The Exposition of Sandhya Worship

Verse 1 (devibhagavatam.11.16.1)

श्रीनारायण उवाच । अथातः श्रूयतां पुण्यं सन्ध्योपासनमुत्तमम् । भस्मधारणमाहात्म्यं कथितं चैव विस्तरात् ॥

śrīnārāyaṇa uvāca athātaḥ śrūyatāṁ puṇyaṁ sandhyopāsanamuttamam bhasmadhāraṇamāhātmyaṁ kathitaṁ caiva vistarāt

Shri Narayana said: Now hear the supreme, meritorious worship of the sandhya. The greatness of wearing sacred ash has already been declared to you at length.

Verse 2 (devibhagavatam.11.16.2)

प्रातःसन्ध्याविधानं च कथयिष्यामि तेऽनघ । प्रातःसन्ध्यां सनक्षत्रां मध्याह्ने मध्यभास्कराम् ॥

prātaḥsandhyāvidhānaṁ ca kathayiṣyāmi te'nagha prātaḥsandhyāṁ sanakṣatrāṁ madhyāhne madhyabhāskarām

O sinless one, I shall now declare the method of the morning sandhya. The morning sandhya is performed while the stars are still visible; the midday sandhya, when the sun is at its zenith;

Verse 3 (devibhagavatam.11.16.3)

ससूर्यां पश्चिमां सन्ध्यां तिस्रः सन्ध्या उपासते । तद्भेदानपि वक्ष्यामि शृणु देवर्षिसत्तम ॥

sasūryāṁ paścimāṁ sandhyāṁ tisraḥ sandhyā upāsate tadbhedānapi vakṣyāmi śṛṇu devarṣisattama

and the evening sandhya, while the sun is still visible. These three sandhyas are worshipped; O best of divine sages, listen, and I shall also declare their distinctions.

Verse 4 (devibhagavatam.11.16.4)

उत्तमा तारकोपेता मध्यमा लुप्ततारका । अधमा सूर्यसहिता प्रातःसन्ध्या त्रिधा मता ॥

uttamā tārakopetā madhyamā luptatārakā adhamā sūryasahitā prātaḥsandhyā tridhā matā

The morning sandhya is considered threefold: the best is performed while the stars are still out, the middling when the stars have faded, and the lowest when the sun has already risen.

Verse 5 (devibhagavatam.11.16.5)

उत्तमा सूर्यसहिता मध्यमास्तमिते रवौ । अधमा तारकोपेता सायंसन्ध्या त्रिधा मता ॥

uttamā sūryasahitā madhyamāstamite ravau adhamā tārakopetā sāyaṁsandhyā tridhā matā

The evening sandhya is likewise considered threefold: the best is performed while the sun is still visible, the middling after the sun has set, and the lowest when the stars have already appeared.

Verse 6 (devibhagavatam.11.16.6)

विप्रो वृक्षो मूलकान्यत्र सन्ध्या वेदः शाखा धर्मकर्माणि पत्रम् । तस्मान्मूलं यत्नतो रक्षणीयं छिन्ने मूले नैव वृक्षो न शाखा ॥

vipro vṛkṣo mūlakānyatra sandhyā vedaḥ śākhā dharmakarmāṇi patram tasmānmūlaṁ yatnato rakṣaṇīyaṁ chinne mūle naiva vṛkṣo na śākhā

The brahmin is a tree, of which the sandhya is the root, the Veda the branches, and righteous deeds the leaves; therefore the root should be diligently protected — when the root is cut, there is neither tree nor branch.

Verse 7 (devibhagavatam.11.16.7)

सन्ध्या येन न विज्ञाता सन्ध्या येनानुपासिता । जीवमानो भवेच्छूद्रो मृतः श्वा चैव जायते ॥

sandhyā yena na vijñātā sandhyā yenānupāsitā jīvamāno bhavecchūdro mṛtaḥ śvā caiva jāyate

He by whom the sandhya has not been learned, he by whom the sandhya is not worshipped, becomes, while living, a shudra, and after death is reborn as a dog.

Verse 8 (devibhagavatam.11.16.8)

तस्मान्नित्यं प्रकर्तव्यं सन्ध्योपासनमुत्तमम् । तदभावेऽन्यकर्मादावधिकारी भवेन्न हि ॥

tasmānnityaṁ prakartavyaṁ sandhyopāsanamuttamam tadabhāve'nyakarmādāvadhikārī bhavenna hi

Therefore the supreme worship of the sandhya should be constantly performed; in its absence, one has no eligibility for any other rite.

Verse 9 (devibhagavatam.11.16.9)

उदयास्तमयादूर्ध्वं यावत्स्याद्घटिकात्रयम् । तावत्सन्ध्यामुपासीत प्रायश्चित्तं ततः परम् ॥

udayāstamayādūrdhvaṁ yāvatsyādghaṭikātrayam tāvatsandhyāmupāsīta prāyaścittaṁ tataḥ param

For up to three ghatikas after sunrise or sunset, one should worship the sandhya; beyond that, expiation becomes necessary.

Verse 10 (devibhagavatam.11.16.10)

कालातिक्रमणे जाते चतुर्थार्घ्यं प्रदापयेत् । अथवाष्टशतं देवीं जप्त्वादौ तां समाचरेत् ॥

kālātikramaṇe jāte caturthārghyaṁ pradāpayet athavāṣṭaśataṁ devīṁ japtvādau tāṁ samācaret

If the proper time has passed, one should offer a fourth water-oblation; or else, having first recited the Devi's mantra one hundred and eight times, one should then perform the rite.

Verse 11 (devibhagavatam.11.16.11)

यस्मिन्काले तु यत्कर्म तत्कालाधीश्वरीं च ताम् । सन्ध्यामुपास्य पश्चात्तु तत्कालीनं समाचरेत् ॥

yasminkāle tu yatkarma tatkālādhīśvarīṁ ca tām sandhyāmupāsya paścāttu tatkālīnaṁ samācaret

Whatever rite belongs to whatever time, one should first worship, at that time, the presiding goddess of the sandhya, and only afterward perform the rite proper to that time.

Verse 12 (devibhagavatam.11.16.12)

गृहे साधारणा प्रोक्ता गोष्ठे वै मध्यमा भवेत् । नदीतीरे चोत्तमा स्याद्देवीगेहे तदुत्तमा ॥

gṛhe sādhāraṇā proktā goṣṭhe vai madhyamā bhavet nadītīre cottamā syāddevīgehe taduttamā

Performed at home, it is said to be ordinary; performed in a cowshed, it becomes middling; on a riverbank it is the best; and in the house of the Goddess, it is the very best of all.

Verse 13 (devibhagavatam.11.16.13)

यतो देव्या उपासेयं ततो देव्यास्तु सन्निधौ । सन्ध्यात्रयं प्रकर्तव्यं तदानन्त्याय कल्पते ॥

yato devyā upāseyaṁ tato devyāstu sannidhau sandhyātrayaṁ prakartavyaṁ tadānantyāya kalpate

Since the Goddess is the one to be worshipped, the threefold sandhya should be performed in her very presence; this leads to endless merit.

