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aw
OK
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lileritl
triin"lalu"i,
ejfilainiti^rn jHiriiphi'iiiH'
iih
\\\
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V.
KAMESVARA
AIYAR
Pro/t'ifMtr of /'^mjliKli.H.n.
Muha
Thv
Hajfi'n
M.A.
Cotlfgr
tStiHft^rit
/"Jfliior.
MA
It.
A-
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OKAS
CO-,
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PRINTERS,
ESPLANADE-
Vitduhvtial
y^^3CD'-i^2(a
i?ixAL
2-1.^
3001'
f"
UBMW
COU.EGE
HAtn-AW
"
-TM'
"T/.TEOF
l..;C--"''-LLl.ftHMAH
C!;,.:.U.:
luUXil
15,
1041
IdeJicoileGl
M.
R.
Ry.
Sashiah
A.
ichcrt
cij
of
THE
AvI.
Sastriar
cdlccin
and
C.S.I,
qxaliladcf
AUTHOR.
^w
'
SANDHYAVANDANAM.
Introduction.
is
Sandhyavandanam
of
the
institution
embodying
breathiiig
of
inost
it
for
in
these
its
suspect
breakfast
in
wliicl)
words
and
debt
fail
that
to
letter
We
see
killeth,
had
is
that
but
better
due
here
the
not
steps
we
down
utter
giveth
spirit
a
us
discharged
We
the
elsewhere
as
few
to
religion.
oiir
do
for
duty
have
we
to
time
meaning
no
that
haidlj^
throw
and
water
convey
satisfied
feel
of
We
of
spoonfuls
few
tiirie'
mdfiitd
us
Brahraanhood.
to
owe
reminds
rudely
is
then
dinner;
illt6
no
We
it
till
yet
it
have
days.
existence
knd
And
tiirhed
We
busy
or
and
less.
or
noble
faith
simple
have
prayfel*
is
spirituality.
lofty
more
It
Biahmans
us
farce
India.
of
Aryans
daily
tlie
thinff
life.
than
do
SANPHYAVANDANAM.
this
\t. in
if
see
the
perfunctory
is
it
let
trouble
hope
we
yhen
most
pf
of
what
idea
Mantras
repjte
is
in
tljresliing
said
block
of
if
not
prayer
means?
slightest
the
several
down
lay
mischievous,
without
Such
chaff
tq
knowledge
is
course
instead
It
of
has
who
not
the
can
^orn^^-gisfpjjp^o^ifq^.
WFJl^
does
it
Sdstras
Our
threshing
the
what
by
meaning.
to
the
us
worth
How
of
not
meant
Mantras
compared
He
of
hav^
us
useless,
the
their
been
idea
no
it is
well.
spirit
the
recite.
we
it
t)jat
of
have
if
and
it
do
us
catch
to
vve
Yet
-i^oing
worth
Let
manner.
f^^T^
^^fR:
learning
know
wood,
thejr
a
mere
the
Vedas
by
is
meaning
carrier
of
role
mere
burdens.
INTHODUCTION.
He
who
knows
his
through
all
"enjoys
heaven.
to.
know
kinds
that
^F^
the
face
does
not
thd
among
tlie
of
worst
re-
Sruti:
?!r?PTT
he
knowing
thiiigs.
he
and
not
That
with
knowledge,
which
^nd
faith
efficacious.'
becomes
texts
and
knows
who
know;
of
sins,
goes
Ckhandogyi
the
alone
last)
wlio
"
says
liis
(at
'
qT3?n^q
with
all
counted
is
different
are
wisdom,
In
or
this,
not
does
one
he
d6
does
knbwing
3R^
f^^
13oth
who
and
absolved^
is
of
happiness,
also
So
q^
'
knowledge,
of
"iiters.'
meaning
meaning
the
^ix
the
like
these
of
nianv
V
orthodox
"out'
i\\\
.equiry
a
liien
country
into
the
-would
of
meaning
profanation.
What
rei^ard
the
pity
tures
Scrip!
.
The
service
5'.";i"iAy^/
is
binding
on
alK
SANDHVAVANDANAM.
Pardsara
t"n
of
some
Yyfvsa
God
the
II
setting
all
that
Swdkyd
hell, and
one
who
as
those
service
who
are
G"bhila
says
neglects
the
sinks
sun
before
tlie
to
sent
in
his
Sandhyd
being
Purdna
perform
not
the
rising
Supreme
Vishnu
do
(Taitt.
that
on
the
the
horizon,
the
state
The
happiness.
service
Scriptures
anu)
sun
says
this
above
meditates
who
the
enjoys
and
morning
the
The
Pra,
prayer
Ydjnqvalkya
risen
midday.
at
states
passages
the
horizon,
the
entirely
Tirahnian
i^nd
this
on
the
is
the
before
below
has
Aran.
of
perform
day,
in
.twilight.
should
we
entirely
and
together
bejpiving
Sandhyfl
pffer
we
evening
thrice
SUM
that
says
that
that
comm^nf-
brings
translation
\ik
on
below.
is givpn
tQ
his
Smriti^
free
pc^Jnt.
in
authorities
the
dwell
Purftnas
Vidyaranya,
necessity.
"vy
and.
amritis
the
All
the
svinti
becomes
the
dark
that
a
INTDODUCTION.
sMra
while
after
"
living
deailh
he
thab
in
the
a.s.
illness,
down
that
through
gone
The
Dhai'via
injunction.
'And
the
-^Sdndhyd
the.
"
village.
thei
former
thei
time
and
mpniing
must
be
Silent
he
and
sit
when
one
siniilar
instance,
for
Gautama,
be
pollution.
of
down
l:iy
stitras
Pulasttfd
should-
times
iu
evea
and
service
the.
^uch
reason
rnin
to
comes
-iu
Scind/it/"J^^
the
sufKcient
of
dog
deckres
praits
who
absence
laLy.s
born
YdjnavaUcyti
liis Smriti
is
and
.devotions
evening
'outside
performed
during
^tand
shall
the
during
..says:
li"jht is
latter
still
fron"
visible
"
...
until
IT,
ithe
".:II
It)
light
()ther
;
'
also*
^Gautama)
appears*
Apastamb:!'
compare
I^
11,30,8.)
In
the
RAnift,yana
fr^i|uent
mention
and'
read
"we
y'u'd/iishthira
ceremony
is
others
in
tl)e
made
MahA-BhAvata
of
the
scrupulously
how
and
even
and
times
went
of
servitj^
Rdnux^
throngli
emergency.
ihej
(
'6
SANDHVAVANDANAM.
is
often
laying
down
text
this
of
the
Sandhyd
arthavdda
a'
'*In
former
2nd
which
of
granted
them
request
ifight
severe
is
with
Svitli the
And
rising
spirits
consecrated
vddina
in
the^norning
till
sun
he
it
is
that
world
this
the
face
twilight
by
and
the
these
water
and
by
becoming
thunderbolts
Brahma-
wise
the
during
east
throw
up
These
Gdyatrt
consecrated
the
them
Gdyatrt
the
by
to
spirits fight
sets
vanquished
are
"Tlierefore
said
evil
the
so
to
consent
Prajdpati
them.
this
made
should
sun
por-
Prajdpati
They
boon.
the
on'.
Fight
spirits
penance.
a
that
"
evil
the
days
fornied
evil
the
Prapathaka,
translation
free
in
subject
(II
is
There
beloW.
given
day'.
the
anuvfika),
nature
on
Aranyaka,
tures
Scrip-
"-^ltJHItfi?l'worship
every
TaitHnya
the
from
imperative
'^W^^
duty.
the
an
quoted
hurl
water
waters
the
evil
iNTRObUCTtON.
dpirits
dwell
to
evil
the
These
spirits
they
*The
then
*He
identity)
this
Th^se
this
in
(t.
in
this
among
of
later
from
latet
age
purmici
also
and
style
as
these
And
are
other
h'ai^
Sandh^a
times.
essentially
in
it
to
serve
early
is
Bnd
and
of
very
We
But
us.
of
secret
Brahman
institution
existence
prayer.
the
the
^.,
will
Sandliy"vandanam
Vedic
setting
the
tion
"^circurnambula-
himself
is
quotations
that
"been
Brahman
Brahman.'
attains
show
the
happiness.
knows
who
and
a
By
that
Supreme
performs
all
enjoys
i.
sins.
knowing,
rising
the
on
and
their
the
as
perform
themselveiS.
who
same
meditates
sun
then
awAy
Brahman
is the
suh
Mandehas.
around
Scatter
where
ArUna
called
Brahmavdctms
circurnambulation
this
called
inland
ftn
it
is
are
due
mahy
verses
recited
now
the
M
Influences
addition]^
the
tarian,
sec-
brought
bear
to
time.
In
jpa(],e (.9
}s
giye
offer
Jind
i\ni\
i\\e
ti on
ignores
to
time
the
the;
favours;
Jt
MOtUing
he
m^y
but
ft
Sir
! prayed-
to
mean
w.^^ell
(from
service
the
during
derivation,;
that:
to
tbp
be
sjiould
of
service
attached
bis
to
orthodox
asked
Moni^r
;
analogy
(the
Mddhydhnika
day)
morning
ButtjnsexplanaT
importance
The
of
priiyer
the
on
the
day
(e:5pries8iou
Sandhy4
upop).
when,
performed,..!
th;e
meditated
the
nlieans
jths
twilight.
inediffi^
.siigj-
vylieu
Vdndanam-
during
explain
well
4Pj^
to
(lod
would
prayer
'
nieai^S'
ejyening;
Williams
tin^Q
the
'
Sandhydvandanam
to
1)0
niay
';
that
po
ll^anjcsgiving
sprvj"J^
mil.
meet
^.thaMkJ?giving',
'
'
n^eans
night
as
the
of
|ihj3
'
Sandhya
J
;
c;oranipnts
theni.
gfi^tec] by
iir
to
;"^tfeinpt
an
meai)ing
used
te^t^
su(|h
page/?
literal
vejijic
jjeyeral
and
fqllo wing
the
time
from
practice;
onr
c)i|
if
term
inid-t
Saudhyai
is
AlmiglUy
it
INTKODUGTION.
is
reasonable
which
to
daily
we
We
believe
Rishis
that
the
lived
more
time
earlier
nation
\Ve
prayer
which"
one
"
of
period
modern
any-
feeli
thai
iiJ fiifet
is
uttei'fed
was
think'!
to
of4-r
gratifies Wiir
It
litter
now.
liAve
'
to
that
'any
years
proud
"
nationalitv
of
insjs
4,000
be
back
claim.
sages"
We*
to
this.
is
")f
than
goes
than
can
blood
ancestry
that
ancestrj*
nn
language
reply
veins.
our
"listinguished
the
Our
use.
that
in
ago-^runs
in
praj'
the
the
very
by* ciUr-'anciestor^
"
thousands
from
of
whiclj
our
prayer
the
sublime
character
and
value
Poetry
It
how
is
our
to
which
of
shadies
the
of
interesting
SandhyA.
its
in
this
service
in
ability
hi
to
question^
the^a.^socia-t
and
to
Vedic
recall.
(Connection
strikes
Iq
the
meaning,
simplicity
it is calculatfed
apart
Language
prayer
attached
be
this,
the
is Couched^
of
Vedic
of
tions
worth'
nicest
exipress
the
ago!
years
intrinsic
the
-kVU
lo
"
notfe
sympa"
10
SANDHYAVANDANAM.
Christian
thetic
Williams.
and
Sanskritist
He
Hinduism)
^*
We
are
attention
accustomed
so
tlie Veda
to
directly
the
world
books^"
Bible
for
have
the
for
or
get
for-
goo"l
or
in
'oldest'
of
|)ortions
perhaps^
our
to
apt
are
we
all
literary
purelj'
indirectly,
or
except,
Christian
that
ancient
give
to
for
philological objects
that,
Bralunanism
his
(in
sa3^s
Monier
Sir
like
the
thousand
three
"
moulded
years
animated
prayers,
the
large
which
very
day
seen
of
over
Comorin,
dbtinct
and
great
Aryan
belong.
the
remarkable
millions
of
countless
the
ourselves
-we.
tribes
va^t
of
from
from
Indo-
Bombay
each
communities,
Aryans,
to
to
to
this
be
may
comprising
origin^
the
of
race
And
spectacle
various
from
area
lives
sliaped
the
of
portion
enced
influ-
aspirations,
the
conduct,
the
inspired
faith,
the
scattered
Punjab
Assam,
other
in
separate
yet
all
united
to
Cape
living
castes
by
the
11
ACIIAMANA.
boiui
common
iise
their
as
this
of
daily
should
morning
(in
i.e., the
hour
and
furlongs
his
clean
river
he
then
mark
his
of
done
of
piilse
three
A
joints.
the
The
ashes
the
is taken
im
And
used
the
in
this
ashes
rubs
the
should,
^^jRHIffit
on
navel
This
nine
the
and
strictly
(the
palm
moisten
to
sipped.
after
breast,
sipping
or
just sufficient
times,
across
from
marks^
(^If^^
water
8iva-\vorsliipper
forehead,
taken
little
right hand,
grain
other
some
sacred
the
Achamana
comes
the
and
with
of
tie sholitd
tank,
or
in
faith.
water).
of
pool
forehead
body
his
own
First
his
of
paits
use
bathe
then
Ifi def'siult
but
stbeaiii,
may
feu*
his.residenqe) Jind
should
He
thft
Mnhfirta
(t)leferably A
of
west
iti
itnmediiktdy
that
out
go
teeth.
sacred
some
the
to
Br"hina
half
[}re*fceAe
sun-rise),
fearl}'
rise
is called
what
sliU
they
^*
Book.
prayer-
Br"hnian
which
Veda,
sacred
is
pai*ts
head,
the
tlie
elbow
speaking, be
domestib
12
SANDIIYAVANDANAM.
of
bod}'
the
sipped
is
of
j"(jrt";
ill
jqsf
supppsed
t\\e body
the
js
purjficator}^ act
the
of
parts
Jntenif^l
course,
bj^tljiiig
ag
wafy
e^teiiial
iJiq
wat^i*
'its downward
in
same
Tiie
clej^nse
to
t|ie
^.
toqched.
'M'q
body.^
and
is
cleanses
Achaniana
the
usual
preljM
iniiiary
,J\
AYfts
"
religious
.simple tflmg
ft
h;^ye,
"v|itevs
'
fill HindLj
tq
yrith
rites.
tbejr
first,
at
uspal
later
but
eh).bpratei^e:^s,
"
"
liearth
which
pay' Iiomage
Vecito^
lines
fufictiona
of
of
the
red
mark
Hne
Vishnu
of
and
genemlly
he
typify
fq
and
^A'
fiprjtjiree
the
destroying,
Chandajia,
Qopi
us^
th fee
The
"Sva-r-cr"$atjng, pre$eryin^
a
*
earth
white
denotes
of
impress
in
the
The
Dvaraka.
from
the
haJSf
centre
upright
Vi'ihriu's feet,
God
mark
and
supposed
been
the
to
Lt^kshpi.
Some
p(ihn
ashi^s
keep
to
supposed
be)
.may
'flip worshippers
enjoined
rubbing
Siv^l
to
is
(^^N|i3fl^3iq^TFp("c.J,
/^jntal
typify
Wlien
"
to).
|:hefpri^yor
Aranyaka
kind
Jirahman
every
and
sf^y
quote
that
mditfui
verse
to
is
the
central
(;hat effect.
line
on
^^^Fi^^PKJWST
tli^
13
ACHAMANA.
eticumberetl
the
fextent
To
such
"
for
deader
fear
be
perhaps
^lwA
Sruty"chamana
mantra
be
again,
art
abridged,
the
may
I attain
kinds^ Srauta
"
Directions
in
for
Taittiriya
the
timt
ing
follow-
the
Remove
head^
the
is
performed
accotiipaiiied by
the
water
the
palm
the
eyes,
should
washed,
be
washed
ears,
into
Srautachamana
is
recitation
two
is
thrice^
sipped
of
and
touched.
be
silb-divided
Smftrta.
;
the
should
nose
alid
shodld
times,
three
sins.
my
Truth,'
unto
hands
the
the
of
kinds-^
three
of
given
lightning.
and
and
be
Piirdnd,
Smritynchamana
thus
of
patience
it is said
Truth
sides
the
"
sipped
water
the
recited^
to
are
where
Aranyaka
Through
ceremony.
following details,
greatl}'
is said
Si'uti^ Smriii^
Thou
to
interesting.
Achamana
'
tiring
of
have
we
tedious
it A
cdrioils, the
dre
details
hliiueroiis
making
of
as
which
with
it
the
thrfe^
J 5
PHANAYAMA.
