Eleventh Skandha · Chapter 16
Sourceश्रीनारायण उवाच अथातः श्रूयतां पुण्यं सन्ध्योपासनमुत्तमम् । भस्मधारणमाहात्म्यं कथितं चैव विस्तरात् ॥ १ ॥ प्रातःसन्ध्याविधानं च कथयिष्यामि तेऽनघ । प्रातःसन्ध्यां सनक्षत्रां मध्याह्ने मध्यभास्कराम् ॥ २ ॥ ससूर्यां पश्चिमां सन्ध्यां तिस्रः सन्ध्या उपासते । तद्भेदानपि वक्ष्यामि शृणु देवर्षिसत्तम ॥ ३ ॥ उत्तमा तारकोपेता मध्यमा लुप्ततारका । अधमा सूर्यसहिता प्रातःसन्ध्या त्रिधा मता ॥ ४ ॥ उत्तमा सूर्यसहिता मध्यमास्तमिते रवौ । अधमा तारकोपेता सायंसन्ध्या त्रिधा मता ॥ ५ ॥ विप्रो वृक्षो मूलकान्यत्र सन्ध्या वेदः शाखा धर्मकर्माणि पत्रम् । तस्मान्मूलं यत्नतो रक्षणीयं छिन्ने मूले नैव वृक्षो न शाखा ॥ ६ ॥ सन्ध्या येन न विज्ञाता सन्ध्या येनानुपासिता । जीवमानो भवेच्छूद्रो मृतः श्वा चैव जायते ॥ ७ ॥ तस्मान्नित्यं प्रकर्तव्यं सन्ध्योपासनमुत्तमम् । तदभावेऽन्यकर्मादावधिकारी भवेन्न हि ॥ ८ ॥ उदयास्तमयादूर्ध्वं यावत्स्याद्घटिकात्रयम् । तावत्सन्ध्यामुपासीत प्रायश्चित्तं ततः परम् ॥ ९ ॥ कालातिक्रमणे जाते चतुर्थार्घ्यं प्रदापयेत् । अथवाष्टशतं देवीं जप्त्वादौ तां समाचरेत् ॥ १० ॥ यस्मिन्काले तु यत्कर्म तत्कालाधीश्वरीं च ताम् । सन्ध्यामुपास्य पश्चात्तु तत्कालीनं समाचरेत् ॥ ११ ॥ गृहे साधारणा प्रोक्ता गोष्ठे वै मध्यमा भवेत् । नदीतीरे चोत्तमा स्याद्देवीगेहे तदुत्तमा ॥ १२ ॥ यतो देव्या उपासेयं ततो देव्यास्तु सन्निधौ । सन्ध्यात्रयं प्रकर्तव्यं तदानन्त्याय कल्पते ॥ १३ ॥ एतस्या अपरं दैवं ब्राह्मणानां च विद्यते । न विष्णूपासना नित्या न शिवोपासना तथा ॥ १४ ॥ यथा भवेन्महादेव्या गायत्र्याः श्रुतिचोदिता । सर्ववेदसारभूता गायत्र्यास्तु समर्चना ॥ १५ ॥ ब्रह्मादयोऽपि सन्ध्यायां तां ध्यायन्ति जपन्ति च । वेदा जपन्ति तां नित्यं वेदोपास्या ततः स्मृता ॥ १६ ॥ तस्मात्सर्वे द्विजाः शाक्ता न शैवा न च वैष्णवाः । आदिशक्तिमुपासन्ते गायत्रीं वेदमातरम् ॥ १७ ॥ आचान्तः प्राणमायम्य केशवादिकनामभिः । केशवश्च तथा नारायणो माधव एव च ॥ १८ ॥ गोविन्दो विष्णुरेवाथ मधुसूदन एव च । त्रिविक्रमो वामनश्च श्रीधरोऽपि ततः परम् ॥ १९ ॥ हृषीकेशः पद्मनाभो दामोदर अतः परम् । सङ्कर्षणो वासुदेवः प्रद्युम्नोऽप्यनिरुद्धकः ॥ २० ॥ पुरुषोत्तमाधोक्षजौ च नारसिंहोऽप्युतस्तथा । जनार्दन उपेन्द्रश्च हरिः कृष्णोऽन्तिमस्तथा ॥ २१ ॥ ॐकारपूर्वकं नाम चतुर्विंशतिसङ्ख्यया । स्वाहान्तैः प्राशयेद्वारि नमोऽन्तैः स्पर्शयेत्तथा ॥ २२ ॥ केशवादित्रिभिः पीत्वा द्वाभ्यां प्रक्षालयेत्करौ । मुखं प्रक्षालयेद्द्वाभ्यां द्वाभ्यामुन्मार्जनं तथा ॥ २३ ॥ एकेन पाणिं सम्प्रोक्ष्य पादावपि शिरोऽपि च । सङ्कर्षणादिदेवानां द्वादशाङ्गानि संस्पृशेत् ॥ २४ ॥ दक्षिणेनोदकं पीत्वा वामेन संस्पृशेद्बुध: । तावन्न शुध्यते तोयं यावद्वामेन न स्पृशेत् ॥ २५ ॥ गोकर्णाकृतिहस्तेन माषमात्रं जलं पिबेत् । ततो न्यूनाधिकं पीत्वा सुरापायी भवेद्द्विजः ॥ २६ ॥ संहताङ्गुलिना तोयं पाणिना दक्षिणेन तु । मुक्ताङ्गुष्ठकनिष्ठाभ्यां शेषेणाचमनं विदुः ॥ २७ ॥ प्राणायामं ततः कृत्वा प्रणवस्मृतिपूर्वकम् । गायत्रीं शिरसा सार्धं तुरीयपदसंयुताम् ॥ २८ ॥ दक्षिणे रेचयेद्वायुं वामेन पूरितोदरम् । कुम्भेन धारयेन्नित्यं प्राणायामं विदुर्बुधा: ॥ २९ ॥ पीडयेद्दक्षिणां नाडीमङ्गुष्ठेन तथोत्तराम् । कनिष्ठानामिकाभ्यां तु मध्यमां तर्जनीं त्यजेत् ॥ ३० ॥ रेचक: पूरकश्चैव प्राणायामोऽथ कुम्भक: । प्रोच्यते सर्वशास्त्रेषु योगिभिर्यतमानसै: ॥ ३१ ॥ रेचकः सृजते वायुं पूरकः पूरयेत्तु तम् । साम्येन संस्थितिर्यत्तत्कुम्भकः परिकीर्तितः ॥ ३२ ॥ नीलोत्पलदलश्यामं नाभिमध्ये प्रतिष्ठितम् । चतुर्भुजं महात्मानं पूरके चिन्तयेद्धरिम् ॥ ३३ ॥ कुम्भके तु हृदि स्थाने ध्यायेत्तु कमलासनम् । प्रजापतिं जगन्नाथं चतुर्वक्त्रं पितामहम् ॥ ३४ ॥ रेचके शङ्करं ध्यायेल्ललाटस्थं महेश्वरम् । शुद्धस्फटिकसंकाशं निर्मलं पापनाशनम् ॥ ३५ ॥ पूरके विष्णुसायुज्यं कुम्भके ब्रह्मणो गतिम् । रेचकेन तृतीयं तु प्राप्नुयादीश्वरं परम् ॥ ३६ ॥ पौराणाचमनाद्यं च प्रोक्तं देवर्षिसत्तम । श्रौतमाचमनाद्यं च शृणु पापापहं मुने ॥ ३७ ॥ प्रणवं पूर्वमुच्चार्य गायत्रीं तु तदित्यृचम् । पादादौ व्याहृतीस्तिस्रः श्रौताचमनमुच्यते ॥ ३८ ॥ गायत्रीं शिरसा सार्धं जपेद्व्याहृतिपूर्विकाम् । प्रतिप्रणवसंयुक्तां त्रितयं प्राणसंयमः ॥ ३९ ॥ (सलक्षणं तु प्राणानामायामं कीर्त्यतेऽधुना । नानापापैकशमनं महापुण्यफलप्रदम् ॥) पञ्चाङ्गुलीभिर्नासाग्रं पीडयेत्प्रणवेन तु । सर्वपापहरा मुद्रा वानप्रस्थगृहस्थयोः ॥ ४० ॥ कनिष्ठानामिकाङ्गुष्ठैर्यतेश्च ब्रह्मचारिणः । आपो हि ष्ठेति तिसृभिः प्रोक्षणं स्यात्कुशोदकैः ॥ ४१ ॥ ऋगन्ते मार्जनं कुर्यात्पादान्ते वा समाहितः । नवप्रणवयुक्तेन आपो हि ष्ठेत्यनेन तु ॥ ४२ ॥ नश्येदघं मार्जनेन संवत्सरसमुद्भवम् । तत आचमनं कृत्वा सूर्यश्चेति पिबेदपः ॥ ४३ ॥ अन्तःकरणसम्भिन्नं पापं तस्य विनश्यति । प्रणवेन व्याहृतिभिर्गायत्र्या प्रणवाद्यया ॥ ४४ ॥ आपो हि ष्ठेति सूक्तेन मार्जनं चैव कारयेत् । उद्धृत्य दक्षिणे हस्ते जलं गोकर्णवत्कृते ॥ ४५ ॥ नीत्वा तं नासिकाग्रं तु वामकुक्षौ स्मरेदघम् । पुरुषं कृष्णवर्णं च ऋतं चेति पठेत्ततः ॥ ४६ ॥ द्रुपदां वा ऋचं पश्चाद्दक्षनासापुटेन च । श्वासमार्गेण तं पापमानयेत्करवारिणि ॥ ४७ ॥ नावलोक्यैव तद्वारि वामभागेऽश्मनि क्षिपेत् । निष्पापं तु शरीरं मे सञ्जातमिति भावयेत् ॥ ४८ ॥ उत्थाय तु ततः पादौ द्वौ समौ सन्नियोजयेत् । जलाञ्जलिं गृहीत्वा तु तर्जन्यङ्गुष्ठवर्जितम् ॥ ४९ ॥ वीक्ष्य भानुं क्षिपेद्वारि गायत्र्या चाभिमन्त्रितम् । त्रिवारं मुनिशार्दूल विधिरेषोऽर्घ्यमोचने ॥ ५० ॥ ततः प्रदक्षिणां कुर्यादसावादित्यमन्त्रतः । मध्याह्ने सकृदेव स्यात्सन्ध्ययोस्तु त्रिवारतः ॥ ५१ ॥ ईषन्नग्रः प्रभाते तु मध्याह्ने दण्डवत्स्थितः । आसने चोपविष्टस्तु द्विजः सायं क्षिपेदपः ॥ ५२ ॥ उदकं प्रक्षिपेद्यस्मात्तत्कारणमतः शृणु । त्रिंशत्कोट्यो महावीरा मन्देहा नाम राक्षसाः ॥ ५३ ॥ कृतघ्ना दारुणा घोराः सूर्यमिच्छन्ति खादितुम् । ततो देवगणाः सर्वे ऋषयश्च तपोधनाः ॥ ५४ ॥ उपासते महासन्ध्यां प्रक्षिपन्त्युदकाञ्जलिम् । दह्यन्ते तेन दैत्यास्ते वज्रीभूतेन वारिणा ॥ ५५ ॥ एतस्मात्कारणाद्विप्राः सन्ध्यां नित्यमुपासते । महापुण्यस्य जननं सन्ध्योपासनमीरितम् ॥ ५६ ॥ अर्घ्याङ्गभूतमन्त्रोऽयं प्रोच्यते शृणु नारद । यदुच्चारणमात्रेण साङ्गं सन्ध्याफलं भवेत् ॥ ५७ ॥ सोऽहमर्कोऽस्म्यहं ज्योतिरात्मा ज्योतिरहं शिवः । आत्मज्योतिरहं शुक्लः सर्वज्योती रसोऽस्म्यहम् ॥ ५८ ॥ आगच्छ वरदे देवि गायत्रि ब्रह्मरूपिणि । जपानुष्ठानसिद्ध्यर्थं प्रविश्य हृदयं मम ॥ ५९ ॥ उत्तिष्ठ देवि गन्तव्यं पुनरागमनाय च । अर्घ्येषु देवि गन्तव्यं प्रविश्य हृदयं मम ॥ ६० ॥ ततः शुद्धस्थले नैजमासनं स्थापयेद्बुधः । तत्रारुह्य जपेत्पश्चाद्गायत्रीं वेदमातरम् ॥ ६१ ॥ अत्रैव खेचरी मुद्रा प्राणायामोत्तरं मुने । प्रातःसन्ध्याविधाने च कीर्तिता मुनिपुङ्गव ॥ ६२ ॥ तन्नामार्थं प्रवक्ष्यामि सादरं शृणु नारद । चित्तं चरति खे यस्माज्जिह्वा चरति खे गता ॥ ६३ ॥ भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी । न चासनं सिद्धसमं न कुम्भसदृशोऽनिलः ॥ ६४ ॥ न खेचरीसमा मुद्रा सत्यं सत्यं च नारद । घण्टावत्पणवोच्चाराद्वायुं निर्जित्य यत्नतः ॥ ६५ ॥ स्थिरासने स्थिरो भूत्वा निरहङ्कारनिर्ममः । लक्षणं नारद मुने शृणु सिद्धासनस्य च ॥ ६६ ॥ योनिस्थानकमङ्घ्रिमूलघटितं कृत्वा दृढं विन्यसे- न्मेढ्रे पादमथैकमेव हृदयं कृत्वा समं विग्रहम् । स्थाणुः संयमितेन्द्रियोऽचलदृशा पश्यन्भ्रुवोरन्तरं तिष्ठत्येतदतीव योगिसुखदं सिद्धासनं प्रोच्यते ॥ ६७ ॥ आयातु वरदा देवी अक्षरं ब्रह्मसम्मितम् । गायत्री छन्दसां मातरिदं ब्रह्म जुषस्व मे ॥ ६८ ॥ यदह्ना कुरुते पापं तदह्ना प्रतिमुच्यते । यद्रात्र्या कुरुते पापं तद्रात्र्या प्रतिमुच्यते ॥ ६९ ॥ सर्ववर्णे महादेवि सन्ध्याविद्ये सरस्वति । अजरे अमरे देवि सर्वदेवि नमोऽस्तु ते ॥ ७० ॥ तेजोऽसीत्यादिमन्त्रेण देवीमावाहयेत्ततः । यत्कृतं त्वदनुष्ठानं तत्सर्वं पूर्णमस्तु मे ॥ ७१ ॥ ततः शापविमोक्षाय विधानं सम्यगाचरेत् । ब्रह्मशापस्ततो विश्वामित्रस्य च तथैव च ॥ ७२ ॥ वसिष्ठशाप इत्येतत्त्रिविधं शापलक्षणम् । ब्रह्मणः स्मरणेनैव ब्रह्मशापो निवर्तते ॥ ७३ ॥ विश्वामित्रस्मरणतो विश्वामित्रस्य शापतः । वसिष्ठस्मरणादेव तस्य शापो विनश्यति ॥ ७४ ॥ हृत्पद्ममध्ये पुरुषं प्रमाणं सत्यात्मकं सर्वजगत्स्वरूपम् । ध्यायामि नित्यं परमात्मसंज्ञं चिद्रूपमेकं वचसामगम्यम् ॥ ७५ ॥ अथ न्यासविधिं वक्ष्ये सन्ध्याया अङ्गसम्भवम् । ॐकारं पूर्ववद्योज्यं ततो मन्त्रानुदीरयेत् ॥ ७६ ॥ भूरित्युक्त्वा च पादाभ्यां नम इत्येव चोच्चरेत् । भुवः पूर्वं तु जानुभ्यां स्व: कटिभ्यां नमो वदेत् ॥ ७७ ॥ महर्नाभ्यै जनश्चैव हदयाय ततस्तपः । कण्ठाय च ततः सत्यं ललाटे परिकीर्तयेत् ॥ ७८ ॥ अङ्गुष्ठाभ्यां तत्सवितुस्तर्जनीभ्यां वरेण्यकम् । भर्गो देवस्य मध्याभ्यां धीमहीत्येव कीर्तयेत् ॥ ७९ ॥ अनामाभ्यां कनिष्ठाभ्यां धियो यो न: पदं वदेत् । प्रचोदयात्करपृष्ठतलयोर्विन्यसेत्सुधी: ॥ ८० ॥ ब्रह्मात्मने तत्सवितुर्हृदयाय नमस्तथा । विष्ण्वात्मने वरेण्यं च शिरसे नम इत्यपि ॥ ८१ ॥ भर्गो देवस्थ रुद्रात्मने शिखायै प्रकीर्तितम् । शक्त्यात्मने धीमहीति कवचाय ततः परम् ॥ ८२ ॥ कालात्मने धियो यो नो नेत्रत्रय उदीरितम् । प्रचोदयाच्च सर्वात्मनेऽस्त्राय परिकीर्तितम् ॥ ८३ ॥ अक्षरन्यासमेवाग्रे कथयामि महामुने । गायत्रीवर्णसम्भूतन्यास: पापहरः पर: ॥ ८४ ॥ प्रणवं पूर्वमुच्चार्य वर्णन्यासः प्रकीर्तितः । तत्कारमादावुच्चार्य पादाङ्गुष्ठद्वये न्यसेत् ॥ ८५ ॥ सकारं गुल्फयोस्तद्वद्विकारं जङ्घयोर्न्यसेत् । जान्वोस्तुकारं विन्यस्य ऊर्वोश्चैव वकारकम् ॥ ८६ ॥ रेकारं च गुदे न्यस्य णिकारं लिङ्ग एव च । कट्यां यकारमेवात्र भकारं नाभिमण्डले ॥ ८७ ॥ गोकारं हृदये न्यस्य देकारं स्तनयोर्द्वयोः । वकारं हृदि विन्यस्य स्यकारं कण्ठकूपके ॥ ८८ ॥ धीकारं मुखदेशे तु मकारं तालुदेशके । हिकारं नासिकाग्रे तु धिकारं नेत्रमण्डले ॥ ८९ ॥ भ्रूमध्ये चैव योकारं योकारं च ललाटके । नकारं वै पूर्वमुखे प्रकारं दक्षिणे मुखे ॥ ९० ॥ चोकारं पश्चिममुखे दकारं चोत्तरे मुखे । याकारं मूर्ध्नि विन्यस्य तकारं व्यापकं न्यसेत् ॥ ९१ ॥ एतन्न्यासविधिं केचिन्नेच्छन्ति जपतत्पराः । ततो ध्यायेन्महादेवीं जगन्मातरमम्बिकाम् ॥ ९२ ॥ भास्वज्जपाप्रसूनाभां कुमारीं परमेश्वरीम् । रक्ताम्बुजासनारूढां रक्तगन्धानुलेपनाम् ॥ ९३ ॥ रक्तमाल्याम्बरधरां चतुरास्यां चतुर्भुजाम् । द्विनेत्रां स्रुक्स्रुवो मालां कुण्डिकां चैव बिभ्रतीम् ॥ ९४ ॥ सर्वाभरणसन्दीप्तामृग्वेदाध्यायिनीं पराम् । हंसपत्रामाहवनीयमध्यस्थां ब्रह्मदेवताम् ॥ ९५ ॥ चतुष्पदामष्टकुक्षिं सप्तशीर्षां महेश्वरीम् । अग्निवक्त्रां रुद्रशिखां विष्णुचित्तां तु भावयेत् ॥ ९६ ॥ ब्रह्मा तु कवचं यस्या गोत्रं सांख्यायनं स्मृतम् । आदित्यमण्डलान्तःस्थां ध्यायेद्देवीं महेश्वरीम् ॥ ९७ ॥ एवं ध्यात्वा विधानेन गायत्रीं वेदमातरम् । ततो मुद्राः प्रकुर्वीत देव्याः प्रीतिकराः शुभाः ॥ ९८ ॥ सुमुखं सपुटं चैव विततं विस्तृतं तथा । द्विमुखं त्रिमुखं चैव चतुष्कं पञ्चकं तथा ॥ ९९ ॥ षण्मुखाधोमुखं चैव व्यापकाञ्जलिकं तथा । शकटं यमपाशं च ग्रथितं सन्मुखोन्मुखम् ॥ १०० ॥ विलम्बं मुष्टिकं चैव मत्स्यं कूर्मं वराहकम् । सिंहाक्रान्तं महाक्रान्तं मुद्गरं पल्लवं तथा ॥ १०१ ॥ चतुर्विंशतिमुद्राश्च गायत्र्याः सम्प्रदर्शयेत् । शताक्षरां च गायत्रीं सकृदावर्तयेत्सुधीः ॥ १०२ ॥ चतुर्विंशत्यक्षराणि गायत्र्या कीर्तितानि हि । जातवेदसनाम्नीं च ऋचमुच्चारयेत्ततः ॥ १०३ ॥ त्र्यम्बकस्यर्चमावृत्य गायत्री शतवर्णका । भवतीयं महापुण्या सकृज्जप्या बुधैरियम् ॥ १०४ ॥ ॐकारं पूर्वमुच्चार्य भूर्भुवः स्वस्तथैव च । चतुर्विंशत्यक्षरां च गायत्रीं प्रोच्चरेत्ततः ॥ १०५ ॥ एवं नित्यं जपं कुर्याद्ब्राह्मणो विप्रपुङ्गवः । स समग्रं फलं प्राप्य सन्ध्यायाः सुखमेधते ॥ १०६ ॥
śrīnārāyaṇa uvāca athātaḥ śrūyatāṃ puṇyaṃ sandhyopāsanamuttamam | bhasmadhāraṇamāhātmyaṃ kathitaṃ caiva vistarāt || 1 || prātaḥsandhyāvidhānaṃ ca kathayiṣyāmi te'nagha | prātaḥsandhyāṃ sanakṣatrāṃ madhyāhne madhyabhāskarām || 2 || sasūryāṃ paścimāṃ sandhyāṃ tisraḥ sandhyā upāsate | tadbhedānapi vakṣyāmi śṛṇu devarṣisattama || 3 || uttamā tārakopetā madhyamā luptatārakā | adhamā sūryasahitā prātaḥsandhyā tridhā matā || 4 || uttamā sūryasahitā madhyamāstamite ravau | adhamā tārakopetā sāyaṃsandhyā tridhā matā || 5 || vipro vṛkṣo mūlakānyatra sandhyā vedaḥ śākhā dharmakarmāṇi patram | tasmānmūlaṃ yatnato rakṣaṇīyaṃ chinne mūle naiva vṛkṣo na śākhā || 6 || sandhyā yena na vijñātā sandhyā yenānupāsitā | jīvamāno bhavecchūdro mṛtaḥ śvā caiva jāyate || 7 || tasmānnityaṃ prakartavyaṃ sandhyopāsanamuttamam | tadabhāve'nyakarmādāvadhikārī bhavenna hi || 8 || udayāstamayādūrdhvaṃ yāvatsyādghaṭikātrayam | tāvatsandhyāmupāsīta prāyaścittaṃ tataḥ param || 9 || kālātikramaṇe jāte caturthārghyaṃ pradāpayet | athavāṣṭaśataṃ devīṃ japtvādau tāṃ samācaret || 10 || yasminkāle tu yatkarma tatkālādhīśvarīṃ ca tām | sandhyāmupāsya paścāttu tatkālīnaṃ samācaret || 11 || gṛhe sādhāraṇā proktā goṣṭhe vai madhyamā bhavet | nadītīre cottamā syāddevīgehe taduttamā || 12 || yato devyā upāseyaṃ tato devyāstu sannidhau | sandhyātrayaṃ prakartavyaṃ tadānantyāya kalpate || 13 || etasyā aparaṃ daivaṃ brāhmaṇānāṃ ca vidyate | na viṣṇūpāsanā nityā na śivopāsanā tathā || 14 || yathā bhavenmahādevyā gāyatryāḥ śruticoditā | sarvavedasārabhūtā gāyatryāstu samarcanā || 15 || brahmādayo'pi sandhyāyāṃ tāṃ dhyāyanti japanti ca | vedā japanti tāṃ nityaṃ vedopāsyā tataḥ smṛtā || 16 || tasmātsarve dvijāḥ śāktā na śaivā na ca vaiṣṇavāḥ | ādiśaktimupāsante gāyatrīṃ vedamātaram || 17 || ācāntaḥ prāṇamāyamya keśavādikanāmabhiḥ | keśavaśca tathā nārāyaṇo mādhava eva ca || 18 || govindo viṣṇurevātha madhusūdana eva ca | trivikramo vāmanaśca śrīdharo'pi tataḥ param || 19 || hṛṣīkeśaḥ padmanābho dāmodara ataḥ param | saṅkarṣaṇo vāsudevaḥ pradyumno'pyaniruddhakaḥ || 20 || puruṣottamādhokṣajau ca nārasiṃho'pyutastathā | janārdana upendraśca hariḥ kṛṣṇo'ntimastathā || 21 || oṃkārapūrvakaṃ nāma caturviṃśatisaṅkhyayā | svāhāntaiḥ prāśayedvāri namo'ntaiḥ sparśayettathā || 22 || keśavāditribhiḥ pītvā dvābhyāṃ prakṣālayetkarau | mukhaṃ prakṣālayeddvābhyāṃ dvābhyāmunmārjanaṃ tathā || 23 || ekena pāṇiṃ samprokṣya pādāvapi śiro'pi ca | saṅkarṣaṇādidevānāṃ dvādaśāṅgāni saṃspṛśet || 24 || dakṣiṇenodakaṃ pītvā vāmena saṃspṛśedbudha: | tāvanna śudhyate toyaṃ yāvadvāmena na spṛśet || 25 || gokarṇākṛtihastena māṣamātraṃ jalaṃ pibet | tato nyūnādhikaṃ pītvā surāpāyī bhaveddvijaḥ || 26 || saṃhatāṅgulinā toyaṃ pāṇinā dakṣiṇena tu | muktāṅguṣṭhakaniṣṭhābhyāṃ śeṣeṇācamanaṃ viduḥ || 27 || prāṇāyāmaṃ tataḥ kṛtvā praṇavasmṛtipūrvakam | gāyatrīṃ śirasā sārdhaṃ turīyapadasaṃyutām || 28 || dakṣiṇe recayedvāyuṃ vāmena pūritodaram | kumbhena dhārayennityaṃ prāṇāyāmaṃ vidurbudhā: || 29 || pīḍayeddakṣiṇāṃ nāḍīmaṅguṣṭhena tathottarām | kaniṣṭhānāmikābhyāṃ tu madhyamāṃ tarjanīṃ tyajet || 30 || recaka: pūrakaścaiva prāṇāyāmo'tha kumbhaka: | procyate sarvaśāstreṣu yogibhiryatamānasai: || 31 || recakaḥ sṛjate vāyuṃ pūrakaḥ pūrayettu tam | sāmyena saṃsthitiryattatkumbhakaḥ parikīrtitaḥ || 32 || nīlotpaladalaśyāmaṃ nābhimadhye pratiṣṭhitam | caturbhujaṃ mahātmānaṃ pūrake cintayeddharim || 33 || kumbhake tu hṛdi sthāne dhyāyettu kamalāsanam | prajāpatiṃ jagannāthaṃ caturvaktraṃ pitāmaham || 34 || recake śaṅkaraṃ dhyāyellalāṭasthaṃ maheśvaram | śuddhasphaṭikasaṃkāśaṃ nirmalaṃ pāpanāśanam || 35 || pūrake viṣṇusāyujyaṃ kumbhake brahmaṇo gatim | recakena tṛtīyaṃ tu prāpnuyādīśvaraṃ param || 36 || paurāṇācamanādyaṃ ca proktaṃ devarṣisattama | śrautamācamanādyaṃ ca śṛṇu pāpāpahaṃ mune || 37 || praṇavaṃ pūrvamuccārya gāyatrīṃ tu tadityṛcam | pādādau vyāhṛtīstisraḥ śrautācamanamucyate || 38 || gāyatrīṃ śirasā sārdhaṃ japedvyāhṛtipūrvikām | pratipraṇavasaṃyuktāṃ tritayaṃ prāṇasaṃyamaḥ || 39 || (salakṣaṇaṃ tu prāṇānāmāyāmaṃ kīrtyate'dhunā | nānāpāpaikaśamanaṃ mahāpuṇyaphalapradam ||) pañcāṅgulībhirnāsāgraṃ pīḍayetpraṇavena tu | sarvapāpaharā mudrā vānaprasthagṛhasthayoḥ || 40 || kaniṣṭhānāmikāṅguṣṭhairyateśca brahmacāriṇaḥ | āpo hi ṣṭheti tisṛbhiḥ prokṣaṇaṃ syātkuśodakaiḥ || 41 || ṛgante mārjanaṃ kuryātpādānte vā samāhitaḥ | navapraṇavayuktena āpo hi ṣṭhetyanena tu || 42 || naśyedaghaṃ mārjanena saṃvatsarasamudbhavam | tata ācamanaṃ kṛtvā sūryaśceti pibedapaḥ || 43 || antaḥkaraṇasambhinnaṃ pāpaṃ tasya vinaśyati | praṇavena vyāhṛtibhirgāyatryā praṇavādyayā || 44 || āpo hi ṣṭheti sūktena mārjanaṃ caiva kārayet | uddhṛtya dakṣiṇe haste jalaṃ gokarṇavatkṛte || 45 || nītvā taṃ nāsikāgraṃ tu vāmakukṣau smaredagham | puruṣaṃ kṛṣṇavarṇaṃ ca ṛtaṃ ceti paṭhettataḥ || 46 || drupadāṃ vā ṛcaṃ paścāddakṣanāsāpuṭena ca | śvāsamārgeṇa taṃ pāpamānayetkaravāriṇi || 47 || nāvalokyaiva tadvāri vāmabhāge'śmani kṣipet | niṣpāpaṃ tu śarīraṃ me sañjātamiti bhāvayet || 48 || utthāya tu tataḥ pādau dvau samau sanniyojayet | jalāñjaliṃ gṛhītvā tu tarjanyaṅguṣṭhavarjitam || 49 || vīkṣya bhānuṃ kṣipedvāri gāyatryā cābhimantritam | trivāraṃ muniśārdūla vidhireṣo'rghyamocane || 50 || tataḥ pradakṣiṇāṃ kuryādasāvādityamantrataḥ | madhyāhne sakṛdeva syātsandhyayostu trivārataḥ || 51 || īṣannagraḥ prabhāte tu madhyāhne daṇḍavatsthitaḥ | āsane copaviṣṭastu dvijaḥ sāyaṃ kṣipedapaḥ || 52 || udakaṃ prakṣipedyasmāttatkāraṇamataḥ śṛṇu | triṃśatkoṭyo mahāvīrā mandehā nāma rākṣasāḥ || 53 || kṛtaghnā dāruṇā ghorāḥ sūryamicchanti khāditum | tato devagaṇāḥ sarve ṛṣayaśca tapodhanāḥ || 54 || upāsate mahāsandhyāṃ prakṣipantyudakāñjalim | dahyante tena daityāste vajrībhūtena vāriṇā || 55 || etasmātkāraṇādviprāḥ sandhyāṃ nityamupāsate | mahāpuṇyasya jananaṃ sandhyopāsanamīritam || 56 || arghyāṅgabhūtamantro'yaṃ procyate śṛṇu nārada | yaduccāraṇamātreṇa sāṅgaṃ sandhyāphalaṃ bhavet || 57 || so'hamarko'smyahaṃ jyotirātmā jyotirahaṃ śivaḥ | ātmajyotirahaṃ śuklaḥ sarvajyotī raso'smyaham || 58 || āgaccha varade devi gāyatri brahmarūpiṇi | japānuṣṭhānasiddhyarthaṃ praviśya hṛdayaṃ mama || 59 || uttiṣṭha devi gantavyaṃ punarāgamanāya ca | arghyeṣu devi gantavyaṃ praviśya hṛdayaṃ mama || 60 || tataḥ śuddhasthale naijamāsanaṃ sthāpayedbudhaḥ | tatrāruhya japetpaścādgāyatrīṃ vedamātaram || 61 || atraiva khecarī mudrā prāṇāyāmottaraṃ mune | prātaḥsandhyāvidhāne ca kīrtitā munipuṅgava || 62 || tannāmārthaṃ pravakṣyāmi sādaraṃ śṛṇu nārada | cittaṃ carati khe yasmājjihvā carati khe gatā || 63 || bhruvorantargatā dṛṣṭirmudrā bhavati khecarī | na cāsanaṃ siddhasamaṃ na kumbhasadṛśo'nilaḥ || 64 || na khecarīsamā mudrā satyaṃ satyaṃ ca nārada | ghaṇṭāvatpaṇavoccārādvāyuṃ nirjitya yatnataḥ || 65 || sthirāsane sthiro bhūtvā nirahaṅkāranirmamaḥ | lakṣaṇaṃ nārada mune śṛṇu siddhāsanasya ca || 66 || yonisthānakamaṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyase- nmeḍhre pādamathaikameva hṛdayaṃ kṛtvā samaṃ vigraham | sthāṇuḥ saṃyamitendriyo'caladṛśā paśyanbhruvorantaraṃ tiṣṭhatyetadatīva yogisukhadaṃ siddhāsanaṃ procyate || 67 || āyātu varadā devī akṣaraṃ brahmasammitam | gāyatrī chandasāṃ mātaridaṃ brahma juṣasva me || 68 || yadahnā kurute pāpaṃ tadahnā pratimucyate | yadrātryā kurute pāpaṃ tadrātryā pratimucyate || 69 || sarvavarṇe mahādevi sandhyāvidye sarasvati | ajare amare devi sarvadevi namo'stu te || 70 || tejo'sītyādimantreṇa devīmāvāhayettataḥ | yatkṛtaṃ tvadanuṣṭhānaṃ tatsarvaṃ pūrṇamastu me || 71 || tataḥ śāpavimokṣāya vidhānaṃ samyagācaret | brahmaśāpastato viśvāmitrasya ca tathaiva ca || 72 || vasiṣṭhaśāpa ityetattrividhaṃ śāpalakṣaṇam | brahmaṇaḥ smaraṇenaiva brahmaśāpo nivartate || 73 || viśvāmitrasmaraṇato viśvāmitrasya śāpataḥ | vasiṣṭhasmaraṇādeva tasya śāpo vinaśyati || 74 || hṛtpadmamadhye puruṣaṃ pramāṇaṃ satyātmakaṃ sarvajagatsvarūpam | dhyāyāmi nityaṃ paramātmasaṃjñaṃ cidrūpamekaṃ vacasāmagamyam || 75 || atha nyāsavidhiṃ vakṣye sandhyāyā aṅgasambhavam | oṃkāraṃ pūrvavadyojyaṃ tato mantrānudīrayet || 76 || bhūrityuktvā ca pādābhyāṃ nama ityeva coccaret | bhuvaḥ pūrvaṃ tu jānubhyāṃ sva: kaṭibhyāṃ namo vadet || 77 || maharnābhyai janaścaiva hadayāya tatastapaḥ | kaṇṭhāya ca tataḥ satyaṃ lalāṭe parikīrtayet || 78 || aṅguṣṭhābhyāṃ tatsavitustarjanībhyāṃ vareṇyakam | bhargo devasya madhyābhyāṃ dhīmahītyeva kīrtayet || 79 || anāmābhyāṃ kaniṣṭhābhyāṃ dhiyo yo na: padaṃ vadet | pracodayātkarapṛṣṭhatalayorvinyasetsudhī: || 80 || brahmātmane tatsaviturhṛdayāya namastathā | viṣṇvātmane vareṇyaṃ ca śirase nama ityapi || 81 || bhargo devastha rudrātmane śikhāyai prakīrtitam | śaktyātmane dhīmahīti kavacāya tataḥ param || 82 || kālātmane dhiyo yo no netratraya udīritam | pracodayācca sarvātmane'strāya parikīrtitam || 83 || akṣaranyāsamevāgre kathayāmi mahāmune | gāyatrīvarṇasambhūtanyāsa: pāpaharaḥ para: || 84 || praṇavaṃ pūrvamuccārya varṇanyāsaḥ prakīrtitaḥ | tatkāramādāvuccārya pādāṅguṣṭhadvaye nyaset || 85 || sakāraṃ gulphayostadvadvikāraṃ jaṅghayornyaset | jānvostukāraṃ vinyasya ūrvoścaiva vakārakam || 86 || rekāraṃ ca gude nyasya ṇikāraṃ liṅga eva ca | kaṭyāṃ yakāramevātra bhakāraṃ nābhimaṇḍale || 87 || gokāraṃ hṛdaye nyasya dekāraṃ stanayordvayoḥ | vakāraṃ hṛdi vinyasya syakāraṃ kaṇṭhakūpake || 88 || dhīkāraṃ mukhadeśe tu makāraṃ tāludeśake | hikāraṃ nāsikāgre tu dhikāraṃ netramaṇḍale || 89 || bhrūmadhye caiva yokāraṃ yokāraṃ ca lalāṭake | nakāraṃ vai pūrvamukhe prakāraṃ dakṣiṇe mukhe || 90 || cokāraṃ paścimamukhe dakāraṃ cottare mukhe | yākāraṃ mūrdhni vinyasya takāraṃ vyāpakaṃ nyaset || 91 || etannyāsavidhiṃ kecinnecchanti japatatparāḥ | tato dhyāyenmahādevīṃ jaganmātaramambikām || 92 || bhāsvajjapāprasūnābhāṃ kumārīṃ parameśvarīm | raktāmbujāsanārūḍhāṃ raktagandhānulepanām || 93 || raktamālyāmbaradharāṃ caturāsyāṃ caturbhujām | dvinetrāṃ sruksruvo mālāṃ kuṇḍikāṃ caiva bibhratīm || 94 || sarvābharaṇasandīptāmṛgvedādhyāyinīṃ parām | haṃsapatrāmāhavanīyamadhyasthāṃ brahmadevatām || 95 || catuṣpadāmaṣṭakukṣiṃ saptaśīrṣāṃ maheśvarīm | agnivaktrāṃ rudraśikhāṃ viṣṇucittāṃ tu bhāvayet || 96 || brahmā tu kavacaṃ yasyā gotraṃ sāṃkhyāyanaṃ smṛtam | ādityamaṇḍalāntaḥsthāṃ dhyāyeddevīṃ maheśvarīm || 97 || evaṃ dhyātvā vidhānena gāyatrīṃ vedamātaram | tato mudrāḥ prakurvīta devyāḥ prītikarāḥ śubhāḥ || 98 || sumukhaṃ sapuṭaṃ caiva vitataṃ vistṛtaṃ tathā | dvimukhaṃ trimukhaṃ caiva catuṣkaṃ pañcakaṃ tathā || 99 || ṣaṇmukhādhomukhaṃ caiva vyāpakāñjalikaṃ tathā | śakaṭaṃ yamapāśaṃ ca grathitaṃ sanmukhonmukham || 100 || vilambaṃ muṣṭikaṃ caiva matsyaṃ kūrmaṃ varāhakam | siṃhākrāntaṃ mahākrāntaṃ mudgaraṃ pallavaṃ tathā || 101 || caturviṃśatimudrāśca gāyatryāḥ sampradarśayet | śatākṣarāṃ ca gāyatrīṃ sakṛdāvartayetsudhīḥ || 102 || caturviṃśatyakṣarāṇi gāyatryā kīrtitāni hi | jātavedasanāmnīṃ ca ṛcamuccārayettataḥ || 103 || tryambakasyarcamāvṛtya gāyatrī śatavarṇakā | bhavatīyaṃ mahāpuṇyā sakṛjjapyā budhairiyam || 104 || oṃkāraṃ pūrvamuccārya bhūrbhuvaḥ svastathaiva ca | caturviṃśatyakṣarāṃ ca gāyatrīṃ proccarettataḥ || 105 || evaṃ nityaṃ japaṃ kuryādbrāhmaṇo viprapuṅgavaḥ | sa samagraṃ phalaṃ prāpya sandhyāyāḥ sukhamedhate || 106 ||
English translation
