Devi Bhagavatam (Devi Puranam)

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Devi Bhagavatam (Devi Puranam)

Chapter XVI

On the description of Sandhyâ Upâsânâ

1-24. Nârâyana said :-- Now I am speaking of the very holy Sandhyopâsanâ method of Sandhyâ worship of Gâyatrî, 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 Sandhyâ. The morning Sandhyâ is to be done early in the morning while the stars are visible. When the Sun is in the meridian, the midday Sandhyâ is to be performed; and while the Sun is visibly going down, the evening Sandhyâ is to be recited over. Now again, the distinctions are made in the above three Sandhyâs :-- The morning Sandhyâ with stars seen is the best; with stars disappeared, middling; and with the Sun risen above the horizon, inferior. So the evening Sandhyâ, again, is of three kinds :-- best, middling, and inferior. When the Sun is visibly disappearing, the evening Sandhyâ is the best; when the Sun has gone down the horizon, it is middling and when the stars are visible, it is inferior. The Brâhmanas are the root of the Tree, the Sandhyâ 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 Brâhmana who knows not his Sandhyâ or who does not perform the Sandhyâs is a living S’ûdra. That Brâhmana after his death verily becomes a dog. Therefore the Sandhyâs must be observed every day. Otherwise no right comes at all to do any action. At the sunrise and the sunset the time for Sandhyâ is two Dandas (48 minutes) and if Sandhyâ be not done or rather neglected in the interval, the Prâyas’chitta (penance) is to he paid duly (performed duly). If the proper time for Sandhyâ expires, one more offering of Arghya is to be made in addition to the three Arghayas daily made or the Gâyatrî is to be repeated one hundred and eight times before the Sandhyâ is commenced. In whichever time any action ought to be done, worship, first of all, the Sandhyâ Devî, the Presiding Deity of that time and do the actions proper to that time afterwards. The Sandhyâ performed in dwelling houses is ordinary; the Sandhyâ done in enclosures of cows is middling and on the banks of the rivers is good and the Sandhyâ performed before the Devî’s temple or the Devî’s seat is very excellent. The Sandhyopâsanâ ought to be done before the Devî, because that is the worship of the very Devî. The three Sandhyâs done before the Devî give infinitely excellent fruits. There is no other work of the Brâhmanas better than this Sandhyâ. One can rather avoid worshipping S’iva or Visnu; because that is not daily done as obligatory; but the Sandhyopâsanâ ought to be done daily. The Gâyatrî of the Great Devî is the Essence of all the mantras in the Vedas. In the Veda S’âstras, the worship of Gâyatrî is most definitely pronounced. Brahmâ and the other Devas meditate in the Sandhyâ times on this Devî Gâyatrî and make a japam of that. The Vedas always make japams of Her. For this reason the Gâyatrî has been mentioned as the object of worship by the Vedas. The Brâhmanas are called S’âktas inasmuch as they worship the Primal S’akti (Force) Gâyatrî, the Mother of the Vedas. They are not S’aivas nor Vaisnavas.

Firstly make the ordinary Âchaman three times, and, while inhaling, drink a little of the water of Âchaman, repeating “Om Kes’avâya Svâhâ, Om Nârâyanâya Svâhâ, Om Mâdhavâya Svâhâ.” Then wash your two hands, repeating “Om Gobindâya Namah, Om Visnave Namah.” Then by the root of the thumb rub the lips repeating “Om Madhû sûdanâya Namah, Om Trivikramâya Namah.” So rub the mouth, repeating “Om Vâmamâya Namah, Om S’rîdharâya Namah.” Then sprinkle water on the left hand, saying “Om Hrisîkes’âya Namah.” Sprinkle water on the legs, saying “Om Padmanâbhâya Namah.” Sprinkle water on the head, saying “Om Dâmodarâya Namah.” Touch the mouth with the three fingers of the right hand, saying “Om Samkarsanâya Namah.” Touch the nostrils with the thumb and forefinger saying “Om Vâsudevâya Namah, Om Pradyumnâya Namah.” Touch the eyes with the thumb and ring-finger, saying “Om Aniruddhâya Namah, Om Purusottamâya Namah.” Touch the ears with the thumb and ringfinger saying “Om Adhoksajâya Namah, Om Nârasimhâya Namah.” Touch the navel with the thumb and little finger saying “Om Achyutâya Namah.” Touch the breast with the palm, saying “Om Janârdanâya Namah.” Touch the head saying “Om Upendrâya Namah.” Touch the roots of the two arms saying “Om Haraye Namah, Om Krisnâya Namah.”

