,
irrespective of their sectarian
the meaning of the mah mantra is
Dvaitis and Viaistadvaitis). Of course,
tenets.
accordance with their respective
appreciated by them differently, in
of the mantra can be
Actually, changing the prose order, the meaning
appreciated in two ways

dhimahi yah nah dhiyah pracodayt.

Savituh devasya varenyam tat bhargah
traits (bhargai1)
Let us meditate (dhimahi) the multitude of auspicious
on who
and
worlds (savituh)
(devasya) who created all the
Or Lord Näryana He is tne
O
and all (varenyam);
S
eminently fit to be adored by one towards

w (pracodayt) our mind and intellect (dhiyah)

Induces or turns
propitiating Him.
 18
() Devasya savituh varenyarm bhargalh tat dhimahi yah nah dhiyah nraec.
(the shift here is not only in the prose order but also in the mya, codayat.
of the words devasya, savituh and bhargah). meanings
We meditate on (dhinahi) the resplendent Lord with a Supernal Eor..
(bhargah)- (Divyamangala Vigraha - Transcendental Form)
who
possesses extraordinary brilliance and innumerable auspicious attributee
(devasya), who stays inside the Sun as its internal controller (savituhi
and who is propitiated by one and all (varenyarm). (The rest is, as in(i
above). He is the one who induces or turns (pracodayt)_our mind and
intellect (dhiyah) towards propitiating Him.
Section (3) of Pranayma, known as Gyatri Siras is virtually a
reinforcement of section (1) insofar as it brings out that all things, in the
final analysis, denote Him, the In-dweller, the internal controller of all
things
and beings, mobile and stationary; water (apah), radiance (jyoti -

fire and
other luminous bodies); delicious juice (rasa), ambrosia
(amrtam), Brahma,
Bhüh, Bhuvah and Suvah, one and all, signify the Supreme Lord, denoted
by Pranava (Omkra), the epitome of the entire veda.

And now, the manner (modus operandi) of doing the Prnyma or the
control of the vital breath

Holding the nose between the right thumb and the right ring finger, the
Pranayma mantra (sections 1 to 3) should be uttered, drawing, to start with
the down-going breath
(apna) upward through the left nostril, connecting it
with the Prana
(up-going vital breath), a process, known as Püraka, arresting
for a while thereafter, the motion of
both the breaths (upgoing and down
coming), that is, holding the breath a process, known as Kumbhaka
-

and finally, letting the breath

out through the right nostril
is, connecting the vital breath downwards, that
known as recaka.
Pran with the vital breath apna, a
process,

Nasikotkrsta ucchavasodmtah püraka

Kumbhako niacala[vaso ucyate
mucyamanastu recaket
(- Yoga Yajñyavalkya)
Apane juhvati pranam
prane
apänarn tathapare |
Pranapänagatiruddhva pranayama parayaFa ||
(- Bhaoauad r:sa u 29)
 19

If the entire process is gone through thrice, it constitutes one Prnyma.

[t deserves to be noted that the mantras, incorporated in this Pränyma, are
contained in the 27th and 28th Anuvkäs of Naryanavalli in Taittiriyopanisad
and that Lord Näryana is the Supreme One (Parama Puru_a) propitiated by
these mantrs. The word 'Brahma' occurring in Section (3) (Gyatri Siras)
also refers to the Supreme Lord and not the four-faced 'Brahma' as such
c.f. 'Satyam jñnarm anantharm brahma, Nryana param brahma' etc. etc.
Brihanvt brahmanatv cca tad brahmetyabhidhiyate' - the Supreme is called
Brahman because He is big and makes others also big.

Benefits of Prnyma
Sage Yajñavalkya has declared: he, who controls the breath and
contemplates the seven vyhrtis, is deemed to have propitiated all the seven
worlds. Besides, he acquires the strength and ability to move around all over
these wor!ds. The Gäyatri Siras is the very embodiment, in a concentrated
form, of the entire veda; uttering it but once, the upsaka (practicant) gets
released from the bondage of sarmsära (the cycle of birth and death).

