Sandhya Prayer

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Sandhya/Prayer
The ten
principles
The Gayatri
Mantra
Swami
Dayanand
SANDHYA
A tribute
Five tests
Agnihotra
(Havan)
Morning & Evening Prayers
CONTENTS
Learn Hindi
New!
Patanjali's
Yoga Darshan
New!
The Light of
Truth
An
introduction Vedas
His Life &
Teachings
Past dialogues
The Laws of
Nature
Frequently
asked
Questions
CONTACT ME
E-mail
BACK TO
Home Page
One True
Religion
"Behold the
wonderful
organization of
the physical
body! How the
learned are
wonder-struck
with it? First
there is the
osseous framehttp://www.vjsingh.info/sandhya.html
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work girt with a

net-work of
vessels - veins,
arteries and
nerves, etc., invested with
flesh and the
whole covered
by skin with its
appendages nails and hairs.
Then how
beautifully are
the different
organs, such as
the heart, the
liver, the spleen
and the lungs ventilating
apparatus - laid
out. The
formation of the
brain, of the
optic nerve with
the most
reticulate
formation of the
retina, the
demarking of
the paths of
indryas - the
principles of
sensation and
action - , the
linking of the
soul with the
body, the
assigning of
definite places
to it for wakeful
state, slumber
and deep sleep,
the formation of
different kinds
of dhaatus tissues and
secretions, such
as muscle,
bone-marrow,
blood,
reproductive
elements - and
the construction
http://www.vjsingh.info/sandhya.html
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of various other
wonderful
structures and
mechanisms in
the body who
but God could
have caused."
The Light of
Truth
"The
earth
studded
with
various kinds of
precious stones
and metals, the
seeds of trees of
a
thousand
different kinds
with
their
wonderful
exquisite
structures,
leaves
with
myriads
of
different colours
and
shades,
flowers, fruits,
roots, rhizomes
and cereals with
various scents
and
flavours
none but God
could
create.
Nor could any
one except God
create myriads
of earths, suns,
moon and other
cosmic bodies,
and
sustain,
revolve
and
regulate them."
Light of Truth
"By One
Supreme Ruler
is this universe
pervaded, even
every world in
the whole circle
of nature, He is
the true God,
Fear Him, O
man! and covet
not justly and
wealth of any
creature
existing.
Renounce all
that is unjust
and enjoy pure
delight, true
spiritual
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happiness, by
the practice of
justice and
righteousness
which is another
name for true
religion." Yajur
Veda
1. Omnipotent
(All-powerful).
God does not
need the
assistance of son,
holy ghost, angels
and prophets to
do His work,
during
humankind's
earthly existence.
2. Omniscient
(All-pervading or
knower of all).
There is no need
for God to test our
faith, in pleasure
or pain, He
already knows all
periods (past,
present and
future) of time.
3. Omnipresent
(everywhere).
God does not
come or go, up or
down, as He is
always present,
here, there and
everywhere.
All whose faiths

oppose these
three
characteristics
are a clear
exibition of
ignorance in
under
estimating His
Omnipotent,
Omniscient and
Omnipresent
power.
"The wearing of
jewelry (gold,
silver, pearls,
rubies,
diamonds. etc.)
adds no beauty
to the soul. It
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only arouses
vanity and other
lower passions,
gives rise to fear
of robbery, and
may even be
the cause of
death. Many
have been
known to lose
their lives at the
hands of cutthroats because
of wearing
jewelry."
The Light of
Truth
Back to top of
page

ATHA SANDHYO-PAASA-NAA VIDHIH
(Accessories and art of Sandhya)
Ritual online
For those who are keen on learning the chants of the mantras.
Pyschology of Vedic worship - Sandhaya's meaning, history & procedure
(Morning and evening Prayer)
MANTRA 1
Aa-cham-ana:Sipping water (sacramental) as amrita, the nectar of deathlessness, and asking for a life filled wiht
happiness. Chant the mantra once and sip water thrice.
OM SHANNO DEVEER ABISHTHTAYA

AAPO BHAVANTU PEETAYE
SHANYOR ABHI-SRAVANTU NAH
Devee swaroop eeshwar pooran
abheesht keeje
-
-

-
yah neer ho sudhaa-mai kalyaan daan

deeje.
Nit riddhi siddhi barse it ho sadaa
hamaraa
behtee rahe hridai me sad-dharm prem
dhaara
O All-pervading Mother, Sweet and

Divine
- (
) , Be pleased to bless the cravings of my
soul
(
)
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To reach thy bosom may this world of
(
)

-
() ()
( ) mine
Be filled with peace and bliss from pole

()
to pole.
( )

( )
Psychology of Vedic worship re-mantra
1
May the All-Pervading Divine Mother the Bestower of light and happiness, be helpful to us
in satisfying the cravings of our body and soul and may She shower on us Her blessings
and happiness from all around. May the Divine Waters be for our drink and fulfillment. May
they continually flow from the fountain of peace all around us.
MANTRA 2
Indriya sparsha: Touching the limbs with water, and praying that these limbs may earn fame (yasha) and
strength (bala).
Om vaak vaak................
(Touch lips)
Om praanah
praanah..........(nostrils

-

-
Om chakshuh
chakshuh........(eyes>
On shrotram
shrotram........(ears)
Om naabhih..................
Om hridayam.................

-
-
(navel)
(heart)
Om kanthah..................
(throat)

- - Om shirah...................

(head)
Om baahu-bhyaam
yasho-balam.(shoulders)
Om kara-tala karaprishthe..(palms and their
sides)
Tan man vachan se honge,

ham shuddh karm kaaree
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Dus-karm se bachengee,
sab indriyaa hamaaree
Vaanee vishuddh hogee,
--

-,
, !

, -
--
priya praan punya-shaalee

Hongee hamaaree aakhe,
ye divya jyoti-waalee
Ye kaan jyaan bhooshit, ye
naabhi pushti-kaaree
Hogaa hridai, Dayaamai!
samyak sudharm dhaaree
Bhagawaan! teree gaathaa,
gaayegaa kanth meraa
Sir me sadaa ramegaa,
gaurav gurutwa teraa
Honge ye haath mere yash
oj tej-dharee
Meree hathe-liyaa bhee
hongee pavitra pyaare
I make a vow before Thy
-
!

(
)
( )
, ( )
( )
, -
( )
()
( )
,
()
)
(

-

,

sacred Throne
To try and hold my mortal
heart away
From sin; my human organs

shall be prone
To keep the world I give
Thee on this day.
My tongue, my nose and
both the sides of palm,
My eyes, my ears, the
genitals and my heart
My hands, my throat, and

head, serene and calm,
Will sure remain from sinful
deeds apart.
Psychology of Vedic worship remantra 2
O Supreme One! May you inspire virtue and grace in all the limbs of my body,
that they may earn me fame and strength. May my speech be sweet and
fulfilling. May my breathing provide my body with enough vital air. May I absorb
the best influences from the outside world through my eyes and ears. May I
exercise control in my sensual passions, and my heart possess harmonizing
emotions. May I consume righteous and healthy food (vegetarian), and sustain
pious thoughts. And may I use my hands only to worship You and perform
good actions.
MANTRA 3
Maarjana: Touching the limbs again with water, and invoking Gods help in cleansing them of impurity.
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OM BHOOH PUNAATU
SHIRASI..(Forehead)

- ;

OM BHUWAH PUNAATU
NETRAYOH(Eyes)
OM SWAH PUNAATU
KANTHE(Throat)
OM MAHA PUNAATU
HRIDAYE..(Heart)
OM JANAH PUNAATU NABHYAAM
(Navel)
OM TAPAH PUNAATU
PAADAYOH.....(Feet)
OM SATYAM PUNAATU PUNAH
SHIRASI(Head)
OM KHAMBRAHMA PUNAATU
SARVATRA..(All over)
Jeewan swaroop jag-pati! mastak
pavitra kardo
Dayaar-dra ho dayaamai! nai-no
me jyoti bhardo
-
!
!
!

! -
!