Verse 14 (devibhagavatam.11.16.14)

एतस्या अपरं दैवं ब्राह्मणानां च विद्यते । न विष्णूपासना नित्या न शिवोपासना तथा ॥

etasyā aparaṁ daivaṁ brāhmaṇānāṁ ca vidyate na viṣṇūpāsanā nityā na śivopāsanā tathā

For brahmins there exists no other daily worship besides this; neither the daily worship of Vishnu nor that of Shiva is obligatory in the same way,

Verse 15 (devibhagavatam.11.16.15)

यथा भवेन्महादेव्या गायत्र्याः श्रुतिचोदिता । सर्ववेदसारभूता गायत्र्यास्तु समर्चना ॥

yathā bhavenmahādevyā gāyatryāḥ śruticoditā sarvavedasārabhūtā gāyatryāstu samarcanā

for the worship of the great Goddess Gayatri, enjoined by the Shruti, the very essence of all the Vedas, is the true worship.

Verse 16 (devibhagavatam.11.16.16)

ब्रह्मादयोऽपि सन्ध्यायां तां ध्यायन्ति जपन्ति च । वेदा जपन्ति तां नित्यं वेदोपास्या ततः स्मृता ॥

brahmādayo'pi sandhyāyāṁ tāṁ dhyāyanti japanti ca vedā japanti tāṁ nityaṁ vedopāsyā tataḥ smṛtā

Even Brahma and the other gods meditate upon her and recite her during the sandhya; the Vedas themselves recite her constantly, and hence she is remembered as worshipped by the Vedas.

Verse 17 (devibhagavatam.11.16.17)

तस्मात्सर्वे द्विजाः शाक्ता न शैवा न च वैष्णवाः । आदिशक्तिमुपासन्ते गायत्रीं वेदमातरम् ॥

tasmātsarve dvijāḥ śāktā na śaivā na ca vaiṣṇavāḥ ādiśaktimupāsante gāyatrīṁ vedamātaram

Therefore all the twice-born are, in this sense, Shaktas — neither Shaivas nor Vaishnavas exclusively — for they worship the primordial Shakti, the Gayatri, the Mother of the Vedas.

Verse 18 (devibhagavatam.11.16.18)

आचान्तः प्राणमायम्य केशवादिकनामभिः । केशवश्च तथा नारायणो माधव एव च ॥

ācāntaḥ prāṇamāyamya keśavādikanāmabhiḥ keśavaśca tathā nārāyaṇo mādhava eva ca

Having sipped water for purification and restrained the breath, one recites the names beginning with Keshava: Keshava, then Narayana, and Madhava,

Verse 19 (devibhagavatam.11.16.19)

गोविन्दो विष्णुरेवाथ मधुसूदन एव च । त्रिविक्रमो वामनश्च श्रीधरोऽपि ततः परम् ॥

govindo viṣṇurevātha madhusūdana eva ca trivikramo vāmanaśca śrīdharo'pi tataḥ param

Govinda, then Vishnu, and Madhusudana, Trivikrama, Vamana, and then Shridhara,

Verse 20 (devibhagavatam.11.16.20)

हृषीकेशः पद्मनाभो दामोदर अतः परम् । सङ्कर्षणो वासुदेवः प्रद्युम्नोऽप्यनिरुद्धकः ॥

hṛṣīkeśaḥ padmanābho dāmodara ataḥ param saṅkarṣaṇo vāsudevaḥ pradyumno'pyaniruddhakaḥ

Hrishikesha, Padmanabha, and then Damodara, Sankarshana, Vasudeva, Pradyumna, and Aniruddha,

Verse 21 (devibhagavatam.11.16.21)

पुरुषोत्तमाधोक्षजौ च नारसिंहोऽप्युतस्तथा । जनार्दन उपेन्द्रश्च हरिः कृष्णोऽन्तिमस्तथा ॥

puruṣottamādhokṣajau ca nārasiṁho'pyutastathā janārdana upendraśca hariḥ kṛṣṇo'ntimastathā

Purushottama and Adhokshaja, and likewise Narasimha, Janardana and Upendra, and finally Hari and Krishna.

Verse 22 (devibhagavatam.11.16.22)

ओङ्कारपूर्वकं नाम चतुर्विंशतिसङ्ख्यया । स्वाहान्तैः प्राशयेद्वारि नमोऽन्तैः स्पर्शयेत्तथा ॥

oṅkārapūrvakaṁ nāma caturviṁśatisaṅkhyayā svāhāntaiḥ prāśayedvāri namo'ntaiḥ sparśayettathā

Each of these twenty-four names, preceded by Om — with those ending in 'svaha' one should sip water, and with those ending in 'namah' one should touch the body with water.

Verse 23 (devibhagavatam.11.16.23)

केशवादित्रिभिः पीत्वा द्वाभ्यां प्रक्षालयेत्करौ । मुखं प्रक्षालयेद्द्वाभ्यां द्वाभ्यामुन्मार्जनं तथा ॥

keśavāditribhiḥ pītvā dvābhyāṁ prakṣālayetkarau mukhaṁ prakṣālayeddvābhyāṁ dvābhyāmunmārjanaṁ tathā

With the first three names beginning with Keshava, one sips water; with two names, one washes the hands; with two, one washes the mouth; and with two more, one wipes it dry;

Verse 24 (devibhagavatam.11.16.24)

एकेन पाणिं सम्प्रोक्ष्य पादावपि शिरोऽपि च । सङ्कर्षणादिदेवानां द्वादशाङ्गानि संस्पृशेत् ॥

ekena pāṇiṁ samprokṣya pādāvapi śiro'pi ca saṅkarṣaṇādidevānāṁ dvādaśāṅgāni saṁspṛśet

with one name, one sprinkles the hand, the feet, and the head; and with the names of Sankarshana and the other deities, one touches the twelve limbs of the body.

Verse 25 (devibhagavatam.11.16.25)

दक्षिणेनोदकं पीत्वा वामेन संस्पृशेद्बुधः । तावन्न शुध्यते तोयं यावद्वामेन न स्पृशेत् ॥

dakṣiṇenodakaṁ pītvā vāmena saṁspṛśedbudhaḥ tāvanna śudhyate toyaṁ yāvadvāmena na spṛśet

The wise one sips water with the right hand and touches the vessel with the left; water is not purified until it is touched with the left hand.

Verse 26 (devibhagavatam.11.16.26)

गोकर्णाकृतिहस्तेन माषमात्रं जलं पिबेत् । ततो न्यूनाधिकं पीत्वा सुरापायी भवेद्द्विजः ॥

gokarṇākṛtihastena māṣamātraṁ jalaṁ pibet tato nyūnādhikaṁ pītvā surāpāyī bhaveddvijaḥ

With the hand shaped like a cow's ear, one should sip a quantity of water the size of a bean; a twice-born who drinks more or less than this becomes as one who has drunk liquor.

Verse 27 (devibhagavatam.11.16.27)

संहताङ्गुलिना तोयं पाणिना दक्षिणेन तु । मुक्ताङ्गुष्ठकनिष्ठाभ्यां शेषेणाचमनं विदुः ॥

saṁhatāṅgulinā toyaṁ pāṇinā dakṣiṇena tu muktāṅguṣṭhakaniṣṭhābhyāṁ śeṣeṇācamanaṁ viduḥ

Sipping should be done with water held in the right hand, its fingers joined together, with the thumb and little finger held apart — this is known as the proper manner of achamana.