Sage Bodhayana avers: Prnyma, if put through in the manner

enjoined, absolves the practicant of the sins committed by him through the
media of the various organs of the body, including the mind and intellect.

Yamasmrti makes it absolutely clear that he, who practises Pranyma,

with its three constituents of Vyahrtis, Gayatri and Gayatri Siras, gets absolved
of even the most heinous sins like Brahmaharya (killing a brahmin); the
practicant enjoys freedom from fear of any kind. There are several other
texts extolling the merits of Prnyma ; within the none-too elaborate
Compass of the present treatise, it would suffice to wind up this aspect by
quoting Manu, the famous law-giver. He points out admirably that the
practice of Pranäyama is itself a tapas (austerity) of a high order, purifying
tne practicants and purging them of all sins like unto gold and silver shedding
the dross when heated on fire, and shining in their pristine lustre.

Lastly, from the commonsense point of view (scientific, no doubt) the

ongevity of the practicant gets extended by the extent by which he holds
C Dreath in the process. As already explained, one's longevity is reckoned
n erms of the allotted number of breaths (allotment, made at the time of
oTEn, believed to have been inscribed right on the scalp) and not in terms or
uays,
5
which again vary from calender to calender, almanac to
almand a
why it is stated
that one has breathed his last (breath) when one dics.
 20

(3) HE7: -

Sankalpah
At this stage, the
practicant should do sankalpa (resolve) as
Vaisnavite Tenkalai sect ollows

Si Bhagavadjñay Bhagavatkainkarye prtah Sandhyam upäsisye

perform these morning rituals, decreed by
I
service (dedication) to Him.) Bhagavân, in a spirit f

*The words T: FT, above should be substituted

by
madhyähnikarn and A HAT- syam sandhyäm in the theHTeqf
evening sessions, respectively. midday and
Vaisnavite Vadagalai sect
d a 2-
Substitute i4AT4T t -

Srimannryana prithyarthanm for

Bhagavatkainkarye
The amended text would mean I
perform these morning rituals decreed
by Bhagavn in order to earn the pleasure of
Srimannryana'.
Smrths :

Substitute Sri Bhgavadajñay Bhagavatkainkarye with 4 3YTT FH

(
gfraazrm THata Mama upätta samasta duritaksayadvr
-

Paramë[varaprityartharm. This means "[I invoke the pleasure of Param[vara

through these rituals to wipe off all my sins."

(4) T A: - Proksana mantrah 3eq

Apohistheti mantrasya Sindhudvipa rsih

Devi Gayatri
chandah apodevata proksane viniyogah
The Rsi
for the mantra to
metre) is Gayatri and Devata be recited now is Sindhudvipar, Churndas
Supreme Lord who (deity) is Ápah (water, actually deno
the

sättvik sá[tras). pervades it, as spelt out by Sri Pancaratra ann

 21

And now, the Prok_ana mantra: Muttering Si Ke[avaya Namah. the

practicant should draw a line in the centre of the forehead, bottom upwards
with the right fore-finger, and then spell out the following mantra, sprinkling
water on the head at the same time.

Apohi_th mayobhuvah | t na ürje dadhatana | maheranya cak_ase \ yo

nah | u[atiriva mätarah | tasm aram
vah sivatamo rasah | tasya bhjayateha
gamäma vah | yasya k_ayya jinvatha | apo janayath ca nak |

May ye waters, who are in a position to confer on everyone felicity of

hi stah), offer us (dadhtana) to
every kind (hey apah yüyarm mayo bhuvah
the Supreme Lord who is steadfast (ürje), exalted (mahe), charming (ranya)
and like unto the eyes of one and all (cak_ase) ; may you make us acquire

bhajayata) in this world that (tasya) highly auspicious essence of yours

(iha)
Sivatamah rasah -

bhakti) like the loving mother does (usatih matarah iva);

we intensely meditate on you (vah
aram gamma) to enable us to attain to
earned by being His abode
that Bhagavan (tasmai) whose pleasure you have
make us alive in the real sense
(yasya ksayaya jinvatha) ; ye waters (apah)!
(nah janayatha).
tirthapr[ana mantrah
Pal
(5 T: iearTa 47:- Prtah
which the practicant has to hold
(The text of this mantra, while uttering
then swallow it after the incantation, is different
and
water in his right palm relevant texts are indicated
in the
1or the midday and evening sessions. The
session only).
mantra is for the morning
TespectiVe sections. This particular