,

-

,

, !
Aanand roop adheesh-war!

hamko sukanth deejee
Bhagawan! hridai sadam me,
hardam niwaas keeje
Jag ke janak hamaaree ho naabhi
nir-vikaaree
Pad bhee pavitra howe, he sarv
jyaan dhaaree
Puni puni puneet sir ho, he satya
roop swaamee
sarvaang shuddh owe, vyaapak
vibho namaamee
But Glorious Father! I am weak and
fail
And hence depend on Thy Loving
Grace,
My sole efforts will not, O Lord , avail

The frightful host of heinous sins to
( )
face.
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(
) =

(

)

(
(
)

(
)

So, therefore, Lord, I meekly pray to

Thee
To make me pure in mind, and too

strong
To yield to tempting sins. O make me
free
To sit in peace and sing Thy Glorys
song.
O Living, Holy, Happy Father, Great,
The Wise and Omnipresent King of
all,
The Sole Eternal Master of my fate,
My mind and soul Thy gracious
blessings call
To make my head, my eyes and
passions pure,
To change my vicious heart; and

guide my feet,
To grace my brain and throat, and

make it sure
That sin will nowhere find a welcome
seat.
He is complete purity in my entire personality, I pray that The Lord, the Basis of all
existence, may purify my thinking; He is the Dispeller of pain, may purify my
vision; He is the Bestower of happiness, may purify my speech; He who is
Supremely Great, may purify my speech; Him, the Creator, may purify my sensual
impulses; Him, the Impeller of action, may purify my movements; Him the
Embodiment of Truth, may purify my understanding; He Who is extensive like

space, may purify my entire personality. Psychology of Vedic worship re-mantra 3
MANTRA 4
Praanaa-Yaama: Controlling the breath and contemplating the qualities of the Supreme Lord.
(Forcefully exhale, and keep the breath out for as long as you can. Then, inhale gently,
slowly, and deeply, while mentally chanting the following mantra. This is one Praanayam.
Perform three Pranaayaam.)
OM BHOOH
Om BHUWAH
OM SWAH
OM MAHAH
OM JANAH
OM TAPAH
OM SATYAM
Sarvesh sarva-vyaapak, sampoorn
sarva-jyaataa
Shiv satya roop sundar, sarvatra hee
suhaataa
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Sakriya sagun sachetan sarvaj-ya
sadhya daataa
Teree sharan me aayaa hoo aarta ho

vidhaataa
I hold my breath in sacred awe and pray
O God of Life, O Holy God of Bliss;
O Father, Great and Wise, and True, this
day
My soul arrives Thy Glorious Feet to kiss.
The Supreme Lord is:
Bhooh - Dearer than breath, and Basis of all

existence.
Bhuwah- Dispeller of all pains, Origin of all

becoming
Swah - Bestower of happiness
Mahah - Worthy of worship, and the Fount of

greatness
Janah - Origin of creativity

Tapah - Impeller of action
Satyam - Personification of Truth
I meditate on these qualities of God and I pray that I may be like Him as far as
my capabilities would permit. May I be dear to others (on the path of
righteousness) as He is to me. May I relieve people of their pains, and make
them happy. May I earn respect from others (the righteous) and be creative in
my dealings. In being motivated to act righteously, may I be a channel for
Gods Truth. Psychology of Vedic worship re-mantra 4
MANTRA 5
FIFTH PERFORMACE
-
Mantra 5, 6, 7 - Agha-marshana: Discovering the process of the creation of the universe,
and indentifying God as the Creator, Sustainer and Desolver, in an effort to decrease the tendency
to commit sin.
, ,
,
-
OM RITANCHA SAT-YANCHAA BHEED

DHAAT-TAPASO `DHAYA-JAAYATA.
TATO RAATR-YA-JAAYATA
TATAH SAMUDRO ARNAVAH
Rita satya ke sahaare sansaar ko

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sajaayaa
Teraa mahaan kaushal hai sindhu
ne dikhaaya
By Gods command His Nature
brought to light
The principles and the atoms of this
earth.
Then came chaos and heat and
motion bright,
And then the waves of ocean got
their birth.
In the beginning, the Cosmic laws were first generated to govern the order in
which the universe had to be created; and then, the universe itself became
manifest, all through the conscious Creative Will-force of God. After each
cycle of creation, there follows a grand dissolution of all created things,
resulting in darkness. When this prolonged period of dissolution comes to an
end, new cycle of creation begins, with atomic particles become agitated in
one big ocean-like mass. Psychology of Vedic worship re-mantra 5
MANTRA 6
SAMUDRAAD ARNAVAAD ADHI

SAMVATSARO AJAA-YATA.
AHO-RAA-TRAANI VIDA-DHAD
VISHWASYA MISHATO VASHEE
Pehle ke kalpa jaise
-

ravi chandra phir banaaye
-- -

Din raat paksh samvat
me kaal kram chalaaye
And after these the planets moved
aright
Along the annual course of heaven

blue.
The King of all creates the day and
night,
Without effort and their order due.
The agitated, heated particles, in this ocean, combine in their own

way, resulting in the formation of the stars, planets and other
luminous bodies, and these begin to rotate in their own orbits. This
rotation causes the concept of Time to be born. The Controller of this
immense cosmos, as if without effort, causes this Time to be divided
into day and night.Psychology of Vedic worship re-mantra 6
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MANTRA 7
SOORYAA CHANDRA-MASAU DHAATAA

YATHAA POORVAM AKAL-PAYAT
DIVAM CHA PRITHIVEEM
CHAANTA-RIK-SHAM ATHO SWAH.
(Rig Veda X, 190)
- -

Dyau antariksh dhar-nee nit nem par

tikaaye
Too ram rahaa sabhee me, tujhme
sabhee samaaye
And, as before, the Maker made again
The sun, the moon, and bodies dark and
bright,
The sky above, the place unknown to pain -
The home of bliss the Realm of Holy Light.

In this cycle of creation, God created the sun, moon, earth and sky, and all the
natural elements like air, fire, and water, and all life-forms. These He crated
exactly as He did in past creations, and as He would do in future ones, too.
Psychology of Vedic worship re-mantra 7
MANTRAS 8
Mantra 8 - 13 (Atharva Veda)- Manasaa pari-kramaa: Certifying the Presence of God in all
directions, and expressing gratitude for the bounties He provides for achieving perfection.
OM PRAACHEE
DIG-AGNIR
ADHI-PATIR
ASITO RAKSHITA
DITYA ISHAVAH
TEBHYO NAMO
`DHIPATI-BHYO
NAMO
RAKSHI-TRIBHYO
NAMA
ISHU-BHYO
NAMA EBHYO
ASTU.
YO'S MAAN
DWESHI YAM
VAYAM
DWHISHMAS
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TAM WO JAMBHE
DADHMAH.
He jyaan punj
ganapat! Bandhan
viheen nyaare
Poorab me ram
rahe ho, rakshak
pitaa hamaare
Ravi-rashmiyo se
jeevan poshanprakaash paataa
Vijyaan mai
vidhaayak
brahmaand ko
chalaataa
Ham baar baar
bhagavan! Karte
tumhe namaste
Yadi dwesh bhaawa-naa ho, to
nyaaya tere haste.
Yadi...
Thou art before
us, Father Good
and Wise!
The Mighty King
Who saves the
world from woes
Who made the
sun that from the
East does rise
And on this earth
its beams of
luster throwsThe lustrous
beams which
shower life on
earth
And make us
living through
Thy blessed
grace.
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O Lord, to thank
Thee for Thy gift
of life
We bend our
knees before Thy
Holy Face.
We also thank
thee for thy rule
benign
Thy kind
protection and
thy blessings
sweet
And those who
are the dreaded
foes of mine
I lay them humbly
at Thy Gracious
Feet.
In the eastern direction, we discover the supreme presence of Agni, the
Lord of Light, under whose control the morning sun rises. He is free
from limitations, and protects by sending us arrow-like rays of
inspiration from His sun of Divine Wisdom. We acknowledge, O Radiant
One, Your Rulership, Your Protection, and the blessed gift of rays that
keep us away from the darkness of ignorance. We also commend into
your Justice whatever ill-feeling anyone may have for us. Psychology of
Vedic worship re-mantra 8
MANTRAS 9
DAKSHINA DIG
INDRO `DHIPATIS
TIRASH-CHIRAAJEE
RAKSHITAA
PITARA ISHAVAH
TEBHYO NAMO
`DHIPATI-BHYO
NAMO
RAKSHI-TRIBHYO
NAMA
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ISHU-BHYO NAMA
EBHYO ASTU.
YO'S MAAN
DWESHI YAM
VAYAM
DWHISHMAS
TAM WO JAMBHE
DADHMAH.
He Indra roop
eeshwar dakshin
me bhee dikhaate
Jar jeev-jantu-o
se satwar sadaa
bachaate
Vaidik sudhaa
pilaate, ho
jyaaniyo ke
dwaara
Tumse lagan
lagee hai
sarvastwa ho
hamaara
Ham baar baar
bhagavan! karte
tumhe namaste
nyaaya tere haste.
O Mighty
Sovereign! Thou
art to our right
The Great
protector from the
dreaded brood
Of boneless
reptiles. Lord of
Vedic Light!
Thy sages come to
teach us what is
good.
We also thank
thee for thy rule
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benign
Thy kind
protection and thy
blessings sweet
And those who are
the dreaded foes
of mine
I lay them humbly
at Thy Gracious
Feet.
In southern direction, we discover the supreme presence of Indra, the
Lord Who scatters and finally destroys the dark clouds of ignorance
that impede the free functioning of our intellect. He possesses
heavenly, infinite Glory, and protects by sending us learning through
(righteous) parents and teachers on earth.
We thank You, O Glorious One, for Your Rulership, Your Protection, and
for the blessed gift of teachers (altruistic) who stimulate our intellect.
We also commend into Your Justice whatever ill-feeling anyone may
have for us. Psychology of Vedic worship re-mantra 9
MANTRAS 10
PRATEECHEE DIG
VARUNO `DHIPATIH
PRI-DAA-KOO
RAKSHITAAN-NA
MISHAVAH.
TEBHYO NAMO
`DHIPATI-BHYO
NAMO
RAKSHI-TRIBHYO
NAMA
ISHU-BHYO NAMA
EBHYO ASTU.
YO'S MAAN
DWESHI YAM
VAYAM
DWHISHMAS
TAM WO JAMBHE
DADHMAH.
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Pash-chim me
bhee prakat ho,
tum ho Varun
kahaate
Vish-dhaari-yo ke
baadhaa-vigraha
viphal banaate
Sab praani-yo kaa
poshan karte ho
anna dwaaraa
Dukh me dayaa
dikhaate such me
tumhee sahaaraa
Ham baar baar
bhagavan! karte
tumhe namaste
nyaaya tere haste
Thou are behind
us, gracious King,
adored,
As Great Protector
from bony beasts
Thou savest our
humble lives
having stored
The hungry earth,
O Lord, with
human feast.
We also thank thee
for thy rule benign
Thy kind
protection and thy
blessings sweet
And those who are
the dreaded foes
of mine
I lay them humbly
at Thy Gracious
Feet.
In the western direction, we discover the supreme presence of Varuna,
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the Lord worthy of our final choice and acceptance. He inspires into
our thinking principle the inner sounds of intuition that destroy our
animal tendencies. Eh protects by providing us natural and pious food.
We express our gratefulness, O Choice-worthy One, for Your Rulership,
Your Protection, and blessed gift of grains that provide sanctity to our
mind.
have for us. Psychology of Vedic worship re-mantra 10
MANTRAS 11
UDEECHEE DIK
SOMO `DHIPATIH
SWAJO RAKSHITAA
SHANIR ISHAVAH
TEBHYO NAMO
`DHIPATI-BHYO
NAMO
RAKSHI-TRIBHYO
NAMA
ISHU-BHYO NAMA
EBHYO ASTU.
YO'S MAAN
DWESHI YAM
VAYAM
DWHISHMAS
TAM WO JAMBHE
DADHMAH.
He Soma roop
swaamee! uttar
upaang teraa
Sarvatra sab
dishaa me hai
aap-kaa baseraa
Vidyut-vidhaan
dwaara jagtee ko
jagma-gaayaa
Jeevo me chet-naa
kaa sanchaar kar
dikhaayaa
Ham baar baar
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Psychology of Vedic worship re-mantra

11
bhagavan! karte
tumhe namaste
nyaaya tere haste
And Thou art to
our left, O
Peaceful King
To save us from
the self-borne
insects bane
By Natures heat.
Thy praise we
humbly sing,
O Loving Savior
from the pangs of
pain!
We also thank
thee for thy rule
benign
Thy kind
protection and thy
blessings sweet
And those who are
the dreaded foes
of mine
I lay them humbly
at Thy Gracious
Feet.
In the northern direction, we discover the supreme presence of Soma,

the Essence of devotional peace. Her Light, Peace and Beauty are all
self-created in Her. She protects by sending arrow-like sparks of Her
Natural Peace into our troubled hearts.
We offer our appreciation, O Peaceful one, for Your Rulership, Your
Protection, and blessed gift of sparks of Peace that replace tension and
discontent.
have for us.
MANTRAS 12
DHRUVAA DIG
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VISHNU RADHIPATHIH
KAL-MAASHAGREEVO
RAKSHITAA VEERU-DHA ISHAVAH
TEBHYO NAMO
`DHIPATI-BHYO
NAMO
RAKSHI-TRIBHYO
NAMA
ISHU-BHYO NAMA
EBHYO ASTU.
YO'S MAAN
DWESHI YAM
VAYAM
DWHISHMAS
TAM WO JAMBHE
DADHMAH.
He Vishnu sarva
vyaapin! neeche
niwaas karte
Phal phool per
pallav sab me
tumhee vicharte
Tum kar rahe ho
rakshan santaanwat hamaara
Dukh sukha
sabhee samai me
saathee sakhaa
sahara.
Ham baar baar
bhagavan! karte
tumhe namaste
nyaaya tere haste
Thou art below us,
Omnipresent King
To nourish life
with plants of
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tuberous roots
And verdant trees
that leafy shelter
bring,
And yield to us
ten thousand
kinds of fruits.
We also thank
thee for thy rule
benign
Thy kind
protection and thy
blessings sweet
And those who are
the dreaded foes
of mine
I lay them humbly
at Thy Gracious
Feet.
In the lower direction, we discover the supreme presence of Vishnu,
the Lord Who pervades every particle of the earth on which we live. He
creates and sustains the diversity of colors and shapes that make life
interesting. He protects by providing trees and plants.
We graciously accept, O All-Pervading One, Your Rulership, Your
Protection, and the blessed gift of vegetation that neutralizes the
poison of gases in the atmosphere. We also commend into Your Justice
whatever ill-feeling anyone may have for us. Psychology of Vedic
worship re-mantra 12
MANTRAS 13
OOR-DHWAA DIG
BRIHAS-PATIR
ADHI-PATIH
SHWI-TRO
RAKSHITAA
VARSHA
TEBHYO NAMO
`DHIPATI-BHYO
NAMO
RAKSHI-TRIBHYO
NAMA
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ISHU-BHYO NAMA
EBHYO ASTU.
YO'S MAAN
DWESHI YAM
VAYAM
DWHISHMAS
TAM WO JAMBHE
DADHMAH.
Atharva Veda
3:27:1-6
Antar digo se digpati! oopar bhee
drishti aate
Ritu siddh vrishti
hotee sab srishti
ko chalaate
Bhautik vibhootiyaa hai sab aapkee nishaanee
Kaise kahegee
vaanee ad-bhut
a-kath kahaanee
Ham baar baar
bhagavan! karte
tumhe namaste
nyaaya tere haste
Thou art above us,
Great and Holy
King
To develop and
protect us on this
earth.
Thy grace the vital
drops of rain doth
bring
To fill with corn
the seat of mortal
birth.
We also thank thee
for thy rule benign
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Thy kind
protection and thy
blessings sweet
And those who are
the dreaded foes
of mine
I lay them humbly
at Thy Gracious
Feet.
In the upper direction, we discover the supreme presence of Brihaspati,
the Lord of great powers, Who has produced the sun, moon and
countless stars found in the skies above. She is Pure and Wondrous,
and of golden color like the sun. She protects by sending rainfall.
We offer our devotion, O Mighty One, for Your Rulership, Your
Protection, and the blessed gift of rain that increases fertility in the
earth, quenches our thirst, washes our impurity, and cools the fire of
vice that burns our divine energy. We also commend into Your Justice
whatever ill-feeling anyone may have for us. Psychology of Vedic
worship re-mantra 13
MANTRA 14
Mantra 14- 17 - Upa-sthaana: Feeling the living presence of God after having a direct vision of
Him.
OM UD-VAYAM
TAMA-SAS PARI
SWAH
PASHYANTA UTTARAM.
DEVAM
DEVATRAA
SOORYAM
AGANMA JYOTIR
UT-TAMAM Yajur Veda 32:12
Ravi rasmi ke
ramaiyyaa!
paawan prabhaa
dikhaa do
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Ajyaan kee
tamisraa
bhoo-lok se
mitaa do
Devo ke dev
anudin
ho divya drishti
pyaare
Shruti gaan ko na
bhoole
ras-naa kabhee
hamaaree
May I obtain the
glorious
God of Light
The wisest God of
Bliss
and Lord Supreme
The Sun that
keeps the souls
of mortals bright
And forms my
humble prayers
sacred theme.
Transcending the dazzling wonders of the world, and realizing the