Verse 28 (devibhagavatam.11.16.28)

प्राणायामं ततः कृत्वा प्रणवस्मृतिपूर्वकम् । गायत्रीं शिरसा सार्धं तुरीयपदसंयुताम् ॥

prāṇāyāmaṁ tataḥ kṛtvā praṇavasmṛtipūrvakam gāyatrīṁ śirasā sārdhaṁ turīyapadasaṁyutām

Then, having performed pranayama, preceded by the remembrance of the syllable Om, one recites the Gayatri together with its head-mantra and joined with its fourth section;

Verse 29 (devibhagavatam.11.16.29)

दक्षिणे रेचयेद्वायुं वामेन पूरितोदरम् । कुम्भेन धारयेन्नित्यं प्राणायामं विदुर्बुधाः ॥

dakṣiṇe recayedvāyuṁ vāmena pūritodaram kumbhena dhārayennityaṁ prāṇāyāmaṁ vidurbudhāḥ

one exhales through the right nostril, fills the belly through the left, and constantly holds the breath in retention — this the wise know as pranayama.

Verse 30 (devibhagavatam.11.16.30)

पीडयेद्दक्षिणां नाडीमङ्गुष्ठेन तथोत्तराम् । कनिष्ठानामिकाभ्यां तु मध्यमां तर्जनीं त्यजेत् ॥

pīḍayeddakṣiṇāṁ nāḍīmaṅguṣṭhena tathottarām kaniṣṭhānāmikābhyāṁ tu madhyamāṁ tarjanīṁ tyajet

One should press the right nostril with the thumb, and likewise the left with the little and ring fingers, leaving the middle finger and index finger unused.

Verse 31 (devibhagavatam.11.16.31)

रेचकः पूरकश्चैव प्राणायामोऽथ कुम्भकः । प्रोच्यते सर्वशास्त्रेषु योगिभिर्यतमानसैः ॥

recakaḥ pūrakaścaiva prāṇāyāmo'tha kumbhakaḥ procyate sarvaśāstreṣu yogibhiryatamānasaiḥ

Exhalation, inhalation, and retention — these together constitute pranayama, as declared in all the scriptures by yogis of disciplined mind.

Verse 32 (devibhagavatam.11.16.32)

रेचकः सृजते वायुं पूरकः पूरयेत्तु तम् । साम्येन संस्थितिर्यत्तत्कुम्भकः परिकीर्तितः ॥

recakaḥ sṛjate vāyuṁ pūrakaḥ pūrayettu tam sāmyena saṁsthitiryattatkumbhakaḥ parikīrtitaḥ

Recaka releases the breath, puraka fills it; and that steady state of equilibrium between the two is proclaimed to be kumbhaka.

Verse 33 (devibhagavatam.11.16.33)

नीलोत्पलदलश्यामं नाभिमध्ये प्रतिष्ठितम् । चतुर्भुजं महात्मानं पूरके चिन्तयेद्धरिम् ॥

nīlotpaladalaśyāmaṁ nābhimadhye pratiṣṭhitam caturbhujaṁ mahātmānaṁ pūrake cintayeddharim

During inhalation, one should meditate on Hari — dark as a blue lotus petal, established in the navel, four-armed and great of soul.

Verse 34 (devibhagavatam.11.16.34)

कुम्भके तु हृदि स्थाने ध्यायेत्तु कमलासनम् । प्रजापतिं जगन्नाथं चतुर्वक्त्रं पितामहम् ॥

kumbhake tu hṛdi sthāne dhyāyettu kamalāsanam prajāpatiṁ jagannāthaṁ caturvaktraṁ pitāmaham

During retention, one should meditate, in the seat of the heart, on the Lotus-seated one, Prajapati, Lord of the world, four-faced, the Grandsire.

Verse 35 (devibhagavatam.11.16.35)

रेचके शङ्करं ध्यायेल्ललाटस्थं महेश्वरम् । शुद्धस्फटिकसङ्काशं निर्मलं पापनाशनम् ॥

recake śaṅkaraṁ dhyāyellalāṭasthaṁ maheśvaram śuddhasphaṭikasaṅkāśaṁ nirmalaṁ pāpanāśanam

During exhalation, one should meditate on Shankara, the great Lord, established in the forehead, resembling pure crystal, spotless, the destroyer of sin.

Verse 36 (devibhagavatam.11.16.36)

पूरके विष्णुसायुज्यं कुम्भके ब्रह्मणो गतिम् । रेचकेन तृतीयं तु प्राप्नुयादीश्वरं परम् ॥

pūrake viṣṇusāyujyaṁ kumbhake brahmaṇo gatim recakena tṛtīyaṁ tu prāpnuyādīśvaraṁ param

Through inhalation one attains union with Vishnu; through retention, the state of Brahma; and through exhalation, the third, the Supreme Lord himself.

Verse 37 (devibhagavatam.11.16.37)

पौराणाचमनाद्यं च प्रोक्तं देवर्षिसत्तम । श्रौतमाचमनाद्यं च शृणु पापापहं मुने ॥

paurāṇācamanādyaṁ ca proktaṁ devarṣisattama śrautamācamanādyaṁ ca śṛṇu pāpāpahaṁ mune

O best of divine sages, the achamana and other rites as declared by the Puranas have thus been told. Now, O sage, hear the Shruti-based achamana and other rites, which destroy sin.

Verse 38 (devibhagavatam.11.16.38)

प्रणवं पूर्वमुच्चार्य गायत्रीं तु तदित्यृचम् । पादादौ व्याहृतीस्तिस्रः श्रौताचमनमुच्यते ॥

praṇavaṁ pūrvamuccārya gāyatrīṁ tu tadityṛcam pādādau vyāhṛtīstisraḥ śrautācamanamucyate

Having first uttered the syllable Om, then the Gayatri verse beginning 'tat...,' and at the outset the three vyahritis — this is called the Shruti-sanctioned achamana.

Verse 39 (devibhagavatam.11.16.39)

गायत्रीं शिरसा सार्धं जपेद्व्याहृतिपूर्विकाम् । प्रतिप्रणवसंयुक्तां त्रितयं प्राणसंयमः ॥

gāyatrīṁ śirasā sārdhaṁ japedvyāhṛtipūrvikām pratipraṇavasaṁyuktāṁ tritayaṁ prāṇasaṁyamaḥ

One should recite the Gayatri together with its shiras, preceded by the vyahritis, each joined with the syllable Om, three times — this constitutes the restraint of the breath.

Verse 40 (devibhagavatam.11.16.40)

(सलक्षणं तु प्राणानामायामं कीर्त्यतेऽधुना । नानापापैकशमनं महापुण्यफलप्रदम् ॥) पञ्चाङ्गुलीभिर्नासाग्रं पीडयेत्प्रणवेन तु । सर्वपापहरा मुद्रा वानप्रस्थगृहस्थयोः ॥

(salakṣaṇaṁ tu prāṇānāmāyāmaṁ kīrtyate'dhunā nānāpāpaikaśamanaṁ mahāpuṇyaphalapradam ) pañcāṅgulībhirnāsāgraṁ pīḍayetpraṇavena tu sarvapāpaharā mudrā vānaprasthagṛhasthayoḥ

(The proper form of the restraint of the breath is now being declared, which alone extinguishes manifold sins and bestows great meritorious fruit.) With the five fingers one should press the tip of the nose while uttering the syllable Om — this gesture, which removes all sin, belongs to both the forest-dweller and the householder.