^sqmc^^^pfra"miRW
q?r5T5R[?f
rf/i(iram=weanng
"
all
colour
the
rzliaving
the
vighna
the
of
vital
and
drawing
and
then
the
long
in
the
the
and
the
pressing
3.
nostril
breath
in
the
both
thumb,
in
with
through
left,
and
right.
nostrils
with
or
breath
the
Rechaka
left
the
the
through
the
fingers
nostril
left
in
i.e.
the
through
tlie
holding
possible.
right
with
breath
and
Pfiraka
1.
pressing
e,
consists
process
nostril
in
restraining
(the
breath
i.
fingers
as
the
finger
the
expellitig
then
in
Kumbhaha
with
right
fo
"
obstacles.
acts.
pressing
drawing
in
tlie
should
upasantaye
"
This
distinct
in
Prasannavada-
Prdimyama
breath).
threee
pressing
2.
all
of
comes
Chatur-
Dhydyet=oue
"
assuagement
Then
of
Sarva
to,
Scts'ivaniajn
moon,
hands,
wam=elephant-faced,
gannent,
space,
the
of
four
6Atyaw=having
pray
wliite
pervading
FwA7iMm=
WSukla"ambara
i.
ihe
e.
nostril,
and
left
and
as
pressing
thumb
the
all
and
expel-
1 6
SANDHYAVANnANAM.
breath
ihc!
ling
tliroiigU th^
rights
WW\\^
.
each
is
process
Gayatvi
precedec]
^'^
(".,e^
in
is
the
The
Y6ga
aim
oi
in
upon,
and
in
of
breath
placing
who
b6en
able
fr6m
their
have
is
the
the
mind
our
meditated
on
Hin^
tude
atti-
proper
current
amonff
practice^
such
by
thoughts
with
surroundings,
fixed
who
their
abstract
to
fixing
are
same
is
thoughts
Stories
ac-
preliminary
in
in
ourselves
is
the
which
our
their
entirely
minds
elsewhere.
'
Then
tio'n.
and
i"
possible.
as
is
us
concentrating
Ybgins
firmly
of
Being
of devotion.
US
long
tiie
"q.)..
retention,
as
aids
Supreme
by
facility
Pvdndydma
and
piactice
the
on
of
suppression
special
when
process
recited
mentally
followed
and
the
Vyrihritis
seyen
#flP7l ^cfk#
e^
recited,
mentally
the
and
(i
through^
gope
by
"c.)
Siroraautra
qqired
beiug
the
comes
is
Man
likely
to
be
Sankalpa
thought
easily
to
or
be
drawn
determiha-
fickle-minded
away
from
1 7
SANKALPA.
any
undertaking
with
resolve.
fixed
attitude
Thid
among
Meanings
dtirita
all
of
Lord
Prdtah
the
or
"
evening
the
Mddhydhnikavi
say
i$
tPT
"?-
simaMa-
"
the
rough
adhered
to
artham={or
Sdyam
In
vow-taking
of
of
over
riglit. thiglu
Updtia
have
are
right pahn
tlie favour
or
"
worship.
we
pHti
"
acquiHug
morning
=1
that
it
to
hands,
inaiitra
rfi'aiu=tli
"
sins
Parames'vara
of
Sankalpa
sit
two
the
on
Mama=n\y,
kshaya
"
should
itulicative
is
The
us.
the
placed
and
left
The
with
together,
brought
the
tinliesd he
the
tlie
moval
re-
nie--^
pose
pur-
Supreme
SaJidhychn=ll\e
Sandhyft,
case
of
Updsiahye
Mddhydhnika
Karishye=l
perform
Mddhydhnikam.
Then
tvater
by
"
the
Mdrjana
comes
mode
worshipper
of
or
sprinkling
self-baptisnl
sprinkling
with
performed
water
2
ou
the
}8
SANDHy4VANI"ANAM.
the
lieacl "yhile
following
f5?ftfi^ST^*
They
Sftkta
They
10th
the
ot
also
occur
(i|:t)i Ivunda
the
in
and
in
several
The
Ar^i^y^ka.
of
verses
in
the
Stli
iu
tlie
Ist
9th
the
UUj
the
Veda.
Samhila
Taittiriya
Pras'na
foujul
Veda
Atharva
three
Mandela
1st
also
'^hey ^re
ii
^:
first
the
are
recited.
are
II
55fphn '^
"n^
verses
Anuy"ka.)
Mandala
of
slight modifications
"yitb
in
places
literal
the
Taittiriya
is
nieaning
given
belo)/y.
Apah=Oh
! //i=indeed,
waters
"ha
sayou
h^ujiiness
=fr."od,
AIayobhuvah"=\\i^
are,
;
7^"JA=those
sourc^j?
(you), iVaA==us,
Dadhdtana=:gv2iul^
of
C/i"y^
(^hakshase==(oY
15)
MAHJANA.
ful.
delight-
fiight, J/zi/t^arrgreat,li'indya^Rnd)
Oh
of
so
waters
all
that
give
senses
our
FriA
Bhdjayata=
M(/a=us,
/rnr.
recipients,
of
essence
blissful, make
us
Usaiih=B,Sec-
as,
milk
from
Yasy
"existence,
which
yours
the
their
Kshaydy
(feed
liave.
=
May
-of yours,
we
the
childreit
of whose
account
a'=ow
pleased,
are
Tasinai
Gamairui=\\\^.y
-^/?ti/i=ohwaters
be
As
breast).
Jinvatha^=yo\i
grant
most
thereof.
their
Aram=eno\xg\\^
=that,
is the
recipients
mothers
affectionate
3.
Sivatrt-
Mdtarah^mothevs.
That
ya"/ia
and
strong
blissful, Rasah=essei\ce^Tasya^=^
the
tionate,
we
food
us
(is), Vah^youVj
/Ari=here,
that,
witli
grant
grow
may
=which
mfih^=^\i\ost
iiiiake
such,
sources
joy.
us
2.
of
Being
comforts.
the
indeed
are
you
A^aA=u8,
Jtina-
offspring.
obtain
existence
enough
of
of
which
that
esseilce
within
you
20
SANDHYAVANDANAM.
makes
feel
ybn
glad.
Oh
thus
been
waters!
grant
us
offspring.
rik
Tills
has
and
Haradattfich"rya
in
their
commentary
offers
ranya
We
thus:
satisfied,
for
within
yrlnch
plants
and
pretation,
the
us
by
Commmt.
Mca
in
vell-known.
invoke
for
you
which
IJaradattachArya
you
quotes
connection.
sqqtffcT
JWJf^n
'These
inter
destroying.
1.
this
of
and
another
sins
those
of
be
we
herbs
please
quickly
We
thns:
till
existence
the
given
also
Vidya-
tion,
interpreta-
you,
by
you
has
destruction
please
to
food
you,
he
different
come
that
Sandhyd.
the
on
by
Yatindra
Nftrayana
slightly
interpreted
Mantras
They
"
II
"c.,
ApohishthA
have
nine
feet.
are
Water
21
MAUJANA
is
be
Lo
sprinkled
is
foot
sin
the
even
2.
resfard
the
address
here
has
established
bards
had
The}'
Tliis
divine
that
the
even
other
Being.'
Supreme
divine
afflatus
of
lovers
genuine
were
and
names
denote
to
the
passage
VI)
Upanis
really
Ved"nta
The
of
the
to
Vedic
analysis
tq
therefore
directed
as
appear
signify
Vedic
should
the
sacred
in
addressed
waters).
in
which
things
them.
the
the
to
words
nature.
to
(Chhand.
forms
The
not
remarks:
these
as
We
(and
away
pretation
his: inter-
regarded
are
Lord.
Jjord
relating
with
Pancharatras
the
Supreme
wasli
prefaces
riks
these
Mantras
like
works
the
Yatlndra
Nar"yana
These
will
It
each
Urahmicide.'
of
of
recited.
being
while
head)
the
(on
flatus^^
like
iti
gun-,
2"^
MARJANA.
Water
3.
life,
of
seer
the
his
to
which
4.
Janayaiha^
VidyAranya
'make
Yatlndra
shads
is
^^A^{^
knowledge
Soul
"
is^
in
is
there
springing
m^
that
birth
not
term
the
He
show
it
of
the
the
to
but
to
the
usually
highest
sense
nobler
higher
atid
divine
knowledge.
W^.^^
realisation
what
us
Upahibirth
call
the
of
birth
"
This
of
the
"
says,
mean
bring
'
from
we
by
NA.rA.yAha
mean
quotes
what
he
taken
is
children*;
have
interprets
to
fathers).
tlaradattAchArya
existence.'
into
i-eligious
word
This
and
us
(propagation
one's
to
grow
hiraself^
he
considered
owes
one
may
and
children
bear
Vedic
life-sustaili-
selises
clear,
cannot
The
this
for
his
being
line
the
duty
riks
soulTe
life
rain.
of
intellect
enough
strong
of
these
the
as
sustain
that
whereby
essence
strong,
regarded
Jlbsence
in
prays
itig
here
things
as
in
grow
is
has
been
^'
wIT
divhie
Supreme
called
24
'
'
SANDHYAVANDANAM.
SUmUmcih
Itasali
ill these
essence'
riks.
goes,
^ir^lft"KW|"**i,
existence
Brahma
the
13ut
what
tliis
possess
wisdom
the
is meant
by
and
Setu
only
happiness
to
Ks^ushi.
We
their
a
bestow
this
are
passage,
Deit)*^ presiding
the
term
that
the
here
waters
x\nd
Lord.
Lord
taken
the
over
what
can
is the
grant
in
most
the
said
are
Waters,
refer
to
the
Similarly
waters.
means
tion
rela-
special
waters
to
us
great
passage
the
where
Ganges,
tocontendforsupremacywithothers.
in
waters
bestow,
The
places
have
Upanishad
of
answers
cannot
through
God.
that
thus
happiness.
sacred
other
of
essence-^^divine
water
heavenly
or
saying
miserable.
Yatindra
Mere
of
position
saying
blissful
is
conditions
but
are
most
the
exalted
creator"
question.
earthly
the
Narayana
As
all
alone,
lasting
most
transient.
to
np
bliss
the
them,
blissful
most
This
joys,
but
the
or
the
Supreme
blissful
essence
It
is
spiritual
AH
ihsiglii.
vision
The
springing
which
leads
Universal
is
Thus
far
scholars
Veda
Rig
have
that
as
Perhaps
they
orthodox
eternal
in
way
it may
IJpanishads
but
might
be
the
is the
5.
that
and
is
read
]3ut
th6
and
o)ie^
severalgarbs
wa}'
in
all
the
these
this
hymns.
right.
way
underneath
truth
of
to
primitive
another
third
race
a-
all
attempt
Truth
in
appear
Samhitas,
the
the
the
is
view
consider
into
philosophy
later
of
the
wonders
the
to
in
wasted
ingenuity
of
hymns
would
them
birth
Western
simplicity
awakened
just
around
nature
the
primitive
the
more
second
Yathidra.
in
see
far
riks.
the
NjlrAj-ana
who
the
of
and
it is this
in
for
spiritual
realisation
second
and
prayed
this
of
the
to
is the
Self
inif^ortaiitbirth
that
25
J ANA.
-one
in
the
Pur/lnas
;.
disguises
same.-
The
three
verses
Gayatri
metre.
hasthree
padas (feet),each
verse
recited
in
foot
G"yatri
having
are
ill
nietrd
eight
26
SANDHYAVANDANAM.
syllables.
Water
and
parts
otlier
is recited.
mantras
the
for
Taittiriya
is
tliis
the
required
as
third
for
10th
and
24th
tlie
form
mantras
the
tlie
the
of
Prapathaka
The
morning
"
^^,
service
^STgT for
^rft^
^I5q[,
is
substi-
^ST^^for TJ^:
^.
for
SCiryasch
and
foot
three
are
service,
Aranyaka.
evening
the
Tliere
tasting
for
morning
25th,
of
the
for
time
each
mantra
These
the
Aunvakas
and
the
service.
2Hrd
tuted
the
service,
evening
respectively
For
body,
head
the
over
slight modifications,
mid-day
mantra
the
conies
one
witli
for
sprinkled
self-purification.
"
same
of
Then
for
water
is
the
sun
and,
3/a
me,
Alan-.
2t
MAIUANA.
ytisclia
Krodhdbhiiimm
presiding
over
Tanniydmakdli
help
msln
caused
by
Yad
(nie
protect
Manasd
rdclid
udarena
belly
hands,
feet,
sensual
organ,
Aralumpatu
the
duritam
night
is), Mayi==^m
il/am
"
(and)
Siirye
light
"
i.e.
Jtihomi^I
purpose),
sun,
in
the
sacrifice,
may
ihiH
the
Rdtrili
over
lci7n
"
other
Aham
and
Yai
Idmn^2i\\
myself,
speech^
presiding
remove.
me,
jyotishi
the
mind,
mitted,
com-
pad-
"
that,
(Lord
whatever
"
the
mRy
appetite),
(i. e.
nmy
nighty
the
Tatsarvfim^^W
departed)
eha
sis'nd.^Ayy
"
"
hastdhliydm
"
sin"
destroying
m}jAMrsham
"
hhydm
anger^
the
by
lidtvaii
==
what
P(Jpam==
his
Ii(tJcsha7itdvh
anger,
sins). Rdtrijd
those
God"
rdpehhyah=^from
(my)
(tliese Gods)
the
restrain
to
Manyukritebhyali
Lord
the
Manyujiatayali^Krd-
anger,
dhasvdminah
that
Devah
the
sin
(tliere
this
(sin)^
1, Amrita
yoiiati
self-luminous
immortal
First
Svdhd-^SLud
(purified
"
water)
Cause,
for
be
that
well
28
SANDHYAVANDANAM.
in
(as libation
offered
fire
sacrificial
the
i.e.
mouth).
my
Say
Sdrife^
for
substituted
to
ana
Sat
where
service,
evening
the
Ill
is
Satye
taken
by
Bddharahite=fvee
mean
ye
from
affliction.
whole
The
(or
Agni,
God
of
save
by
mind
by
speaking
feet
(i.e.
sin
rdyaua
may
the
be)
tjiat and
and
l)e
have
"ollovVi3d
Yatindra
me'
whatever
that.
in
me,*
Sayaaa's
takes
with
the
other
whatever
aoalmnpdta/
sin
there
(i.e.
speech
"c.), hands,
belly
{iM.
sensual
the
departed
night
Whatever
other
and
myself,
iiiterpretatioa.
otiier
tims
"
miy
by
committed,
deeds),
of
all
niay
in
"
sinful
Lord
remove
there
We
lies
words
caused
sins
thoughts),
doing
may
(or (lay)
sinful
the
presiding
have
jinptire things)
b}' eating
organ,
sin
sinful
(i.e. by
the
from
me
Whatever
anger.
lords
the
Surya
and
evening),
anc^
anger,
anger,
over
means,
the
in
May
'
mantra
he
sin
t
fthere'
remove
in
N4-
m^.'
all
29
MARJANA.
sacrifice
the
in
J*irst Cause
eternal
emblem
an
consecrated
this
be
this
May
One
1.
be
no"t
may
intothree-^Agni
India
and
atmosphere
the
2.
of
"
the
It
IV).
Hence
Sftrya
in
But
to
?WR^
?ff^
=% f^^^:
the
the
the
on
is
edrth,
is
resolvable
are
the
in
place
whose
Vedas
the
on
passes
sun
?^#5IWI^^
3.
in
is 9aid
is
the
in
lli
into
Being."
Supreme
"
tion
connec-
resolvable
place
whose
again
my
fire).
says
are
place
Sftrya
These
sky.
the
Gods
who^e
Vflyu
or
Yliska
Vedic
in
this
in
amiss.
"The
Nirukta,
doWii
pour
!'
remarks
two
or
(As
sacrificial
the
offered
well
libation
as
be
shall
S^tya).
or
sacrifice,
water
which
mouth
one
(Sftrya
such
of
liglit, the
self-luminous
that
Agni
'^ also
^dWH:"
substitution
the
in
the
enerev
evening,
"f^^TT-
compare,
(Kaghuvatnsa
of
Agni
for
evening.
as
we
have
elsewhere
pointed
81
MAIUANA.
conduces
State
of
up
to
towards
life
of
the
all
earth
unconditional
bolically
quantity
water
of
the
fervid
colours
his
Sphageology
inspiring
be
to
in
India
and
into
petrified
M.
only
an
vivid
symbol
into
jNI. Kunte's
'
"
p.
144.
his
the
fice
sacri-
suchglowingj
This
timfes,
"
It
and
of
act
whjc^h
idea
idea.
sins
picture
the
"
wlien
wAini,
ceased
had
Gradually
image
an
passed
"
was
The
vision.
later
small
His
in
in
svni-
sacrificer.
mental
away
period
the
painted
before
reality passed
the
realise
could
imagination
his
Vedic
to
is
with
typifies
the
reality
faith
soul
the
moutii.
sinner
down
During
one's
the
pouring
was
of
pouring
l)y
into
water
sacrificing.
sttmmmn,
sacrifice
lepresented
represents
and
the
step
trammels.
Iv
This
6.
of
lifting
first
the
emancipation
"
from
frame,
is
realisation
the
honuvi
which
soul,
the
loftier
the
ideA
symbol
wits
form."*
Vicissitudes
of
Aryan
civilizaiioh
a?
SANDHYAVANDANAM.
iVanyw/?^
7*.
toi/a/i =^ Haradatta
;]^'ana Yi^tindri^
"c."
lust
to
mean
be
8.
iise
protect
for
mantra$
tlie
the
morning,
tiiey
with
Vfater
pur^
evening
make
Varuna
me
offered!"
sequel,
the
presiding
sentfj
is
mantra
t^^
the
sun
over
Ifiord
As
pure
will
be
typifies'the
the
as
presiding
piake
W^^
!"
night
the
in
the
Lord
^s
Varuiia
over
and
be
Supreme
presiding
The
w(^ter
explained
day. and
nie
5^1^(^151,
this
May
HT
^^^
ofTered
I)eity of)
of
quantity
sun
well
the
In
thus:
(tlie
the
be
water
God,
Sftmar
mantra,
a^d
(the presiding
'VMs^y
well
this
y\^y
sip^U
''May
d^.y
the
of)
P^ity
and
The
form,
taste
^3Trf^9?"^R*ilcJWI^r,
Rigvedins
the
libatipp,
following
the
taken
morning
abbreviated
an
use
grace
and
ev^ijii^g purificatory
V^dins
red
influence.'
evil
Yajurvedins
these
hat
is
me
the
I, through
their
The
'
these
may
from
kept
^desire,
mean
Nura-
May
it to
take
and
r^prethe
li\^\\\.