even more wondrous potentials of my own soul, may I come face to
face with the most wondrous resplendence of God. He is the Sun that
gives light to the sun, moon and stars. Psychology of Vedic worship remantra 14
MANTRA 15
UDUT-YAM
JAATAVEDASAM
DEVAM VAHANTI
KETAVAH.
DRISHE VISHWAAYA SOORYA http://www.vjsingh.info/sandhya.html
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Yajur Veda 33:31

Sundar supath
dikhaayaa
mad moha lobha
taaraa
Ajyaan tam
mitaayaa
var deva jyaan
dwaaraa
Jeevan me jyoti
praano
me prera-naa
tumhee ho
Man me mannan
badan me
bal-saadhanaa
tumhee ho
The various
objects of this
wondrous earth
Are beacon flags
to guide us on to
know
The Glorious Sun
of Life Who gave
us birth
And sent his Veda
the righteous path
to show.
All words of wisdom and all objects in the world point out Gods existence, so
that we can see Him as we see the sun everyday. It is He who is the Origin of all
Wisdom and is present in all created things. Psychology of Vedic worship
mantra 15
MANTRA 16
CHITRAM
DEVAANAAM UDAGAAD ANEEKAM
CHAKSHUR
MITRASYA
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VARUNASYA
AGNEH
AAPRAADYAAWA
PRI-THI-VEE
ANTARIKSHAM
SOORYA AATMAA
JAGATAS TASTHU-SHASH CHA,
SWAAHA! - Yajur
Veda 7:42
Aash-chrya-mai
alaukik ad-but
apoorva karnee
Hai aap-me awasthit adhi antariksh awa-nee
Maayaa mrishaa
mitaakar
mantavya mag
dikhaa-o
Bhav bandhano se
bhagawan! is
bhakta ko
chhuraa-wo
How wondrous is
this Lord
of Holy Light
The suns support,
the God of moon,
the Source
Of shining bodies,
the Lord of fire
bright
The heavens Lord,
the King of earth,
the Force
That made the sky
and countless
kinds of things
That move and do
not move.
O Lord of might,
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My humble heart
thy sacred prayer
sings
To let me think,
speak and act
aright.
In Samaadhi, in Divine Realization, I come face to face with Gods wondrous
Light which has suddenly become manifest in my harmonized self. This Light is
a Path-finder for any man who has given up infatuation and hate, who has
chosen the path of good works, and who is knowledgeable. It is the same Light
that pervades heaven, earth and sky. This Divine Sun is the In-dweller in all
that moves and does not move. Swaahaa! Yes, indeed, this is the truth!!
Psychology of Vedic worship re-mantra 16
MANTRA 17
TACH
CHAKSHUR
DEVAHITAM
PURASTAACH
CHHUKRAM
UCH-CHARAT
PASHYEMA
SHARADAH
SHATAM
JEEVEMA
SHARADAH
SHATAM
SHRINUYAAMA
SHARADAH
SHATAM
BHOOYASH
CHA
SHARADAH
SHATAAT. Yajur Veda
36:24
Vidh-naa
vinai yahee
hai, mai veervar kahaa-oo
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Hokar
shataayu
swaamin,
tumse lagan
lagaa-oo
Sau saal tak
hamaaree
aakhe ho
jyoti-dhaare
Ho shrot
shravyashaalee
sak-sahma
sadaa
sukhaaree
Vaanee viraat
vibhu kee
vir-daa-walee
suanaawe
Par-tantrataa hai paatak
swaa-tan-tra
mantra
mantra gaawe
Sau varsh se
adhik bhee
jeevit rahe
karaa-ree
Sarvang kee
kriyaa-ye ye
sthir rahe
hamaaree
That Everwakeful Eye,
Eternal, Pure
That watches
close the
deeds of right
and wrong
Whose Holy
Grace the
learned souls
secure
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May bless in
life my
prayers
sacred song.
And may we
live and see a
hundred
years,
A hundred
autumns hear
His Holy
Name,
And sing His
Glory free
from human
fears
That close
attend the
heels of
earthly fame.
And if we live
for more than
a hundred
years,
The same
delight attend
us all the days
We live, and
bring us all
the sacred
cheers
For which the
heart to
gracious
heaven prays.
His is the Divine Eye that shows the way to all righteous people. Everywhere we
turn, we find His Eye present in front of us, shedding Light, and ever watchful
of our movements.
May we live for a hundred years and, in our daily life perceive His living
Presence in all our actions. May we listen to His Glory and Majesty as described
in the Knowledge He revealed, and even proclaim such Glory for all to hear.
With God as our Guide, may we never be subjected for a hundred years, and
even for more than a hundred years. Psychology of worship re-mantra 17
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MANTRA 18
Atha Brahma Gaayatree Saavitree Guru Mantra:
Chanting the Gaayatree Mantra, which is the sacred-most of all Vedic Mantras, and which ahs been
taught in a disciple succession, so that we can discover a source of inspiration.
OM BHOOR
BHUWAH SWAH
TAT SAVITUR
VARENYAM
BHARGO
DEVASYA
DHEEMAHI
DHIYO NAH
PRACHODAYAAT. - Yajur
Veda 36:3
Omkaar aadya
akshai, adwait aj
anoopam
Ad-bhut ajar
ajanmaa, av-yai
a-nagh aroopam
Ho satya roop
swamee, chit
chaaru chet
dhaaree
Aanand oj-mai
ho, aadarsh aarthaaree
Praanesh praartha-naa hai, path
punya-mai
dikhaa-o
Mith-yaa mamatwa mat-sar
mal moha mad
mitaa-o
Sewaa suman
pirokar maalaa
mahat banaa-oo
Anu-raag bhaawa-naa se
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bhagawan par
char-haa-oo
Mud maangalik
man se mai
moksha dhaam
jaa-oo
Sarvochch
shaanti sukh-kar
saatt-wik
samriddhi paaoo
Vishwaat-maa
vinai hai, var
deejiye vichaaree
Dhee dharmamai dhawal ho,
dhruv dhairya
dhyaan-dhaaree
O Soul of Life, the
Holy King of
kings!
O God of all the
regions, high and
low,
O Lord of Joy,
Whose Glory
Nature sings,
Who shapes the
earth and lets the
mortals grow.
We seek Thy
blessed Feet to
meditate
Upon Thy
Glorious Form of
Holy Light
Which drives away
the gloom of sins
we hate
And makes the
souls of righteous
people bright.
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My heart, O
Father, meekly
prays to Thee
To win Thy Grace,
to make me good
and wise,
And bless my
mind with
knowledge, full
and free
From dark and
vicious thoughts
of sins and lies.
God is Dear to me like my own breath. He is the Dispeller of my pains, and the
Giver of happiness. I meditate on the supremely adorable Light of the Divine
Creator, that it may inspire my thought and understanding. Psychology of
Vedic worship re-mantra 18
MANTRA 19
Samarpana: Surrender and Dedication
HE EESH-WARA
DAYAA-NIDHE!
BHAWAT KRIPAYAA `NENA
JAP-PAA-SANAADI KARMANAA
DHAR-MAARTHA
KAAMA MOKSHAA-NAAM
SADYAH SIDDHIR
BHAWEN-NAH
O Lord! O Infinite
Treasure of
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Mercy! By Your
Grace, may we
very soon realize
Dharma
(righteous living),
Arthaa (righteous
wealth), Kaama
(righteous
enjoyment), and
Moksha
(emancipation
from the world)
through our Japa
(recitation of
Gods Name) and
Upaasanaa
(communion with
God.
MANTRA 20
Namaskaara: Tata Eeshwaram Namas-kuryaat - Final Obeisance
OM NAMAH
SHAMBHAWAAYA
CHA
MAYO
BHAWAAYA
CHA
NAMAH
SHANKARAAYA CHA
MAYASKARAAYA CHA
NAMAH
SHIVAAYA CHA
SHIVA
TARAAYA CHA.
- Yajur Veda
26:42
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He mangalesh
shankar!mangal
karo hamaaraa
Paawan
prakash paa-e,
para-maarth
punya dwaaraa
Parijyaan paya
pilaado, awadhar a-gaadh
daanee
Teree sharan
me aayaa, hai
bhakta yah
Bhawaanee
And now I bow
to Thee, O God
of calm,
O God of Peace,
and Lord of
Bliss Divine!
Thy Grace
supplies to
burning hearts a
balm,
Thy blessings in
my right desires
shine!
Salutations unto You, Lord, the Embodiment and Bestower of Peace and Bliss!
Salutations unto you, Benevolent and Auspicious One! Yes, indeed, I offer my
salutation unto You, since You are more benevolent than anyone else in this
immense creation. Psychology of Vedic worship re-mantra 20
OM SHAANTIH - Cosmic peace!
SHAANTIH - Spritual peace!!
SHAANTIH - Material peace!!!
Iti Sandhyo-paasa-naa vidhih
Here comes to an end the Sandhyaa Meditation
Psychology of worship Vedic re-shanti mantra
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HOMA/HAVAN
THE PSYCHOLOGY OF VEDIC WORSHIP
SANDHYAA
The Vedic Sandhyaa is a meditation by the embodied soul. One meditates
on God and the Universe. One desires to know one's own soul, Lord and the
world in which one lives, and thereby discover the relationship one enjoys
with both.
Back to Sandhyaa
MEANING OF THE TERM
Sandhyaa is made up of the prefix sam and the verbal root dhyai. Dhyai
means to think, and sam means in an ordered manner. The mere fact that
one errs is proof enough that one does not think in an ordered manner, at
all times. There are times that one thinks properly and does not err, and so,
reaps the fruits of good actions. In an effort to teach one how to think in a
focussed way, the Rishis of Ancient India devised a system of meditation
based on the revealed wisdom of God. This system is called Sandhyaa.
Back to Sandhyaa
HISTORY
Sandhyaa is as old as the Veda itself - as old as the first Rishis to whom the
Vedas were revealed in the beginning of human creation. They used the
verses (mantras) of the Veda to focus their minds and represent thinking
that would be standard for later generations.The later Rishis meditated on
these mantras and, realiziing their meanings, purified their own thoughtprocess. Hence, the MANTRA has always been the means to achieve this
much-needed focused thinking. Man means the mind, and tra means that
which protects. MANTRA is that which protects the mind from being
confused, and creates the scope for logical, focussed thinking.
The Ramayana of Rishi Valmiki records Shri Raam as doing Sandhyaa:
PRABHAATA-KAALE CHOTTHAAYA POORVAAM SANDHYAAM
UPAASAYA CHA
PRASSHUCHEE PARAMAM JAAPYAM SAMAAPYA NIYAMENA CHA
- (Baalkaand 26 Sarga)
Goswami Tulsidas, in his Ramcharitmaanas, echoes Rishi Valmiki:
NISHI PRAVES MUNI AAYASU DEENHAA
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SABHI SANDHYAA-BANDANU KEENHAA - (Baalkaand, Dohaa