Talfrar
manyukrtebfiyah | papeo
Suryasca ma manyu[ca manyupataya[ca hastabhyam |
vacd
manasa
raksantam yadratrya papamakar_am diuniam may
| rätristadavalumpatu | yatkiñca
Puaabnyamudarëna sisn
|
aamaharm mamamta yonou | sarye jyotisi juhomisvaha
 22
May the Sun. Indra and the other Devas' subordinate to Him
So-.
manyu[ca, manyupataya[ca) deliver me (ma rak_antarm) from a[ca,
(papëbhyah) committed overnight (yadrdiraya papam
I whatever sins
anger (manyu kritebhyah) by mind, word, hands, akr_arm) throu
feet, tummy and
organs (manas, vc, hastbhyarm, padbhym, udarèna, ai[na); let thegenital
sins committed by me earlier
(yat kinca durtam mayi), be
on
othe
(avalampatu) by the
Deity controlling the night (rtrih); I wiped OuE
oblation (juhomi), this, my soul (idarn mm) unto the (aharm) offer. a
is the sole instrument of one's Supreme Lord, who
emancipation (mmok_a), resplendent
and the great Ordainer of all events
(Sürye). (yotisi)
(6) TT Punah Prõk_ana mantrah

fIRest as in (4) above {le

jarni
Dadhikravnno akrsarn ji_nora[vasya vjinah | Surabhino mukh karat |
prana ayüm_i tri_at|
rest as in (4) above (apo hi_th.)
Unto Lord Krsna, who gave Himself over to the
in exchange for curd shepherdesses in Vraja
(dadhikrvnnah),
fiend, Kesi, possessed of terrific
the
vanquisher of the horse-shaped
speed
(jisnoh a[vasya
(akrsam) ! Let that Bhagavn impart fragrance tovjinah),
soul I offer my
our faces
nah mukh karat) ; let Him make our (surabhi
The rest as in (4) above. life-span grow (nah ykmsi pratrisat).
dyTuT 21131 , f e
(7) airaH -

Arghyapradnan TETa)
Arghyapradnam is performed, as
follows: The
pal ms, joined together,, taking carepracticant takes water in
the hollow of the
right and left) are to see that the
kept apart thumbs
He then throws
the water
without
touching the respective forefingers.
Gayatri mantra Orm skyward, in the direction of the
Sun, uttering th
Bhüh Bhuvah Suvah, Orm tat
devasya dhimahi dhiyo yo nah savitur varëryarm bhara
Deen given in (2) above underpracödayt', the meaning whereof has alreau
be done thrice in the Pranymarn. This
thrice in the morning session,
n, twice arghyapradnam
nas to
in the
be
delivered evening session. One midday session, aiand
whenever the
Tespective session
more arghyarn
has, however,
however, to
one's is time-limit, prescribed for the performance
control) after exceeded (due, it is presumed, to circumstances
performance
in the

performing pränyama, followed beyol

Dey
ond

by a sank
nkalna thetext
 | it
23
uhich is as follows:- kltita do_a prya[cittrtham ekärghya pradanarm
karise' After
karisye' After the delivery of the extra arghyam, water should be taken in
the right palm and thrown around the head (in the clock-wise direction,
looking from above head), simultaneously circumambulating around oneself,
muttering the mantra 'Orm bhüh bhuvah suvah'. Then, saluting with joined
palms, the mantra, asvadityo Brahma' should be uttered, signifying that the
Sun is but a manifestation of Para Brahmam, the Supreme Brahman.
[Note-Some make a separate sankalpa even for the initial arghya
pradanarm (as distinguished from the extra one), preceded by pranyàma.
The text of the sankalpa in that case would be Sri Bhagavadajñaya Bhagavat
kainkarye (or the other appropriate alternatives for the other sects) prätah
sandhy arghya pradänarh karisye'. But, mostly this is not done, based on the
concept that the Sandhyvandanam itself is arghyapradnam and the initial
sankalpa, as in (3) above, would, therefore, suffice].