"3d
MAHJANA.
The
^:
Mestniilg. Apah
raih),
the
purifiiedearth
J^F^
waters
poiiriiig
itiay
=^
PtbiantU
me,
this:
"punatu
purify, Mam
purify, Brahmaiiaspatili
Patwi*
^Vedasya
(by
pHtd
"
(the waters)
may
the
earth
PritKivi
down
the
is
yrrg k\
Puna7itu=msLy
Prithtrrm"
purify,
service
-day
^jMt ^
?^
3^
inid
the
for
mantra
PratipAlakain
Vieda8ya
"
here
have,
We
pretation
of
equivalent
to
seems
Considerations
next
bo
7 Wt/i
1. If
needless
the
jni^iantH,
rules
passage
sing,
nom.
predicate
of
is
concoixi.
be
in
taken
Pitid
repetition
difficulty equally
the
7V?"t/i
will
in the
Pundiu
the
of
have
the
perplexing.
the
by
"
make
out
the
nominative,'
\v6tild
taken
2:
with
grammatical
in
Viewed
forced
meaning.
be
plural
ds
folloi^ing
Mdm
same
to
iritet*-
(nom.)
apparently
justified
Bvfihntd
sentence
in
be
to
the
jmtHi
This
(ace).
patim
foJJowed
takes
He
Sflyana.
interpretation
the
elsewhere,
an
any,
denes
lights
the
t)a88"g^ thus
3
34
SANPHYAVANDANAM-
Achdryam
the
{t^J^ching
pf
Ach"iya
who
the}) Veda,
5m/ima
5a^
f^titd =,Sioayamfyiltam
Pimdtii^msiy
iiehhishtqm
\yh\it
^at(I
have
may
:?^awa=or
"
eaten),
other
^ny
itself)
i'at"
n\e9
of
food
(I
may
unfit
w\}^ithi\\g8
Veda,
lioly (by
le^yi\\gH^
hftve eal^fjii),
Abhojyam
th^
the
preserves
to
Y^^d-^dwcharitqn}
improper
ofraii"^,
act
gifts from
Svdhd
The
this
for
(And
pia/ntra
purify
waters
rain.
tlie
hy
the
interpretation
repetition.
is open
by
thus
the
the
dowi^
purified
make
purify
waters
Lord
of
Pundtu
to
the
Yeda,
objection
me.
of
my
jnind^tcss
earth
Mdmz=:pnniy
the
the
May
pouring
(Pi'Uhivi)sXhe
Brahmaputd
Veda,
(i)
"
earth
Br(fhmana^p"iiihz=zmfiy
purify (me).
this
ea^th
purify:
"c.)
purpose
(ii) May
pure,
(the waters)
means
the
May
=deati'oying),
parihntya
P^m"'m^?^=may
il/(tm=me,
Sarvam^2M{i\\2L\)
puyvorthy,
(understaiid
sin,
me
the
fied
puriThis
needless
35
MAKJANA.
spiritual
taught
l)y
the
whatfevel'I
eaten,
from
the
all
unworthy,
that
purpose,
libation
this
pour
down
This
purify
foqd
have
may
received
have
may
and
sin
things
may
tue.
another's
ot
impure
{f^s
purify
preceptor)
leavings
whatever
Veda
the
may
purified
(iii)Whatever
and
and
preceptor
the
waters
me
gift
as
destroy
and
this
for
sanctified
water
as
mouthi
my
contains
vianti*a
distinct
three
prayers.
1.
^nd
make
may
my
people
living beings.
To
wish
for
well-being
heart
ling
of
intuition
heart
self
in
of
and
What
heart
all
'concentred
divine
the
man
and
purified
by rejoicing
things
in
is the
is
the
the
ill
"
riiot
With^liat
self!
its
of
prayer!
earth
grasped^
purified only
identifying
of
prosperity
rejoices
point
anjl
taint
all
beautiful
on
eartJi
happ}-
from
that
all
the
fertilise
prosperous
be
heart
selfishness
all
rains
timely
May
joys
that
by forgetr
withfthose
36
SANDHYAVANDANAM.
of
"all
for
all
living
thingfi
which
tejidency
"'#f!n
be
the
ends
with
times
with
second
May
home.
happy
^he
move
my
and
have
through,
Veda
and
people
their
on
being*
ma)-
by laying
m}'
be
before
wisdom
made
in
the
soul
my
nearer
preceptor
Vedic
its
make
ever
who
and
soak
that
is directed
soul
"
heard
we
god-favoured.
of
and
P^ram"tman^
divine
thinking
Acharya
enraptured
this
"
spiritual
treasures
hear
Brahmans
of
have
prayer
my
my
"
be
invariably
we
sentiments
but
The
2.
lips
the
all
ceremony
in
number
noble
cannot
public
When
help
such
lips
me
without
song.
'^May
engages
the
of
stream
Brahman's
Every
from
cannot
we
"
"
prayer.
refrain
and
it
this
the
love
righteousness/
^^.''
Brahman
t)mt
noble
happy
onlj^
for
of
^k^
"Hl?IT:
world
makes
burden
is the
This
is the
earth
on
unselfish
'V that
beings
heart
has
it Mive,
and
Universal
the
wisdom
of
through
a
fit
the
and
abode
37
MARJANA.
for
the
Nameless
Comment
One.'
is
siipiBrfluous.
sins
the
iMay
3,
of
having
having
wicked
be
of
their
to
and
man,
wicked.
the
rouses
special
their
these
against
is
The
to
tliey
and
perhaps
object
oneself
put
temptations,
if
recurrence
of
favour
discharged.
mention
to
commissioii
the
secure
iniquitously
up
obligation
iniquitous indebtedness,
an
to
of
and
things
food'
the
of
me
from
gifts
implies
deeds
involves
tlieir
impure
instincts
wicked
guard
eaten
'forbidden
in
carnal
the
absolve
accepted
Indulgence
the
waters
to
on
prevent
be
cannot
gether
alto-
avoided.
Comment,
offers
Haradatta
"
terpretation
consecrated
this
to
of
of
use
as
earthy
the
libation) purify
May
essehce"
my
dwelling
within.
body
"
(which
my
this
purify
body
May
aboUt
am
which
purified
me,
iii-'
different
portion
opening
water
essence.
the
is
ekithy
spirit
39
MATIJANA.
Dadhikrdvnah
of
JUhnoh^vivXimow^^
pervad
iVaA
i.e-
mouths
Surabhi
i^
^
Vegaraiah^of
"jt'eat
the
Mnkhdni
Mukhd
oiir,
and
eyes
Surabhini=^
hikrftvaf
Dad
Siutim=^\nRisi^)jAkdrisham
(understand
make
^1
God
Asvasya^Vydpakasyd
(all),Vdjinah
ing
speed
the
=^
the
other
senses^
Karat
fiatjranr
Ka-
ro"w
"fet
Pratdrishai
life,
sing
praise
the
with
moves
he
prolong
1.
and
who
make
our
and
fragrant
senses)
lives
he
May
speed.
the
our
DadhikrAvan,
all-prevading
great
(and
mouths
len"j;theh.
God
the
of
AyUm"
our,
he
\\\B,v
is victorious,
who
iVaA
make,
he
may
may
God
This
Da/ihi1crdva7i
is
often
"
mentioned
of
in
Sftkta
of
of
the
to
he
seems
kind
38,
Sflktas
Mcindala
of
r(msidered
the
Veda
and
is
and
40
of
39
the
Rift
7th
A/andala
described
divine
as
of
in
horse.
creation
the
and
Veda
subject
the
the
the
44th
Hte
same.
places
these
Sometimes
of
fourth
heaven
as
he
is
and
40
SANDHTAVANDANAM.
spiuetimes
earth,
is jjivuked
in
WQuld
derive
(wljich
he
to,
takes
spreading
Eig
to
dew
and
hoarfrost
in
"Agni
Dadhihra;
in
his
declared
in
becoming
forai
equine
the
of
form
pursued
'
says
2k%
Sftkta
of
others
the
receives
who
it.'
have
term
to
denote
milk.
Agni
N^ray"na
'Him
or
Yatindra
who
been
Agni,
"
them.
oblations
2)
called
has
thus:
of
the
rik
is
?ff^=5^,qjfH^=
the
sun
on
horse
form
39,
?^ ?rf^^iTWI^Rff^^^Pi^H:,^RlRs^*^.
deity
rising
like
Br"hinana
h'^rse,
hri
commentary
4,
curd
^nd
the
Dadhikr^van
the
the
IJaradatta
dew)
represent,
(Mq^ndala
Veda,
dadhi
allusion
says
Williams
from
in
He
Agni.
to
Ushas
Agni,
Monier
word
and
Varuna,
with
Sir
regards
ana
and
morning
the
,scatter,
S Ay
the
Mitra
As'vins.
the
fl,nd
of
qiffhct
A
certain
xlgni
as
takes
pervades
41
MAKJANA.
Uiiiverse-^the
the
Whethel-
2*
both
the
in
this
the
tlie
illuminating
and
rays,
of
dispels
who
heart
tlie
on
object
Mdrjana
is set
died
in
the
worshipper
speech
(lit
"
His
approach
fragrant
throne
life
lujahsj
and
long
service
and
adoratioh.
TheYajur
in
half
asks
Vedins
great
of
flies
out*
to
our
the
gift
of
sweet
wherewith
heart-felt
be
where
hvmn,
the
with
embor
prayer
mouth)
and
King
perforrtiance
the
for
to
is
he
grace.
second
forth
second
the
with
and
of
this
of
bright
illumines
wisdom
wings
The
3.
his
perpetual
ignorance,
divine
hi^
in
procession,
heaven's
our
with
succour
of
triumphal
emblem
apt
an
his
in
speed
Vdjinah., moving
as
represented
with
universe
of
B,HAs'vasyay
darkness,
of
powers
forms
victorious
Jishtioh,
as
is
that
(and
Sftrya
or
different
as
Energy)
hymn
with
fight
only
Divine
same
Agni
it be
regarded
are
Being/
Suineiiie
devoted
the
to
Halleto
His
S"iriavedins
42
SANDHYAVANDANAM.
use
this
the
Bigvedins
which
for
r'lk
recite
with
begins
riks
second
the
and
the
Mdrjana
of
whole
their
translation
Si^kta
the
The
Apohishtha.
but
ing
remain-
given
are
below.
5^kfJr^q ^
5f ^
?F^1?M^^:
happiness,
ipay
they
tbaji
we
II \
divine
(ihe
May
to
jifive
conduce
sacrifice
they
may
and
diseases
off
II
waters
our
ward
H^
^?5F3
our
drink
our
^nd
be
to
those
cure
sprinkled
over
us.
^^prki^i^
who
Waters,
and
cereals
to
you
of
my
for
the
II ^
II
the
are
controllers
susiainers
happiness
of
(through
sins.)
"
"M
"9
"
MB
MB
men,
the
of
I
the
pray
removal
MAR
Soma
the
has
waters
who
told
J AN
inedicameDts
gives happiness
^l4:3^
^' ^
^5
Oh
waters
supply
II "
Grant,
world.
il4
II
lor
body,
my
that
thatlmay
; so
oF
Agni
and
the
g^
medicament
of
diseases
all
to
^^
%^
midst
iii the
that
me
all
are
43'
al'
cure
can
the
see
full
for
sun
long
time.
^^\
^4i^*lfJr|%
Whatever
I have
sin
in
done
contracted
Tliis
dav
uiiited
with
residing
in
have
5T
the
waters,
sin
by
have
uttermg
I
remove
all
this
^?i5 ^%I
II
^ ii
t entered
their
whatevejr
hio,
or
waters
M4wH"^3Tnte
in
II
II "\
what
cursing
the
may
is
there
treachery,
by
untruth,
5?Ti^
essence;
do
tlie
waters
ian(T
Oli,
Aghi,.
ttiotl
come
ahct'
44
SANDHYAVANDANAM.
unite
this
After
yedins
of
sins.
This
is the
last
little
water
is
nostril,
for
air
and,
nostril.
and
Prdndydma
The
down
is
after
to
the
Aghavmrshana
is
given
**
recited
the
left
the
during
of the
left
breath
the
recital,
the
right
ihis
water
worshipper.
with
the
of
seer
tion
translathe
hymn
name).
same
?Rr:^5t
""
and
of
through
(The
the
by
?ltl^^l*ld
through
hymn
below
is s^lso called
anjali (both
suppression
Sftkta
Rigveda.
together
in
expelled
sins).
of
the
in
up
drawn
is
of
brought
after
The
is thrown
taken
is
while,
Sukta
being
Aghamarshana
forgiveness
one
Rig-
the
forgiveness
the
is called
the
but
hands
hollowed),
for
prayer
for
lustre.
sprinkling,
prayer
prayer
It
the
with
bathed)
second
recite
(i.^.a
have
(who
me
^^:
.Jp
II X
11
""
yrom
tioi) made
fhe
tapas
performed
by Brahman,
(the conteippla-
pveyious
to
cre^.tion
45
A0HAMAR8HANA.
"
according
or,
SAyana,
from
sprang
Truth
then
the
mind
born
was
Ocean.
(and
Night
Day)
the
then
'
the
Aftdr
Ocean
night,
%^=^
The
the
moon^
sky
th^
and
brought
Creator
fortii^
the
and
earth
the
all
11^
blissful
heaven,
(all these)
"
and
winks.
that
existence
into
having
by) day
^:
^t?Tfi!OT5t
iMf
sun
of
(i. e.
Year
time);
represented
Lord
is the^
He
of
II
II ^
the
born
was
(all beings
created
R^NdM^fi
divisions
several
as
the
"
in
the
ages.*
*, (For
reader
word
in
Truth
and
^firari"l f|^ft4w
the
Paramdtman)
self-luminous
in
of
interpretation
ajiotlier
to
is
Pnrushasul'ta
detailed
deferred
by
ihii
explanation
to
the
miihoV).
these
of
ril-s, the
oh
commentary
'
'
:
the
v
time
^aclj
reciting
GAyatrl
The
This
this
is
thiB
ofall
Vedic
first
"that
is
Z^AiydA
we
tasen
dftyana
referred
with
to
nietre
excellence
jiar
and
sum
and
substance
to
the
hhargaSj
intellectud^i
or
stimulate
umy
(so
Truth.)
yah
nitty also
be
in
which
thus
i\'aA
\Vho,
eternal
vat
and
the
takeii
adjective
tat
case
meaning,
Dhi-
lights
the
neuter
6{
Universe,
=
Kafe*
thiit
bJiarga^,
the
actions
grasp
Devdsya
Bhargah
on.
thinks
interpretatioik^.
of
Prachodaydt
may
"equivalent
the
though
same
Sdvitur
Creator
meditate
we
faculties,
l\it
adorable,
our,
that
this.
the
Varenyam
=
the
three
proposes
Lord,
inaAi
froiit
For
hymn
tlie
10.
teaching.
SAyana
The
111"62"
Gdyatrl
in
hymns
contain
to
V.
name.
Gdyatri
is believed
II K.
same
other
are
prayer.
thus.
runs
(!allcMl
is
the
of
there
G"yatri
prayer
prayer
metre
the
XI5t^
^:
f^
47
ARGIIVA.
"
should
thai
light
to
te
clause
be
"c.'
kUo
48
SANDHYAVANDANAM.
meditate
We
Creator
the
Supreme
He
guide
SSyana
duties,
the
Nah
of
the
think
We
halo
of
from
light
(and hence)
favour
food.
of
that
sun
to
us
bases
We
lights
of
adorable
who
sun,
where
"
adorable,
halo
his
(rousing
third
who
tion
interpretaof
is
to
foot] through
the
guides
intel^
our
lecits."
.
the
taken
Wtar"/a.5
pbtaiu
us
(several)
our
Br"hmana
Gopatha
Veda,
Atharva
being
as
well-known
directs
the
on
Dris'yamd^
of.
the
Sdyana
directs,
well-known
the
of
sleep)
duties.'
mean
of
(ie.
Karmdni
San-aih
think
we
Truth).
Vah^who
B/iargas=rTejom(mdalam=the
^Dhimahi
minds)
of
Frei'ayaii
May
our
pursuit
onv^Dhiyah
by aW^Varenyam
seen
in
of
next-interpretation
sun,7^a^
Vrasidham
natayd
liglu
Universe.
thus:
Prachodaydt
Savitur
the
(in
Surya
to
sun),
the
light) (existing
makes
applicable
which
of
intellects
our
adorable
tlie
on
4!"