225)
The Mahabharata also record Shri Krishna Chandra as doing the same
meditation.
ATHA DURYODHANAH KRISHNAM SHAKUNISH CHAAPI
SAUBALAH
SANDHYAAM TISHTHANTAM ABHYETA DAASHAARHAM
APARAAJITAM - Mahabharata, Udyyoga Parva 64:7
Books like the Manu Smriti (3:101) talk of the value of performing
Sandhyaa. However, the Sandhyaa procedure mentioned in these books is
not fully known. In the present Age, members of the International Arya
Samaj Movement practise a form of Sandhyaa that is made up of nineteen
mantras taken principally from the four Vedas. It would appear as if some
of these mantras have come down as traditionally belonging to an ancient
Sandhyaa procedure, and that the Sandhyaa procedure found in Maharishi
Dayananda's Pancha Mahaa Yajna Vidhi is an extension of what was in
vogue among the Aryans of Ancient and Middle Age India.
Back to Sandhyaa
THE PROCEDURE
The first act ordained in the Procedure of the Sandhyaa is that of Aachmana
- sipping of the sacremental water, accompanied by the chanting of a
Mantra. We chant the mantra once, and sip water thrice.
Why sip thrice? This body is called pinda (microcism) in Vedic Literature,
whereas the big Universe is called Brahmaanda (Macrocosm). This body
reproduces the plan of the cosmos. Laws that govern the universe also
govern the body. The universe has three worlds - earth, sky and heaven.
the body has these same three worlds. The human earth extends from the
feet to the navel, the sky from the navel to the neck, and heaven from the
neck to the thousand-petalled Lotus in the head. That which the sun of
knowledge, the intellect, shines is called heaven (dyau- dyau, to shine). In
the word Achamana, ana means the act of, cham means to sip, and aa
means from all sides. Man's constant effort is to drink, as it were, the
purifying waters that flow continually from all possible sources, to purify
these three worlds.
Back to Sandhyaa
WATER - Its importance
Water occupies a position of exalted importance in Vedic ritualistic and
meditational exercises. In sipping water, one is reminded of its wondrous
qualities. Water has the qualities of cleansing, cooling and being humble.
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These qualities, if inculcated (by study and practice) will makes us rise
above the animal in our personality, transcend the human, and attain to the
divine.
Back to Sandhyaa
THE FIRST MANTRA
May the All-Pervading Mother, Bestower of Light and Happiness, be helpful
to us in satisfying the cravings of our body and soul, and may She shower
us her blessings and happiness from all around.
We can identify the following ideas in Mantra 1:
1. We experience two types of cravings -those of body and soul.
We need a happy material life, and spiritual satisfaction.
2. We need to satisfy bodily cravings, before satisfying those of the soul.
(Abhi+ishti: We must certify that our bodily cravings reconcile with
those of the soul, i.e. whatever we desire daily must not take us away
from achieving Liberation.)
3. We need Divine Grace to satisfy both sets of cravings. This Divine
Grace can be bequeathed only by a Being Who is Himself an AllPervading Source of Happiness (Deveeh Aapah).
The body craves for health in sense-organs, mind, and intellect. Without
sensual, mental and intellectual health, the body cannot function. Without
proper bodily function (abhishti), there can be no spiritual fulfillment
(peeti). In every minute of our life, the five fires of lust, anger, greed,
infatuation and vanity constantly consume our personality, and interfere
with bodily health. We need to cool these fires (sham to cool) with the
continual flow of cool waters, the water of right knowledge. These cool
waters can only flow forth from a source that is itself cool. This source is
called shanyu
Peeti, spiritual fulfillment, is a realm of existence unknown to the embodied
soul bound to ignorance. Still, in the opening mantra, one aims at achieving
this realm. To travel in the direction of this unknown destination, one has
to start from some known point. There is nothing more known to the soul
than one's own body. The bound soul knows his body more than anything
else. So, in starting life's journey towards achieving the realm of peeti, the
embodied soul starts from one's own body. This is the car one is using in
this travel.
Back to Mantra 1
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THE SECOND MANTRA

