3%

YAJURVED*YA K SANDHY

II 12tAHH Mdhyähnikarm
-

(Mid-day Session)

Same as in I above except for the

section (3) to be slightly
following changes sankalpa in
to be
changed, as already indicated therein.
Section (5)
completelyreplaced as follows:

5) Hm- ATRA 4-:- Mdhyhnika tirtha pr[ana mantrah

4pah punantu prthivirn Iprthivi pt puntu mam |

Punantu brahmanaspatih
brahmapüt puntu mam |
Taducchistamabhojyarm yadv du[caritarm mama |
Sarva
punantu mamapah asatmca pratigraham svaha ||
May the water elements (apah punantu
prthivim)
et
let myP i y my body, made up of
purified
the
me (mnäm punantu);
the water my body (pütä sanctify
prthivi) the Supreme
(apah) purity
" purity me directly also (mämpunantu);
may
 34
Lord, the sovereign Master, propitiated by the veda (or the
of Brahma) (Brahmanaspatih), the Sanctifier of the Supreme Master
purity me (mäm puntu); may the Lord rid veda (Brahmapüta)
me of all the
me (sarvam mäm
apah puntu), due to
impurities tainting
not fit to be
taken as well as
my eating the remnants of food,
restraints imposed by the prohibited items of food (in terms of
sästras) (abhojyam the
the ill-gotten yat ucchi_tarm); acquisition
things of the wicked, to be studiously eschewed in of
with the [straik
injunctions (asatm ca pratigrahari). accordance
In section (9) Gyatri mantra japa, replace prtah
madhýahnika' to read sandhyä with
'madhyhnika Gyatri mantra japam karisye'.
Similarly, in section (10) Gyatri udvsana
sandhya', substitute 'mdhyhnika" to read mantrah, instead of Prtah
karisye'. 'mdhyhnika Gayatri upasthnam
11) HTE4Tfeaeayea A:
Mdhyhnikõpastna
-

mantrah
This section is to be
completely replaced, as follows:

Asatyena rajasa vartamäno

nive[ayannamrtarm
rathenadevoyatibhuvanavipasyan| | martyañca | hiranyayena savita
Udvayam tamasaspari pasyanto
iyotiruttamam | Udutyam jyotiruttaram | Devarm devatr
suryam jatavedasam devam vahanti saryamaganma
ketavah drse vi[vya
 35
devudagadanikam caksurmitrasya
(inami
antarik_arm surya atm jagatastasthu_a[cavarunasyagneh
|
| apra
/Istdtcukru muccaratI taccak_urdevahitam
nada[aatarm | jivemna aaradaaaatarm | nandma
Paswma s a n a d a

Pa da[[atarn | bhavama [aradaaaatam | [runavamasarada[satam |

mi sarada[[atarm | ajitasyäma sarada[satam |iyokca saradassatarm|
süyamdrsé ||
udaanmahato amavat vibnrajamanassarirasya madhyät | sa mävrsabho
rahitaksassuryo vipascin manaspuntu ||
Note The mantras, commencing with Y¥44 TGFTA (pasyema
nadaaatarn) and ending with i IRN (yokca süryamdrse), should
e uttered, viewing the sun through the aperture, formed by interlocking the
fingers of both the hands and twisting them a bit into what is technically
known as vyoma mudra"

Ipropitiate the Creator of the universe (savit devah), ever in conjunction

with the eternal land (nityavibhüti), above mutation of any kind and its
antithesis, the sporting world (lil vibhüti) under the spell of rajas' with its
admixture of impurities (satyena rajas vartamnah), mounted on Garuda,
the elite vehicle (hiranyayëna rathena), who moves watchfully around (bhuvana
vipasyan ayati), with a view to granting Mok_a (amrtarm), to the yearning
dFvotes (mumuk_us) and the lesser fruits, sought by the other mortals,
stil unevolved and hence, earth-bound, sense-buried (martyañca) ; the
heaven, beyond
LOrd, beaming forth, in all resplendence, in the exalted
uttararm jyotih) is the
periphery of the material worlds (ut tamasah the other devas and
to
preme Deva, extending His benevolent protection we, who behold
their respective functions (devarn devatr süuryarm);
g jyotih), Näryan, have
(uttamam
bpnpasyantah) that Superior Light who is the source
Venerable Deva,
in Him (aganmah) ; that
of
of allall (udutyarm súryam), the
light
effulgence from whom the Sun derives
whom the
eminent souls
sustain
propagator of the vedas (jata vedasarm) udvahanti) for
the
(hrough constant cor templation) in their
hearts (ketavah from
Sake of that Paramatma
the entire universe (visvya dr[e)
;
whom
Whom envisioning of the Devas
(citrum
(sah Suryah) the wonderfularmy for
the protection
dear to the
Dev s, Sürya