ARGHVA.
it
But
first
it
Vedas
is
every
tliat
there
and
sun
is
Him
stimulating
resides
the
betweei"
light
as
in
lives
who
in
the
heart,:
our
and
understanding
our
in
distinction
who
first;
the
from
recognised
no
tlife
prefers
interpretatioli
differ
wliere
Lord
Supreme
Sftyana
se(;oncl
materially
not
For
that
The
meaning.
does
the
clear
is
guiding
aright.
us
Thfe
Lord
speaks
prayer
I
heart
tliink
with
with
Thy
divine
Thy
We
aright."
of
and
grace
of
no
Oh
my
nie
guide
word$
better
the
approach
to
"
Illumine
glory.
think
can
which
itself. It
says,
for
Supreme
Lord.
additional
Some
will
be
found
naydma
the
mantra
this
If
proper
Arghyi
The
in
remarks
the
comment
is made
the
Gdyatrt
the
on
Prd-
(later on).
Arghyaprnddna'
time
on
an
to
Yajurvedins
be
additional
expiate
offer
made
in
offering
of
not
thii^ sin.
three
Arghyas
4
in
50
SANDHYAVANDANAM.
the
and
monuiig
in
Arghyas
the
Arghyas
the
but
the
morning,
the
and
morning
with
Gftyatrl
the
jirst
evening
with
third
witii
The
^i
Oh
the
the
morning
gfeg
thou
at
demon
of
the
rik
".C.,
the
the
and
"c.,
5^:
three
offer
^l^^llH
mauiri
for
Arghyas
they
noon,
expiatory
II
K.
Siirya, (vyho
slayer
"offer
for
Gdyatri.
^^
ludra,
riks
ordinary
the
with
Arghya
second
with
evening.
same
and
riks^
the
the
same
offered
not
and
use
the
different
noon
Arghyas
expiatory
is
Gdyatri
the
do
three
also
Rigvedins
the
with
All
occasion.
with
Arghya
but
Gdyatri
The
offered
expiatory
the
each
two
additional
one
Samavedins
The
mantra.
and
on
are
and
evening,
noon
Arghya
expiatory
the
the
of
the
drought),
Arghya
yiii"
V.
art
the
Jlsur^
whatever
mantra
is,
93-4.
same
Vritra
thy
as)
(the
fays
51
ARGHYA.
shine
this
on
(It
control.
that
sun
all
rouses
thy
beings
their
in
them
directs
and
activity
into
|)ursuits).
several
mid-day
The
K\Jmw
gt^
(and)
at
Mitra
Avijhya
mantra
51%:
V.
69"
\vhen
noon
and
for
sacrifice
expiatory
il R,
Goddess
the
I invoke
Oh
is the
under
is
that
all
day,
praise
risen
up;
in
you
children,
for
3.
morning
the
has
sun
Varuna,
wealth,
in
Aditi
the
v."
is:
for
the
dren's
chil.
children,
and
^.vils
The
for
the
for
for
SHn)avedins
mid-day
Sftrya,
of
assuagement
all
prosperity.
tlie
use
expiatory
3"wl"^(^^4II
Oh
the
thou
R.
V.
risest
following
ink
Arghna.
viii"
for
93"
(receiving
the
52
SANDHYAVANDANAM.
oblations
for
his
The
He
with
who,
sacrifice,
an
even
is
Arghya
S|
"vith
enemy
Rigvedic
The
|;o
Agjij,
the
him
(ir^agical)
first
the
mid-day
"
""
""
Savitri
Lord
in
comes
at
over
mdyic
for
mantra
every
heavens^ sustaining
blue
viii.23-15
priests
"
B.
The
V.
officiating
is
mantra
power!
has
powers
Ar^hya
oblatipjis
offers
the
(on
liberal.
^sq^fcrf^: IE.
3^11^5^
fainecl
men,
wealth
showers
expiatorj*
evening
qt
not
is
who
of
benefactor
who
wealth,
and
poor)
tlie
of)
golden
day
"
y.
in
appears
gods
chariot,
and
2.
i_35"
men
beholding
the
;
he
all
worlds.
The
Rigvedic
Arghya
is
wuiwfra
for
the
second
day
mid-
53
ARunyA.
T^
^fk^
II R.
^fm^
This
mantra
Aran.
iv"
occurs
(X-10)
interpreted
V.
is
and
by
40"
5..
also
in
there
the
Sayana,
diflereutly
little
Taitt,
the
commen-
same
4.ator.
The
ever-travelling
air
the
in
fire
household
hearth,
divine
the
which
exists
in
sacred
(i.e,
that
places,
light
the
in
the
ill man,
spark
iii
shines
which
that
in
fire
the
altar,
vital
Truth,
in
adorable
the
the
essence
heavens
the
the
at
orb,
solar
the
mid-heavens,
the
'Odrhnpntna
in
sun
stai's);
the
"
which
that
that
lias
which
which
rises
eternal
Some
Anjhyx
has
has
sprung
the
from
Truth,
niountain,
the
this
offer
and
waters^
which
that
all
that
rays,
this
is
the
"
Param^tman/
universal
rik
the
Truth,
from
Rigvedins
with
frohi
sprung
sprung
the
from
the
first
th^
mid-day
second
and
5"
SAVITHI.
who
exists
who
is visible
Then
in
man
in
the
the
Upanishad
who
knows
this
from
all
In
the
is
of
the
the
"
called
ilie on
whom
wise
beg
the
and
Dhiyah
Veda
of
race
called
the
Glftva
to
not
auf^wer
could
he
hand.
to
how
was
their
approached
He
said
to
following
points.
the
by
glory
advisfe
me
as
and
tell
me
galya
MaudPlease
pardon.
your
to
plain
ex-
came
That
adorable
the
in
related
the
of
allude
men
by
he
deatl\
Atharva
upon
days.
^Hld^i^^H. "fec5.,
mean
one.
ill-instructed.
learn
to
Sir, I
Savitri'
that
at
humbled,
in
those
God
say
as
the
Glftva
fuel
enlighten
do
is
presumptuously
Thus
wishing
in
of
GIftva
then
with
teachers
legend
Maudgalya
question.
those
S"vitri.
sage
to
on
He
He
emancipated
note.
sage
Maudgalya
and
bonds.
(Maitreya)
the
orb,
Brfthmana
worthy
learned
solar
connection,
Gopatha
Mitra
Jivdtvmn
goes
is
material
this
tbe
as
what
the
To
|)hfase
of
the
they
coiirses
5i\
SANUHVAVANDANAM.
which
through
the
sun
moves
(prachod-
on
at).''
ay
Maudgalya
wise
replied
Bhargo
the
d'lydt)
sun
him
requested
speech
and
Ether
Moon
Heat
(9)
food
offers
and
and
the
Stars
Cold
(8)
Sacrifice
(Yajna)
Maudgalya
pracho-
and
and
is
the
Vedas
are
Vfiyu
Night
and
the
(10)
the
(7)
rain
life
and
(12)
(Dakshind),
concludes
thus
Mind
(5)
Chhandas
and
fee
Sky
and
thunder
and
(3)
the
cloud
the
Savitri
(I)
Earth
(6) Day
'Sacrifice
is
nation
expla-
and
his
established
established
nation
explaon
"
Vedas
Gl^va
who
couples:
and
Vedas
the
(11)
(or
lengthy
twelve
Sun
the
lightning
the
Dliiyah^
me,
Savitri
Fire
(2)
(4)
and
this,
Tell
by
Savitri'.
followi)ig
and
identifies
and
the
on
saying
Maudgalya
Then
Chhandas,
Learning
what
and
the
moves
the
VarSnyam,
(anna)
duties.'
are
Savitri
and
ahment
Devasyiy
bj' which
with
Vedas
the
mean
By
on
the
speech
57
SAVITRI.
is established
^speech
life
on
-earth
Vavn
on
J3rahnian
Ether;
the
"lestroys
who
knows
this
adores
SAvitri
the
its
for
Dr.
this
subject
Lstl
in
interpretation
This
belief
of
Bfalnnan
also
therefore
Itself
as
of
knowing
which
tlie
of
on
all
sun,
represented
by
with
object
the
adored
and
Soul,
aiid
its
Gopatha
"
fours
the
noticing
remarks:
Universal
the
tlici
has
in
L.L.t).,
that
the
(ir
grace,^-^
who
'
he
'
is
Hindus
the
of
achieves
endless
following
"
Brah-
odours-^"
he
Mitra
the
oii
conscient
He
edition
hi.^
offers
Brahmana.
is
Upanisliad
Rajendra
legend
also
as
light
on
sweet
enjoys
the
acquainted
this.
and
acts
this,
Ether
he
knows
ineritorious
earth
on
Brfthmanas
Verilv
miiid
the
light;
on
on
who
Brahman
food
water
Brahman.
with
is
food
on
water;
on
VAvu;
man
life
mind
the
on
hot'
rays.
the
Sun
the
As
.
interpietatidil
^nd
'
was
is
sfiven
the
Within
oldest
we
short
poSsfess
timd
"
58
SANDHYAVANDANAM.
after
this
fact
is
given
by
notably
the
makes
It
worship.
what
the
in
but
liis
of
reason,
in
its
and
the
in
one
only
planet
to
up
sublime
the
to
eye
daily
we
see
*'
course.
We
adduced
have
from
the
that
not
say
had
nature
that
visible
is
which
Luminary
at
are
adored
and
God,
to
himself
from
rose
of
object
commentators,
modern,
he
that
believing
which
impossible
Indian
and
the
Gdyatri
the
version
Wilson,
be
to
course
of
ancient
nature's
of
author
view,
both
is
the
Orientalists,
Professor
itself
Sun
larly
particu-
"
with
European
late
the
composed,
note,
variance
at
some
by
been
of
worthy
it is
as
had
Qaj^atri
tlie
the
Sandhyfi,
Brahman
Universal
itself
prayer
therein
contemplated
Deity
evidence
sufficient
and
the
not
to
show
is the
visible
sun.
The
is
to
next
make
thing,
offerings
as
of
is
now
water
the
to
the
practice,
Sandhyd
59
TARPANA.
Devatd^
Yama
to
who
Thus
time
Devarft.
this
(fee;
offering
But
these
Aninyaka.
tliat
the
of
spirit
is
first
called
the
and
the
thereforeAvith
inconsistent
whicl"
Vandanam
the
to
no
Taittiiiya
opinion
Snndhya
of
usual,
the
alone?
One
"
and
seem
closes.
now
the
to
is also
Japam
needless,
ded,
prece-
Ganes'a,
to
Samkalpa
have
Then
is called
Avhich
part
apparently
technically
cerfMuony
invocation
an
Prdndydma
is
of
in
are
second
As
by
This
them
Sandhyd
the
Japam,
Jire
part
the
begins
We
"(".
second"
The
to
directed
prayer
without
made
make
=^1
additions
pcmranic
make
Sandliyft
the
"c.
Kesava
please
to
made.
e,
Tarpaydmi
Kesnvam
additions
these
i-
please
several
is
offering
to
water
are
is
reference
their
Tarpaydmi
of
offering
and
Vishnu
to
by
an
Sandhydm
"
planets,
invoked
are
each
names,
this
several
the
to
or
but
proceeded
resolutionfathers
fore-
our
on
the
"60
SANOHYAVANDANAAr.
principle
a
good
Ganes'a
to
We
the
liere
and
rationale
the
^^;
its
of
and
Vydhritis
the
several
are
names
Pr^p.
entire
^t^iR;
Taitt.
| ^.
the
of
namep
to
seveii
the
seven
constitute
remarks
precedec]
Aran-
Janah^
Alahah,
believed
Sayana
Universe.
will
we
warn
called
are
are
"i^
Siwah,
are
vyhich
in
9^:
lOtU
Satyam
Tapah,
worlds
Aini.
Bhuvah^
Bhith^
have
Prdndydma
mantra
fliM^d
II 27th
prayer
We
breath
the
I ^%^:
***
^:^^
the
meaning.
^m:
of
of the
Prdndydma
tlie
explain
object
of
explained
Samhalpa.
the
restraining
give
and
the
much
too
already
have
and
explained
also
have
cannot
we
thing.
meaning
the
or
tliat
the
that
by
(ihese
the
syllable
mono-
,,
Om
which
Supreme
is
the
f^oul
as
denote
they
visible
who
the
universe
manifestation
is
represei)ted
of
by
On\,
the
61
PRAKAVA.
Volumes
which
Om,
of
have
the
all
is believed
to
teaching
of
Vedftnta*
It
expressive
and
of
is there
Endowed
agent
The
onlv
J,
Purftiias
the
the
the
Siva,
sacred
has
sacred
three
and
as
beeii
word
f/, 31
is
and
tlie
with
sU[iposed
Hindu
and
mysterious
powers.
attributed
is
also
but
mystic
nalne
the
to
religious
of
union
the
Vishnu,
denoting
Three
the
to
it consists.
represents
A
profound
which
of
Brahma.
mimber
as
supernatural
whole
gods,
the
Gopatha
of
object
and
Om
Triad
Hindu
the
the
sounds
three
of
as
with
to
names
in
as
not
most
the
appears
(such
meditation
religious
all
of
the
Chhfindogyopanishad)
forth
set
the
Upanishads
the
and
Brahmana
essence
and
be
to
first
monosyllable
mystic
the
Veda
the
significant
It
syllable
the
on
contain
thought
and
firfi,hmanas
In
is
Infinite.
the
written
been
in
Hindus
represent
triads.
fact
U
is
O^n
and
the
All
It
is
63
PRANAVA.
Ovildrd
refjfard
They
Divine
persoiiificatioii of
notices
Williains
Om
the
at
mdni
the
seven
A^
taken
be
twenty-fifth
fifth
Lord
Supreme
complement
that
in
that
lives
'
vital
human
moves
M^
the
spirit
JirdtvUm
soul
and
has
To
or
the
(is
The
the
the
Iweniy-
of
reme
Supit liiay
(and
means
faith
reme
Sup-
the
the
Seshahh4tn)\
the
and
'To
namely
the
the
termina-
Lakshmi).
Aum
or
the
denotes
man
ihti
Onu
dative
alone
denote
h\x
interprets
means
alone,
the
represents
the
'
Thus
Jivdtman,
'
consonant,
principle
nutins^
means
to
by
represents
says,
in
ccMnes
thus
implied,
beinjr
Lord
also
he
Vidyd-
huiv).
preceded
NArAvana
Lord
theii*
Vyahritis
Yatindra
Pranava.
use
formulary
padme
also
prayer,
Narayana
tion
Buddhists
of
mystical
{Om
After
Gayatri
the
female
SirMonier
Energy.
that
or
the
as
commencement
'Shddali'shari
syllables
(f)
the
Vranara
Vis'ishtdd-
is
its
an
entity
being'
in
64
SANDHVAVANDANAM.
the
Supreme
Lord
interpretation
will
basis
The
and
at
and
one
on
use
of
the
end
N"r"yana*s
the
the
fact
the
Lord
and
Haradatta
says
that
Al^ represent
the
Pnranic
from
springs
Vishnu
and
symbol
of
i["
symbolises,
that
everything
goes
to
Him
in*
Kudra
Others
Trinit}^
Supreme
gods
of
are
three
Trinity
the
x4, U^
letters
Brahma,
"
Vvanava
is
the
in
mdtra,
fourth
the
fourth
in
whose
addition
typify
sound
an
"
^which
iVawara"
and
that
A^
is
there
of
Being,
are.
opinion
letters
three
higher
Being
to
the
ardha-
represents
the
"
Param
'
Brahman.'
in
and
llie
these
The
the
"
essence
beginning
end.
the
the
view,
have
text.
the
at
most
to
Vedic
mantra^
the
proved
same
Vranava
of
how
be
can
the
interesting
Tliis
illustrate
beliefs
contradictory
a
alone.
Gayatri
various
been
has
ways
and
similarly
each
ted
interpre-
interpretation
("5
OAVATRI
has
been
host
of
supported
authoritative
The
tured.
to
will
can
be
library by
attempted
sketch
given
and
his
which
has
been
of
who
briefest
been
has
already
is
interpretation
accepted
by
Yatindra
the
the
Lord
and
that
generality
the
be
to
Ufthu
3
being
:
bhargas
to
like
to
be
refer
He
guidfe
to
worshipped,
of
Kflhu'v
head.
the
his
BhdsVara
Light
Vfifiudeva'
head
the
bas^s
is the
of
light
but
nothing
S^ninti
Vdsudeva,
May
Himself
Haradatta
the
on
aright!
term
takeii
meditate
Ijord
the
Nftrftyana
so
We
Universe.
understanding
The
of
Light
sustains
our
is
first
N"rftvaim
adorable
the
on
the
but
that
Advaitins.
2,
is
all
rise
methods.
Sftyana's meaning
1.
and
itself
SeHp-
given
has
is
here
several
the
of
it
controversy
form
the
from
texts
by
adherents
its
by
interpretation
and
takes
Tdd-^
Pavamatman
the
as
residing
5
who
in
the
66
SANDHYAVANDANAM.
of
midst
as
(in
noun
in
instance,
'
have
th0
favour
of
this
Tlie
the
Supreme
all
life
is
whom
7.
all
is
So
the
the
Maitrd-
S'rutia
(as,
for
Upanishad,
^2^1^
tlie
Sun
It
life.
'
facie
take
they
the
"
yah
S'iva
prima
to
S'dktas
to
It
with
we
)
strong
the
Gdyatri
who
himself,
is
needless
of
interpretation
to
all
scholars.
western
6.
denotes
have
Bliaryas
other
TO^rf^
SaurcLS
source
thar
say
and
addressed
as
prayer
is
^n^W
their
in
case
as
MaitrAyana
the
Q[^^
Tlie
5.
with
S'iva^
to
Bkargaa
that
word
gender
Talavakara
the
declare
the
apposition
addressed
is
yanay
take
masculine
the
in
termination)
prayer
orb.