The saadhaka (aspirant who meditates) touches various parts of the body
with sacremental water. Symbolically one edits the body-limbs, the senseorgans, just as a car driver, before begining a long journey, has the car
checked and serviced. "Do I use my organs to acquire fame and strength
(yashobalam), or have I brought disgrace and ruin to my soul?" one asks
oneself. One begins the first with one's speech. Why? Because speech is the
principal sense that projects one's true nature - animal, human or divine. If
one grumbles in fury, one is still animal. If one expresses discontent,
unhappiness, fear, anxiety, and such like emotions, then one is still human.
But, if one projects tranquility, harmony and peace, if the speech inspires
joy into rational minds , then one has risen to the divine state, and becomes
truly famous.
And, continues, by examining what divinity,if any, one has in the rest of the
bodily organs. One surveys and thinks of:
one's breath
one's vision
one's hearing
one's sensual umpulses
one's emotions
one's food (vegetarian)
one's thoughts
one's actions, and how well society (noble) thinks of one and, one's
private and public life, whether they reconcile with each other, or not.
One cannot speak untruth and gain tremendous strength, but if one speaks
the truth, even if it offends, one can gain righteous fame. One can think of
God in one's breaths, and thereby enhance one's inner conviction, but if
one saves the life-breath of creatures, human and animal, nee can gain
extensive fame (among the noble). One can read (eyes) and hear (ears)
words of wisdom and become strong, but if one sees God in living beings
and hear and respond to their cry for help, one becomes famous. He can
practise sexual discipline and become bodily strong, and if he gives birth to
noble offspring, one makes himself famous.
If one uses his sense-organs in the manner described above, then one
qualifies for peeti. However, in the majority of cases we see one using
speech to speak falsely and harshly, and one's eyes and ears to perceive
and practise evil. This causes so much dirt to accumulate that the voice of
his inner soul is stifled, and one needs a complete purificatory process.
This one sets out to do in the third mantra.
Back to Mantra 2
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THE THIRD MANTRA

In this mantra, one's saadhaka invokes purity in one's sense-organs, and
looks for this purity from the Divine Source Itself, God. One relates a
specific quality of God to a specific part of his body. The Saadhaka (the
aspirant who meditates) does not seek a mere purification of a certain part
of the body. Such a purification is physical in nature, and one can have it
from one's own effort. One rather seeks a purification of the Sanskaaras
(habitual-potencies) that influence the functions of the particular senseorgan under review. For example, one invokes God Who is Bhooh, the
Origin of all cosmic being, to purify one's thoughts, because thoughts are
the basis of all that one is. The Name of God that one invokes is invariably
realistic to the sense-organ one mentions, as can be seen from the
following table.
Name of
God
Bhooh
Bhuwah
Swah
Meaning of Name
Being - Basis of
Cosmic existence
Sense-Organ
Head- Thoughts Basis
of man's existence
Becoming -
Eyes - Seeing -
Application
Applica-
of Divine Laws
tion of man's thoughts
Bestower of
Happiness
Throat - Speech cause of happiness

in human society
Heart - Seat of
Mahah
Supremely Great
Janah
Progenitor
Tapah
Impeller
Feet - Movements
Satyam
Absolute Truth
Head - understanding
greatness
Navel - Genitals sexual discipline
The table above posits that thoughts transform into actions. Actions make
up our personality, and the first outer indicator of our personality is our
speech. Our speech is influenced by the state of our heart. Hate in the heart
causes abrasive speech. Compassion engenders sweet speech. The
emotions in the heart are directly influenced by our sexual discipline. A
person with poor sexual discipline is incapable of sublimated emotions in
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the heart. Our sexual discipline is fostered by an active life. An active life,
called Karma Yoga is a pre-requisite to understand and grasp Truth. And,
without grasping Truth, there is not realization of God in His AllExpensiveness.
Back to Mantra 3
THE FOURTH MANTRA

The saadhaka is now ready for a subtler discipline that of breath-control.
Studies have proven that the way a man breathes has a lot to do with his
personality. When a person breathes gently, deeply, and slowly, and things
of the Super Soul, he prepares his personality to receive the gift of grace, of
peace and harmony. Such regulated breathing would not only act against
traits of anger, lust, greed, infatuation and vanity consuming his
personality, but would also induce a heightened state of consciousness.
One achieves total surrender to God when one thinks of Him, in one's
breath-meditations, as:
Basis of all Being
Origin of all becoming
Bestower of happiness
Seat of Greatness - Worthy of Reverence
Origin of austere Creativity
Impeller of all Cosmic and individual Activity
Embodiment of Truth
To strive to be like Him is the natural result fo thinking, constantly about
Him. This prepares the saadhaka for peeti, for spiritual fulfillment, for the
Brahma State, the state of total blessedness. The saadhaka chants:
I hold my breath in sacred awe and pray
O god of Life! O Holy God of Bliss!
O Father Great! And Wise! And True! this day
My soul arrives Thy Glorious Feet to kiss.
After such a purificatory process, the human soul proceeds to reconcile his
body, the little world, with the universe, the big world, and understand how
this immense creation became possible.
Back to Mantra 4
THE FIFTH, SIXTH & SEVENTH MANTRAS
Maharishi Swami Dayananda Sarawati, in his Pancha Mahaa
Yajna Vidhi, categorizes these three mantras as the
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Aghamarshana Mantras. Agha means sins, and marshana

means rubbing into nothingness, i.e. destroy tendencies to
commit sins.
It may interest us to ask: Why did Maharishi Dayananda make
it a rule for us to think of the process of creation of the
universe? In answering this, we first need to understand that
there are two causes that impel us to sin - Abhiman (extreme
egotism) and avamaan (low self-esteem). Abhimaan is
considering ourselves too superior in life to be subjugated to
laws, and avamaan is considering ourselves too inferior, too
fallen in life, to share in the bounties of the world, to be
catered for in the immense creation, and to qualify for
emancipation. Doing away with both of these is indispensably
necessary to destroy the tendency to commit sin. Sin is that
wall that separates one from God.
A study of the Aghamarshana Mantras yields the following
facts:
1. In the beginning, Knowledge (Rita) and the Cosmos
(Satya) were both produces effortlessly through the
Conscious/Indomitable/Ignited (Abheeddhaat) Will-force
(Tapasah) of God. The plan of the creation was in the
Cosmic Mind of the Creator before the actual act of
creation took place.
2. The cosmos is disolved by this same Will-force. After a
prolonged state of of dissolution, a new cycle of cosmic
creation (arnava samudra) commences. Each cycle of
creation is followed by a cycle of dissolution (raatri), and
then again, and other cycle of creation. Creation
(dynamics, movement) and dissolution (statics, inertia)
both make up the order in which Nature functions.
3. In the process of the creation of the universe, the planets
out in space, rotate while revolving around the sun
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(samvatsara).
4. Rotation causes the concept of time to be realized. Time
is divided basically into day and night, principally because
of the influence of the sun and moon.
5. In creating the universe God separated it in three parts
called heaven, sky and moon.
6. In addition to these three main divisions, He created
other regions filled with natural objects that are meant to
yield happiness (Swah) for humanity.
7. The present creation is just like the past one, and the
future one will resemble this current creation. This
uniformity in all cycles of creation point to the intelligence
of a Conscious Creator. There is nothing like
spontaneous or magical creation. It is all the result of a
Cosmic Plan that existed in the Cosmic Mind.
The fact of the creation of the universe removes our
abhimaan. In thinking of God as the One Who created this
immense, multiform Cosmos, we understand that we are
nothing compared to His Super Power. One supercedes even
the mightiest of the sovereigns on earth. Who am I to be vain
and haughty in life? Who am I to consider others inferior to
me, and to oppress or hurt (unless it is for their own good)
their feelings? Material possessions, in excessive abundance,
more than often becomes the root of all abhimaan. Can I truly
claim ownership of the things of this world? God not only
created the high heavens, the vast skies, and the different
planets, but He also oversees even the smallest, infinitesimal
unit of life - the ant, the fly, and every other little speck of
living organism, - insignificant as it may appear in our
estimation. Nothing escapes justice through His Law (of
Karma). How can I now commit a sin, thinking that I would
escape without being penalized after such an act?
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And, the fact of the final destruction of the universe even