1-24. Narayana said Now I am speaking of the very holy Sandhyopasana method of Sandhya worship of Gayatri, the Presiding Deity of the morning, midday and evening, and of the twice-born. Listen. The greatness of using Bhasma has been described in detail. No further need be stated on the subject. I shall talk, first of all, of the morning Sandhya. The morning Sandhya is to be done early in the morning while the stars are visible. When the Sun is in the meridian, the midday Sandhya is to be performed; and while the Sun is visibly going down, the evening Sandhya is to be recited over. Now again, the distinctions are made in the above three Sandhyas The morning Sandhya with stars seen is the best; with stars disappeared, middling; and with the Sun risen above the horizon, inferior. So the evening Sandhya, again, is of three kinds best, middling, and inferior. When the Sun is visibly disappearing, the evening Sandhya is the best; when the Sun has gone down the horizon, it is middling and when the stars are visible, it is inferior. The Brahmanas are the root of the Tree, the Sandhya Vandanam; the Vedas are the branches; the religious actions are the leaves. Therefore its root should be carefully preserved. If the root be cut, no branches or leaves of the tree will remain. That Brahmana who knows not his Sandhya or who does not perform the Sandhyas is a living S’udra. That Brahmana after his death verily becomes a dog. Therefore the Sandhyas must be observed every day. Otherwise no right comes at all to do any action. At the sunrise and the sunset the time for Sandhya is two Dandas (48 minutes) and if Sandhya be not done or rather neglected in the interval, the Prayas’chitta (penance) is to he paid duly (performed duly). If the proper time for Sandhya expires, one more offering of Arghya is to be made in addition to the three Arghayas daily made or the Gayatri is to be repeated one hundred and eight times before the Sandhya is commenced. In whichever time any action ought to be done, worship, first of all, the
Sandhya Devi, the Presiding Deity of that time and do the actions proper to that time afterwards. The Sandhya performed in dwelling houses is ordinary; the Sandhya done in enclosures of cows is middling and on the banks of the rivers is good and the Sandhya performed before the Devi’s temple or the Devi’s seat is very excellent. The Sandhyopasana ought to be done before the Devi, because that is the worship of the very Devi. The three Sandhyas done before the Devi give infinitely excellent fruits. There is no other work of the Brahmanas better than this Sandhya. One can rather avoid worshipping S’iva or Visnu; because that is not daily done as obligatory; but the Sandhyopasana ought to be done daily. The Gayatri of the Great Devi is the Essence of all the mantras in the Vedas. In the Veda S’astras, the worship of Gayatri is most definitely pronounced. Brahma and the other Devas meditate in the Sandhya times on this Devi Gayatri and make a japam of that. The Vedas always make japams of Her. For this reason the Gayatri has been mentioned as the object of worship by the Vedas. The Brahmanas are called S’aktas inasmuch as they worship the Primal S’akti (Force) Gayatri, the Mother of the Vedas. They are not S’aivas nor Vaisnavas.
Firstly make the ordinary Achaman three times, and, while inhaling, drink a little of the water of Achaman, repeating “Om Kes’avaya Svaha, Om Narayanaya Svaha, Om Madhavaya Svaha.” Then wash your two hands, repeating “Om Gobindaya Namah, Om Visnave Namah.” Then by the root of the thumb rub the lips repeating “Om Madhu sudanaya Namah, Om Trivikramaya Namah.” So rub the mouth, repeating “Om Vamamaya Namah, Om S’ridharaya Namah.” Then sprinkle water on the left hand, saying “Om Hrisikes’aya Namah.” Sprinkle water on the legs, saying “Om Padmanabhaya Namah.” Sprinkle water on the head, saying “Om Damodaraya Namah.” Touch the mouth with the three fingers of the right hand, saying “Om Samkarsanaya Namah.” Touch the nostrils with the thumb and forefinger saying “Om Vasudevaya Namah, Om
Pradyumnaya Namah.” Touch the eyes with the thumb and ring- finger, saying “Om Aniruddhaya Namah, Om Purusottamaya Namah.” Touch the ears with the thumb and ringfinger saying “Om Adhoksajaya Namah, Om Narasimhaya Namah.” Touch the navel with the thumb and little finger saying “Om Achyutaya Namah.” Touch the breast with the palm, saying “Om Janardanaya Namah.” Touch the head saying “Om Upendraya Namah.” Touch the roots of the two arms saying “Om Haraye Namah, Om Krisnaya Namah.”