Verse 41 (devibhagavatam.11.16.41)

कनिष्ठानामिकाङ्गुष्ठैर्यतेश्च ब्रह्मचारिणः । आपो हि ष्ठेति तिसृभिः प्रोक्षणं स्यात्कुशोदकैः ॥

kaniṣṭhānāmikāṅguṣṭhairyateśca brahmacāriṇaḥ āpo hi ṣṭheti tisṛbhiḥ prokṣaṇaṁ syātkuśodakaiḥ

For the ascetic and the celibate student, the nose is pressed with the little finger, ring finger, and thumb. Sprinkling should be done with the three verses beginning 'āpo hi ṣṭhā,' using water together with kusha grass.

Verse 42 (devibhagavatam.11.16.42)

ऋगन्ते मार्जनं कुर्यात्पादान्ते वा समाहितः । नवप्रणवयुक्तेन आपो हि ष्ठेत्यनेन तु ॥

ṛgante mārjanaṁ kuryātpādānte vā samāhitaḥ navapraṇavayuktena āpo hi ṣṭhetyanena tu

With a composed mind, one should perform the marjana at the end of each verse or at the end of each foot, using the 'āpo hi ṣṭhā' verse joined with nine repetitions of Om.

Verse 43 (devibhagavatam.11.16.43)

नश्येदघं मार्जनेन संवत्सरसमुद्भवम् । तत आचमनं कृत्वा सूर्यश्चेति पिबेदपः ॥

naśyedaghaṁ mārjanena saṁvatsarasamudbhavam tata ācamanaṁ kṛtvā sūryaśceti pibedapaḥ

By this marjana, sins accumulated over an entire year are destroyed. Then, having performed achamana, one should sip water while reciting the verse beginning 'sūryaśca...'

Verse 44 (devibhagavatam.11.16.44)

अन्तःकरणसम्भिन्नं पापं तस्य विनश्यति । प्रणवेन व्याहृतिभिर्गायत्र्या प्रणवाद्यया ॥

antaḥkaraṇasambhinnaṁ pāpaṁ tasya vinaśyati praṇavena vyāhṛtibhirgāyatryā praṇavādyayā

By this, the sin lodged within the inner faculties of that person is destroyed — through the syllable Om, the vyahritis, and the Gayatri preceded by Om.

Verse 45 (devibhagavatam.11.16.45)

आपो हि ष्ठेति सूक्तेन मार्जनं चैव कारयेत् । उद्धृत्य दक्षिणे हस्ते जलं गोकर्णवत्कृते ॥

āpo hi ṣṭheti sūktena mārjanaṁ caiva kārayet uddhṛtya dakṣiṇe haste jalaṁ gokarṇavatkṛte

With the hymn 'āpo hi ṣṭhā,' one should perform the marjana; having drawn up water in the right hand, shaped like a cow's ear,

Verse 46 (devibhagavatam.11.16.46)

नीत्वा तं नासिकाग्रं तु वामकुक्षौ स्मरेदघम् । पुरुषं कृष्णवर्णं च ऋतं चेति पठेत्ततः ॥

nītvā taṁ nāsikāgraṁ tu vāmakukṣau smaredagham puruṣaṁ kṛṣṇavarṇaṁ ca ṛtaṁ ceti paṭhettataḥ

and having brought it to the tip of the nose, one should visualize, in the left side of the belly, one's sin as a black-hued person; and then one should recite the verse beginning 'ṛtaṁ ca...'

Verse 47 (devibhagavatam.11.16.47)

द्रुपदां वा ऋचं पश्चाद्दक्षनासापुटेन च । श्वासमार्गेण तं पापमानयेत्करवारिणि ॥

drupadāṁ vā ṛcaṁ paścāddakṣanāsāpuṭena ca śvāsamārgeṇa taṁ pāpamānayetkaravāriṇi

or afterward the 'drupadā' verse, and, through the right nostril, by the path of the breath, one should draw that sin out into the water in one's hand.

Verse 48 (devibhagavatam.11.16.48)

नावलोक्यैव तद्वारि वामभागेऽश्मनि क्षिपेत् । निष्पापं तु शरीरं मे सञ्जातमिति भावयेत् ॥

nāvalokyaiva tadvāri vāmabhāge'śmani kṣipet niṣpāpaṁ tu śarīraṁ me sañjātamiti bhāvayet

Without looking at that water, one should cast it upon a stone to one's left, contemplating: 'My body has become free of sin.'

Verse 49 (devibhagavatam.11.16.49)

उत्थाय तु ततः पादौ द्वौ समौ सन्नियोजयेत् । जलाञ्जलिं गृहीत्वा तु तर्जन्यङ्गुष्ठवर्जितम् ॥

utthāya tu tataḥ pādau dvau samau sanniyojayet jalāñjaliṁ gṛhītvā tu tarjanyaṅguṣṭhavarjitam

Then, having risen, one should place the two feet evenly together, and, taking a handful of water without using the index finger and thumb,

Verse 50 (devibhagavatam.11.16.50)

वीक्ष्य भानुं क्षिपेद्वारि गायत्र्या चाभिमन्त्रितम् । त्रिवारं मुनिशार्दूल विधिरेषोऽर्घ्यमोचने ॥

vīkṣya bhānuṁ kṣipedvāri gāyatryā cābhimantritam trivāraṁ muniśārdūla vidhireṣo'rghyamocane

gaze at the sun and cast the water, consecrated with the Gayatri, three times — O tiger among sages, this is the rule for the offering of the arghya.

Verse 51 (devibhagavatam.11.16.51)

ततः प्रदक्षिणां कुर्यादसावादित्यमन्त्रतः । मध्याह्ने सकृदेव स्यात्सन्ध्ययोस्तु त्रिवारतः ॥

tataḥ pradakṣiṇāṁ kuryādasāvādityamantrataḥ madhyāhne sakṛdeva syātsandhyayostu trivārataḥ

Then one should circumambulate, reciting the mantra of the sun; at midday this is done once, but at the morning and evening sandhyas, three times.

Verse 52 (devibhagavatam.11.16.52)

ईषन्नग्रः प्रभाते तु मध्याह्ने दण्डवत्स्थितः । आसने चोपविष्टस्तु द्विजः सायं क्षिपेदपः ॥

īṣannagraḥ prabhāte tu madhyāhne daṇḍavatsthitaḥ āsane copaviṣṭastu dvijaḥ sāyaṁ kṣipedapaḥ

In the morning, slightly bent forward; at midday, standing erect like a staff; and in the evening, seated upon a seat — thus should the twice-born cast the water.