further removes my abhimaan. When I know that God created
this world in this cycle of creation exactly as He had done in
the past cycle, and that He will destroy this creation as He did
the last one, why would I want to be greedy and covet what
belongs to others? Why would I want to build up and own a
mountain of useless things when, in actual fact, it would all
come to an end some day?
Furthermore, the fact of the re-creation of the universe after
destruction, would remove my avamaan. If the Merciful God
can, and does, re-create the immense univese after the period
of total destruction (that follows each cycle of creation), why
can't I be re-created by the same Merciful God into a new
individual after being ruined by sin?
Such a approach will ultimately make me realize that there is
an All-Pervading Being Who creates and destroys the world,
and re-creates it for the benefit of souls. He has His
changeless (immutable) Laws that govern this entire cosmic
operation. I would always fear Him and His Laws - and yet, I
would always love Him for having created me, and for having
made provisions for me and earn Liberation. Thus, I would not
succumb to any tendency to commit sin.
So far, the sadhaaka has come to the following conclusions:
1. His mission in life is to travel to the realm of peeti.
2. His body is the car to take him to this realm.
3. This being so, this care needs to kept healthy for life's
long travel.
4. The human soul, the Passenger, would be uncomfortable
in an unkept car.
5. Constant thinking about the Glory and Majesty of the
Super Soul, as reflected in the creation, sustenance and
dissolution of the universe, keeps the human soul free
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from temptation and sin.

Back to Mantra 5, 6 & 7
MANTRAS EIGHT to THIRTEEN MANTRAS

This super soul is Omnipresent. He is found in every nook and corner of the
universe. In His Supreme Benevolence, God had filled this universe with all
instruments for the soul to use in his life-long travel towards achieving
spiritual fulfillment. In these mantras, the human soul uses his mind to
move around the Universe, in an effort to truly discover the Presence of this
Supreme One, and ascertain all the instruments He has provided for all His
children. Hence, the use of hte words Manasaa Paari-kramaa (mental
circumambulation), to describe these six mantras. The Rishi of these
mantras seems to be telling us,
"Come, my friend of the world, you have used your feet to walk
several miles around the earth, and you have discovered little
worth its name. Come let us walk around not only this earth,
but this entire Universe.Whatever you will discover will make
you acknowledge the Creator, and also make you deserving of
His Bliss."
And so, the sadhaaka walks, with the mind as it were, to the East, South,
West, North, and even the upper and lower directions. Using the
contemplative Eye of inner discrimination, discovers God in His varied
Cosmic Functions, and also the several bounties He has provided for the
physical and spiritual growth of His Children.
While we make use of all these bounties, our approach to the world must
teach us the concept of the Universal Brotherhood of Man and the Universal
Fatherhood of God. Love must replace hate in our mutual dealings. If a child
in a home were to have ill-feelings for another, then the father of them
both would take corrective measures against the guilty one. In the same
way, the Universal Father would in no way tolerate feelings of hate and illwill from any one Child for His other Children. Hating God's Children only
takes away from us any inherent right that we have to the reassuring
Presence of our Supreme Father. For this reason, in each of these six
mantras, the sadhaaka chants:
Ham baar baar bhagawan, karte tumhe namaste!
Yadi dwesh bhaawanaa ho, to nyaaya tere haste!!
I also thank thee for Thy Rule Benign,
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Thy kind protection and Your Blessings sweet,

and those who are the dreaded foes of mine,
I lay them humbly at Thy Gracious Feet.
Medial Summary: So far, purifcation at several levels have been taking
place. The aspirant sips water and touches bodily organs to purify his body
system. One practises breath-control to purify one's mind, contemplates
the Divine Hand in the creation, sustenance and dissolution of the universe
to purify one's intellect, and identifies the presence of the Creator in all
creatures and in all directions to purify one's Chitta (storehouse of one's
habitual potencies). Now in mantras 14 to 16, one seeks to purify one's
ahankaara (sense of I-ness) with which to realize and see God face to face.
This one does through the Upasthaana (stand near to) mantras (14-16).
Back to Mantra 8 - 13
THE FOURTEENTH MANTRA
Mantras Fourteen to Sixteen: In the fourteenth mantra, one expresses a
desire to see God:
Ut vayam tamasas pari - "As long as I give back to the sun (God), my dark
shadow, indicative of my ignorance, will stare me in the face. So far in my
life, I have hugged the world, enjoyed the pleasure of such an embrace,
built up a mountain of attachments and refuse to care about the One True
God. I now seek to face the sun (God) in its full glory, and put my shadow
(my ignorance) behind me for all time." The soul thus purifies one's
ahankaara, and strengthens his resolve.
Swah Pashyanta uttaram - In putting the world behind me, I now realize
who I am. I am greater than the world. The world is UT (great) in that it
exists, but I am UTTARA (greater), because I not only exist, but I am also
conscious.
Devan devatraa sooryam aganma jyotir utamam - In putting the world
behind me, and in realizing that I am a soul, may I also realize the
SuperSoul greater than me. He has something that I have always wanted happiness. All my life I have seen the sun, moon and stars shining, but
saints teach that these do not shine on their own strength. If only I can
behold Him Who is the Supreme Sun (God) present in these shining cosmic
forces. How unfortunate a being is if one has not seen the sun his whole
life. In the same vein, how unfortunate a soul is if it has not seen the
Universal Sun of all suns, God. The world is UT (great), I am UTTARA
(greater), but is UTTAMA (greatest), because He has happiness, a quality
that is absent in the world, and which is not innate in me.
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These three (eternal) entities, God, soul, and the World of matter
encompass and summarize the extent of Reality. There is nothing more or
nothing less than these three. They are all real and meaningful. The World
of Matter, though dead and inert, provides the Soul the instruments to
perform actions that would eventually free him from the state of Bondage.
These actions are not performed in isolation. They are overseen by the
Supreme, Who awards fruits commensurate with such actions committed. It
is this same Supreme One that is the source of the Supreme State of
Fulfilled Blessedness, peeti, that the human soul has now resolved to attain.
Back to Mantra 14
THE FIFTEENTH MANTRA
One now identifies the means for such a realization.
One finds out that:
Jaata-vedas: God is called Jaatavedas for the following reasons:
The Veda - revealed knowledge - came from Him.
He is found in every nook and corner of the World of Matter;
He knows every nook and corner because of His All-Pervasiveness.
Then why should a soul experience so much difficulty in coming face to
face with God?
The Mantras of the Veda and the things of this world (ketavah all project
(ut vahanti) the Splendor, Majesty and Glory of God. Everywhere we turn,
we can see purpose and design. Nothing is an accident, nothing lacks
purpose. All purpose and design point indisputably the Supreme Designer
and Cause. We look at art-work and we understand the artist. We read a
book of ideas, and we understand the author. In the same vein, we need to
study Vedic Wisdom, and observe the rules of Nature for us all to
understand and finally perceive the Supreme Artist and Author (drishe
vishwaaya).
Back to Mantra 15
THE SIXTEENTH MANTRA
This mantra records the details of the sadhaaka's Divine Vision. When the
soul comes face to face with it's Master, it sees Him in such supreme
radiance that it cries out, "chitram aneekam, chitram aneekam - what
extremely wondrous light, indeed! Such wondrous light has arisen in me
only because I have become a divinely harmonized person (deva). This light
is a path-finder (chaksuh) for any human who has given up attraction and
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aversion (mitra)), who is involved in performing good actions (varuna) and