8) aoq- Jala tarpanam

Now, Açamanarn should be done as in (1) above and then, the following
twelve tarparnas should be performed, propitiating Lord Vi_nu, denoted by
the names, Ke[ava, Naryana etc. If performed in a river or a tank, these
tarpanas should be performed by taking water in the hollow of the joined
palms and pouring it in the river/pond. Otherwise, it should be done with
the right palm, pouring water into it from a vessel and throwing it on the
ground.
1) 7T atrarfa (Ke[avan tarpayämi ) I propitiate Ke[ava
2)HTRT4oT (Naryanarm NärayaFa
8) 4HT (Madhavam Madhava
4)Tfa4.. (Govindarn Govinda

(Visnurm Visnu
6) TA (Madhusãdanarn,, Madhusddana
7) fafar (Trivikramam Trivikrama

8)q4 (Vamanam Vamana

9) iteri (Sridhararm
Sridhara
10) t . (Hrikesarm Hr_ikesa
11 YaAA, (Padmanbhamn Padmanabha

12) qHKi (Damodararm

Damodara
 24
Acamana should be done again and two more
tarpanas should be
thereafter,as follows do
(Krsnarpanamastu ) May this offering be to
aTHTHUHE (Vasudvarpanamastu ) - Krsna
Vasudeva
The Smarthas, however. perform nine
more tapaFas, propitiating
nine planets (Suryam tarpayami etC. .) before the twelve tarpanas propitiatith
Ke[ava etc. They also do präFyma, followed by the following sanka
before commencing the tarpanas- mama upatta Parame[vara prityarthan
prätah sandhy tarpanam karisye
The rest of the Sandhyvandana is done either on the bank of
the
river/pond or in the courtyard or any other interior part of the house, in
sitting posture, facing east.

(9 T-1 77 - G yatri mantra japam

After doing Prnyma, in (2) above, the

be made -
as
following sankalpa should

T41541 4ThH (or the appropriate alternative as in (3)

above,
applicable to various
sects) ATA HEZI IT7 47YsRA(`i Bhagavadajñay|
Bhagavad-kainkaryam (or the appropriate alternative, applicable to various
sects) pratah sandhyà gayatri
by the mention of the
mantra japarm karisye). This should be followc
Rsis, chandas and Dvatas for the Pranava, Vyahrns,
Gayatri and Gayatri Siras, as follows:

sapta
Pranavasya brahma r_ih devi Jhen hürädi
vyahrinam atri gayatri chandah
zayatri usquik
anustup
vagisa varugendra vikve
bhrugu kutsa
brhati pañgti vasi_tha gautama
paramatmna pangirasarsayah
gautama kasyupagnirvdyuvya
chanáah savita deva tri_tup jagatyah chandamst,
andamsi, 7yarka
ita | devatah \gayatryah
paramatma devatadevata \| |gayatrlsirasah
gayatrisirasah utryah vi[vamitrarsik
vi[vamitrarsut gayaln
devi
sarvesarm pranayame brahma r_ih
rs anu_tup
rsih
anui
chandah
viniyogah .
 25

Mantra Bsi Chandas Devata

Pranava Brahma Gayatri Paramatmã

Sapta Vyahrtis
Bhuh Atri Gayatri Agni
Bhuvah Bhrgu Usnik Vayu
Suvah Kutsa Anu_tup Arka (Sürya)
Mahah Vasi_ta Brhati Brhaspati (Vgi[a)
Janah Gautama Pangti Varuna
Tapah Ka[yapa Tri_tup Indra
Satyarm Angirasa Jagati Visvedeva
Gayatri Visvmitra Gayatri Savita
Gayatri siras Brahm Anustup Paramtm