25-50. While sipping the Âchaman water on the right hand, touch the right hand with your left hand; otherwise; the water does not become pure. While doing Âchaman, 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 Prânâyâma, and repeat mentally the Gâyatrî with her head and the Turîya pâda, i.e., Âpojyotih rasomritam Brahmâ Bhurbhuvah svarom. Inhale the air by the left nostril (Pûrak), close both the nostrils (Kumbhak) and exhale the air, by the right nostril (Rechak). Thus Prânâyâma is effected. While doing Pûrak, Kumbhak and Rechak repeat the Gâyatrî 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 Prânâyâma is effected by the three processes Pûraka, Kûmbhaka and Rechaka. The external air is inhaled in Pûraka; air is not exhaled nor inhaled (it is retained inside) in Kûmbhaka; and air is exhaled in Rechaka. While doing Pûraka, meditate on the navel, the four-armed high-souled Visnu, of the blue colour (Syâma) like the blue lotus. While doing Kûmbhaka, meditate in the heart lotus the four-faced grandsire Brahmâ Prajâpati, 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 Pûraka, the union with Visnu is obtained; in Kûmbhaka, the knowledge of Brahmâ is attained and in Rechaka, the highest position of Îs’vara (S’iva) is attained. This is the method of Âchaman according to the Purânas. Now I am speaking of the all sin destroying Vaidik Âchaman. Listen. Reciting the Gâyatrî mantra “Om Bhurbhuvah,” sip a little water; this is the Vaidik Âchaman after repeating the seven great Vyâhritis Om Bhuh; Om Bhuvah, Om Svah, Om Mahah, Om Janah, Om Tapah, Om Satyam, repeat Gâyatrî and the head of the Gâyatrî Âpojyoti Rasomritam Brahmâ Bhurbhuvah svarom and practise Prânâyâma three times. Hereby all sins are destroyed and all virtues spring. Now another sort of Prânâyâma Mudrâ is described :-- The Vânaprasthîs and Grihasthas would do Prânâyâma with five fingers, holding the tip of the nose; the Brahmâchâris and Yatis would do Prânâyâma with the thumbs, little finger, and ring finger (avoiding middle and fore). Now I am speaking of the Âghamasana Mârjana mantra. Listen. The Mantra of this Mârjana is “Âpohisthâ Mayobhuvah, etc.” There are three mantras in this. There are three Pâdas in every mantra, prefix Om to every pâda (thus nine times Om is to be prefixed); at the end of every pâda 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 Mârjana (cleaning) the sins of one hundred years are instantly destroyed. Then making Âchaman (taking a sip of water to rinse the mouth before worship), repeat the three Mantras “Om Sûryas’cha mâ manyus’cha, etc.” By this act, the mental sins are destroyed. As mârjana is done with Pranava, Vyârhitis, and Gâyatrî, so make Mârjana by the three mantras ‘‘Âpohisthâ, 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 satyamchâbhîdhyât, etc.” and “Drupâdâdiva Mumuchâna, 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 Gâyatrî 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 Sûrya 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 Râksasas 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 Sandhyâ Upâsanâ. The water thus offered, becomes transformed into the thunderbolt and burns the heads of the cruel demons (and throws them on the island Mandehâruna) Therefore the Brâhmanas daily do their Sandhyopâsana. Infinite merits accrue from this Sandhyâ Upâsanâ. O Nârada! Now I am speaking to you of the Mantras pertaining to the Arghya. No sooner they are pronounced the full effects of performing the Sandhyâs are obtained. I am That Sun; I am That Light; I am That Âtman (Self); I am S’iva; I am the Light of Âtman; I am clear and transparently white; I am of the nature of all energy; and I am of the nature of Râsa (the sweetness, all the sweet sentiments). O Devî! O Gâyatrî! O Thou! Who art of the nature of Brahmâ! Let Thee come and preside in my heart to grant me success in this Japa Karma. O Devî! O Gâyatrî! 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 Gâyatrî, the Mother of the Vedas. O Muni! In this Sandhyopâsanâ, the Khhecharî Mudrâ ought to be done after practising the Prânâyâma. Hear now the meaning of the Khhechâri Mudrâ. When the soul of a being leaves the objects of senses, it roams in the Âkâs’a, i.e., it becomes aimless when the tongue also goes to the Âkâs’a and roams there; and then the sight is fixed between the eyebrows; this is called the Khhechâri Mudrâ. There is no Âsana (seat) equal to Siddhâsana and there is no Vâyu (air) equal to the Khumbaka Vâya (suspension of air in the body).

O Nârada! There is no Mudrâ equal to the Khhechâri Mudrâ. One is to pronounce Pranava in Pluta (protracted) accents like the sound of a bell and, suspending his breath, sit quiet motionless in Sthirâsana without any Ahamkâra (egoism). O Nârada! I am now talking of Siddhâsana 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 Siddhâsan and is pleasant to the yogis. After taking this seat, invoke the Gâyatrî. “O Mother of the Vedas! O Gâyatrî! Thou art the Devî granting boons to the Bhaktas. Thou art of the nature of Brahmâ. Be gracious unto Me. O Devî! 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 Devî! O Sandhye! O Thou who art of the nature of Vidyâ! O Sarasvatî! O Ajaye! O Thou immortal! Free from disease and decay. O Mother! Who art all the Devas! I bow down to Thee.” Invoke the Devî 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 Gâyatrî, do the things properly. Brahmâ gave a curse to Gâyatrî; Vis’vâmitra gave a curse to Her and Vas’istha also cursed Her. These are the three curses; they are removed in due order by recollecting Brahmâ, Vis’vâmitra and Vas’istha. Before doing Nyâsa, 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 Amganyâsa of Sandhyâ; Hear. First utter Om and then utter the mantra.

Touch the two legs, saying “Om Bhuhpâdâbhyâm namah”

Touch the knees, saying “Om Bhuva Jânubhyâm namah”

Touch the hip, saying “Om Svah Katibhyâm namah”

Touch the navel, saying “Om Maharnâbhyai namah”

Touch the heart, saying “Om Janah Hridayâya namah”

Touch the throat, saying “Om Tapah Kanthâya namah”

Touch the forehead, saying “Om Satyam Lalâtâya namah”

Thus perform the Vyârhiti nyâsa.

