^

"T

THI'l

San

dhya

da

van

aw

OK

Jlig. Yujns,

and

Vt'dins

Suina

WITH

II,

lileritl

triin"lalu"i,

ejfilainiti^rn jHiriiphi'iiiH'

iih

\\\

B.

V.

KAMESVARA

AIYAR

Pro/t'ifMtr of /'^mjliKli.H.n.

Muha

Thv

Hajfi'n

M.A.

Cotlfgr

tStiHft^rit

/"Jfliior.

MA

It.

A-

NATESAN

OKAS

CO-,

Jiturmd.

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

for evil, these

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

(^^l^en^rpir^ tl|e Tait^riyA

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.

eternal', all othev

are

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

"

gitimmatical puzizle acd

Others

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^

(it) purity, Mdm

the

preserves

to

Y^^d-^dwcharitqn}
improper

ofraii"^,

act

Asqidm-"pv(itigrahiim'^ch(i^2a\iX tlie receipt

of

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

(or it, th^

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

all sins, and

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

highest spiritual efficacy

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

"/, il/, which

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

original of S'aiiikara, whicti',

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.

by Sat^ Chit^ ^nAAnanda)

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

narnel^^^ fingers' (i.e-^the

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

iimlrn,, Satya^ Jjidjia

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

5f^ Rp| fRdWfi^:

R.

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

Print

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)