This should be followed by Prnyma ten times. After that, one more
saikalpa should be done, as follows: T 4IAITI 4ATh (or the
respective alternative for the various sects, as in (3) above) I7YIATEA 5
Gayatrayavhanam Karisye.
T4441A : Gayatryvhana mantrah

Ayatu varada devi aksararm brahmasammitarm | gyatrim chandasm

mata idam Brahma juasvanah || Ojo asi saho asi balamasi bhrjosi devanam
dhamanamasi | viavamasi viavyuh sarvamasi sarvayuh abhibhurom gayalirim
avahayami || savitrin avhaynmi | sarasvatim vhaymi
"May Sridevi (Devi), the granter of boons to Her votaries (varadä) and
ne Supreme Brahman, the eternal (ak_arain) and well-known (sammitan1)
0cgn to go over here (ayatu); O Gayatri, the Mother of the vedas
enandasamnmata)! May you make us (nah) attain (ju_asva) Sridevi (im)
and Narayana (ldarn Brahma) ; O, Lord `rimannäryäFa! Thou art the
ustaining force of the entire universe (ojah asi); Thou art the sole Ordainer
n d a l l (sahahasi); Thou art the unique reservoir,theperennialsourc
r all strength (balam asi), Thou art brilliance, the very source ot un
(bhrajah asi); Thou art the abode of devas and all their names a indicate
nama asi);
Tou
indirectly), as the one dwelling in everyone (Devu dhama
OU art the
universe, bearing, as you do, the name "Vi[vam (Visvamasi);
(VISVaai)
 26
and beings converae
everything (sarvam asi); all things n Thee
Thou art the animating force for one. and all (sarvayuh
and (sarväyuh
Thou art the life-giver, asi)
Thou art the conqueror of all foes (abhibhüh asi) ; , the vassal of the Supr
Gayatri (Gayatrirh Ava e
Brahman, expounded by Om, invite (invoke)
invite do I Savitri (Savitrim
àvàhayami), I invite Sarasvati (Gayatri in the
form of Sarasvati, Goddess
of speech)
(Recitingthis mantra, the Gayatridevi should be meditated upon manife.
in the heart-region. The joined palms should be turned inwards in front
of
the heart thrice).
And now. the Gayatri japam should be put through. First of all, the
relative Rsi, namely Visvmitrah Rsih, chandas (metre), namely, Gayatri
chandah and Devata, namely, Savit Devat should be spelt out. And then.
the Gayatrn mantra should be chanted, 108 times, 32 times or 28 times
(any
of these, in terms of the time at one's disposal) - "Om bhürbhuvassuvah tat
saviturvarenyarn bhargo devasya dhimahi dhiyo
yo nah pracódayt" (meaning
already explained in section (2)).
It would be no exaggeration if it is held that the Gyatri japa is the
cardinal part of 'Sandhya worship.' The
the mother of the vedas
scriptures proclaim that Gayatri is
of the vedas can be
(Gyatrim chandasmmt). The fruit of the study
gained only through the performance of Gyatri japa
together with the vyährtis (Orm
of benefits. There are bhürbhuvassuvah). The japa
several anecdotes in Mahbhrata
yields a plethora
the efficacy of Gayatri etc. highlighting
japa. It can form a separate treatise by itself.
10 3A4A 4: -

Gyatri udvsana mantrah

After doing the
should be made Gayatri japa, as indicated in
preceding the chanting of
section (9) above, a sankalpu
as
given below: "Si the udväsana
Bhagavadajñaya
alternatives for other sects Bhagavat
(farewell) mantra,
upasthanam Karisye'. And now as in
section (3) above) Kainkaryam
(or the otnet
the udvasana mantra Prätah Sandhy Gaya

Uttame Sikhare devi

!