Next perform the Karâmganyâsa thus :-- Om Tat savituh ramgusthâbhyâm namah (referring to the thumb); Om Varenyam Tarjanîbhyâm namah (referring to the forefinger); Om bhargo devasya madhyamâ bhyâm namah (referring to the middle finger); Om Dhîmahi anâmikâbhyâm namah (referring to the ringfinger); Om dhîyo yonah, Kanisthâbyâm namah (referring to the little finger); Om prachodayât kara tal pristhâbhyâm 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 Amganyâsa. Hear. Om tat savitur Brahmâ tmane hridayâya namah (referring to the heart.)

Om Varenyam Visnvâ tmane S’irase namah (referring to the head); Om bhargo devasya Rudrâtmane S’ikhâyai namah (referring to the crown of the head); Om dhîmahi S’aktyâtmane Kavachâya namah (referring to the Kavacha); Om dhîyoyonah Kâlâtmane netratrayâya namah (referring to the three eyes); Om prachodayât sarvâtmane astrâya namah (referring to the Astra or armour, protecting the body). Now I am speaking of the Varnanyâsa. O Great Muni! Hear. This Varnanyâsa is performed by the letters in the Gâyatrî 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 dhî 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 yâ namah” on the head;

“Om ta namah” on the whole body from head to foot.

Some Jâpakas (those who do the Japam) do not approve of the above nyâsa. Thus the Nyâsa is to be done. Then meditate on the Gâyatrî or the World-Mother. The beauty of the body of the Gâyatrî Devî is like that of the full blown Javâ 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 Devî Gâyatrî has originated first the Rig veda. Brahmâ worships the virgin Gâyatrî; on the idea of S’rî Parames’varî Gâyatrî has four feet. The Rig Veda is one; the Yajurveda is the second, the Sâmaveda is the third and the Atharva veda is the fourth foot. The Gâyatrî 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. Gâyatrî has seven S’iras (heads); Vyâkaranam (Grammar) is one; S’iksâ 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 Vedânga which lays down the ritual and prescribes rules for ceremonial and sacrificial acts); Nirukta is the fourth (the Vedânga that contains glossarial explanation of obscure words, especially those occurring in the Vedas); Jyotish or astronomy is the fifth; Itahâsa (history) and Purânas is the sixth head; and Upanisadas is the seventh head. Agni (fire) is the mouth of Gâyatrî; Rudra is the S’ikhâ (the chief part); Her gotra (lineage) is Sâmkhyâyana; Visnu is the heart of Gâyatrî and Brahmâ is the armour of Gâyatrî. Think of this Mahes’varî Gâyatrî in the middle of the Solar Orb. Meditating on the Gâyatrî Devî as above, the devotee should shew the following twenty-four Mudrâs (signs by the fingers, etc., in religious worship) for the satisfaction of the Devî :-- (1) Sanmukh; (2) Sampût; (3) Vitata (4) Vistrita; (5) Dvîmukha; (6) Trimukha; (7) Chaturmukha; (8) Panchamukha; (9) Sanmukha; (10) Adhomukha; (11) Vyâpaka; (12) Anjali; (13) S’akata (14) Yamapâs’a; (15) fingers intertwined end to end; (16) Vilamba (17) Mustika; (18) Matsya; (19) Kûrma; (20) Varâha; (21) Simhâkrânta; (22) Mahâkrânta; (23) Mudgara; (24) Pallava. Next make japam once only of one hundred syllabled Gâyatrî. Thus twenty-four syllabled Sâvitrî, “Jâtavedase sunavâma, etc.,” forty-four syllabled mantra; and the thirty two syllabled mantra, “Tryamvakam Jajâmahe, etc.” These three mantras united make up one hundred lettered Gâyatrî. (The full context of the last Mantra is this :-- Om Haum Om yum sah - Trayamvakam yajâmahe Sugandhim Pusti Vardhanam. Urbhârukamiva bandhanân mrityo mûksiya ma mritât Bhur Bhhuvah. Svarom Yum Svah Bhurbhuvah Svarom Haum.) Next make japam of Bhurbhuvah Svah, twenty four lettered Gâyatrî with Om. O Nârada! The Brâhmanas are to perform daily the Sandhyo pâsânâ repeating Gâyatrî, 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 Sandhyâ Upâsânâ in the Mahâpurânam S’rî Mad Devî Bhâgvatam of 18,000 verses by Maharsi Veda Vyâsa.

THE ELEVENTH BOOK

Chapter XVII

On the description of Sandhyâ and other daily practices

1-5. Nârâyana said :-- If one divides or separates the pâdas while reciting or making Japam of the Gâyatrî, one is freed from the Brâhminicide, the sin of Brahmahatyâ. But if one does so without breaking the pâdas, i.e., repeats at one breath, then one incurs the sin of Brahmahatyâ. Those Brâhmanas who do the Japam of the Gâyatrî without giving due pause to the pâdas, suffer pains in hells with their heads downwards for one hundred Kalpas. O Gâyatrî! Thou art of one foot, of two feet, of three feet and of four feet. Thou art without foot, because Thou art not obtained. Salutation to Thy Fourth Foot beautiful and which is above the Trilokî (Râjas). This cannot obtain that. Firstly, Gâyatrî is of three kinds :-- “Samputâ,” “Ekomkârâ,” and “Sadomkârâ.” There is also the Gâyatrî, with five Pranavas, according to the Dharma S’âstras and Purânas. There is something to be noted while muttering or making the japam of the Gâyatrî :-- Note how many lettered Gâyatrî you are going to repeat (make japam). When you have repeated one-eighth of that, repeat (make japam) the Turîya pâda of Gâyatrî (i.e., the fourth Pâda, the mantram parorajase Sâvadomâ prâpat) etc., (see the daily practices, page 107) once and then complete repeating the Gâyatrî. If the Brâhmana makes the Japam (the silent muttering) in the above way he gets himself united with Brahmâ. Other modes of making the Japam do not bear any fruit. Om Gâyatryasye kapadî dvîpapî Tripadî chatus pâdasi nahi padyase namaste Tûryâya dars’atâyapadâya paro Rajase Sâbado mâ prâpat. Gâyatrî is one-footed in the form of Trilokî, two-footed, the Trayî Vidyâ from thy second foot; tripadî (all Prânas are thy third foot, chatuspadi, as the Purusa apadi without any foot, Parorajase above the Râjas, the dust; asau-that; adah this not prâpat may obtain. The Yogis who are Ûrdharetâs (hold Brahmâ charyam, continence) are to make Japam of the Samputâ Gâyatrî (i.e., with Om). Gâyatrî with one pranava and as well the Gâyatrî with six pranavas. The householder Brahmachârî or those who want moksa are to make Japam of Gâyatrî with Om prefixed.