S'aivitea
The
4.
Solar
the
and
tliis
the
Veddntic,
who
Being
Sakti
of
adoration
That
as
is the
Bhargas^
Vareayam
S'amkara's
Savituk
take
the
is
Supreme
paid
in
interpretation
which
to
referring
of
source
His
SaktL
Lord,
the
Gdyatri^
is, of
enlightensour
to
course
under-
(57
VYAHRITIS.
.
standing
is
enlightens
Jndna,
Tatsavituh
refers
of
the
nature
is
the
the
same
means
prayei*
raramdtvian,
2l%
Vratyagdtman.
of
"^-6\meditate
on
Bhargos
things
identical
as
am
Buddhi
by
seen
nature
my
Thus
who
I, Vratyagdimariy
the
is
who
Avidyd.
destroys
:
witness
mere
to
whii^h
Jndna
Antah-
All-witness.
the
is
the
and
Buddhi^
which
and
karana
which
Vratyagdtman
the
with
Brahman,^
the
The
explained
bj^
been
have
VydliritU
%^vQn
thus
Haradatta.
[
.
Om
Om
Bhdh
Bhnh
the
real
existence
ineans
that
means
only
existing
BhAh
the
Supretne
all
existence,
phenomenally
only
qnd
sO
is
Being
else
things;;
{Vydvahdrilca^
Pdvamdrthika),
not
This
abridged
have
he
Hig-
riot
s4ys,
Veda
interpretation
ffom
met
is to
S.
E.
Bhashya.
S'a^nkara
found
has
translation.
Gopalacharulu's
with
be
of
bee^
We
the
in
Mr;
T.
Tatiil's
editioh
of
68
SANDHYAVANDANAM.
Om
Bhuvahy
while
Siivah,
wise
by
Om
Mahali
only
in
He
things,
even
Him.
is surrounded
He
that
or
Universe.
it is He
that
means
adored
be
to
all
Sanaka^
like
entire
the
that
that
means
"ages
pervades
is
exist, exist
they
Om
means
by
desirous
all
alone
of
who
the
final
who
has
bliss.
Om
Janah
this
brought
all
Om
Tapah
is but
tlie
also
Haradatla
iniplication,
and
the
(hat
^U
the
of
also
the
pre-fixing
these
worlds
Being.
of
seven
the
have
from
He
words.
Vydhritis
seven
the
Eternal.
traces
several
the
that
to
who
Universe
whole
HeisTruth
that
means
refer
Sun
the
the
meanings
to
existence.
Him.
of
remarks
Supreme
that
warms
etymology
taken
into
means
symbol
(yw*Sa"yaw
These
Universe
and
illuminates
it is He
that
means
upper
lower)
Franava
sprung
be
may
(and
by
worlds
nieans
fron^
the
69
VYAHRITIS.
Ydjnavalkyas
explanation
of the
translated
Colebrooke,
is
a.^
The
"
of
the
by
its
efficacy
and
pervades
called
a
the
the
of
names
all
where
exist,
first
beings,
is called
time,
but
period appointed
universe,
(Bhiivah).
where
cold,
produced
is
heat
named
These
which
duration
the
is the
close
the
of
world
abode
light
Heaven
of
are
as
place
is
the
exist
again
sensation,
at
and
in
movable,
or
beings
without
The
are
The
fixed
which
for
they
celebrated
(BhUh)
in
are
this.
are
whether
Earth
other,
;
worlds.
seven
sensible
become
present
words
Tliat
world.
second
to
the
in
renovated
mysterious
seven
worlds
self-existent
abodes,
seven
period,
former
beings
to
light
this
the
all
it,
seven
above
of
names
of
that
the
one
mansions
seven
the
by
signifying
below."
given
epithets
as
illumines
situated
which,
preceded
worlds,
seven
denote
the
is
prayer
Vydhritis
of
the
of
the
tence
Re-exis-
the
Gdod^
perpetually
(Siivah).
Th^
71
GAVATIII-SIRAS.
which
is
called
Q'iromantro,
the
the
of
Gdyatri,
Apah
Jyotis
^the
several
tastes
nectar
of
Suvah
ydma
and
intellects
that
have
plants),
worlds"
This
based
fact
the
Har^datta
the
Sayana*s
the
us
Gods,
the
of
all
guide
things
herbs
and
the
that
the
shines
He
light,
everything
three
is.
Is
Soul.*'
the
Gdyatri-SiraS
commentary.
explains
who
maj'
trees,
as
the
of
Om,
think
Water,
of
worlds
seven
Lord
Ovi^
Prdndr
of)
guides
Universal
explanation
on
of
(such
nectar
in
Brahman,
All
We
aright!
savout*
the
whole
the
Brahman.
hearts
is
all
manifestation
light (glory)
our
Bh4h
and,
worlds
Thus
means
visible
adorable
our
this
^^ihe
"
"
mantra
(the
three
Soul.
all-pervading
in
Aniritam
all
the
oceans)^
Rasah=^ihe
"c.),
Gods
Universal
are
Sun
and
flavours;
or
the
rivers
"
Bhuvah^
the
the
(of
\\ghl
(of
waters
it thus;
is
72
SANDHYAVANDANAM.
Om
Jlpah
He
'
means
that
all
pervacles
.
Jyotis
exists'.
Intellectual
Bliss'
in
He
characterised
'
Gliit^ and
Sat^
Bhiir
is the
Suvah
and
destroj'S
mind.
above
attitude
of
thoughts
After
and
mantra
mind
running
this
that
Gdyatri
is
be
repeated
on
one's
many
others
with
this
that
the
for
mantra
after
used
comes
Gdyatn.
the
head.
are
in
it.
invoking
says
water
himself
preliminary
Sayana
to
expressed
place
through
for
should
consonant
Pra/i^am/c
mantra
ideas
the
on
the
through
worshipper
the
process
his
the
breath
the
holding
concentrate
like
is
(who
Bhuvah
sustains,
creates,
Prdndydmie
little
Anaiida.
He
that
means
Brahman.
He
While
the
words
three
worlds.'
the
an
is
the
is
'He
means.
imperishable
means
Rasah
words,
Brahma
Amritam
by
'.
other
that
indicate
all
"
Light
is Self-luminous
He
means
inviting
sprinkling
This
in
mantra
Sandhyft
"
INVOCATION
Vandaiia,
the
in
occurs
It
Taittiri3'a Aranyaka.
515^ S^
^I^Sf^
2.
5RTT
Prap"thaka
lOtli
the
73
GAYATRl
THE
OF
of
thus.
runs
^^k^:*
5^Hf^ Wtfsf^ ^^
^Sf^
5inAf5f^^^^l^fl^j: ?T?fRl%5%:3?fireRf
I
JIW^IHnW^II^ II
Meaning.
Anuvaka.
26th
Aydtu
Varadd
Dm
desires,
our
eternal,
Brahma
the
througli
the
G"yatrl
Mother
Jmha^va
Tdani
May
*
of
the
5^^^
wlio
all
the
Goddess
^'^ another
of
Source
Nah
us
(may)
the
Vedas,
all
of
the
to
Mdtd
reveal,
Eternal
is revealed
or
tlie
Ahsharam
Chhandasdm
metres,
all
{or
(Td//a"ri
Scriptures.
Devatft,
us,
Supreme
the
=Joshayatii
Brahma
to
come
grants
Uddis'ya
known
Sammitam
Universe,
who
understand
making
of
purpose
Goddess
the
She
may
==
to
us,.
Truth.
Gdyatri
reading.
Devoid
who
74
SANDHYAYANDANAM.
grants
all
known
to
Gayatri"
the
Vedas-^reveal
:.
to
Comment,
7?ifcj m
Gftyatri
Rik
be
to
come
Tliis
in
express,
entire
the
in
the
the
of
the
body
of
Vedic
entire
spiritual
*
followed
have
\Ve
on
the
different
Qteriial,are
Jiishasva
pmyer
both
taken
is taken
Kah
of
ours!'
as
B,h
his
by
The
him
pmyer
to
oi
than
thus
and
proposes
:
is what
Brahma
Aksharam^^
Devt.Tdam
mean
^he
commentary
also
Narayana
epithets
the
elsewhere
in
Vedas,
any
more
as
found
the
if
contain
interpretation
exalted
Sammitam~a8
this
as
compass,
truth
here
Taittiriya Aranyaka.
slightly
to
Hence
to
iiitef^pretationof S"yana
thought
revelation
divine
of
essence
the
Vedas.
is said
Bik
particular
one
is
by
possible
teaching
that
^alope,
denoted
prayer
shortest
Vedie
partic.ular
^'C"
exclusively
Gftyatri.
term
of
it is the
Vavenyam
Truth
hundreds
but
the
all
of
Eternal
are
metre;
Savitur
Tat
"
has
There
vealed
re-
Scriptures*.
mother
the
us
is
who
the
the
make
to
us
Lord
through
only
us
to
come
res
Eternal
the
us
to
M^y
dej^i
our
may
Bralima
she
follows.
accept
INVOCATION
it
is tl)i}5
is
regarded
kny
Other,
tlie
Gflyatri
par
excellences, and
gender
feminine
the
Muse
The
in
is
is invoked
in
approached
be
to
not
as
Wisdom.
Divine
over
is of
Gfiyatri
Sanskrit)
presiding
Gftyatrl
word
plj-
G"k1
of
word
the
as
the
in
Accord
prayer.
(as
75
GAYATRI.
THE
OF
a
.
light spirit
Avith
frame
will
of
t-ev6rential
the
^m
asi
Thou
all
art
enemies
my
strength,
Bhrdjas
grace
there
is of
Thou
Gftyatri !)
power
the
mean
Sahas"
drivest
evil
inclinations);
source
rt5ii=Thou
away
of
physical
art
Divine
That
thou
a5i*=
Thou
art
same.
What
theGods,
the
art
that
"
"
Both
thi"
induce
to
mind.
art
Sarvam
ramasi,
the
and
Derdndm-dhdma-nama-asi
Light,
is
(t.^., iny
=Tho\x
Divine
hearts;
our
iii
reverence
spiritual strength,
the
^^almnr-as^
light
alone,
(Oh
"
of
source
"
of
state
Ojas
2.
mind
invocation
the
of
sincere
and
but
irreverence,
or
illumine
and
enter
object
indifference
humility
true
which
of
art,
the
Vis'-
entire
76
SANnilVAVANHANAM.
Universe,
Vis'vdyuh
Ahhibliuh{asi)
eternal,
",rt
destruction
(Thee)
Oh
spiritual
sound
lest
with
heart
my
all,
In
Thee
but
Truth
destroys
that
Pranava
to
make
me
n\y
of
an
the
to
Oh
succour,
Thou
there
the
art
naught
Eternal
Thou
sins.
me
is
the
Thou
art
the
art
Unknown.
Gftyatri
! and
wise.
Comment,"
and
reveals
that
Corne
all
dispel-
illuminest
wisdom.
Thou
body.
that
and
universe
is.
that
Gods
the
to
sound
darkness
whole
tlie
which
conducing
to
divine
power
inclinations
by
of
Light
intellectual
my
evil
all
of
the
art
conducest
the
art
invoke
source
Thou
Thou
mind
the
art
the
away
enemies.
my
Thou
artth^
powers).
strength.
drivest
the
causest
07n=Thou
such
! Thou
Gftyatri
that
=Thou
sins.
QayatT'i (of
=Thou
"
Gdyatrim"dvdhaydrni
Pranava,
are
all
of
asi
sarvayuh
"
It
implicit
G",yatri
is
faith
that
with
in
the
thoughts
the
like
these
spiritual efficacy
worshipper
should
of
prayer
is
light
and
Gfiyatrl
and
is immense
When
sinful
God
and
lose
their
gets
free
of
is
earth
all
shackles
mortal
Gay
at
After
ri
the
invocation
of
The
marks
four
Rislii
the
is
all
to
it
once
on
power
it
that
into
is said
fulfilled.
Gayatri
the
the
(I)
Rik.
regarded
the
by
Every
liishi
its
Rik
the
comes
principal
fcur
Gayatri
whom
not
begin
no
of
know
to
attract
and
of
of
through
seer*
be
to
enumeration
has
to
again,
comes
characteristics
Rik
enough
glory
Thee.'*
and
ties,
in
purged
soul,
corporeal
strong
know
bonds
the
and
Thy
taught
earthly
over
power
the
exclaims
to
is
and
Him,
divine
by
is thus
man
thoughts
love
heart
of
th6
through
Liord
Oh
my
heart
the
all
*'
Teach
heart
worshipper
devoutness,
that
aroused
the
the
the
the
receive
to
with
then
is
thoughts
permeate
sincere
the
attuned
the
through
of
It
prayers.
truly
heart
Lord
the
approach
to
prepare
li
ASA.
NY
was
orthodox
the
or
gi\'en
as
the
79
NVASA.
revelation
fleer
that
in
in
that
he
liia}' be
the
the
of
name
his
heart
say
that
with
the
Deitv
in
in
heart
prayer
and
the
to
him
in
put
he
his
vvorsliipper
and
mention
mind
of
of
the
the
touches
lo
Rik
the
to
pleased
speech
muclias
as
honor
whose
be
of
uttering
right fingers
should
Deity
flow
request
to
When
the
his
the
witli
mantra.
Devata
resides
sung
blessed
the
of
mouth
and
form
particular
reciting
the
of
out
came
that
request
his
acce[)t
to
the
is
is
Viniyoga
for
object
which
prays.
characteristics
These
Index
ujltory
been
the
in
recorded
tri, the
Devoid
Lord
Supreme
the
"
is
the
all
liija
is Sam7n-not
.is
Viniyoga
Sdyujya
or
or
the
sinde
tn
the
Rishi
the
of
are
explar
have
mantras,
the
have
we
the
and
Rik,
Ch/iandasis
Riks
or
Vedas
G"yatr!
the
Vis'v"mitra,
prayer
of
to
the
of
and
iiVnukramani
extended
oase
Vedic
of
course
sun
elsewhere
purpbf^e
absorption,
is
GAyar
but
the
shown
of
the
through
80
SANDUYAVANDANAM.
knowledge,
into
is
last
j^equest
'
our
or
of
borne
in
daily
bread'
the
is not
the
for
wisdom
but
riches
ledge
know-
or
of
commencement
called
Ny
Anga
generally
now
Tftutric
that
fi^ct
prayer
This
God.
rii uals
are
the
Soul.
the
by
out
made
Before
t wo
Universal
the
is inculcated
their
for
in
Ny
These
in^-
works
operandi
ftsa
are
Their
Tftntric
modus
Japam^
Kara
Vaidic.
not
"
directions
and
asa
performed.
ceremonies
portance
tiie
and
given
Sive
therein.
Nydsa."
Kara
in
the
counting
they
have
uaed
for
The
purified
this
purpoi^e
^"iei*^hfl"
says,
"
cM^^t
*R"-
t|wi|i|ji4^j
"fif:"
homage
homage
'
"
to
homage
fingers^* ^^Tlft^ffl^rt?fH:
^ivo
so
"
used
Gftyatri
the
before
be
to
are
of
repetitions
be
to
fingers
they
be
can
the
worshipper
tothe
two
thumbs;
fore-jing^^Sy
the
two
to
the ttoo
-'homage
fing
middle
to
the.
fingers).
81
NITASA.
ft
^f^f^*l^l
^:"'
honta^fe
jin^ers^ *h"d^+"!i8Ml
palms
two
each
As
touched.
is
Tlie
part.
worthy
of
it is
body
when
used
of
deity
consecrated
bein"r
of
act
an
presidihg
thus
and
named
be
to
the
part
it i.^
and
is
body
supposed
to
hands'.
partes of the
deities
the
gratifying
homage
named,
several
of
part
it
touched,
is
the
to
Literature,
particular
to
particular
the
the
that
sacred
are
of the
Tftiitric
In
supposed
backs
pairs
little
tito
^homage
"
two
these
of
^:
the
and
the
to
comes
besacred
for
purposes.
Anga
Nyasa-
T"ntric
works,
Each
divided
into
to
part
is
dedicated
deity
who
i^
supposed
culir
Anga.
each
dwRcj:"
(of
the
the
Tlie
held
is
Triad)
heart
so
Bija
"
who
the
to
part
be
is
heart
partd
the
particular
of
in
supposed
ahd
pArti-
G^yatri"
the
sacred
is
ili
is,
six
reside
to
first
mantra
to
to
touched
Brahma
reside
and
in
the
82
SANDHYAVANDANAM.
worshipper
homage
is
Brahma,
%?:%
tflrr
vyi^ose
top-knot
whom
the
the
breast
to
worshipper
homage
d^ity
is
Satya
to
DJiirnahi,'
with
the
prayer
^l^PRTF?
beifig supposed
is
tp
part
hands
vyhom
Then
Bhavgocrossed
and
^^I'^IH^*!.
presiding
I dedicate
the
are
ey^3
the
Rudra,
shield
vyhose
the
to
are
nftqfl ^T^fl^
shieUj
praj'ev
is
deity
Then
homage
represent
the
to
head
whom
to
the
tliird
two
says
part
with
'
the
(^vje||.