Brahmanebhyohyanujnbhumyarm
anam gacchaparvatamurdhani
devi !
|
yathasukhaim ||
 27

The prose order

would be -

braljmanebhyah anujñänarm (dadasi)

Den I

ultame panvataurdani sikhare yathäsukharm gaccha,

ki Devi!
Ó Gavatri Devi ! The gnostics (jnnis)
acquire true knowledge of the
due to your benign grace; O, Sridevi ! may you repair
Supreme Brahman
ta the eminent
peaks of hallowed mountains like Meru, Venkatchalam.
Raivataka, Govardhan, Chitraku a etc. and sport there as you like (to your
heart's content).

(11) T : 3 R A A - Pr tah upasth na mantrah

(Afterthe japam, as above [section (10)]. with folded hands stand facing
the east, chant the following mantra, meditating on Paramtm in the solar
orb. The upasth na mantra varies from session to session; the mantra for
the mid-day and evening sessions will be indicated under the respective heads
later). This mantra is for the morning session only.

feATerer yfaaityaarq
fa arfaf4qf4raei

Mtrasya carsanidhrtah sravodevasya sanasum |

Satyam citra[ra vastamarm
|||
mitro janan
yatayati prajanan |
mitrodadhära prthivimutadyäin ||
mitra
krstiranimisa albhica_te |
salyuyahavyarm ghrtavadvidhema
prasamitra marto astu
yasya aditya prayasvan |
Siksati vratena ||
t hanyate najiyate tvoto nainamahop|
Usnotyantito na durat ||
 28

I desire
redemption from the sorrow-ridden samsra (worldly
(sravah) by the Lord (Devasya), the sole sustainer of the ties
sprawling world.
(carsani dhrtah), the universal saviour (mitrasya) of exalted fame of wonderful
dimensions, eternal and endearing
(citra[ravastamam, satyam, snasirm); the
all-knowing (Prajänan) Bhagavan (Mitrah).
the chartered course guides the individual souls alono
of each (Gann ytayati): the infinite Lord
sustains the earth and
svarga (prthivim udatyarm (Mitrah
spanned (measured by pacing) all the three worlds ddhrah) ; the Lord, wha
ali the subjects, the (Mitrah) keeps
exert themselves in watching
inside out of them all who
the other to eke
out their livelihood (krstih one way or
eternal (ultimate) truth, let us animi_bhica_te);
offer as libation our
unto Him, the
fire, fed by the very soul in the
ghee of God-love (Satyya sacrificial
Universal Saviour ghrtavat havyarm vidhema) ; O,
that man who feels(Mitrah),
O, Lord Vmana, son
of Aditi
the destitute inspired and reassured by your (Aditya) ! Let
become enjoyable response to the call of
(yah martah te vratena by you in ample measure like delicious
cannot be aik_ati sah pra prayasvn astu) ; your devotee food
tormented by anyone
(najiyate). Sins shall not (dare (nahanyate) nor is he (tvõtah)
or far
(enarn not) approach him conquerable by any
amhah antitah na a[noti dürt (this person) from near
After the
na
a[noti).
with joined Gayatri upasthnam, as above, the
palms, facing
order-east, south, west andthe different directions,following
by
should be uttered
north. turns, in the
H-A 7H:- following
Hf4 Sandhyayai namah
q4:- Saivtryai namah (salutation to Sandhya)
TIa (salutation to Savitri)
qaa4-Gayatryai
qH: namah (salutation to
:-
Sarasvatyai namah Gayatri)
uTaaATA A4- (salutation to Sarasvati)
3HT4T-YIuIAHI Sarvabhyodevatabhyo
(salutation to Devats, namah
(Salutation.
all, includisSalutation to TH
of ll,
one and
all).
including
under the the
infiuence ofDevatas,
lust
the
Kamokarsinmanyurakar
forSupreme Brahman, the
(kama) deliverance
and
sinnamo
from deeds, namu
Internal
Controlier
anger performed byby me
(manyurah)).performed me
 29

(12) 3afraRA - Abhivdana

The practicant should then utter the Abhivdanamantra, setting out his
Descent, (2) Gotra, (3) Sutra, (4) Veda Sakha and (5) Name, as follows,
and prostrate on the ground.