Verse 53 (devibhagavatam.11.16.53)

उदकं प्रक्षिपेद्यस्मात्तत्कारणमतः शृणु । त्रिंशत्कोट्यो महावीरा मन्देहा नाम राक्षसाः ॥

udakaṁ prakṣipedyasmāttatkāraṇamataḥ śṛṇu triṁśatkoṭyo mahāvīrā mandehā nāma rākṣasāḥ

Hear now the reason why the water is cast: there exist three hundred million mighty demons named Mandehas,

Verse 54 (devibhagavatam.11.16.54)

कृतघ्ना दारुणा घोराः सूर्यमिच्छन्ति खादितुम् । ततो देवगणाः सर्वे ऋषयश्च तपोधनाः ॥

kṛtaghnā dāruṇā ghorāḥ sūryamicchanti khāditum tato devagaṇāḥ sarve ṛṣayaśca tapodhanāḥ

ungrateful, cruel, and terrible, who desire to devour the sun. Therefore all the hosts of gods and the sages rich in austerity

Verse 55 (devibhagavatam.11.16.55)

उपासते महासन्ध्यां प्रक्षिपन्त्युदकाञ्जलिम् । दह्यन्ते तेन दैत्यास्ते वज्रीभूतेन वारिणा ॥

upāsate mahāsandhyāṁ prakṣipantyudakāñjalim dahyante tena daityāste vajrībhūtena vāriṇā

worship the great sandhya and cast handfuls of water; by that water, which becomes as hard as a thunderbolt, those demons are burnt.

Verse 56 (devibhagavatam.11.16.56)

एतस्मात्कारणाद्विप्राः सन्ध्यां नित्यमुपासते । महापुण्यस्य जननं सन्ध्योपासनमीरितम् ॥

etasmātkāraṇādviprāḥ sandhyāṁ nityamupāsate mahāpuṇyasya jananaṁ sandhyopāsanamīritam

For this reason, brahmins constantly worship the sandhya; the worship of the sandhya is declared to be the generator of great merit.

Verse 57 (devibhagavatam.11.16.57)

अर्घ्याङ्गभूतमन्त्रोऽयं प्रोच्यते शृणु नारद । यदुच्चारणमात्रेण साङ्गं सन्ध्याफलं भवेत् ॥

arghyāṅgabhūtamantro'yaṁ procyate śṛṇu nārada yaduccāraṇamātreṇa sāṅgaṁ sandhyāphalaṁ bhavet

Now, O Narada, listen to the mantra that forms a limb of the arghya-offering, by the mere utterance of which the complete fruit of the sandhya is obtained:

Verse 58 (devibhagavatam.11.16.58)

सोऽहमर्कोऽस्म्यहं ज्योतिरात्मा ज्योतिरहं शिवः । आत्मज्योतिरहं शुक्लः सर्वज्योती रसोऽस्म्यहम् ॥

so'hamarko'smyahaṁ jyotirātmā jyotirahaṁ śivaḥ ātmajyotirahaṁ śuklaḥ sarvajyotī raso'smyaham

'I am He; I am the sun; I am the light itself, the Self; I am the light, I am Shiva; I am the light of the Self, radiant and pure; I am the essence of all light.'

Verse 59 (devibhagavatam.11.16.59)

आगच्छ वरदे देवि गायत्रि ब्रह्मरूपिणि । जपानुष्ठानसिद्।ह्ध्यर्थं प्रविश्य हृदयं मम ॥

āgaccha varade devi gāyatri brahmarūpiṇi japānuṣṭhānasid hdhyarthaṁ praviśya hṛdayaṁ mama

'Come, O boon-granting Goddess Gayatri, embodiment of Brahman; enter into my heart, for the accomplishment of this recitation.'

Verse 60 (devibhagavatam.11.16.60)

उत्तिष्ठ देवि गन्तव्यं पुनरागमनाय च । अर्घ्येषु देवि गन्तव्यं प्रविश्य हृदयं मम ॥

uttiṣṭha devi gantavyaṁ punarāgamanāya ca arghyeṣu devi gantavyaṁ praviśya hṛdayaṁ mama

'Arise, O Goddess, and depart, to return again; at the time of the arghya-offerings, O Goddess, you must depart, having entered my heart.'

Verse 61 (devibhagavatam.11.16.61)

ततः शुद्धस्थले नैजमासनं स्थापयेद्बुधः । तत्रारुह्य जपेत्पश्चाद्गायत्रीं वेदमातरम् ॥

tataḥ śuddhasthale naijamāsanaṁ sthāpayedbudhaḥ tatrāruhya japetpaścādgāyatrīṁ vedamātaram

Then the wise one should place his own seat on a pure spot, and, having sat upon it, should recite the Gayatri, the Mother of the Vedas.

Verse 62 (devibhagavatam.11.16.62)

अत्रैव खेचरी मुद्रा प्राणायामोत्तरं मुने । प्रातःसन्ध्याविधाने च कीर्तिता मुनिपुङ्गव ॥

atraiva khecarī mudrā prāṇāyāmottaraṁ mune prātaḥsandhyāvidhāne ca kīrtitā munipuṅgava

Here, O sage, O bull among sages, the khechari mudra, performed after pranayama, is prescribed as part of the morning sandhya rite.

Verse 63 (devibhagavatam.11.16.63)

तन्नामार्थं प्रवक्ष्यामि सादरं शृणु नारद । चित्तं चरति खे यस्माज्जिह्वा चरति खे गता ॥

tannāmārthaṁ pravakṣyāmi sādaraṁ śṛṇu nārada cittaṁ carati khe yasmājjihvā carati khe gatā

I shall now reverently explain the meaning of its name — listen, O Narada. Because the mind moves in the void, and the tongue moves gone into the void,

Verse 64 (devibhagavatam.11.16.64)

भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी । न चासनं सिद्धसमं न कुम्भसदृशोऽनिलः ॥

bhruvorantargatā dṛṣṭirmudrā bhavati khecarī na cāsanaṁ siddhasamaṁ na kumbhasadṛśo'nilaḥ

and the gaze is turned inward between the eyebrows — this becomes the khechari mudra. There is no posture equal to the siddhasana, no breath-control equal to kumbhaka,

Verse 65 (devibhagavatam.11.16.65)

न खेचरीसमा मुद्रा सत्यं सत्यं च नारद । घण्टावत्पणवोच्चाराद्वायुं निर्जित्य यत्नतः ॥

na khecarīsamā mudrā satyaṁ satyaṁ ca nārada ghaṇṭāvatpaṇavoccārādvāyuṁ nirjitya yatnataḥ

and, O Narada, no gesture equal to khechari — this is true, truly true. Having diligently mastered the breath through the resonant utterance of Om, like the sound of a bell,

Verse 66 (devibhagavatam.11.16.66)

स्थिरासने स्थिरो भूत्वा निरहङ्कारनिर्ममः । लक्षणं नारद मुने शृणु सिद्धासनस्य च ॥

sthirāsane sthiro bhūtvā nirahaṅkāranirmamaḥ lakṣaṇaṁ nārada mune śṛṇu siddhāsanasya ca

and having become steady in a steady posture, free of egoism and of the sense of 'mine' — O sage Narada, now hear the description of the siddhasana.

Verse 67 (devibhagavatam.11.16.67)

योनिस्थानकमङ्घ्रिमूलघटितं कृत्वा दृढं विन्यसेन्मेढ्रे पादमथैकमेव हृदयं कृत्वा समं विग्रहम् । स्थाणुः संयमितेन्द्रियोऽचलदृशा पश्यन्भ्रुवोरन्तरं तिष्ठत्येतदतीव योगिसुखदं सिद्धासनं प्रोच्यते ॥

yonisthānakamaṅghrimūlaghaṭitaṁ kṛtvā dṛḍhaṁ vinyasenmeḍhre pādamathaikameva hṛdayaṁ kṛtvā samaṁ vigraham sthāṇuḥ saṁyamitendriyo'caladṛśā paśyanbhruvorantaraṁ tiṣṭhatyetadatīva yogisukhadaṁ siddhāsanaṁ procyate

Having firmly placed the heel at the perineal region joined to the root of the foot, and placing one foot upon the genital organ, keeping the chest and body erect and motionless, with senses fully restrained, gazing unmoving at the point between the eyebrows — thus one remains still like a post: this, exceedingly conducive to a yogi's bliss, is declared to be the siddhasana.