6. Those householders who affix Om to the Gâyatrî do not get the increase of their families.

7-8. The Turîya pâda (foot) of Gâyatrî is the mantra “Parorajase Sâvodomâ prâpat.” (Brihad. up. v.14.7). Salutation to Thy beautiful Fourth Foot which is above the Trilokî (Râjas). This cannot obtain that. The presiding deity of this mantra is Brahmâ. I am now speaking of the full Dhyânam (meditation) of this Brahmâ so that the full fruit of the Japam (recitation) may be obtained. There is a full blown lotus in the heart; its form is like the Moon, Sun, and the Spark of Fire; i.e., of the nature of pranava and nothing else. This is the seat of the inconceivable Brahmâ. Think thus. Now on that seat is seated well the steady constant subtle Light, the essence of Akâs’a, the everlasting existence, intelligence and bliss, the Brahmâ. May He increase my happiness (see page 107 the daily practice of the Hindus by R. B. Sris Chandra Basu, on the Invocation of the Gâyatrî).

Note :-- Aum! Gâyatryasyekapadî dvîpadî, tripadî, chatuspadasi, nahi padyase namaste turyâya dars’ atâya padâya parorajase, sâvado mâprâpat O Gâyatrî! Thou art of one foot (in the farm of Trilokî), of two feet (the Trayî vidyâ from Thy second foot) of three feet all Prâna, etc., are Thy third foot and of four feet (as the Purusa). Thou art without foot because Thou art not obtained. Salutation to Thy beautiful fourth foot which is above the Trilokî (Râjas). This cannot obtain that.

9. Now I am speaking of the Mudrâ of the Turîyâ Gâyatrî :-- (1) Tris’ûla, (2) Yoni, (3) Surabhi, (4) Aksamâlâ, (5) Linga, (6) Padma and (7) Mahâmudrâ. These seven Mudrâs are to be shewn.

10-14. What is Sandhyâ, that is Gâyatrî; there is no difference whatsoever between the two. The two are one and the same. Both are of the nature of Existence, Intelligence and Bliss. The Brâhmanas would daily worship Her and bow down before Her with greatest devotion and reverence. After the Dhyânam, first worship Her with five upachâras or offerings. Thus :--

Om lam prithivyâtmane gandham, arpayâmi namo namah. Om Ham âkâs’âtmane puspam arpayâmi namo namah. Om ram Vahnyâtmane dîpam arpayâmi namo namah. Aum vam amritâtmane naivedyam arpayâmi namo namah. Om yam ram lam vam ham puspânjalim arpayâmi namo namah. Thus worshipping with five upachâras, you must shew Mudrâs to the Devî.

15-16. Then meditate on the Form of the Gâyatrî mentally and slowly repeat the Gâyatrî. Do not shake head, neck and while making japam, do not show your teeth. According to due rules repeat the Gâyatrî one hundred and eight times, or twenty-eight times. When unable, repeat ten times; not less than that.

17-20. Then raise the Gâyatrî placed before on the heart (seat) by the mantra “Gâyatrasyai kapadî Dvîpadî, etc., and then bid farewell to Her after bowing down to Her and repeating the mantra “Omuttame S’ikhare Devî bhûmyâm parvata mûrdhani Brâhmana ebhyobhya anujñâtâ Gachcha Devî yathâsukham” on the highest top of the mountain summit in earth (i.e., on the Meru mountain) dwells the goddess Gâyatrî. Being pleased with Thy worshippers go back, O Devî! to Thy abode as it pleaseth Thee.” (See page 110, The Daily Practices of the Hindus.)

The wise men never mutter nor recite the Gâyatrî mantra within the water. For the Maharsis say that the Gâyatrî is fire-faced (agnimukhî). After the farewell shew again the following mudrâs :-- Surabhi Jñân, Sûrpa, Kûrma, Yoni, Padma, Linga and Nirvâna Mudrâs.

Then address thus :-- “O Devî! O Thou who speakest pleasant to Kas’yapa! O Gâyatrî! Whatever syllables I have missed to utter in making Japam, whatever vowels and consonants are incorrectly pronounced, I ask Thy pardon for all my above faults.” O Nârada! Next one ought to give peace offerings to the Gâyatrî Devî.

21-33. The Chchhanda of Gâyatrî Tarpanam (peace offerings to Gâyatrî) is Gâyatrî; the Risi is Vis’vâmitra; Savitâ is the Devatâ; its application (Niyoga) is in the peace offerings.

“Om Bhûhrigvedapurusam tarpayâmi.”

“Om Bhuvah Yajurvedapurusam tarpayâmi.”

“Om Svah Sâmaveda purusam tarpayâmi.”