devänarm) cam into being (udag t) is very

mitrasya
varunasyägneh);

mobile

He is theVaruna, and Agni like unto the eyes (cak_ur

inside
and beings,
all things pervading
inner soul
and stationary, antary mi), dwelling ; He is
tm )
in the universe tasthu
ca antariksam
antariksari

he (jagatah prthivi
upper worlds, the Earth and intervening space
(dyav
 36

apräh) ; that Lord who is dear to one and all like unto the eye (tat cakuih
the great Benefactor of the deväs (deva hitarm), who is immaculate suh)
(sukra
is moving in front of in His incarnate form
us (purastt uccarat).
May we behold you over a period of hundred
(many, many)
(pasyema [arada[satam); may we live a hundred (several) years years
your glory, as an end in itself) Gjivema
(to sino
sarada[[atarm); may we revel in the
enjoyment of yourself, the perennial spring of
of years (nandma perpetual bliss, for hundreds
[arada[[atarm) ; may we delight in the company of your
devotees (bhägavats) for many,
many years (modma aarada[aatam) ;
we feel our existence
worth its while, over hundred may
through the enjoyment (service) of yourself and (many long) years
your devotees (bhavma
[arada[[atam) ; may we enlighten and entertain ourselves over a hundred
years, listening to the narrations,
proclaiming
auspicious attributes and breath-taking exploitsyour glory and grandeur, your
may our tongues be harnessed to their ([runavma aarada[[atam);
intended
purpose of
scriptures unrivalled greatness and chanting for
and discoursing on your the
many, many years, quelling, side by
side, the heresies of the grandeur
deny your very existence (prabhravma ungodly who
remain invincible without tasting defeataarada[[atanm) ; pray, let us always
at the hands
heretics and without being of the
conquered by our unruly ungodly and
sarada[[atam); may we comprehend through the mind's senses (ajitsyma
who animates the actions of His eye (drse) the Lord
creatures (suryam) over
long years
(iyok ca).
May that Lord who took
incarnations from the
activity, the milk ocean (Tirupparkaaau) seat of His
creative
yah mahatah
still continues to reside in the middle
of that amavt udagat) and
ocean
vibhrajamanah), the exalted One with lovely lotus eyes (vrsabhahya
the Primordial Force ushering the universe
rohitksa([arirasya
adhyt mad
sanctify me, turning His mind
csah),
(süryah), the all m akSan)
on me (ma punätu
manasa) ing (vipa[ci)
 3

YAJURVED*YA KÄLATRAYA SANDIHY

HT HARA - S yam Sandhy vandanaim

(Evening Session - at Sun-set)

(Note :The practicant should face west except when doing acamana, which
must be done facing either east or north).

Same as in I above except for the following changes: In sankalpa under

Syarm Sandhyam for AIa:
KcIOns (3). (9) & (10), substitute HT FA
-

7 - Pratah Sandhyam.

() HT7 aiTTA 4 : -

Syam tirthapr[ana mantrah

manyukrtebhyah|papebhyo
Agnisca ma nanyuaca manyupataya[ca
raksantam vaca hastabhyam padbhyam
papamak rsarm | manasa idamaham
uarena usna duritam mayi |
Sadavalumpatu yatkiñca
Mamamn
mamamrtd a yo
yo nou
suatye jyoti_i juhomi svahal tor the
This Mantra is the same for the morning
session except

toltowing, four changes (see words underlined above)}.

as

Supreme
either the
Agnisca
as the
(in place of Surya[ca) Agnih could
it
-
mean

could
directly refer too u r
Lord as the in-dweller ol the element Agni',
of the
or
who leads
us on
to
s
the one" that is,
ultimate goal.onene who does he agranayanarm',
 38
(ii) Yadahnà (in place of yadratrya) - by day (i.e. may I be .

whatever sin was committed by day).

be absolved of
ii) Ahastadavalumpatu (in place of ratr+stadavalumpatu) - 'ah
day (let my sins be wiped out by the Supreme Deity, ordaining the time-factor
of 'day).
(iv) Sane ixofisi (in place of sarye jyotisi) - Satye means the S

meanspreme
Brahman (satyarm jnanam anantam Brahma) -
the phrase
rase means 'the
resplendent Lord'.