Varenyan^.'
presiding
Next
devasya.'
the
Vishnu,
part
I dedicate
the
the
to
i" touchec]
whose
Next
^^
homage
^^fcq^ %^%^"
Wlf^^
deity
Tatsavituh
prayer
is
m\T
piesidiug
Gftyatri.'
deity
second
jgrrpT
dedicate
the
top-knot
the
with
^l^
the
vv'hos^
the
presiding
dedicate
of
part
is touched
head
on
heart
whom
to
first
the
to
the
to
mi^^
w^^:
says
fourth
touched
f^qt^rT; ?Rfc*f%T|[^s:^(^
f%^
another
exist
between
reading
the
third
"
(he
eye-bro^is
ej^e
an4
8*^
NYASA.
^31^;""' licmage
fifth
Dhiyo
part
ricfht thumb
"nd
supposed
recited
it7"
the
Lastly
middle
head.
is
the
finger
This
is
act
and
weapon
the
to
deity
presiding
noh'
y^"^|rl^ M"HlcH^
is
homage
I dedicate
"
ri"jht
the
represent
to
mantra
yo
"
whose
eyes
whom
to
round
snapped
are
two
inJudmi
presuling deity
the
the
to
the
^T^fmwhose
weapon
Paramfttman,
whom
to
'
"
"
"
Vledicate
last
the
Brahma,
Vishnu,
FaramAtmah
of
the
the
but
ot
Satya
Trutli,
Jnana
everlasting
the
one
in
later
*
of
Pauranic
Satya
that
and
formless
if*
that
immutable
Being,
*aiidPara-
knowledge
'fhis
vision,
allegorised by
of
Destroyer,
of
tliat
repreMentiiiffintellectual
vision
Vishnu
Creator,
lludra
Preserver,
aspects
representing
"
capacity
Rpiritnal
various
the
JBrahma
God
True
one
distinct
however
not
simply
are
ami
are
"1eities
Prnchodaydt-^
part
the
third
third
eye
eye
of
or
Sivi
Litemture.
JnAna
Being.
are
supposed^
to
he
the
forma
84
SANDHYAVANDAKAM.
the
Idifttmau
all-pervadijig
of
dedication
the
simpl)^
Being
is directed
of
seats
are
represented,
shield
piantra
against
tempt
evil
the
and
is
evil
him
able
thoughts
also
and
in
are
to
when
to
the
the
fact
from
the
of
eyes
opens
the
him
protect
they
up
the
that
to
come
effectually
prevent
felt
the
The
imply
only
and
deities
worshipper;
weapon
thoughts
but
all
mantra
the
the
both
resulting
of
not
and
symbolises
the
vision
spiritual
the
all
that
imply
course
heart
represejits
wliich
spiritual glory.
is
fiiantra
and
be
saints
gopd
ultimate
the
with
and
church,
Christian
that
top-knot
as
Being
respectively
should
glory
spirtual
of
Gayatrf
represent
intellect
The
|ialo
whole
The
aiujas^
mantra
understood.
and
Supreme
Supreme
two
feeling and
the
the
these
to
same
alone.
first
the
that
imply
Him
to
head,
the
to
TIju.s
parts
the
that
means
is sacred
pjayer
several
of
capacities
several
the
the
Lord.
them
destrojfrom
85
NYASA.
arisiiif? in
ever
this
All
well
may
that
enough
ideas
taining
took
bology
tantras
and
examination
of
our
tliat
remarks.
be
the
only
that
in
the
found
the
is
here
of
the
terious
mys-
represent,
tions
condi-
older
truths
to
not
taken
be
be
itp
but
can
tlie
careful
intellectual
tantras
Ilidian
to
to
It
light
The
of
on
Literature
the
sym-
absurd,
and
have
Tantric
the
were
aiid
appear
age,
we
Inind
phase
Yet,
theosopIl3^
conviction
read
to
deteriorated
understood
for
will
suited
Vedic
brief
(*,rude
life
philosophy.
morbid
fantastic.
the)'
manner
of
Indian
soul-sus^
symbols,
often
hence
and
of
this
reader
superficial
place
the
and
national,
and
forms
represent
thouglit
in
the
of
national
of
knows
stage
one
life-giving
of
into
petrified
Literature
springs
the
sapped,
were
at
the
when
Histoiy
Indian
of
hut
fantastic;
appear
student
"?Iose
mind.
his
it is
rightly
fot*egoing
GAVATIM
all
from
becomes
it
puts
attachments
to
spiritualised.
As
(II
96),
"
attached
effectively
divine
His
tlian
the
times
better
and
This
with
is
collocation
the
mantra^
mantra.,
meaning,
all
efficacy
sins
the
of
with
has
and
II
the
or
without
the
confer
no
it
is
will
of
community.
the
which
there
free
spiritual
is
|)articular
make
up
of
knowledge
to
man,
85).
utterance
all
hundred
that
in
mere
power
better
notions
our
syllables
that
of
act
matter
believed
generally
mysterious
of
the
when
the
of
section
now
better
preconceived
the
orthodox
the
It
view
of
by
Smriti
(Manu
rational
conflict
heard
times
mental.'
purely
is
pursuit
times
sacrifice,
it
when
is ten
name
appointed
thousand
also
so
tives
incen-
avoiding
Hence
holy
cannot
constant
strongly
being
by
by
as
tliifigs,
ManuSmrill
the
delights
knowledge.'
repeating
eaitlily
organs
restrained
be
pleasure,
to
the
sensual
to
87
REPETITION.
one
the
of
its
from
blessings.
$8
SANDHYAVANDANAM.
Fire
burns
it
Jciipvy
the
will
certain
This
it, whether
independent
powers
of
is the
you
Similarly
not.
or
you
knowledge
your
meaning.
"
touch
you
burn
has
viantra
of
if
you
its
properties
orthodox
view
or
of the
question*
But
it
belief
has
is
arisen.
hioioledjje.
confer
it
shipper
ledge
his
Scores
of
think
which
'
'
ignorance
has
references
Pr^jmthakas
the
of
may
The
7th,
the
of
said
is
to
S"yana
^^^UkI ^^HN^I^
i.
The
e.
bliss
when
forms
importance
"rmifh
experience
it needless.
tures
Scrip-
AnuvAka.
qifffc^
beatific
secures
spiritual
2.
thus,
iE^RWnf^
the
^^"4^".
J|5"itl^
^5ji^*i(|[
Prap
2.
such
the
ahme
bliss.
Aran.
interprets
^^
on
Knowledge
supreme
Tait.
Throughout
is laid
emphasis
how
explain
to
easy
his
through
through
be
given
8th
Taittiriya
hnow-
removed.
been
Taittiriya
the
wor-
but
we
Upanishad
and
the
9th
Aranyaka
89
GAYATIU.
vvhi"!h
from
taken
insists
words
whir.li
of
the
of
maiiv
symbolically
doctrine
0)n\
the
and
as
the
life
the
individual
the
and
necessity
of
ceremonial
of
the
Vedas,
and
with
the
accordance
in
S'astras."
preparing
to
It
the
mind
for
the
term
the
of
sense
different
in
His
to
the
deities,
of
work,
inculcates
its
syllableSj
soul,
creation,
reading
for
the
all
real
truth
mind
Brahman
on
the
to
material
daily
the
(:ertaiii
on
of
it does
"
relation
a]ul
sacred
are
the
tlie
meditation
meditation
Vedas,
of
express
prepare
the
most
embracing
text.4
tlie meditation
"
on
com|)rehension,
'
Saiulhva
the
of
tlie
ous
virtu-
of
precepts
these
duties
reception
a^
tlie
of
liighest knowledge.
But
good,
it
might
people
at
not
were
supernatural
to
tlie
feared
was
come
large
offered
that
to
if
to
be
however
neglected
by
keep
came
of
the
inducements
special
rewards
performance
practice,
it
to
up,
be
religious
at"d
so
attached
acts,
and
90
SANDHYAVANDANAM.
punishments,
bolstering
of
up
adventitious
of
the
Brfthmanas
under
feature
of
mysticism
the
the
into
mind
and
the
GAyatri
the
Devatft
to
10th
her
forms
Prap"thaka
religion
disintegrated
which
worship
of
the
the
with
the
30th
of
the
Vide
his
now
Hindu.'*
of
meaning
back
sends
place
in
forms,
to
the
world
on
over
thought
and
worshipper
which
mantra
of
mummer)^
meditation
the
leading
speculations,
yielded
of
Graduall}'
'
old
the
freedom
form
and
ascendancy
an
religious instinct
Qayatri,
the
Aryan
TS,ntric
the
After
of
and
ancient
enthrals
the
gain
to
came
phrases,
ruti,
Literature.
transcendental
ipatters
Arthav"da
Phalas
Puranic
with
passsages
many
as
name
Indo-Aryan
set
in
seen
itself
in
good
known
rationalism,
of
is
This
neglect.
thing
aids
forms,
the
their
to
the
the
ing
follow-
Anuvlika
Taittifiya
Aranyaka.
"
Tnitt.
Dr.
Bajendra
Aranyaka.
Lai
Miti*a.
edition
of
the
01
UPASTHANA
%^
3tW
^*
"Hcm^
vpn
Meaning:-/"m=The
Bhvmydm
the
the
mountain
Brdhmanehliyah
Sukham=^8
The
Goddess
peak
is
base
been
blessed
"
that
Another
art
leave
take
have
in
Thy
reading
Do
^RT^RJH^
on
k)ftv
Meru
the
earth.
from
the
Thee
grace)
^fln
born.
Meru).
mount
worsliipped
with
Thee^Gachchha
resides
of
fixed)
deeply
Goddess,
(who
summit
the
on
leave.
t^k\\\g
mount
Gftvatri
who
Brnhmans
pleases
in
abode
(to Thy
go
Goddess-
0h
=
the
it
7V.s/?f/m/i=i
Ahhyamifjydtd
Avot'shipThee,
Vaihd
hom
summit
Sikhare
Utlame
Deri
in
fixed)
the
understand
Therefore,
GSyatri,
deeply
base
(Mem),
loft}' peak,
resides.
its
Varvata-murdhani^ou
the
on
of
Goddess
(having
earth,
of
which
and
and
means,
(whose
Oh
Thou
Brahmans
have
who
back
go
Oh,
Thou
93
SANDHYAVANDANAM.
abode
Tliy
to
Mount
tlie
Al^ the
Dvipa,
planets
are
of
16,000
thf".
from
Rrahma
be
^.s
on
divine
residing
and
condescendinof
inan
if invoked
S'iva
.Devatft,
and
is
to
due
visit
all
of
residence
of
abode
all
are
peaks
gods
the
gold.
said
of
representing
wisdom,
with
The
the
various
the
with
worlds.
residence
is the
of
falls
flows
Vaikuntha
hosts,
GAyatri
does
which
surface
and
gems
the
Kailasa
situated
mount.
she
his
and
Vishnu,
be
to
Satyaloka
and
of
it.
yojanas,
summit
consists
it
round
Ganges
surrounding
considered
is
thegods;
to
the
earth.
the
river
its
on
of
whole
It
The
heaven
to
below
centre
the
of
84,000
l)e
are
the
revolve
to
Hiudu
Pauranic
from
hence
to
which
the
rise
said
said
earth.
thence
of
is
of
Olympus
to
Jarabu
possible.
as
to
is said
it
height
of
the
According
cpsfiftogony,
Its
is
Meru
traditions.
of
comfortably
as
fitly
tlie
humility.
as
regarded
this
on
this
mount
heart
of
93
UPASTHANA.
Now
service,
called
the
to
that
in
the
The
is
Supreme
Lord
beings
of
Thou
art
offering
Thou
is
forgetting
repeated
that
all
ruler
this
to
the
of
prevent
adoration
art
for
Rudra
art
"?w
preserver.
mantra
l3rahma
liere
of
created
Thou
the
the
Piajlipati,the
art
Lord!
Thou
ait
the
all
Oh
oblations,
destroyer,
following
Aranyaka.
of
Vashatkftra^
the
Anuv"ka
31st
Vishnu
art
com-
s)'inbolise(lby
tFnivelse.
Thou
he
the
Taitt.
mind
the
the
sacrifice.
with
s\xi\
reside
to
contemplates
the
forms
ol* the
within
he
Being
the
thought
before
the
The
facing
But
Divine
dwells
mantra
LorcJ. who
Prap.
10th
Thou
and
which
mantra
the
up
Upasthdna^
the
of
of
division
Upasthdha.
luminary.
mences
glory
tlie
stands
worshipper
prays
tliircl
the
comes
the
breatoi*.
This
men.
him
from
is directed
95
UPASTHANA.
Siimb/idjaniyam
r=
and
everlast
most
worthy
understand
we
Mitrah^TUe
inen)/antt;i
several
several
(to their
Vrithivim
/lm'mi5Aa
sun,
without
havyam
the
Aditya
makes
text
Veda
w
and
ho
better
take
sun,
Sarvd-
everywhere)
Ghriiavat-
Being;
with
all
worthy
Ynh
ghee,
need
not
elliptically.
it
means
men
of
*The
"
is adorable
being
kdored
vfho^Vraiena
sacrifice,
AVe
rik
reading,
most
Oh
sense.
the
sustains
"=
(such)
through
santly)
inces-
offer.
Vidhema:=we
(3)
the
(i.fe.
mixed
oblations
tlife
Mitrah
Abhicha^hte
Eternal
suii^
Dydni
observing
ihiH
to
and,
of
directs
=The
winking
men,
ras'yati==is
Satydya
J/iYraA
upholds
/rn.sA"ife
tail
Arth, C7^^
well-
pUlsuitii
latoya^i
men,
Dddhdra
heaven,
and
pursuits);
the
iVa;aw(xn
sun,
inclinations
(the
knowing
wonder*,
sing.'
'
(2)
and
with
adored
being
real
Chitra-sravastamafn
ing,
of
Satyam
adorable,
as
the
in
According
glory
;
that
with
tliee^
Te=^to
Taittiriya
to
of
the
glory
the
llig
stip
fe'id
is eternal
\"ronder.
96
SANDHVAVANDANA^r.
iS'ii-^/m/i
ofrers
roan,
Mitra
with
food
let
not
off
cut
not
4w/ia^=sin,
yi^na?w=this
lMrdt=D6t
sing)
god,
who
vain),
which
worthy
of
anybody),
Na
As'not'i=s
of, 4wftVa/":==near,
Na
heaven
and
earth
their
(and
t"*
sun
the
with
!
ma}'
sun
actions)
Being
clarified
that
uv"st
wpnder.
ations
inclin-
the
them
to
upholds
sun
tliis eternal
mixed
Oh
^iu|
knowing
the
nian
the
(by causing
eternal
directs
of
g^ory
m^n
with
men
pursuits;
oblation
is
well
several
all
adored
being
sun
creatures
adorable
sustains
several
wipki'^g
tlie
glory
The
of
3.
(by
you,
death),
by (untimely
n^an,
hold
by
far.
(We
2.
protected
vanquished
take
not
is
who
Najiyatez=:is
sun
endowed
become;
;AWmnya^"'=is
1.
=t\\^t
p\eDt\)^rrdstii==Pralfharatti
Utah^^He
does
Atarla/i
Pra?/a5r4?2
swn,
(and
him
Tva
0h
Sah
oblations,
observes
without
we
their
both
all
ever
offer
the
butter.
who
tlirough
y?
Ll'ASTllANA
who
is under
by
untimely
by
any
death
and
body
from
in
the
and
prayer
extol
thus
worshipping
and
deed
Him
{Manusd
"
that
nothing
"Who
A
sees
perish
hero
Atoms
And
with
or
now
equal
or
systems
a
eye,
ruin
burst
bubble
songs,
Him
to
mind,
word,
the
idea
the
Lord,
to
of
eye
sparrow
into
the
Karmand.)
given
the
escapes
of
in
glory
oblations
Vdchd
is
Prominence
2.
wonder
with
through
the
of
glory
His
offer
should
he
iii. And
mind
supreme
should
ii. He
Lord.
implied
are
i. The
contemplate
the
reverence,
this
on
afar.
from
things
should
worshipper
off
cut
hold
Three
foregoing
he
vanquished
no
or
(for)
is not
not
has
sin
near
1.
Comment.
plent}^
is
he
become
thee
protection
thy
either
mai"
and
wealth
with
endowed
oblationsto
offers
sacrifice
such
God
as
of
all,
fall.
hurl'd.
and
now
world,"
that
man
by
himself
is
powerless
7
that
he
98
SANDHVAVANDANAM.
does
even
Lord,
that
man
can
and
hope
Sin
hold
no
from
from
either
him.
near
thoughts,
evil
if it
is
sin
either
have
to
any
meaning,
of
.
tjiis
this
the
Rig
the
theory
the
So
of
Manu
Smriti.
the
and
we
But
we
Dr.
in
later
Weber
know
occupies
philosophy
perfected
see
of
songs
which
which
elaborated
lars
scho-
to
seem
in
place
remarking
the
not
passed
Western
births,
Upanishads,
developments
has
that
several
prominent
Haradatta
simply
do
Veda
offer
not
both
Sayana
remarked
births.*
does
Samipdt.
means
have
such
do.
*sins
mean
former
of
but
passage,
Antitah
to
admitted,
be
must
Narayana
over
sins
or
interpretation
and
that
birth
present
Sfl-yana, it
interpreted
be
must
has
far
from
or
expression
far
alone
Death.
near
The
from
or
supreme
grace
all
and
6in
over
on
divine
crush
to
the
by
His
through
triumph
3.
directed
is
he
as
find
and
works
himself
of
there
whose
like
is of
Houls
of
and
(logya
in
such
surmise
in
that
Rik
first
of
Mandala
"3lear
of
Rig
the
reference
thus
of
Jiave
mercv
in
cern
dis-
re-birth
of
the
Vll
opinion
our
theory.