“Om Mahah Atharvaveda purusam tarpayâmi.”

“Om Janah Itihâsapurâna purusam tarpayâmi.”

“Om Tapah Sarvâgama purusam tarpayâmi.”

“Om Satyam Satyaloka purusam tarpayâmi.”

“Om Bhûh bhûrloka purusam tarpayâmi.”

“Om Bhuvah bhuvoloka purusam tarpayâmi.”

“Om Svah svarloka purusam tarpayâmi.”

“Om Bhûh rekapadâm Gâyatrîm tarpayâmi.”

“Om Bhuvo dvîtîyapadâm Gâyatrîm tarpayâmi.”

“Om Svastripadâm Gâyatrim tarpayâmi.”

“Om Bhûrbhûvah Svas’chatuspadâm Gâyatrîm tarpayâmi.”

Pronouncing these, offer the Tarpanams. Next add the word Tarpayâmi to each of the following words “Ûsasîm, Gâyatrîm, Sâvitrîm, Sarasvatim Vedamâtaram, Prithvîm, Ajâm, Kaus’îkîm, Sâmkritîm, Savajitîm, etc.,” and offer Tarpanams. After the Tarpanam is over, offer the peace-chantings, (S’ântivâri) repeating the following mantras.

“Om Jâta vedase sunavâma romam, etc.”

“Om Mânastoka, etc.”

“Om Tryamvakam Yajâmahe, etc.”

“Om Tachchhamyoh, etc.”

Then touch all the parts of your bodies, repeating the two mantra, “Om atodeva, etc.” And reciting the mantram “Svonâ Prithivî,” bow down to the earth, after repeating one’s name, Gotra, etc.

34-45. O Nârada! Thus the rules of the morning Sandhyâ are prescribed. Doing works so far, bid farewell to the above-mentioned Gâyatrî. Next finishing the Agnihotra Homa sacrifice, worship the five Devatâs, S’ivâ, S’iva, Ganes’a, Sûrya and Visnu. Worship by the Purusa Sûkta mantra, or by Hrîm mantra, or by Vyahriti mantra or by S’rischate Laksmîs’cha, etc., place Bhavanî in the centre; Visnu in the north east corner, S’iva in the south-east corner; Ganes’a in the south-west corner, and the Sun in the north-west corner; and then worship them. While offering worship with the sixteen offerings, worship by repeating sixteen mantras. As there is no other act more merit-giving than the worship of the Devî, so the Devî should first of all be worshipped. Then worship in due order the five Devatâs placed in five positions. As the worship of the Devî is the chief object, so in the three Sandhyâs, the worship of the Sandhyâ Devî is approved of by the S’rutis. Never worship Visnu with rice; Ganes’a with Tulasî leaves; the Devî Durgâ with Durba grass and S’iva with Ketakî flower. The under-mentioned flowers are pleasing to the Devî :-- Mallikâ, Jâti, Kutaja, Panasa, Palâsa, Vakula, Lodha, Karavîra, S’ins’apa, Aparâjitâ, Bandhûka, Vaka, Madanta, Sindhuvâra, Palâs’a, Durbhâ, S’allakî, Mâdhavî, Arka, Mandâra, Ketakî, Karnikâra, Kadamba, Lotus, Champaka, Yûthikâ, Tagara, etc.

46-47. Offer incenses Guggul, Dhûpa and the light of the Til oil and finish the worship. Then repeat the principal (male) mantra (make Japam). Thus finishing the work, study the Vedas in the second quarter of the next day; and in the third quarter of that day feed father, mother and other dependent relatives, with money earned by one’s own self according to the traditions of one’s family.

Here ends the Seventeenth Chapter of the Eleventh Book on the description of Sandhyâ and other daily practices in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XVIII

On the Greatness of the Devî Pûjâ

1. Nârada spoke :-- “O Bhagavân! I am now very eager to hear the special Pûjâ of S’rî Devî. The people get their desires fulfilled if they worship Her.”

2-23. Nârâyana said :-- O Devarsi! I shall now specially speak to you how the World Mother Bhagavatî is worshipped; by worshipping Whom one easily gets objects of enjoyments, liberation and the destruction of all evils. Controlling one’s speech and making Âchaman, one must make one’s sankalpa and perform Bhûtas’uddhi, Mâtrikânyâsa, sadanganyâsa, placing conchshell and doing other necessary acts. Offering the ordinary Arghya, one should give special Arghya and with the mantra “Astrâya Phat” sprinkle over all the articles brought for worship. Taking the Guru’s permission, he is to go on with his Pûjâ. First worship the pîtha or seat whereon the Devî would be placed; then perform dhyân (meditation of the Devî). Then with great devotion, offer to the Deva, the seats (Âsana) and other articles of worship; then perform the bath of the Devî by the water of the Panchâmrita (the five nectars). If anybody performs the bath ceremony of S’rî Devî with one hundred jars of sugarcane juice, he will not have to incur any future birth.