(11) HTgTeTA 4 - S yamupasth na mantrah

[This entirely different from those of the morning and middatr

mantra is
sessions. However, the portions commencing with ¥ Y74- Sandhväua:
namak are common to all the three sessions].

TUtrrH: 1(5)
Imam me
arudhihavamadyca mrdaya | tvmavasyurcake |
varuna
tattvayami brahman vandamnastad[ste yajamno havibhih ||
Ahedamano varunehabodhyuru[amsa m na yuh pramosih II
Yacciddhi te vi[o yath pradeva varuFa vratam | minimasi dyavidyavi ()
Yatkiñcedarn varuna daivye janebhidroharn manu[y[carmast|
Aciltn yatavadharma yuyopima mänastasmdenaso deva ririah | 4)
Kitavaso yadriripurnadivi
yadvagh satyamuta yannavidma
sarvata visya aithireva devathate
syma varunapriysah ||°
Thiscomprises five Riks (mantras): the end of each mantra is u noted
by double strokes (|) and also marked (1), (2), (3),. (4), and earatar)
The first
three mantras are
attributed to '`una[[epha'
rsi (also known
a s Devarätar);
as
the fourth and fifth are D ectively
attributed to sages Va[ita and
Aome,
The chandas (metre) for the first and third is Gayatri, while forr name
(2).
(2), (4)
()
& (5), amely,
is tritup ; the Devata (deity) is, however, one and the sanme
 39

the Paramtma, the Supreme Lord NäryaFa, the Internal Controller, the
In-dweller of Varuna and all else (antaryämi) although, on the face of it, it
is a supplication to the deity, named, Varuna. In the first three mantras,
attributed to Suna[[epha, he invokes the grace of the Supreme Lord for
being let off alive without being sacrificed at the altar (the yüpa sthamba) to
which he stood tethered in a
yajñ which was being performed, no less than
his own father (officiating as a
ritvik) getting near him with sword in hand,
ready to chop off the son's head.

In the long lineage of the

Iksvku dynasty of yore there was a king, by
name, Hari[candra who remained childless even
a hundred wives. As
though he had as many as
advised by sage Vasista, the king
propitiated
for begetting a son,
volunteering to sacrifice that very son, sometimeVaruna
later,
in a yajña to be
performed for propitiation of Varuna (literally returning
he latter's gift). The
King was blessed with son, named Lohita', all
a
right, but Varuna demanded his 'pound
of flesh' after some years, reminding
Hariacandra of the promise made by him, earlier
on, to give back the son to
the deity as a sacrificial
offering. By mutual consent, the dreaded event was
put off till after the upanayanam of Lohita.
However, when Lohita was
at the
appropriate time, by his father regarding the latter's commitmenttold, to
the Deity, he
grew defiant and fled to the forest. Therefore, the
Varuna penalised the King by afflicting him with revengeful
Five years later, Lohita dropsy (bloated tummy).
of the three sons
managed to buy off
Suna[[epha, the middle one
of a greedy Rsi, by name,
hundred cows. Lohita's plan to have Ajigarttar, in exchange for a
Worked well, as both Hari[candra and
`una[[epha sacrificed instead of himself
VaruFa gave clearance to it. Well,
Hariacandra was cured of his fell
malady and the yga was also launched.
And here we are at the critical juncture in the course of the yajña, where
poor Suna[[epha Rsi is tied to the sacrificial post and the axe is about to
fall on him. No
wonder, the poor victim, vicariously tethered to the
in
place of prince Lohita, turns to
Lord Hari, the unfailing Saviour whom
post
one will do well to meditate upon, in a dire situation like this. At the same