Verse 68 (devibhagavatam.11.16.68)

आयातु वरदा देवी अक्षरं ब्रह्मसम्मितम् । गायत्री छन्दसां मातरिदं ब्रह्म जुषस्व मे ॥

āyātu varadā devī akṣaraṁ brahmasammitam gāyatrī chandasāṁ mātaridaṁ brahma juṣasva me

'May the boon-granting Goddess come, the imperishable one, identical with Brahman — O Gayatri, Mother of the Vedic meters, partake of this offering of Brahman from me.'

Verse 69 (devibhagavatam.11.16.69)

यदह्ना कुरुते पापं तदह्ना प्रतिमुच्यते । यद्रात्र्या कुरुते पापं तद्रात्र्या प्रतिमुच्यते ॥

yadahnā kurute pāpaṁ tadahnā pratimucyate yadrātryā kurute pāpaṁ tadrātryā pratimucyate

'Whatever sin one commits by day is released by day; whatever sin one commits by night is released by night.'

Verse 70 (devibhagavatam.11.16.70)

सर्ववर्णे महादेवि सन्ध्याविद्ये सरस्वति । अजरे अमरे देवि सर्वदेवि नमोऽस्तु ते ॥

sarvavarṇe mahādevi sandhyāvidye sarasvati ajare amare devi sarvadevi namo'stu te

'O Goddess of every hue, O great Goddess, O Wisdom of the Sandhya, O Sarasvati, O unaging, undying Goddess, O Goddess of all — salutations to you.'

Verse 71 (devibhagavatam.11.16.71)

तेजोऽसीत्यादिमन्त्रेण देवीमावाहयेत्ततः । यत्कृतं त्वदनुष्ठानं तत्सर्वं पूर्णमस्तु मे ॥

tejo'sītyādimantreṇa devīmāvāhayettataḥ yatkṛtaṁ tvadanuṣṭhānaṁ tatsarvaṁ pūrṇamastu me

Then, with the mantra beginning 'tejo'si...' one should invoke the Goddess: 'Whatever rite has been performed as your worship, may all of it become complete for me.'

Verse 72 (devibhagavatam.11.16.72)

ततः शापविमोक्षाय विधानं सम्यगाचरेत् । ब्रह्मशापस्ततो विश्वामित्रस्य च तथैव च ॥

tataḥ śāpavimokṣāya vidhānaṁ samyagācaret brahmaśāpastato viśvāmitrasya ca tathaiva ca

Then, for release from curses, one should properly perform the prescribed rite. The curse of Brahma, and likewise that of Vishvamitra,

Verse 73 (devibhagavatam.11.16.73)

वसिष्ठशाप इत्येतत्त्रिविधं शापलक्षणम् । ब्रह्मणः स्मरणेनैव ब्रह्मशापो निवर्तते ॥

vasiṣṭhaśāpa ityetattrividhaṁ śāpalakṣaṇam brahmaṇaḥ smaraṇenaiva brahmaśāpo nivartate

and the curse of Vasishtha — these are the three kinds of curses. The curse of Brahma is removed simply by remembrance of Brahma;

Verse 74 (devibhagavatam.11.16.74)

विश्वामित्रस्मरणतो विश्वामित्रस्य शापतः । वसिष्ठस्मरणादेव तस्य शापो विनश्यति ॥

viśvāmitrasmaraṇato viśvāmitrasya śāpataḥ vasiṣṭhasmaraṇādeva tasya śāpo vinaśyati

the curse of Vishvamitra, by the remembrance of Vishvamitra; and the curse of Vasishtha is destroyed simply by the remembrance of Vasishtha.

Verse 75 (devibhagavatam.11.16.75)

हृत्पद्ममध्ये पुरुषं प्रमाणं सत्यात्मकं सर्वजगत्स्वरूपम् । ध्यायामि नित्यं परमात्मसंज्ञं चिद्रूपमेकं वचसामगम्यम् ॥

hṛtpadmamadhye puruṣaṁ pramāṇaṁ satyātmakaṁ sarvajagatsvarūpam dhyāyāmi nityaṁ paramātmasaṁjñaṁ cidrūpamekaṁ vacasāmagamyam

'In the middle of the lotus of the heart, I ever meditate on the Person, the measure of a thumb, whose nature is truth, whose form is the whole universe, called the Supreme Self, the one form of consciousness, unattainable by words.'

Verse 76 (devibhagavatam.11.16.76)

अथ न्यासविधिं वक्ष्ये सन्ध्याया अङ्गसम्भवम् । ओङ्कारं पूर्ववद्योज्यं ततो मन्त्रानुदीरयेत् ॥

atha nyāsavidhiṁ vakṣye sandhyāyā aṅgasambhavam oṅkāraṁ pūrvavadyojyaṁ tato mantrānudīrayet

Now I shall declare the method of nyasa, which forms a part of the sandhya. The syllable Om should be joined as before, and then the mantras should be uttered:

Verse 77 (devibhagavatam.11.16.77)

भूरित्युक्त्वा च पादाभ्यां नम इत्येव चोच्चरेत् । भुवः पूर्वं तु जानुभ्यां स्वः कटिभ्यां नमो वदेत् ॥

bhūrityuktvā ca pādābhyāṁ nama ityeva coccaret bhuvaḥ pūrvaṁ tu jānubhyāṁ svaḥ kaṭibhyāṁ namo vadet

having said 'Bhuh,' one should touch the two feet and say 'namah'; then, saying 'Bhuvah' first, the two knees; then 'Svah,' the hips, saying 'namah';

Verse 78 (devibhagavatam.11.16.78)

महर्नाभ्यै जनश्चैव हदयाय ततस्तपः । कण्ठाय च ततः सत्यं ललाटे परिकीर्तयेत् ॥

maharnābhyai janaścaiva hadayāya tatastapaḥ kaṇṭhāya ca tataḥ satyaṁ lalāṭe parikīrtayet

'Mahah' to the navel, 'Janah' to the heart, then 'Tapah' to the throat, and then 'Satyam' should be proclaimed at the forehead.

Verse 79 (devibhagavatam.11.16.79)

अङ्गुष्ठाभ्यां तत्सवितुस्तर्जनीभ्यां वरेण्यकम् । भर्गो देवस्य मध्याध्यां धीमहीत्येव कीर्तयेत् ॥

aṅguṣṭhābhyāṁ tatsavitustarjanībhyāṁ vareṇyakam bhargo devasya madhyādhyāṁ dhīmahītyeva kīrtayet

With the two thumbs, 'tat savituḥ'; with the two index fingers, 'vareṇyam'; with the middle fingers, 'bhargo devasya'; and one should proclaim 'dhīmahi' likewise;

Verse 80 (devibhagavatam.11.16.80)

अनामाभ्यां कनिष्ठाभ्यां धियो यो नः पदं वदेत् । प्रचोदयात्करपृष्ठतलयोर्विन्यसेत्सुधीः ॥

anāmābhyāṁ kaniṣṭhābhyāṁ dhiyo yo naḥ padaṁ vadet pracodayātkarapṛṣṭhatalayorvinyasetsudhīḥ

with the two ring fingers and little fingers, one should say the words 'dhiyo yo naḥ'; and the wise one should place 'pracodayāt' upon the back and palm of the hands.