He who performs this bath, and recites the Veda Mantras, with mango juice or sugarcane juice gets for ever Laksmî ever and ever and Sarasvatî bound at his doors. He who gets this sacred bath of the Devî with grape juice, along with his relatives and acquaintences dwells in the Devî-loka for as many years as there are atoms in the juice. He who bathes the Devî with the Vedic mantras, and with water scented with camphor, the fragrant aloe wood (aguru), saffron, and musk, becomes freed at once of the sins acquired in his hundred births. He who bathes the Devî with jars of milk, lives in the ocean of milk (ksîra samudra) for one Kalpa. So he who does this bathing ceremony with jars of curd, becomes the lord of Dadhikunda (the reservoir of curd). He who performs the Snânams of the Devî with honey, ghee and sugar becomes the lord of these things. He who bathes the Devî with one thousand jars, becomes happy in this world as in the next. Note :-- Make the liquid current flow pure in your body is the esoteric meaning of the bath. If you give Her a pair of silken clothes, you will go to the Vâyu-Loka. If you give Her the jewel ornaments, you will become the Lord of gems and jewels. (Make your mind like the gem.) If anybody gives saffron, sandalpaste, musk, Sindûra and Âlaktak (red things), he will go to the Heavens and become there the Indra, the Lord of the Devas, in the next birth. Various flowers ought to be offered in S’rî Bhagavatî’s worship; or the flowers of the season offered to the Devî will lead the devotee to Kailâs’a. The devotee that offers the beautiful Bel leaves to the Devî never experiences anywhere pains and difficulties. The devotee who writes the Vîja mantra of Mâyâ “Hrîm Bhuvanes’varyai Namah” with red sandalpaste thrice on the tri-leaves of the Vilva tree leaf and offers this to the lotus feet of the Devî, becomes Manu by the merit of this virtuous act! The devotee becomes the Lord of the whole universe who worships the Devî Bhagavatî with ten millions of entire Vilva leaves, fresh, green and spotless.

24-40. If any devotee worships with ten millions of entire fresh green Kunda flowers, with eight scents, he gets surely the Prajâpatihood. The worship of the Devî with ten millions of Mallikâ and Mâlatî flowers besmeared with eight scents makes a man the four faced (Brahmâ); and one hundred millions of such flowers will make the devotee a Visnu. In days of yore, Visnu worshipped the Devî in the aforesaid way and so got His Visnuhood. If any devotee worships the Devî with one hundred Kotis of Mallikâ or Mâlatî flowers, the man becomes certainly Sutrâtmâ Hiranyagarbha. In ancient days Hiranyagarbha worshipped thus the Devî with great devotion and so he became Hiranyagarbha! (These Hiranyagarbha, Brahmâ, Visnu and Mahes’a were mere ordinary men before. See the Brihadâranyaka Upanisada). Note :-- The eight scents refer to Jatâ mamsî Kapiyutâ S’aktergandhâs takam! So will be the results if Javâ, Vandhûka and Dâdimî flowers be offered in the worship. Various other beautiful flowers can be offered duly to the Devî by the devotee. The merits accruing from such offers are not known even to the God Îs’vara. The flowers that spring in their proper seasons are to be offered every year to the Devî, repeating Her thousand names enumerated in the Twelfth Book or in the Kûrma Purâna. If the above worship be offered to the Devî, then that man, whether he be a sinner or a great sinner, will be freed from all the sins and after leaving his mortal coil, he will get, no doubt, the lotus feet of the S’rî Devî Bhagavatî. Offer Dhûpa made of black Aguru, camphor, sandalpaste, red sandalpaste, Sihlaka and Guggula, saturated with ghee in such a way as the whole room of S’rî Bhagavatî scents with pure fragrant smell. The Devî Bhagavatî becomes pleased with this and offers the lordship of the three Lokas to the devotee. The devotee, who offers daily the light of camphor to the Devî, goes to the Sûrya Loka. There is no doubt in this. With one’s whole heart, one should give one hundred or one thousand lights to the Devî. The devotee should offer heaps of food consisting of six Râsas, the plates and dishes for chewing, sucking, licking and drinking, that is, all kinds of food solid, and liquid, mountain-like high. Always give food on golden flat plates and cups and various delicious sweet juicy nice heavenly fruits, nicely arranged on trays, cups and saucers. When S’rî Mahâdevî Bhuvane’svarî gets pleased, the whole universe gets pleased. For the whole Universe is all Devî; as a rope is mistaken for a snake, so this Mahâdevî is mistaken for the universe.

41-59. Offer a jar of drinking Ganges water, cool and nice, scented with camphor to the Devî; then offer betels with camphor, cardamum, cloves, and various delicious scents. These all are to be offered with great devotion so that the Devî may be pleased. Next have music with lovely mridangas, flutes, murajas, Dhahkâs and dundubhis and so please Her. The Veda mantras are to be recited, the Purânas are to be read and the hymns to be chanted. With whole head and heart offer to the Devî the umbrella and châmara, the two kingly offerings. Then circumambulate round Her and prostrate before Her and ask Her kindness and pray to Her to forgive all faults and shortcomings. The Devî is pleased with anybody who remembers Her even once! What wonder then that She will be pleased with all these offerings! The Mother is naturally merciful to her child. When She is loved with devotion, then She becomes very merciful. There is nothing strange here! On this point I will recite to you the history of Vrihadratha Râjarsi. Hearing which gives rise to Bhakti and Love.

Once in a certain region in the Himâlayâs there lived a bird called Chakravâk. It flew over many countries and went once to Kâs’îdhâm. As a fruit of his Prârabdha Karma, that bird, desirous to find some rice beans, voluntarily went like an orphan round about the temple of S’rî Annapûrnâ Devî. There circumambulating round the Devî Bhagavatî the bird left the city Kâs’î, that grants liberation and flew away to another country. In time the bird left his body and went to Heavens. There he assumed a heavenly form of a youth and began to enjoy various pleasures. Thus he enjoyed for two Kalpas. Then he got back to the earth and took his birth as the best in the Ksattriya family. He became celebrated as the king Vrihadratha in this world. That King was truthful, controlled his senses, and practised S’amyama and deep concentration and knew everything of the past, the present and the future. He conquered all the enemies and performed various sacrifices and became the Emperor of the sea-girt earth and acquired the very rare faculty in the knowledge of everything of his previous births. The Munis came to know of this from various rumours and came to the King. The King Vrihadratha duly entertained those guests. The Munis took their seats and asked :-- “O King! We hear that all the events of previous births are vividly reflected in your memory. On this point great doubts have come upon us. Kindly describe in detail. By what Punyam (merits) you have come to know all about previous births and the knowledge of the past, the present and the future. We have come to you to know how you got this wonderful supersensual knowledge. Kindly say to us sincerely everything about this and oblige.”