It
ruils
clay
let
(which
shining
interpretation
tlie
liavej;
now
wealth,
obtain
not
me
make
me
Oh
happy
"
This
on
me.
house
is
of
shows
clearly
passage
worshipper
that
has
this
Varuna,
of
tliou
the
Sftkta
to
we
of
Sayana's
to
Lord
liouse
of
"
According
"Oh
tain
cer-
date
the
these
like
Veda
to
it
unreasonable
then
89th
the
there
make
to
doctrine
the
Chhait-
found
before
passages
of
glimpses
is
as
long
Ifi it
treatises.
t'hese
form
it existed
that
The
Upanishads
complete
gration
transmi-
in the
enunciated
as
other
the
of
doc.trine
the
that
opinion
yy
PAsriiANA.
afraid
clay
happiness
(i.e.
consists
again
of
the
in
mortal
freedom
that
the
entering
body),
fmiu
1 00
SANDH
YAVANDANABf.
rebirth
and
that
secured
only
through
Mitra
4.
Varuna
in
rising
are
is
the
and
sun
and
morning
They
evening.
Mitra
of
recited
are
in
and
the
also
found
the
first
^"r
II
Lord.
and
the
evening
sky
Being
and
the
in
twilight.
the
II T.
Tattiriya
Aranyaka.
Taittiriya
with
mid-day
the
from
Mandala
H^^^^lcfe-dM^
the
represents
during
taken
be
can
morning
Supreme
evening
are
the
the
the
of
grace
in
the
Upctshthdna
Samhita,
the
Varuna
Tei^ts
The
happiness
invoked
symbols
apt
such
slight
some
of
the
S.
4.
T.
Rig
I.
S.
tions
variaVeda.
7.
1.4.
4.
3.
101
UPASTHANA.
Tait.
Satyenarajdsd*
1.
i.e.througli
peatedly
The
"
tlie
Amritimf
is
reading
.24
xia.
SfJityatoka
Avarta7minah
heavens^
Veda
Prap
the
"Thvoa^li
appearing,
Rig
4tli
Aran.
ve-
Mar-
godj
^Tr^OTT^r^^aRTr
(^1 35)
.
Rajas
t
SAyana
(Yilska).
world
=
another
proposes
yi"i"*ito"i=deathle8s
body,
the
men
deeds
iVi
eternal
yaw
their
of
nature
on
r"s'a
life
earth.
or
If
wing
deeds
be
(on
"
body
the
to
i.e., granting
to
according
correct
tal
mor-
according
men,
earth),
on
mortal
this
thus:
life, J/ar^^ajic^arsand
^besto
interpretation
to
their
interpretation
103
UrASTHANA.
Jyoti8=the
viam
Light,
excellent
most
ganma=?Ltt?Lin.
Adoring
the
loftier
the
sin,
light
excellent
earliest
Avhich
is
Tamasas
more
JFg%
is sin
us
the
found
it is
in
the
interest-
very
than
It
one.
(the
Light
sun.
and
freely rendered
Sftrya
(above
worshipper
excellent
be
shortest
II
Pari
absolves
rile, that
the
by
wavs
maybe
passage
Tamos
with
most
"
^1^4
This
and
in
comment
it
is to
Samhita
thus;
The
or
that)
this
on
from
interval,
Taittiriya
9?^
with
union
comment
separated
possible
rnns
darkness
above
rests
gods,
the
among
Light.
The
injZ
that
(beatific
attain
we
God
sun,
sin),
is
said
said
because
to
he
be
to
because
worshippers)
is
thus;
attain
attains
of
all
the
he
sins.
most
Sdyujya
1 04
SANDHYAVANDANAM.
This
sincere
sins
the
thus
passage
worshipper
through
gods
from
all
taint
earthly
trammels
divine
divine
reliable
(.'lear
reference
Samhita,
the
and
of
consensus
assigned
Krishna
to
and
period
sophy
philo-
tive
instructhe
Rik
the
most
advanced
Let
the
of
which
orthodox
Dvaip"yana
of
most
bears
S'amkara.
that,
the
tion
absorp-
it is
the
compilation
to
of
interpretation
Samhita
general
attributed
and
by
this
that
of
one
developed
in
found
to
off
technical
and
of
all
into
'Final
earliest
the
from
schools
of
the
shuffled
is
essence',
that
forget
witli
absorbed
later
interpretation
theories
the
tlie
doctrine
the
note
to
not
in
freed
thus
has
Sdyujya
applied
into
is
and
coil)
to
among
one
he
(after
Essence.
term
becomes
sin,
God
being
he,
his
all
of
the
the
that
i.e., is emancipated
Light
mortal
of
that
of
(1)
absolved
grace
and
(2)
is
the
supreme
his
implies
time
is
to
us
be
Taittirlya
is, by
opinion,
Vy"sa
immedi-
105
UPASTHANA.
ately
preceding
the
Kaliyuga
which,
in
conchxsice
evidence
to
tlie
3101
B.
place
to
about
at
Ketavah=i\\e
3.
have
we
C.
the
(or
god,
Devarn==si\\\
am
samc=Jatdndm
rays),
(or
the
of
source
Bris'
Visvdya
Jdtaveda"
knows
Veditdram=y^\io
lives,
any
aloft, Tyain=:Prasidd1iain=s
glorioix^^Sury
wealth)
of
contary,
horses
Udv'ihanti=:hQ?LY
that
absence
the
the
of
coininencement
knowledge
all
e^==\\\^,l
all
or
look
may
on
ITim.
steeds
His
or
the
knows
who
adore
him
and
and
the
Agni
Chakslms^the
and
the
(i.e.,of
presided
heavens
heavens,
over
eye,
(and
wise).
become
Chitram=^
rays,
risen, Miti^asya^Varunasyay
Varuna
God
beings,
him
on
^ni/^am-collection,
wonderful,
tlie
living
look
may
Devdndm^of
4.
aloft,
all
of
ways
all
that
Sftrya,
him
bear
rays
Udagdt=\\^^
Mitra^
Agneh-of
earth,
by
air
these
and
deities),
Di/dvdprithivi^ihe
J.n^an'fe.sAam=(and)
the
the
earth
sky,
1 06
SANDHYAVANDANA"[.
This
all
Sftrya,
that
that
light;
Atmd^{\^)
the
soul,
collection
risen
has
light)
tlie
this
is
(1)
all
Sayana
have
He
also
Hevajandndm
his
first
of
T^ittiriya
the
2nd
the
cOmHH|?rt
the
laken
seciual
Also
that
Gods'
in
the
is
meaning
V^\.
to
mean
lie sticks
Prap"thaka
where
Devdndm
the
^ts^FcftJ^^T:
maybe
in
resides
Devdndm
prefers
says
Aranyaka
is mentioned,
of
bnt
light,
things
of
presence
interpretation.
Anuvaka
sepse
he
has
orb
that
all
of
eye
with
translates
Devdndm
says
of
orb
not.
evidently
given;
the
tliis
Lord
(the
move
the
'
is
orb
soul
the
that
into
we
all
(the
rays
heaven
Griffiths
Mr.
Aniham
this
and
Silrya
and
but
of
of
heaven
air
earth,
orb)
move
and
air
earth,
everywhere,
in
Jagatah=of
Tasthushascha=aLU(\
wonderful
filled
Suryah=
not.
moves
the
his
moves,
The
of
with
filled
Aprdh=hQ,s
the
13th
of
same
taken
i^^flriiH^alone
and
to
the
verse
in
the
Chitram
107
UPASTHANA.
is taken
to
expression
makes
presence
sense
nu(\
in
passage
two
them.
his
In
it
resides
to
as
The
(ii)
activity
as
or
with
him
are
buried
that
of
of
during
prets
interwho
also
living beings.'
of
and
life
all
Aranyaka
it
puts
that
living beings
all
night
in
sleep
so
back
bringing
rises
sun
lives
rile.
light
of
source
Taitt.
"The
the
to
'twiu
"
Death'."
have
some
the
directs
SAyana
orb
all
is the
sun
beautifully:
brother
in
as
Paramatman
the
the
this
on
'The
Jivfttman
is
and
Ijeings
Aranyaka,
in
this
resides
who
mean
moves
interprets
commentary
Siirya
as
that
(i) Sfirya
"
living
Taittiriya
the
We
ways:
all
in
Anfari/dmin
all
of
ParamAtman
universal
lives
Siirya.
to
Sftyanu
not.
hardly
^ods'
the
soul
is the
nioves
in
applied
as
Siirya
(2j
of
The
colours.'
various
*of
mean
in
seen
of
philosophy
the
places
more
advanced
more
are
to
be
met
than
one
doctrines
with
in
the
1 08
SANDHY
hymns
the
of
for
Veda
Rig
pandits
Vedautic
the
of
earliest
ra^=rthat
of
(i.e. orb
good
to
^^a^=in
before
his
t*4??ia=may
we
live
we
from
impart
these
defeated,
OAa=and,
plenty
we
be
be
in
secure
the
Prabrato
be
to
our
never
time,
along
able)
our
secrets
truths
we
Jyok-for
(this
we
teachers,
our
Ajitdsy d77ii,=ma,y
sun.
in
learn
we
verbs
see
live
disciples,
DnVe=(may
the
Moddma^msiy
grace),
truths
of
we
we
Bhavdma=}x\siy
Vedic
Saradah
(this phrase
one
every
places, Srinavdmci=^mBiy
Sdryam
does
autumns,
Nanddma=:m2Ly
(through
of
the
to
Devahitam=st\\a.l
Ptis'yema=msiy
follow),
happy,
of
Cha1cshus=seye,
Uchcharat=:Vises
east,
repeated
orb),
doctrines
period.
sun),
the
the
unknown
(well-known),
5'a^am==forahundred
that
convince
the
were
cult
diffi-
be
theDevas,.S'fJi;ram==brilliant,Parathe
be
it will
to
that
philosophy
sages
isto
and
savants
western
orthodox
5.
AVANDANAM.
see
the
109
UrASTHANA.
This
brilliant
whom
Lord
as
depend
of
their
for
we
live
may
we
live
in
years,
live
in
secure
and
j'a*=",
disciples,
our
and
reverses,
adore
the
grace,
the
to
to
same
with
meet
live
the
Achar-
our
never
long
we
dred
hun-
and
see
sun
Yah
may
learn
we
impart
we
may
grace,
his
from
east;
him,
for
may
gladly
we
may
the
his
through
theosophy
Devas
see
presence
homes,
our
Vedic
of
secrets
his
we,
may
in
through
on
sun,
the
to
years
plenty
in
the
rises
oblations,
happy
be
we
of
sacrifices,
the
hundred
May
may
orb
the
eye,
who,
Mahatali
"
=f
ar"araf
rom
the
Sarirasya
glory;
and
he
is
make
Jfanisd
pure.
other
red-eyed,
-hy
who
blessing,
showers
LohiidJcshah=:^
Fipa5cfet^=all-wis^,
mind,
of
midst
resplendent
Vrishahhafi=l\e
all
Udagdi^^vhes^
the
niadhydt^irom
"
Sah=he^
wealth
who
ocean),
Vibhrdjamd7iah=with
waters,
me,
(Eastern
great
PaT7dtfi=may
il7^.=
he
111
UPASTHAN.A
T.
1.
Varuna=0]\
happy,
Avas]iuh^\o\\\ii\\^
AchaJce=I
gracious
protecjtioiiI
cry
rils
are
These
Vis'vAmitra
by
tied
by
wrath
of
(Vide
Ait.
to
Supreme
Vol.11:
longing
and
Harischandra
The
be
for
tliy
been
tailght
wlien
he
about
to
prayer
his
'
ale
ancient
the
in
post
scholars
expression
says
mine
was
be
to
the
appease
saved
him.
Brah).
Varuna
the
Sunassephah
Varuna.
Western
of
of
liave
to
sacrificial
innnolated
(i.e. praise).
thee.
said
to
the
to
to
clay
(nie)
protection,
thy
tliis prayer
this
mfe
unto
for
cry
Vdrutia,
Oh
iiy^=iny, Imani
Mridaya^XM^Ve
^rfya^to-day,
Hear,
Anu.
last
/S'n"rfAi==heaf, Chd
vocation,
"and,
7ra,7n=:thee,
4.
3.
Varuna
//n?;a7)i=in
=this,
S.
the
Chips
"Uranus
sublime
Professor
from
is
opinion
Indo-Aryans
most
Being.
of
aGerman
the
Sanskrit
that
in
gave
conception
Max
MllUel'
Workshop'
Vartiiia;
]2
delved
^nd
fron)
and
njght
witli
iplaid
wit]^
whose
existence,
and
the
(vritfis)
ture(andwho
t^iat
of
conception
birth
God
Zendavesta,*
late
The
lamented
i"^^
thepv
laws
of
aspect
the
later
as
the
God
of
the
which
sky
is the
He
lightning
is in
say
garment
arrays
of Persia
*The
heavens.
iJ!or(istrian litanies
the
God
Sovereign
Darmestater
that
'ancienit
the
sun
be
says
recognised
formuloe
with
Like
Yaruna,
o"
is His
embroidered
Himself
I^is hands/
can
in
find
we
tha^
?)
exalted
most
J.
na-
feltit
not
accordingly
Prof.
risivig
thejr
Vedas
the
e^uA
Great
splendour,
it,has
seen
to
in
thick
their
have
thisi sublime
lias
the
proclaim
in
on
stars
}^
given
witli
immutable
moves
that
has
gokV
c^-ljed
has
whose
by
It
of
trun^pet,
wisl^
moon
^i](] setting.
tlie
of
\\\e twinkling
^\h]
of
high,
blue
starry
day."
the
o^)
patins
voice
Original,
coyer
name
Mitra
to
the
bright
also
firmament
heavens,
spangled
^s
opposed
spacious
The
Veda
to
especiall)'coniiected
but
t^hefifmament,
Var
I'pot
the
in
being
Varuaa
the
VANDANAM.
SANDHYA
eye
f^s
the
and^
stars,
with
like
Zeus,
113
UPASTHANA.
Varuna
described
the
for
sun
his
and
He
glorious
the
starry
klinjy
of
all
soul
the
thinks
It
the
he
and
flood
and
peace
nature
harmony
contrite
and
for
the
sinner
Creator's
forgiveness
that
Varuna
to
touching
most
the
the
prays
is thus
twin-
pervade
littleness
and
out
whose
corresponding
man
his
greatness
mercy.
bright
The
with
moon
his
for
earth.
the
ment
gar-
stretched
has
everywhere
of
of
he
his
the
high
overflows,
induce
night
in
and
heaven
that
for
wind
on
lovely
the
calmness
at
heaven
sky
stars,
light
lifted
havllig
as
heaven
resounding
has
and
Vedas
the
eye,
the
breath.
the
in
appeals
for
and
of
some
mercy
are
preferred.
To
do,
sky
and
would
that
the
represents
doing
Vedic
Universe.
the
injustice
material
with
cause
conceptions
The
lars
scho-
western
some
confounding
be
poetic
as
Varuna
be
would
most
of
then,
suppose
to
effect
of
one
of
foregoing
8
the
the
Kuler
leuiarks
IXi
SANDHYAVANDANAM.
will
explain
invokecl
as
the
why
Varunain
7'a"=that
Ydini=heg;
{of) thee,
{i.e.
Yajamdnah^the
Varuna
fore) VQriim=Oh
take
uiy
Unts'amsa^Oli
adored
by
Prmiioshth^ilo
of
tliee
Varuna
my
do
and
into
prayer
cut
not
off
your
our
art
life. Aid
beg
the
thee
life
long
with
same
therefore.
indifference
! without
take
does
offers
he
that
away.
prayer,
sacrificer
the
oblations
the
vvitli
thee
Adoring
ation),
consider-
your
Aytis-owv
tike
not
5orfAf=know
thou
Nah
many,
(therer.
Aliedamdnah^
into
pra,yer
7a^=that
for
i7ia=here,
indifference,
without
sacri-
oblations,
life), ^4"as/6J=prays
long
(i.e.
(i.e.long life),Tvd^
fjavirhhih^with
ficer,
Vandamdnati==
prayer,
(thee),
^cloriug
is
Being
t\\ee\e]u\ig Upasthdna,
BrQhniand=with
8.
Supreme
in
kind
thi^
Oh
matter,
consideration
life.
.
3.
Yachchid
thine,
I^ord
VarunaF=^0\\
Deva
/7i=whatever,
Dyavi
Dyam
=day
Te
after
Varuna!
Fratom=law
day,
Pramini-
of
115
IJPASTHANA.
vifisi*"
(aiulerstand
Lord
Oh
as
we,
and
simple
the
and
4.
and
Enasxh
the
the
The
not
Sutra
Dharmct
Yuyopimd
Nah
Lord,
=
^H^
we
Tasmdt
jVa
us,
Biri-
destroy.
being
of
sin,
c/"tti=tAch-
Tava
Deva^OXi
that
modern
vowel
thine,
alt
^whatever
MantXsliyas
Yat
ignorance,
of
against
commit,yf
we
for
do
s/ias^
this
Daivye
Idarn
offence,
work
Jane
Kimcha
neglected,
have
in
Varuna!
Samuliantpe
through
whatever
fully
beauti-
expression
Lord
Oh
"=
Chardmdsi*
=
forgiveness
find
earnest
this, Abhidroham
ityft.
and
met'C}^
beings, Yad
men,
frailty
following.