25-50. While sipping the Achaman water on the right hand, touch the right hand with your left hand; otherwise; the water does not become pure. While doing Achaman, make the palm and the fingers all united and close, of the form of a Gokarna (the ear of a cow) and spreading the thumb and the little finger, drink the water of the measure of a pea. If a greater or less quantity be sipped, then that would amount to drinking liquor. Then thinking of the Pranava, make the Pranayama, and repeat mentally the Gayatri with her head and the Turiya pada, i.e., Apojyotih rasomritam Brahma Bhurbhuvah svarom. Inhale the air by the left nostril (Purak), close both the nostrils (Kumbhak) and exhale the air, by the right nostril (Rechak). Thus Pranayama is effected. While doing Purak, Kumbhak and Rechak repeat the Gayatri every time; hold the right nostril with the right thumb and hold the left nostril with the ringfinger and little finger (i.e., don’t use forefinger and middle finger).
The Yogis who have controlled their minds say that Pranayama is effected by the three processes Puraka, Kumbhaka and Rechaka. The external air is inhaled in Puraka; air is not exhaled nor inhaled (it is retained inside) in Kumbhaka; and air is exhaled in Rechaka.
While doing Puraka, meditate on the navel, the four-armed high- souled Visnu, of the blue colour (Syama) like the blue lotus. While doing Kumbhaka, meditate in the heart lotus the four-faced grandsire Brahma Prajapati, the Creator seated on the lotus and while doing
Rechaka meditate, on the fore-head, on the white sin-destroying S’ankara, pure as crystal. In Puraka, the union with Visnu is obtained; in Kumbhaka, the knowledge of Brahma is attained and in Rechaka, the highest position of IsVara (S’iva) is attained. This is the method of Achaman according to the Puranas. Now I am speaking of the all sin destroying Vaidik Achaman. Listen. Reciting the Gayatri mantra “Om Bhurbhuvah,” sip a little water; this is the Vaidik Achaman after repeating the seven great Vyahritis Om Bhuh; Om Bhuvah, Om Svah, Om Mahah, Om Janah, Om Tapah, Om Satyam, repeat Gayatri and the head of the Gayatri Apojyoti Rasomritam Brahma Bhurbhuvah svarom and practise Pranayama three times. Hereby all sins are destroyed and all virtues spring. Now another sort of Pranayama Mudra is described The Vanaprasthis and Grihasthas would do Pranayama with five fingers, holding the tip of the nose; the Brahmacharis and Yatis would do Pranayama with the thumbs, little finger, and ring finger (avoiding middle and fore). Now I am speaking of the Aghamasana Marjana mantra. Listen. The Mantra of this Marjana is “Apohistha Mayobhuvah, etc.” There are three mantras in this. There are three Padas in every mantra, prefix Om to every pada (thus nine times Om is to be prefixed); at the end of every pada sprinkle water on the head with the sacrificial thread and the Kus’a grass. Or at the end of every mantra do so. By the above Marjana (cleaning) the sins of one hundred years are instantly destroyed. Then making Achaman (taking a sip of water to rinse the mouth before worship), repeat the three Mantras “Om Suryas’cha ma manyus’cha, etc.” By this act, the mental sins are destroyed. As marjana is done with Pranava, Vyarhitis, and Gayatri, so make Marjana by the three mantras “Apohistha, etc.” Make your right palm of the shape of a cow’s ear; take water in it and carry it before your nose and think thus “There is a terrible sinful person in my left abdomen, his colour is dark black and he is horrible looking.” Recite, then, the mantras “Om ritamcha satyamchabhidhyat, etc.” and “Drupadadiva Mumuchana, etc.” and bring that Sinful Person through your right nostril to the water in the palm. Don’t look at that water; throw it away on a bit of stone to your left. And think that you are now sinless. Next, rising from the seat, keep your two feet
horizontal and with the fingers save forefinger and thumb, take a palmful of water and with your face towards the Sun, recite the Gayatri three times and offer water to the Sun three times. Thus, O Muni! The method of offering the Arghyas has been mentioned to you.
51-80. Then circumambulate, repeating the Surya Mantra. The one thing to be noted in offering Arghyas is this Offer once in the midday, and three times in the morning and three times in the evening. While offering the Arghya in the morning, bend yourself a little low; in offering the arghya in the midday, stand up; and while offering the arghya in the evening, it can be done while sitting. Now I will tell you why the Arghya is offered to the Sun. Hear. Thirty Koti Raksasas known as the Mandehas, always roam on the path of the Sun (the mental Sun also). They are great heroes, treacherous and ferocious. They always try to devour the Sun, while they assume terrible forms. For this reason the Devas and the Risis combined offer the water with their folded hands to the Sun, while they perform the great Sandhya Upasana. The water thus offered, becomes transformed into the thunderbolt and burns the heads of the cruel demons (and throws them on the island Mandeharuna) Therefore the Brahmanas daily do their Sandhyopasana. Infinite merits accrue from this Sandhya Upasana. O Narada! Now I am speaking to you of the Mantras pertaining to the Arghya. No sooner they are pronounced the full effects of performing the Sandhyas are obtained. I am That Sun; I am That Light; I am That Atman (Self); I am S’iva; I am the Light of Atman; I am clear and transparently white; I am of the nature of all energy; and I am of the nature of Rasa (the sweetness, all the sweet sentiments). O Devi! O Gayatri! O Thou! Who art of the nature of Brahma! Let Thee come and preside in my heart to grant me success in this Japa Karma. O Devi! O Gayatri! Entering into my heart, go out again with this water. But Thou wouldst have to come again. Sit thus on a pure seat and with a single intent repeat the Gayatri, the Mother of the Vedas. O Muni! In
this Sandhyopasana, the Khhechan Mudra ought to be done after practising the Pranayama. Hear now the meaning of the Khhechari Mudra. When the soul of a being leaves the objects of senses, it roams in the Akas’a, i.e., it becomes aimless when the tongue also goes to the Akas’a and roams there; and then the sight is fixed between the eyebrows; this is called the Khhechari Mudra. There is no Asana (seat) equal to Siddhasana and there is no Vayu (air) equal to the Khumbaka Vaya (suspension of air in the body).