is extremely knowledgeable (agni). The light that has risen in me is no
different from the light that fills the entire universe, and present in all living
and lifeless objects. This is peeti, at last!"
Later books like the Bhagavad Gita do record this Vedic experience. On the
battle-field of Kurukshetra, Yogeshwara Shri Krishna bestowed upon
Arjuna the Inner Eye of Discrimination, the divya-chakshu, so that the
latter could have had a vision of God. Krishna Dvaipaayana Vyaaasa, the
author of the Bhagavad Gita, recording the details of Arjuna's Divine Vision,
writes:
DIVI SOORYA-SAHASRASYA BHAVED YUGAPAD UTTHITAA
YADI BHAAH SADRISHEE SAA SYAAD BHAASAS TASYA
MAHAATAMANAH..... (11:12)
If the light of a thousand suns were to blaze forth all at once in
the sky,
that might resemble the splendor of that Exalted Being.
Back to Mantra 16
THE SEVENTEENTH MANTRA
This mantra continues giving details of the Divine Vision. This Path-finder,
God, is the Benefactor of righteous people. He shows pious souls the true
path of life. Everywhere we turn, we find Him Present, purastaat, and we
also discover His Ever-watchfulness, uchcharat.
One of the principal reasons through which I am tempted to commit sin is
my ability to know that that ever-watchful Eye watches my movements
every moment of my life. Life is useless without the consciousness that the
Divine Eye watches over erring humanity. May I see Him every day while I
live a long and fruitful life. May I listen to His Words of Wisdom and
proclaim His Supreme Glory to this current generation, and even to the
forth coming ones. In what other way can I find greater freedom? This is
peeti.
Back to Mantra 17
THE EIGHTEENTH MANTRA

Divine Realization is never possible without Divine Knowledge. Knowledge
keeps realization intact. Corruption in the soul's knowledge will interfere
with the state of his realization. And because the soul suffers from inherent
limitations, there exists the possibility that his knowledge can always
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become corrupt. In this mantra, significantly called Brahma Gaayatree

Saavitree Guru Mantra, the sadhaaka prays that his capacity for thought
may never lose sight of standards required for maintaining the state of
Realization. This mantra, in being understood, blesses the soul with vast
conceptional magnitude (brahma), and, in being chanted, protects the
worshipper (gaayantam traayate iti Gaayatree). It is addressed to God Who
ensures life (Saavitree), and throughout the ages of Vedic history it has
been taught in a disciplic succession by the Vedic teacher (Guru).The
psychology of the Gayatree-meditation is as follows:
In now sit in the lap of God. In the midst of
1.Om
life's joys
and disappointments, He is my Sole
Protector.
2. Bhoor
3. Bhuvah
4.Swah
5.Savitur
He is dearer to me than my own breath.

He will remove all difficulties and
impediments
that stand in the way of my freedom.
He is the Source of the happiness I seek.
He is the Origin of my life - He created me.
he is both my Fathe and Mother,
and He cares for me as His child.
6.Devasya
He will bring light into my dark life.
7.Dheemahi
I now sit to concentrate my though.

On His Light to lead me. So far I have been
obsessed with the light of the world,
8.Tat
Bhargah
and all I have had is little pleasure with a

a lot of disappointment. That Light will
burn away
Bhrij - Bharjane and reduce into ashes all
the
wordly inclinations that make me unhappy.
His Light is most worthy of being chosen
over
9.Varenyam
the light of the world.

After the human soul carries out his
meditation, he says:
10. Dhiyo yo I have done what is required of me.

nah
May God now inspire my intellect that

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prachodayaat I may think logically and spiritually.

The Gaayatree mantra, chanted repeatedly and contemplatively, protects
the thought-process of the sadhaaka, keeping it free from corruption.
In the act of Samarpana that follows, the worshipper inculcates in himself a
sense of total surrender to the Prsence of God, Who is now a living Reality
for him. He prays for everyone to have success in all noble aims, and that
life may culminate in total release for all souls frmo the trappings of
material life.
Back to Mantra 18
THE NINETEENTH MANTRA
The time now comes for the sadhaaka to offer his/her final salutation and
obeisance to his/her Lord, having achieved a fulfillment of his declared
mission. When we take leave of our loved ones in human society, we tell
them that we love them, more than anyone else in the world. This
expression is not a mere mundane formality. It has its supra-mundane
dimensions. With our palms clasped, we tell the Lord practically the same
thing:
"Lord! I declare that You are my Ideal, My Goal. You are not only the Source
of Happiness, but in the dept of Your Mercy, You share that Happiness with
all You consider worthy. You are the sole object of all my love and devotion,
more than anyone else and anything else in this high, multiformed
Universe.
NAMAH SHIVAAYA CHA! SHIVA-TARAAYA CHA!!
And now I bow to You, O God of Calm,
O God of Peace, and Lord of Bliss Divine.
Your Grace supplies to burning hearts a balm,
Your Blessings in my right desires shine.
Back to Mantra 20
SHAANTIH MANTRA
Om
Shaantih!
Om
Shaantih!
May all humanity enjoy peace from the

atmosphere
filled with natural bounties.
May we enjoy peace form human society.
May we enjoy peace from our own intellect,
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Om
Shaantih!
mind and sense-organs.

Back to Shaantih mantra
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11/15/2014

Morning & Evening Prayers

work girt with a

All whose faiths

OM SHANNO DEVEER ABISHTHTAYA

yah neer ho sudhaa-mai kalyaan daan

O All-pervading Mother, Sweet and

Be filled with peace and bliss from pole

Tan man vachan se honge,

priya praan punya-shaalee

From sin; my human organs

My hands, my throat, and

Psychology of Vedic worship remantra 2

Aanand roop adheesh-war!

My sole efforts will not, O Lord , avail

So, therefore, Lord, I meekly pray to

To make me pure in mind, and too

To change my vicious heart; and

To grace my brain and throat, and

Embodiment of Truth, may purify my understanding; He Who is extensive like

Sakriya sagun sachetan sarvaj-ya

Teree sharan me aayaa hoo aarta ho

Bhooh - Dearer than breath, and Basis of all

Bhuwah- Dispeller of all pains, Origin of all

Swah - Bestower of happiness

Mahah - Worthy of worship, and the Fount of

Janah - Origin of creativity

Satyam - Personification of Truth

OM RITANCHA SAT-YANCHAA BHEED

Rita satya ke sahaare sansaar ko

SAMUDRAAD ARNAVAAD ADHI

Along the annual course of heaven

The agitated, heated particles, in this ocean, combine in their own

SOORYAA CHANDRA-MASAU DHAATAA

Dyau antariksh dhar-nee nit nem par

The home of bliss the Realm of Holy Light.

Psychology of Vedic worship re-mantra

In the northern direction, we discover the supreme presence of Soma,

Transcending the dazzling wonders of the world, and realizing the

Yajur Veda 33:31

Samarpana: Surrender and Dedication

Namaskaara: Tata Eeshwaram Namas-kuryaat - Final Obeisance

Here comes to an end the Sandhyaa Meditation

Psychology of worship Vedic re-shanti mantra

SABHI SANDHYAA-BANDANU KEENHAA - (Baalkaand, Dohaa

THE SECOND MANTRA

THE THIRD MANTRA

tion of man's thoughts

Throat - Speech cause of happiness

THE FOURTH MANTRA

Aghamarshana Mantras. Agha means sins, and marshana

And, the fact of the final destruction of the universe even

from temptation and sin.

MANTRAS EIGHT to THIRTEEN MANTRAS

Thy kind protection and Your Blessings sweet,

aversion (mitra)), who is involved in performing good actions (varuna) and

THE EIGHTEENTH MANTRA

become corrupt. In this mantra, significantly called Brahma Gaayatree

He is dearer to me than my own breath.

He will bring light into my dark life.

I now sit to concentrate my though.

and all I have had is little pleasure with a

the light of the world.