Deva
flivine
thine
forgive
of liuman
consciousness
Varuva
Jane
for
such
on
Itik
of
day,
after
consciousness
appeal
the
based
law
trespasses.
etliical
The
day
violate
men,
trespasses'.)
tlie
ns
men,
=as
! Whatever
Vanina
tliose
us
forgive
Yathd
Vis'ah
violate,
we
forms
affixed
Fanini
"
are
in
minimas
Yedic
forms
%^Ji^ ^\ fll%'.
and
charamas^
according
to
1)6
YAVANDANAM.
SANDH
Lord
Oh
as
Variuia,
have
i"ieu,
neglected
Oh
ns.
F"t=what
gambling,
(sin
Yat
Sarvdni
is
Na
sins
"iyia is
t
we
here
Kii^vdsah
KitavdJi
7(^==of
as
and
may
used
and
Finydh,
(sin
Deva
shall
have
ir.
0h
Lord,
at
to
FritfdsaJi
are
and
ever
what-
dice,
the
weans
Vedic
b}''
us
really committed
Upamdrlha
become.
attributed
gamblers
tered,
scat-
as
Td=^
Friydsah:^
thee,
is
by
Uta
have
we
Sarvd
J Sithireva
offence
enemies
"ityam=^
knowing,
*Sjyawa=we
Whatever
(to us),
Yat
what
destroy,
then,
beloved,
our
F"V/ma
^hWthtit
Fi5%a
our
so
really (committed),
without
Tdni
in
RS
attributed
expletive,
an
have)
we
committed)
^Ma
destroy
not
Nadivi*
offence,
Ghd
and,
do
have
we
sin,
Hinptth=hhye
oi\
what
divine
Kitaudsah^^gSimhlers^
enemies,
=
thine
of
ignorance,
such
for
we,
against
work
througii
Lord,
5.
Va
committed
whatever
beings,
offence
whatever
and
just
forms
as/
of
117
UPASTHANA.
Avbat
we
thou
do
Lord,
Oh
then,
and
scatter
without
done
have
may
all
destroy
shall
we
knowing,
sins
those
beloved
become
of
tliee.
We
of
may
Sukta
86th
the
which
wilfully
dice
by
i"/norance
or
The
recite
close
the
Japani,
(rdyatri
the
mantra;
of
is the
evening
the
the
with
sin
is
to
not
wine,
or
birth
our
sin.'
Uttame
mantra^
recite
for
same
this
service.
the
they
mantra
Mandala
error
given
has
Eigvedins
"5c*.,at
us
Eik
6th
VII
all
Varuna,
committed
the
the
of
'Oh
says:
with
this
compare
After
the
the
Upasthdna
the
and
morning
them.
It
is
as
follows.
^h
^^0
^^
^A
offer
We
who
]nay
knows
he
tlie
all
destroy
the
1"99"1.
libation
soma
things
V.
that
wealth
of
to
been
have
him
II
who
Agni
born:
acts
119
UPASTHANA.
Salutation
Agni,
salutation
to
the
plants,
salutation
to
the
to
At
Lord
the
to
the
thdna
befoie
is the
His
Rigvedins
SUhta
steeds
the
ways
Sfirya,
that
all
^H
eye
all
of
with
the
the
I offer
tion
saluta-
him
may
UpaMhdna
all
mantrq
the
God
who
"
living
look
Upas-
Mandala.
first
aloft,
of
the
beings"
him.
on
^^c^gijd^:
I qjk f|^
II
of
(Afraid)
at
tlie
^qi^rgratfw.^f
2.
tion
saluta-
perform
This
of
bear
knows
speech,
speech.
Japam.
50tli
salutatioii
earth,
to
to
Vishnu.
great
noon
the
of
be
salutation
Bralniian,
to
the
night
sight
^fl^
^mr
of
the
(rising)
Universe,
as
notorious
pursuers).
II
sun,
the
stars
robbers
is
who
the
fly
away
(fly
away
120
SANDHYAVANDANAM.
His
bright
illumine
look
rays
whole
the
all
on
like
universe)
{i.e.
men
shining
fires.
thou
Sftrya,
Oh
thou
of
source,
be
to
art
all,
by
seen
heavens,
thou
art
the
the
illuminest
thou
li"/ht,
all
the
traversest
sky.
expansive
offers
SAyana
interpretation
Vedantic
also.
risest
Thou
thee
that
before
thou
that
so
them,
the
that
illumine
may
Mantis
men
may
the
behold
may
abode
thee,
see
of
the
Gods.
Oh
purifier,
oh
Varuna
{i.e. Siirya),
with
J 21
UrASTHANA.
what
isustains
all men,
^tt^tg^
Oh
night
of
Ix)rd
steeds
bear
thee
has
^rf^^
fir-
illuminest
thee
car"
all,
seveii
hair
whose
^|lWwj[^:I dlW^lQ
yoked
these
self-yoked
car
our
the
without
the
in
^Pg^:
draw
^^
W-
II
Siirya
10.
born.
things
that
Siirya
?B
4%!^:
receive
with
rays.
^T^
9.
all
^f^
day
causing
firmament,
the
spacious
II
Oh
thy
light).
or
the
traversest
beholding
and
=^^R
is
thou
gHfsrf?f^
8.
eye
II
Siirya,
expanse
that
(I praise
which
world
this
beholdest
thou
eye
mares
upsetting
does
whd
msLres
seven
he
it.
come
With
(to
worship).
^4^^
^Jql^isq^ g^
qrf^ s^f^^TlHH,
II
|cf ^5ri,
1 22
SANDHYAVAKDANAM.
the
Adoring
loftier
the
sin,
or
light
Oh
rising
all
^T5/te%i
Jaundice
to
and
^sk^
fl^g
The
sun
destroying
I
need
(the
\vith)
that
and
the
not
disease).
II
to
diseases)
the
risen
(therefore)
to
parrots,
Ilaritdla
trees.
^^J
25
fi^hsi
II
all
with
(disease)
(due
colour
pale yellow
j=v?q=^ ^
hath
thpu
mental.
and
^^j%
gtoPT
^flif|c%
f^^
^
do
heavens,
the
other
and
gloriously
rays,
^N"II^I^"^1%I
our
Sdvihas,
13.
transfer
We
friendly
ills, bodily
my
^ 5^pf
5^5
of
ascending
and
destroy
12.
Siirya
thou
darkness
above
rests
Light.
excellent
most
that
gods^
the
anK)Dg
(beatific union
attain
we
God
sun,
that
harm
his
strength^
oppresses
my
me;
enemy
12^^
UPASTHANA.
Some
Itlgvediiis
the
hymn
and
116th
last
the
dala.
But
and
td
thdna
mantra
to
not
the
the
directions
in
mantra
the
^mM
evening
the
is
"c
c^^^5
thou
leaky,
(other)
sending
shore
to
Upasthdna*
Upas^
following
^(^
closing
I^
^\^\^
portion
of
thi.s
into
changed
JjfctfcTBW.
(ascendest
which
salutation
offer
the
the
back
morning.
w^ii
^??pcT
Deva-
Gayatri
witliout
recite
Japam
"c.
directl}-
however,
the
tlie
after
Vevatd
sun,
Mahin
Gayatri
Uttame
Piantra^
R%fcTg^
Oh
back
Samavedins,
^rtet
In
Siikta,
the
perform
several
Some,
Manclala
mentioned
not
are
this
tb
first
tlie
3Gth
the
send
the
Gdyttri
the
of
addition
Ahnika.
afterwards
The
is
rik
then
with
of
Siikta
these
lligvedic
They
in
recite
is able
(of
the
to
the
ship)
take
ocean
which
thee
ovti'
of
the
J 24
.sky)
SANDHYAVANDANAM.
which
and
has
(of
^ell-being
who
hast
risen
that
bast
turned
the
thee
with
thee
in
evening.)
the
have
third
the
"
of
sun.
S"mavedins
the
mantra
mantra
this
back
above)
4, 3, explained
this
mid-day
Yajurvedins.
the
the
followed
back
turned
(or
to
noon
thana
I have
hU).
us
for
oars,
"
Salutation
At
hundred
Upasth
(Tait.
then
Upas-
they
ana
Sam.
I, 4,
recite
the
following.
May
in
like
be
like
lustre,
fragrance,
like
As'vins
in
the
strength
May
my
May
enemies
tlie
Vftyu
in
sight,
life,
like
sun
in
Brihaspati
form,
I
like
share
share
my
Agni
Soma
in. intellect,
Indra
in
like
and
in
like
Agni
Brahinan
algne
sii^s!
,
in
!
125-
UPASTIIANA.
[Jpasthdiiafthe
the
After
obeisance
his
and
directions
cTFn
nfcR^I^
East
and
and
the
and
upper
Then
he
'What
has
sin
done,
The
the
to
the
Sandhyd
in
are
stage
and
other
deities
of
the
differ
Vedic
according
north,,
the
do
of
to
the
of
praise
form
Sandhyd.
but
Puranic
the
witli
closes
in
not
"
done\
habit
the
*n?:
passion
that
now
slokas
few
slokas
directioti
west,
salutation
or
this
These
has
prayer
Abhivddana
the
regions.
lower
anger
^-
to
that
committed,
have
the^
^^^^T
*IHI*l^-H'5^^r%Wt
that
Brahmahs
the
south,
says
I
in
residing
gods
all
Salutation
'^^TP^^^^^:
the
on
so
l\V^ f^^W.
says
pays
in
residing
gods
the
to
worshipper
an
the
many
reciting
at
Vishnu
of
Pantheon.,
integral
part
and
ceremony
predilections
they
of
thfe
worshipper.
liXie Abhivddana
"^"lPMd
runs
in
.nT5r:
this
form:
^tf^F^-
5TP3rsm^.....
127
CONCLUSION.
washed
be
hours
the
approaching
his
makes
the
but
sun
offers
his
visible
and
hill
brightens
"or
goes
him
Ijord
the
in
the
rich,
though
heart
and
bid
wijl has
and
glory
in
heartfelt
eloquent
call
offers
and
humble
rays
behind
us
praise
the
all
him
into
and
of
speak
to
obedj^ence
his
glory,
legac}'
breathed
effulgence;
shipper,
is the
sun
golden
short-lived,
seems
whose
he
leaving
he
our
that
and
his
brilliance,
to
to
heavens
with
horizon
however,
the
the
and
sun
One
power
dale
and
down
crimson
"lirectly
rises
he
when
God's
of
symbol
the
at
But
of
usage
is not,
tribute.
simple
pays
olFering
nanieless
the
to
the
looks
It
offering.
and
immemorial
He
Brahmans.
the
of
worthy
Lord
hy
the
to
internally
is
he
Supreme
according
water
and
that
t(" Him
adorations
his
"of
feels
thus
havhig
After
externally
worshipper
the
twelvfe
preceding
away.
himself
purified
the
during
coiniiiitted
^ins
the
wor-
to
greetings
this
to
128
SANDHYAVANPANAM.
the
glorious
an^
eye?
for
that
Hiin.^ijd
and
have
His
ap(^ UTiplore?
Him
and
know
Him.
Then
with
praises
prays
and
stands
he
Vedic
hymns
his
him
His
hiui
to
and
Him
forgive
to
vouchsafe
glory
might
his
shuts
he
Hi?
he
sings
up
Then
contemplates
laisdon^
love
Father.
sins
and
grace
blp3sing?.
Thi"r
service.
tried
M^e
of
aspect
that
Him
all
directed
part,
who
we
the
could
life-less
the
how
see
the
Infinite
misfi^ke
to
given
out-bursts,
phenomenal
Vedic
is. The
service
us,
in
have
nature
have
may
for
been
for
our
Rishis
Vedic
pf their
some
heen
think,
same
exalted
most
hymns
though,
worship,
that
or
is directed
worship
the
pages,
this
to
scholars
nature
fail
h^v^
in
Sandhyd
the
preceding
not
the
western
as
to
the
nature
used
Mantras
perhaps,
of
"f,lone, whose
manifestation
and
in
it is
that
nature
t"o,
aim
the
have,
show
to
but
is
then
sublime
conceptions
so
foolish
the
living
as
of
to
life
129
CONCLUSION.
behinfl.
But
in
these
the
the
service
Sandhyd
and
ages
made
liave
additions
tending
and
bulk,
those
look
to
oiit
what
t'eaders
its
to
Vedic
We
thte
judge
the
as
itfe
be
dl^|)05lfed
very
j[)oihtc^d
thif^
bf
it
leave
iis
*,
by
essence
of
the
essence
hate
We
spirit.
it in
dmitted
otiierwise
favour.
later
but
superfluous
Kway^
scare
constitutes
and
to
from
and
the
may
it with
on
ceremony
our
to
who
to
purposely
adulterate
likely
as
sfolcm
later
have
to
t*ate,
referred
additions
many
we
fact
any
Vedic
entirely
These
Puranas.
at
were
thanks-giving
of
thl^
to
alone.
is
service
shape
mantrds
Lord
Supreme
AranvakaR
and
evidence
hymns
The
RrAhmanas
incontestable
furnish
that
the
ntilitj^
to
alid
spiritual efficacy.
We
have
knowledge
used.
departed
In
insisted
of
the
on
the
meatiing
this
respect
from
the
we
mAy
orthodox
necessity
of
the
have
view
9
of
mantrds
perhapii
which
130
SANDHYAVi^NDAKAM.
holds
wise
people
who
hold
not
in
of
tp
nqt
the
favour
little
if it is
sort
But
the
of
chance
recited
of
God
of
in
is
coming
mechanical,
fact
and
be, quoted
therefrom
to
even
go
is
n^any
show
nei^t
further
thein"tihave
that
if it
it has
and
s^y
doe"
very
the
heart
parrot-like
have
te^^ts
that
tp
be
^ppeala
Aranyakas
this
might
from
The
way.
recitation
and
rite
(!),that
toothing
heart
the
would
pr^^^yer
recognized
nical
and
service
does
tangjble
useful
more
mnch
that
neglect
to
avocati(m",
from
cpme
of
"andhya
meircy
led
be
defunct.
wise
Other-
time,
study
with-
or
immediate
any
is, money-making
tntion
for
may
altogether
with
hardly
the
on
significance.
have
out
inducements,
com^
its
It is
insist
to
ceremony
of
\vher4ier
otherwise.
or.
inclination,
the
less
the
knowledge
value
own
provision
of
performance
out
hasits
knowingly
performed
indeed
rite
the
that
mech|i7
useless.
that
may
We
jt is
ft
131
CONCUTSION.
of
pfofaiit* travesty
mantras
we
this
at
are
what
and
praise
words
the
mouth
not
town-criers
but
in
the!
of
nity
noble
or.cftsion
melodiouslv
to
of
bur
on
j^ttitude
of
s'entiments
And
oii
is
that
thif^
Tt
is
asunder.
link
that
It
is
Him!
in
fathers,
fall
they
so
sciuls
our
harmonises
with
the
l^he
not
duty
sole^ii-
inducfe
us
may
to
attune
k\\
'
asking
unite
and
and
is Ode
that
as
lips.
iiVur
SnndhydvandaitaM
ing liiiM
which,
cadence
ntind
the
us
your
as
ancient
ears,
Him
accent
speak
our
tonfes
sublime
the
and
language
solemn
those
of
recognize
us
We
Ijet*
language
reckleiis
let
Whoiil
uttered.
sublime
We
approach
us
nobly
do,
intonation,
let
kno^
us
what
know
us
and
how,
noble
with
the
let
prayiufj: for^
are
let
know
us
when
and
duty,
let
The
function.
prayer^
solenin
about,
are
we
and
praise
are
sacred
much
too
the
of
to
be
few
remdih-
glorious
past.
tudely snapped
rendered
im|)et'kUve
132
8AND11VAVANDANAM.
the
by
solemn
It is the
his
It
used
how
and
if
him,
implora
which
he
in
has
that
we
W^
to
^sk
too
pray
fis
which
that
much
his
ago
and
fathers
in
words
the
they
reverence,
his
all
"sk
not
of
to
him
We
good.
hope
and
blind
for
us
from
is
to
thinking being
is
Is
scared,
manner
not,
and
ESPUNAOE
un-
J^\\
exercise
his
hold
fast
then
asking
fervently
X^2^
A CO., PRINTERS.
hi9
everything
and
we
duty
to
of old.
this
we
lineage,
holds
himself
for
if
him,
noble
he
adrriiration
not.
Q. A. NATE8AN
of
adequate
fjown
conie
franchise
by
ftn
discriminatipg
that
It
address
can
that
much
ov^ftn ^.lil^e to
fathers
he
and
remember
tp
discharge
to
every
badge.
noble
what
asl^ing too
him
we
years
of
faith !
it then
on
of
re(|oleiit of love
humility
Is
that
words
And
tones.
injunction.
distinctive
the
thousf^ncls
same
call
is his
in
Vedic
birth^right
special privilege
Father
are,
of
indefeasible
Brahman.
is his
voice
MADRAS.
(dioCoooiiy.
preservatioa
is
book
white,
natural
on
was
60
Laser
Hanunennill
produced
It
acid-firee
weight
book
archival
pqwr
\^ch
meets
the
and
photocopying
Preservation
by
Acme
of
(pennanence
Z39.48-1992
ANSI/NISO
of
requirements
Bookbinding
Massachusetts
Oiariestown,
1996
binding
pqwr)