O Narada! There is no Mudra equal to the Khhechari Mudra. One is to pronounce Pranava in Pluta (protracted) accents like the sound of a bell and, suspending his breath, sit quiet motionless in Sthirasana without any Ahamkara (egoism). O Narada! I am now talking of Siddhasana and its characteristic qualities. Hear. Keep one heel below the root of the genital and the other heel below the scrotum; keep the whole body and breast straight and motionless; withdraw the senses from their objects and look at the point, the pituitary body, between the eyebrows. This posture is called the Siddhasan and is pleasant to the yogis. After taking this seat, invoke the Gayatri. “O Mother of the Vedas! O Gayatri! Thou art the Devi granting boons to the Bhaktas. Thou art of the nature of Brahma. Be gracious unto Me. O Devi! Whoever worships Thee in the day gets his day sins destroyed and in the night, night sins destroyed. O Thou! Who art all the letters of the alphabet! O Devi! O Sandhye! O Thou who art of the nature of Vidya! O Sarasvati! O Ajaye! O Thou immortal! Free from disease and decay. O Mother! Who art all the Devas! I bow down to Thee.” Invoke the Devi again by the mantra “Ojosi, etc,” and then pray “O Mother! Let my japam and other acts in Thy worship be fulfilled with success by Thy Grace.” Next for the freedom of the curse of Gayatri, do the things properly. Brahma gave a curse to Gayatri; Vis’vamitra gave a curse to Her and Vas’istha also cursed Her. These are the three curses; they are removed in due order by recollecting Brahma, Vis’vamitra and Vas’istha. Before doing Nyasa, one ought to collect oneself and remember the Highest Self; think in
the lotus of the heart that Purusa (Person) who is Truth; who is all this Universe, who is the Highest Self and who is All knowledge and who cannot be comprehended by words. Now I am speaking of the Amganyasa of Sandhya; Hear. First utter Om and then utter the mantra.
Touch the two legs, saying “Om Bhuhpadabhyam namah”
Touch the knees, saying “Om Bhuva Janubhyam namah”
Touch the hip, saying “Om Svah Katibhyam namah”
Touch the navel, saying “Om Maharnabhyai namah”
Touch the heart, saying “Om Janah Hridayaya namah”
Touch the throat, saying “Om Tapah Kanthaya namah”
Touch the forehead, saying “Om Satyam Lalataya namah”
Thus perform the Vyarhiti nyasa.
Next perform the Karamganyasa thus Om Tat savituh ramgusthabhyam namah (referring to the thumb); Om Varenyam Tarjanibhyam namah (referring to the forefinger); Om bhargo devasya madhyama bhyam namah (referring to the middle finger); Om Dhimahi anamikabhyam namah (referring to the ringfinger); Om dhiyo yonah, Kanisthabyam namah (referring to the little finger); Om prachodayat kara tal pristhabhyam namah (referring to the upper part and lower part of the palm and all over the body).
81-106. Now I am speaking of the Amganyasa. Hear. Om tat savitur Brahma tmane hridayaya namah (referring to the heart.)
Om Varenyam Visnva tmane S’irase namah (referring to the head); Om bhargo devasya Rudratmane S’ikhayai namah (referring to the crown of the head); Om dhimahi S’aktyatmane Kavachaya namah (referring to the Kavacha); Om dhiyoyonah Kalatmane netratrayaya namah (referring to the three eyes); Om prachodayat sarvatmane astraya namah (referring to the Astra or armour, protecting the body). Now I am speaking of the Varnanyasa. O Great Muni! Hear. This Varnanyasa is performed by the letters in the Gayatri mantra. If anybody does this, he becomes freed of sins.
“Om Tat namah” on the two toes; (touching them).
“Om Sa namah” on the two heels; (touching them).
“Om Vi namah” on the legs;
“Om Tu namah” on the two knees;
“Om Va namah” on the two thighs;
“Om re namah” on the anus;
“Om ni namah” on the generative organ;
“Om ya namah” on the hip;
“Om bha namah” on the navel;
“Om Rgo namah on the heart;
“Om De namah” on the breasts;
“Om va namah” on the heart;
“Om sya namah” on the throat;
“Om dhi namah” on the mouth;
“Om ma namah” on the palate;
“Om hi namah” on the tip of the nose;
“Om dhi namah” on the two eyes;
“Om yo namah” on the space between the eye-brows; “Om yo namah” on the forehead;
“Om nah namah” to the east;
“Om pra namah” to the south;
“Om cho namah” on the west;
“Om da namah” on the north;
“Om ya namah” on the head;
“Om ta namah” on the whole body from head to foot.
Some Japakas (those who do the Japam) do not approve of the above nyasa. Thus the Nyasa is to be done. Then meditate on the Gayatri or the World-Mother. The beauty of the body of the Gayatri Devi is like that of the full blown Java flower. She is seated on the big red lotus on the back of the Hansa (Flamingo); She is holding the red coloured garland on Her neck and anointed with red coloured unguent. She has four faces; every face has two eyes. On her four hands are a wreath of flowers, a sacrificial ladle, a bead, and a Kamandalu. She is blazing with all sorts of ornaments. From the Devi Gayatri has originated first the Rig veda. Brahma worships the virgin Gayatri; on the idea of S’ri ParamesVari Gayatri has four feet. The Rig Veda is one; the Yajurveda is the second, the Samaveda is the third and the Atharva veda is the fourth foot. The Gayatri has eight bellies; the east side is the one; the south is the second; the west is the third; the north is the fourth; the zenith is the fifth; the nadir is the sixth; the intermediate space is the seventh and all the corners are the eighth belly. Gayatri has seven S’iras (heads); Vyakaranam (Grammar) is one; S’iksa is the second (that Amga of the Veda, the science which teaches the proper pronunciation of words and laws of euphony); Kalpa is the third (the Vedanga which
lays down the ritual and prescribes rules for ceremonial and sacrificial acts); Nirukta is the fourth (the Vedanga that contains glossarial explanation of obscure words, especially those occurring in the Vedas); Jyotish or astronomy is the fifth; Itahasa (history) and Puranas is the sixth head; and Upanisadas is the seventh head. Agni (fire) is the mouth of Gayatri; Rudra is the S’ikha (the chief part); Her gotra (lineage) is Samkhyayana; Visnu is the heart of Gayatri and Brahma is the armour of Gayatri. Think of this MahesVari Gayatri in the middle of the Solar Orb. Meditating on the Gayatri Devi as above, the devotee should shew the following twenty-four Mudras (signs by the fingers, etc., in religious worship) for the satisfaction of the Devi (1) Sanmukh; (2) Samput; (3) Vitata (4) Vistrita; (5) Dvimukha; (6) Trimukha; (7) Chaturmukha; (8) Panchamukha;
(9) Sanmukha; (10) Adhomukha; (11) Vyapaka; (12) Anjali; (13) S’akata (14) Yamapas’a; (15) fingers intertwined end to end; (16) Vilamba (17) Mustika; (18) Matsya; (19) Kurma; (20) Varaha; (21) Simhakranta; (22) Mahakranta; (23) Mudgara; (24) Pallava. Next make japam once only of one hundred syllabled Gayatri. Thus twenty-four syllabled Savitri, “Jatavedase sunavama, etc.,” forty-four syllabled mantra; and the thirty two syllabled mantra, “Tryamvakam Jajamahe, etc.” These three mantras united make up one hundred lettered Gayatri. (The full context of the last Mantra is this Om Haum Om yum sah - Trayamvakam yajamahe Sugandhim Pusti Vardhanam. Urbharukamiva bandhanan mrityo muksiya ma mritat Bhur Bhhuvah. Svarom Yum Svah Bhurbhuvah Svarom Haum.) Next make japam of Bhurbhuvah Svah, twenty four lettered Gayatri with Om. O Narada! The Brahmanas are to perform daily the Sandhyo pasana repeating Gayatri, completely adopting the rules above prescribed and then he will be able to enjoy completely pleasures, happiness and bliss.
Here ends the Sixteenth Chapter of the Eleventh Book on the description of Sandhya Upasana in the Mahapuranam S’ri Mad Devi Bhagvatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24042, revision 339205 (2022-06-21T09:17:41Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk11ch16.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.