60-71. Nârâyana said :-- O Brâhman! The very religious King Vrihadratha heard them and began to speak out all the secret causes for his knowledge of the past, the present and the future, thus :-- O Munis! Hear how I acquired this knowledge. In my previous birth I was a very low bird chakravâk. Once, out of my ignorance, I circumambulated round the temple of the Devî Bhagavatî Annapurnâ at Kâs’î. And, as the result of that, I lived in the Heavens for a period of two Kalpas and I have got this birth and I have got the knowledge of the past, the present and the future. O You of good vows! Who can ascertain what amount of merits accrues from remembering the Feet of the World-Mother. Remembering Her glories, I always shed tears of joy. Those who do not worship the adorable Deity Jagadambâ are the Great Sinners and they are treacherous. Fie on their births! The worship of S’iva or Visnu is not eternal. Only the Jagadambâ’s worship is eternal. Thus it is stated in the S’rutis. What more shall I speak on this worship of the World-Mother, which is void of the best trace of any doubt. Everyone ought to serve devotedly the lotus feet of the Devî Bhagavatî. There is no other act more glorious in this world than serving the feet of Jagadambâ. It is highly necessary to serve the Highest Deity, whether in Her Saguna or in Her Nirguna aspect. (Eat the sugarcandy, holding it in any way. It makes no difference.) Nârâyana said :-- Hearing the aforesaid words of the virtuous Râjarsi Vrihadratha, the Munis went back to their respective abodes. Such is the power of the Devî Jagadambikâ! So who can question about the certainty of the high merits arising from the Jagadambikâ’s worship and who will not reply, when so questioned? Their births are really fruitful who possess faith in the Devî worship; but of those who have no such faith, there is some wrong mixture, no doubt; in their births.

Here ends the Eighteenth Chapter of the Eleventh Book on the Greatness of the Devî Pûjâ, in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XIX

On the midday Sandhyâ

1-24. Nârâyana said :-- O Nârada! Now I am speaking of the auspicious midday Sandhyâ, the practice of which leads to the wonderfully excellent results. Listen. Here the Âchamana and other things are similar to those of the morning Sandhyâ. Only in meditation (Dhyânam) there is some difference. I will now speak of that. The name of the midday Gâyatrî is Sâvitrî. She is ever a youthful maiden, of white colour, three-eyed; She holds in Her one hand a rosary, in Her other hand a trident and with Her two other hands She makes signs to Her Bhaktas to dispel fear and to grant boons. Riding on the bull, She recites the Yayur Vedas; She is the Rudra S’akti with Tâmo gunas and She resides in Brahmaloka, She daily traverses in the path of the Sun. She is Mâyâ Devî, beginningless; I bow down to Her. After meditating on the Âdyâ Devî Bhagavatî perform Âchamanas and other things as in the morning Sandhyâ. Now, about the offering of Arghya (an offer of green grass, rice, etc., made in worshipping a God or Brâhman). Collect flowers for Arghya; in the absence of flowers, the Bael leaves and water will serve the purpose. Facing the Sun, and looking upwards, offer the Arghya to the Sun upwards. Then perform other acts as in the morning Sandhyâ. In midday, some offer Arghya to the Sun, only with the recitation of the Gâyatrî mantra. But that is not approved of by the tradition and community; there is the likelihood of the whole work being thwarted or rendered fruitless. For, in the morning and evening Sandhyâs, the Râksashas named the Mandehâs become ready to devour the Sun. This is stated in the S’rutis. Therefore the midday offering of the Arghya is not for the destruction of the Daityas but for the satisfaction of the Devî; so with the mantra “Âkrisnena, etc.,” the offering of Arghya can be effected; and the reciting of the infallible Gâyatrî mantra is only to create disturbance in the shape of thwarting the action. So in the morning and evening, the Brâhmana is to offer the Sûryârghya, repeating the Gâyatrî and Pranava; and in the midday to offer flowers and water with the mantra “Âkrisnena, rajasâ etc.,” else it will go against the S’ruti. In the absence of flowers, the Durba grass, etc., can be offered carefully as the Arghya; and the full fruits of the Sandhyâ will be secured. O Best of Devarsis! Now hear the important points in the Tarpanam (peace offerings). Thus :--

“Om Bhuvah purusam tarpayâmi namo namah.”

“Om Yajurvedam tarpayâmi namo namah.”

“Om Mandalam tarpayâmi namo namah.”

“Om Hiranyagarbham tarpayâmi namo namah.”

“Om antarâtmânam tarpayâmi namo namah.”

“Om Sâvitrîm tarpayâmi namo namah.”

“Om Devamâtaram tarpayâmi namo namah.”

“Om Sâmkritim tarpayâmi namo namah.”

“Om Yuvatîm sandhyâm tarpayâmi namo namah.”

“Om Rudrânîm tarpayâmi namo namah.”

“Om Nîmrijâm tarpayâmi namo namah.”

“Om Bhurbhuvah Svah purusam tarpayâmi namo namah.”