37T4C. (1) 2)
A,. (3) .. 4) ... ITETE4T
(5)
Abivdaye *.*** (1) trayrsaya pravarnvita ... (2)
* ***** gotral, ... ( 3 ) .. Sütrah,. (4)
Sakhadhyayi .. (5). aamnmaharm asmi bhoh.

Note-1) The three or five Rsis from whom the practicant descends in the
paternal lineage should be mentioned here; 2) The Gotra, such as Atreya,
Bharadwäja, Kausika etc. is usually the first of the Rsis mentioned in (1)
above: 3) The Sütra such as Bödhyana, Apasthambaetc. 4) The Sakh that
E, Rg. Yajur or Sama, and 5) The name, ending with Sarma, given at birth
Or the one specially given at the time of upanayanam -

(See Appendx for

more details).
Alter this, salutation is to be made to the directions, facing each direction
below (adharya), the SkY
3OUth, West, North, above (ürdhvya),
antariksa), Earth (Bhümi) and lastly, to Lord Vinu.

Ai H: -

Präcyai diae namah, Dak_inyai diae

afAuTaf¢R 7 -

namah, ritaf Udicyai

Pratichyai dise namah, 3 t f
74 -

4 -

dise T Y T4: Adharya namah, 7HRT

-
: -Antarnkaya
nama 7 -Bhümyai namah, fqTa TH: - Visnave namah.
ten times and
1 FIT H: (Sri Krsnya namah is uttered
fipallyh s ,
-

Kayena vac nasendriyairv

mand prakrtelj svavna
Karomi yadyatsakalarm parasmaibuddhytmanäva
Naryanyeti samarpayami ||
 30

(Whatever I do through body, speech, mind, sense,

incidental to my association with and inti
Lord, Naryana)
Prakrti (matter), I dedicate
ate to the intellect
Sunr
Supr
The
proceedings are now concluded with the
Vaisnavas; the other following prayers
sects may have their own
prayers). (by(hu $i
HfaqHUET Heaqdt arrYUTHTHTTHA HfafaT|

Dyeyah sad
savitrmandala
sannivistah | madhyavarti Näryanah
Keyüravn makara kundalavan
dhrta[ankha cakrah kiriihri hiranmaya sarasijsana
Purndarikk_a rak_amäm [ankacakragadapäne Dvrakänilaya Acyuta vapuh
[arangatäm || Gövinda
(Lord
in a lotus Näryana, dwelling in the orb of the
posture, bedecked with Sun, of golden hue,
bands, ear rings, crown, ornaments of rare seated
excellence
brilliance) is the deity to garland,
be
and
wielding the conch and discuslike shoulder
conch, discus and mace! meditated upon, for ever. (of rare
O, resident of O, Lord,
Pundarikäk_a (O, Lotus-eyed Dvraka ! 0, wielding the
surrendering to your loving !) deign to protect the Acyut! Gövinda!
grace. supplicant, presently
qHI4Tyarai AT4UIE AI4I
Namobrahmanyadevya
Jugaddhitaya gobrhmanahi
krsnaya Gövindya namo
tyaca |
(Salutation
Benefactor
to
Krsna, the namah |
of Cows
and Deva, very dear
cye on the weal
of one
and
Brahmins, the sustainerto the Brahmins, the
all)
universe, havinggrtaa
of the

Sriranga mangalanidhirn karunanivsarn

Srivhastisaila
Si enkatadri sikharälaya
Srisarm haröjvala kalpärijamegharm
namämiaik[iras tam |
yadu[ailadipain ||
 31
head to the
Lord of Sri who is: the
how my
auspicious crest-jewel of
T

irangam), the Abode of Compassion; the water-laden cloud (bounteous)

aop Sri Venkatädri , the Parijta flower (ofcelestial fragrance) resplendent
ihe peak of Sri Hastigiri hill; and the Beacon Light on Yadugiri(4).
Note-(1) and (3) above are in present Tamil Nädu while (2) and (4) are in
Anchra Pradesh and Karnataka, respectively. No. (4), Yadugiri is popularly
nown as Tiunryanapuram and its postal name is Melkote (about 50 km
om Mysore)