C,it is
noteworthy that
language but he acquired, Suna[[epha
did not couch the prayer in
through his tapas, the appropriate vedik nis ow
diction
t h e said prayer. There is also another version, namely, that Sunaaaepha
a t the feet of Sage Visvmitra who was present there as a Hota(
acquired from him the mantras for the supplication, in question. Wnat
more, eventually, Zuna[[epha, not only secured longevity, duly reieac
Om the current entanglement but was also adopted by Sage Visvamit, as
his son.
 40
This episode finds mention in Bahvrc Brahmanam, `rima
(chapters 7&16 of the IX skanda) and Valmiki Ramäyana
62 of Bala Kanda). There is, however, substantial variation hagavat61ah
gav
iyanam (sargãs
contained in Valmiki Rmyanam. The name of the King has ber the cco
accoum
as Ambariaa, who bought Suna[aepha for being sacrificed inentione
animal tied, earlier on, to the sacrificial post, which disappeared from theof
entioned
of spotth
due to the machination of Indra. Gövinda Rajar, the celebrated
comPo
of Valmiki Rämyana, has affirmed that Ambari[a was yet entator
Hariscandra, but has chosen to keep silent in regard to the another nan ne of
noticed in the Rmyana version of the episode. In
other variation
any case
unenviable plight of Sunaasepha and his invocation of
the only the
grace are relevant here. Let us now proceed to study what has Supreme
Lord's
in these mantras. been conveed
veyed
Rik 1) May you, O, Supreme Lord, the internal
(and all else), listen to this prayer of mine Controller of Varuna
right now (adya ca), make me feel happy (Varuna,fromimam havarm rudhi);
me

(mam mrdaya); I beseech (released my present bondage)

You, seeking Your
acake). protection (tvm avasyuh
Rik 2) :- For the sake of my
(tvam) (Acyut, the unfailing longevity (tat), I take refuge (yämi) in You
your glory in vedik diction
saviour), making obeisance to you and singing
purpose, namely, securing (brahman vandamnah). It is for an identical
King makes the sacrificial(desiring) the longevity of his son (tad[a[te), the
offering (yajamnah havirbhih); O, Lord
the worship-Worthy) ! may you grant my request, right now
(Varuna,
Dodhl), without and nere
host
getting angry with me for going against the wishes or the
(king)
(ahedamnah), O, adorable Lord
away our inves (neither my life nor that of (uru[armsa)! do not h
him for a
price nor that of the prince Lohita who got me Sr
his son)
(nah ayuh ma King, hosting this yajña substituting for
pramo_ih)
I,
RIk 3) O, Lord, adorable
-
by one and all (he ! Deva
endowed with Varuna) Even
the duties knowledge (cit
enjoined on us by You,hi),as have skipped, day by aay
day (dyavidy
praminimasi), like the laid down in the
sastrasvratar
vratam
offended you. creatures, devoid of reasoning (viao yalnu)s nd thus
thus
Rik 4)
Lord's (In this fourth the
forgiveness is sought for the
mantra, attributed
attributed to Vasi[ta,
(Bhagavatapacaras,
referred to in mantrafar more cruel thanoffence thrown
offence
an the thrown at His devotees
direct affront to
the direct Bhagava
o Bhagav n,
(3) above).
 41

0. Lord, may it please you not to torment us (m nah irisah) for the
sins, big and small (kinca), committed by us, base men (manusyh), such as
doing a great deal of harm to your devotees (daivye jane yat idarm abhidroharn
carämasi), flouting, out of ignorance (aciti), the decrees and injunctions,
imposed on us by the scriptures which are but your commands (tava dham
yat yuyopima) and the like (tasmt enasah).

Rik 5)- (In this concluding Rik, attributed to Sage Atri, the Lord's
forgiveness is sought in respect of transgressions, committed knowingly as
well as those incidental to one's association with the vicious and the wicked).

O! highly adorable Lord Väsudeva (Deva Varuna) ! May You drive out
from us (visya) sins, tagged on to us, due to our involvement in vices like
gambling, in the company of the wicked (ivi kitaväsah nah yat agha riripuh)
as well as sins, committed deliberately (yadv satyarm) and unknowingly (uta
yat na vidma) and, in short, sins of all kinds (sarvh th) ; thereafter, may
We become your favourites, dear to you (te priysah syma).
salutations
The rest of the portions are as in Section (1) except that in the
to the directions under sub-heading (12), Abhivdana, the order of first four

¢i TH praticyai dise
be cyclically changed to read
-

directions to
prcyai diae
31 ¢ 74 udicyai dise namah, AT
-

namah, -

nanah, zvTÀ f 74: - dak_inyai di[e namah.