Verse 81 (devibhagavatam.11.16.81)

ब्रह्मात्मने तत्सवितुर्हृदयाय नमस्तथा । विष्ण्वात्मने वरेण्यं च शिरसे नम इत्यपि ॥

brahmātmane tatsaviturhṛdayāya namastathā viṣṇvātmane vareṇyaṁ ca śirase nama ityapi

To the Self as Brahma, 'tat savituḥ' at the heart with 'namah'; to the Self as Vishnu, 'vareṇyam' at the head with 'namah';

Verse 82 (devibhagavatam.11.16.82)

भर्गो देवस्थ रुद्रात्मने शिखायै प्रकीर्तितम् । शक्त्यात्मने धीमहीति कवचाय ततः परम् ॥

bhargo devastha rudrātmane śikhāyai prakīrtitam śaktyātmane dhīmahīti kavacāya tataḥ param

to the Self as Rudra, 'bhargo devasya' is proclaimed at the tuft of hair; to the Self as Shakti, 'dhīmahi' at the armor;

Verse 83 (devibhagavatam.11.16.83)

कालात्मने धियो यो नो नेत्रत्रय उदीरितम् । प्रचोदयाच्च सर्वात्मनेऽस्त्राय परिकीर्तितम् ॥

kālātmane dhiyo yo no netratraya udīritam pracodayācca sarvātmane'strāya parikīrtitam

to the Self as Kala, 'dhiyo yo naḥ' is declared at the three eyes; and 'pracodayāt,' to the universal Self, is proclaimed at the weapon.

Verse 84 (devibhagavatam.11.16.84)

अक्षरन्यासमेवाग्रे कथयामि महामुने । गायत्रीवर्णसम्भूतन्यासः पापहरः परः ॥

akṣaranyāsamevāgre kathayāmi mahāmune gāyatrīvarṇasambhūtanyāsaḥ pāpaharaḥ paraḥ

O great sage, I shall now first declare the syllable-placement; this placement, arising from the syllables of the Gayatri, is the supreme remover of sin.

Verse 85 (devibhagavatam.11.16.85)

प्रणवं पूर्वमुच्चार्य वर्णन्यासः प्रकीर्तितः । तत्कारमादावुच्चार्य पादाङ्गुष्ठद्वये न्यसेत् ॥

praṇavaṁ pūrvamuccārya varṇanyāsaḥ prakīrtitaḥ tatkāramādāvuccārya pādāṅguṣṭhadvaye nyaset

Having first uttered the syllable Om, the placement of the syllables is then proclaimed. Having first uttered the syllable 'ta,' one should place it upon the two big toes;

Verse 86 (devibhagavatam.11.16.86)

सकारं गुल्फयोस्तद्वद्विकारं जङ्घयोर्न्यसेत् । जान्वोस्तुकारं विन्यस्य ऊर्वोश्चैव वकारकम् ॥

sakāraṁ gulphayostadvadvikāraṁ jaṅghayornyaset jānvostukāraṁ vinyasya ūrvoścaiva vakārakam

likewise the syllable 'sa' upon the two ankles, and 'vi' upon the two shins; having placed 'tu' upon the two knees, and 'va' upon the two thighs;

Verse 87 (devibhagavatam.11.16.87)

रेकारं च गुदे न्यस्य णिकारं लिङ्ग एव च । कट्यां यकारमेवात्र भकारं नाभिमण्डले ॥

rekāraṁ ca gude nyasya ṇikāraṁ liṅga eva ca kaṭyāṁ yakāramevātra bhakāraṁ nābhimaṇḍale

and having placed 're' upon the anus, and 'ṇi' upon the genital organ, 'ya' upon the hips here, and 'bha' upon the circle of the navel;

Verse 88 (devibhagavatam.11.16.88)

गोकारं हृदये न्यस्य देकारं स्तनयोर्द्वयोः । वकारं हृदि विन्यस्य स्यकारं कण्ठकूपके ॥

gokāraṁ hṛdaye nyasya dekāraṁ stanayordvayoḥ vakāraṁ hṛdi vinyasya syakāraṁ kaṇṭhakūpake

having placed 'go' upon the heart, 'de' upon the two breasts, and having placed 'va' upon the heart, 'sya' upon the hollow of the throat;

Verse 89 (devibhagavatam.11.16.89)

धीकारं मुखदेशे तु मकारं तालुदेशके । हिकारं नासिकाग्रे तु धिकारं नेत्रमण्डले ॥

dhīkāraṁ mukhadeśe tu makāraṁ tāludeśake hikāraṁ nāsikāgre tu dhikāraṁ netramaṇḍale

'dhī' upon the region of the mouth, 'ma' upon the region of the palate, 'hi' upon the tip of the nose, and 'dhi' upon the circle of the eyes;

Verse 90 (devibhagavatam.11.16.90)

भ्रूमध्ये चैव योकारं योकारं च ललाटके । नकारं वै पूर्वमुखे प्रकारं दक्षिणे मुखे ॥

bhrūmadhye caiva yokāraṁ yokāraṁ ca lalāṭake nakāraṁ vai pūrvamukhe prakāraṁ dakṣiṇe mukhe

'yo' upon the space between the eyebrows, and 'yo' again upon the forehead; 'na' upon the eastern face, and 'pra' upon the southern face;

Verse 91 (devibhagavatam.11.16.91)

चोकारं पश्चिममुखे दकारं चोत्तरे मुखे । याकारं मूर्ध्नि विन्यस्य तकारं व्यापकं न्यसेत् ॥

cokāraṁ paścimamukhe dakāraṁ cottare mukhe yākāraṁ mūrdhni vinyasya takāraṁ vyāpakaṁ nyaset

'co' upon the western face, and 'da' upon the northern face; having placed 'yā' upon the crown of the head, one should place 'ta' pervading the whole body.

Verse 92 (devibhagavatam.11.16.92)

एतन्न्यासविधिं केचिन्नेच्छन्ति जपतत्पराः । ततो ध्यायेन्महादेवीं जगन्मातरमम्बिकाम् ॥

etannyāsavidhiṁ kecinnecchanti japatatparāḥ tato dhyāyenmahādevīṁ jaganmātaramambikām

Some who are devoted to mere recitation do not desire this method of nyasa. Thereafter one should meditate upon the great Goddess, Ambika, Mother of the universe,

Verse 93 (devibhagavatam.11.16.93)

भास्वज्जपाप्रसूनाभां कुमारीं परमेश्वरीम् । रक्ताम्बुजासनारूढां रक्तगन्धानुलेपनाम् ॥

bhāsvajjapāprasūnābhāṁ kumārīṁ parameśvarīm raktāmbujāsanārūḍhāṁ raktagandhānulepanām

radiant as the hibiscus flower, ever a maiden, the supreme Goddess, seated upon a red lotus, anointed with red sandal-paste,

Verse 94 (devibhagavatam.11.16.94)

रक्तमाल्याम्बरधरां चतुरास्यां चतुर्भुजाम् । द्विनेत्रां स्रुक्स्रुवो मालां कुण्डिकां चैव बिभ्रतीम् ॥

raktamālyāmbaradharāṁ caturāsyāṁ caturbhujām dvinetrāṁ sruksruvo mālāṁ kuṇḍikāṁ caiva bibhratīm

wearing red garlands and garments, four-faced, four-armed, two-eyed, bearing the sacrificial ladles, a rosary, and a water-pot,

Verse 95 (devibhagavatam.11.16.95)

सर्वाभरणसन्दीप्तामृग्वेदाध्यायिनीं पराम् । हंसपत्रामाहवनीयमध्यस्थां ब्रह्मदेवताम् ॥

sarvābharaṇasandīptāmṛgvedādhyāyinīṁ parām haṁsapatrāmāhavanīyamadhyasthāṁ brahmadevatām

blazing with every ornament, the supreme reciter of the Rig Veda, borne on a swan, established in the midst of the āhavanīya fire, the very deity of Brahman,

Verse 96 (devibhagavatam.11.16.96)

चतुष्पदामष्टकुक्षिं सप्तशीर्षां महेश्वरीम् । अग्निवक्त्रां रुद्रशिखां विष्णुचित्तां तु भावयेत् ॥

catuṣpadāmaṣṭakukṣiṁ saptaśīrṣāṁ maheśvarīm agnivaktrāṁ rudraśikhāṁ viṣṇucittāṁ tu bhāvayet

four-footed, eight-bellied, seven-headed, the great Goddess, with Agni as her mouth, Rudra as her crown of hair, and Vishnu as her mind — thus one should contemplate her.

Verse 97 (devibhagavatam.11.16.97)

ब्रह्मा तु कवचं यस्या गोत्रं साङ्ख्यायनं स्मृतम् । आदित्यमण्डलान्तःस्थां ध्यायेद्देवीं महेश्वरीम् ॥

brahmā tu kavacaṁ yasyā gotraṁ sāṅkhyāyanaṁ smṛtam ādityamaṇḍalāntaḥsthāṁ dhyāyeddevīṁ maheśvarīm

Brahma is her armor, and her gotra is remembered as Sankhyayana; one should meditate on this great Goddess as established within the orb of the sun.

Verse 98 (devibhagavatam.11.16.98)

एवं ध्यात्वा विधानेन गायत्रीं वेदमातरम् । ततो मुद्राः प्रकुर्वीत देव्याः प्रीतिकराः शुभाः ॥

evaṁ dhyātvā vidhānena gāyatrīṁ vedamātaram tato mudrāḥ prakurvīta devyāḥ prītikarāḥ śubhāḥ

Having thus meditated, according to rule, on the Gayatri, the Mother of the Vedas, one should then perform the auspicious mudras that please the Goddess:

Verse 99 (devibhagavatam.11.16.99)

सुमुखं सपुटं चैव विततं विस्तृतं तथा । द्विमुखं त्रिमुखं चैव चतुष्कं पञ्चकं तथा ॥

sumukhaṁ sapuṭaṁ caiva vitataṁ vistṛtaṁ tathā dvimukhaṁ trimukhaṁ caiva catuṣkaṁ pañcakaṁ tathā

Sumukha, Saputa, Vitata, and Vistrita; Dvimukha, Trimukha, Chatushka, and Panchaka;

Verse 100 (devibhagavatam.11.16.100)

षण्मुखाधोमुखं चैव व्यापकाञ्जलिकं तथा । शकटं यमपाशं च ग्रथितं सन्मुखोन्मुखम् ॥

ṣaṇmukhādhomukhaṁ caiva vyāpakāñjalikaṁ tathā śakaṭaṁ yamapāśaṁ ca grathitaṁ sanmukhonmukham

Shanmukha and Adhomukha, and Vyapaka-anjalika; Shakata, Yamapasha, Grathita, and Sanmukhonmukha;

Verse 101 (devibhagavatam.11.16.101)

विलम्बं मुष्टिकं चैव मत्स्यं कूर्मं वराहकम् । सिंहाक्रान्तं महाक्रान्तं मुद्गरं पल्लवं तथा ॥

vilambaṁ muṣṭikaṁ caiva matsyaṁ kūrmaṁ varāhakam siṁhākrāntaṁ mahākrāntaṁ mudgaraṁ pallavaṁ tathā

Vilamba and Mushtika; Matsya, Kurma, and Varaha; Simhakranta, Mahakranta, Mudgara, and Pallava.

Verse 102 (devibhagavatam.11.16.102)

चतुर्विंशतिमुद्राश्च गायत्र्याः सम्प्रदर्शयेत् । शताक्षरां च गायत्रीं सकृदावर्तयेत्सुधीः ॥

caturviṁśatimudrāśca gāyatryāḥ sampradarśayet śatākṣarāṁ ca gāyatrīṁ sakṛdāvartayetsudhīḥ

One should thus display these twenty-four mudras of the Gayatri, and the wise one should recite once the hundred-syllabled Gayatri.

Verse 103 (devibhagavatam.11.16.103)

चतुर्विंशत्यक्षराणि गायत्र्या कीर्तितानि हि । जातवेदसनाम्नीं च ऋचमुच्चारयेत्ततः ॥

caturviṁśatyakṣarāṇi gāyatryā kīrtitāni hi jātavedasanāmnīṁ ca ṛcamuccārayettataḥ

The syllables of the Gayatri are declared to number twenty-four; then one should recite the verse known by the name 'Jatavedase.'

Verse 104 (devibhagavatam.11.16.104)

त्र्यम्बकस्यर्चमावृत्य गायत्री शतवर्णका । भवतीयं महापुण्या सकृज्जप्या बुधैरियम् ॥

tryambakasyarcamāvṛtya gāyatrī śatavarṇakā bhavatīyaṁ mahāpuṇyā sakṛjjapyā budhairiyam

Having repeated the Tryambaka verse, this hundred-syllabled Gayatri is formed; it is of great merit, and the wise recite it once.

Verse 105 (devibhagavatam.11.16.105)

ओङ्कारं पूर्वमुच्चार्य भूर्भुवः स्वस्तथैव च । चतुर्विंशत्यक्षरां च गायत्रीं प्रोच्चरेत्ततः ॥

oṅkāraṁ pūrvamuccārya bhūrbhuvaḥ svastathaiva ca caturviṁśatyakṣarāṁ ca gāyatrīṁ proccarettataḥ

Having first uttered the syllable Om, and then likewise 'Bhur, Bhuvah, Svah,' one should then recite the twenty-four-syllabled Gayatri.

Verse 106 (devibhagavatam.11.16.106)

एवं नित्यं जपं कुर्याद्ब्राह्मणो विप्रपुङ्गवः । स समग्रं फलं प्राप्य सन्ध्यायाः सुखमेधते ॥

evaṁ nityaṁ japaṁ kuryādbrāhmaṇo viprapuṅgavaḥ sa samagraṁ phalaṁ prāpya sandhyāyāḥ sukhamedhate

Thus should the brahmin, foremost among the twice-born, constantly perform this recitation; obtaining the complete fruit of the sandhya, he flourishes in happiness.