Thus finish the midday Sandhyâ mga Tarpanam. Now, with your hands raised high up towards the Sun, worship Him by the two mantras, praising thus :-- “Om Udutyam Jâtavedasam, etc.,” “Om Chitram Devânâm, etc.” Next repeat the Gâyatrî. Hear its method. In the morning, repeat the Gâyatri at the proper moment with hands raised; in the evening time with hands lowered and in the midday with hands over the breast. Begin with the middle phalanx (joint) of the nameless finger, then the phalanx at its root, then the phalanx at the root of the little finger, its middle phalanx and its top, then the tops of the nameless, fore and ring fingers, then the middle and finally the root of the ring finger (in the direction of the hands of the watch; avoiding the middle and root phalanx of the middle finger). Thus ten times it is repeated. In this way if the Gâyatrî be repeated one thousand times, the sins arising from killing a cow, father, mother, from causing abortions, going to the wife of one’s Guru, stealing a Brâhmana’s property, a Brâhman’s field, drinking wine, etc., all are destroyed. Also the sins acquired in three births by mind, word, or by the enjoyments of sensual objects are thereby then and there instantly destroyed. All the labours of him, who works hard in the study of the Vedas without knowing the Gâyatrî, are useless. Therefore if you compare on the one hand the study of the four Vedas with the reciting of the Gâyatrî, then the Gâyatrî Japam stands higher. Thus I have spoken to you of the rules of the midday Sandhyâ. Now I am speaking of Brahmâ Yajñâ. Hear.

Here ends the Nineteenth Chapter of the Eleventh Book on the midday Sandhyâ in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XX

On the description of Brahmâ Yajñâ, Sandhyâs, etc.

1-25. The twice born (Brâhmana) is firstly to sip three times (make Âchamana); then to make the mârjana (sprinkle water) twice; he is to touch the water by the right hand and sprinkle water on his two feet. Next, he is to sprinkle with water his head, eyes, nose, ears, heart, and head thoroughly. Then speaking out the Des’a and Kâla (place and time) he should commence the Brahmâ Yajñâ. Next for the destruction of all the sins and for getting liberation, he should have the Darbha (sacrificial grass, and the Kus’a grasses), two on his right hand, three on his left hand, one grass each on his seat, sacrificial thread, his tuft, and his heels. No sin can now remain in his body.

“I am performing this Brahmâ Yajñâ for the satisfaction of the Devatâ according to the Sûtra,” thus thinking he is to repeat the Gâyatrî thrice. Then he is to recite the following mantras :-- “Agnimîle purohitam, etc.,” “Yadamgeti” “Agnirvai,” “Mahâvratanchaiva panthâ,” “Athâtah S’amhitâyâs’cha vidâmaghavat,” “Mahâvratasya,” “Îsetvorjetvâ,” “Agna âyâhi” “S’anno Devî rabbîstaye,” “Tasya Samâmnâyo” “Briddairâdaich” “S’iksâm pravaksyâmi,” “Pancha Samvatsareti,” “Mayarasatajabhetyeva,” “Gaurgmâ,” also he is to recite the two following Sûtras :-- “Athâto Dharma Jijñâsâ,” “Athâto Brahmâ Jijñâsa.” Next he is to recite the mantra “Tachhamyoh” and also the mantra “Namo Brâhmane namo stvagnaye namah prithivyai nama Osadhîbhyoh namah”. (These mantras are the famous mantras of the Rig Veda). Next perform the Deva-tarpanam, thus :-- “Om Prajâpati stripyatu”, “Om Brahmâ stripyatu”, “Om Vedâs tripyantu,” “Om Risayastri pyantu”, “ Om Devâstripantu,” “Om Sarvani chhandâmsi tripyantu”, “Om Om Kâra stripyatu”, “Om Vasat Kâra stripyatu”, “Om Vyârhitayas tripyantu”, Om Sâvitrî tripyatu”, “Om Gâyatrî tripyatu”, “Om Yajñâ stripyantu,” Om Dyâvâ prithivyau tripyatâm. Om antarîksam tripyatu, Om Ahorâtrâni tripyantu, Om Sâmkkyâ stripyantu, Om Siddhâ stripyantu, Om Samudrâ stripyantu, Om Nadyâs tripyantu, Om girayas tripyantu, Om Ksettraus adhivana spati gandharvâ Psarasas tripyantu, Om nâgâ vayâmsi gâvascha sâdhyâ viprâsta thaiva cha, yaksâ raksânsi bhutanî tyeva mantâni tripyantu. Next, suspending the sacrificial thread from the neck, perform the Risi tarpanam, thus :-- Om S’atarchinas tripyantu, Om mâdhyamâs tripyantu,

Om Gritsamada stripyatu, Om Vis’vâmitra stripyantu, Om Vâmadeva stripyantu, Om Atri stripyatu, Om Bharadvâjastripyatu, Om Vas’isthastripyatu, Om Pragâthastripyatu, Pâvamânyastripyantu. Next, holding the sacrificial thread over the right shoulder and under the left arm, perform the Tarpanam, thus :--

Om Ksudrasûktâ stripyantu.

Om Mahâsûktâstripyantu.

Om Sanaka stripyatu.

Om Sananda stripyatu.

Om Sanâtana stripyatu.

Om Sanat Kumâra stripyatu.

Om Kapila stripyatu.

Om Âsuristripyatu,

Om Vohalistripyatu.

Om Pañchas’ikha stripyatu.

Om Sumantu Jaimini Vais’ampâyana Paila Sûtra Bhâsya bhârata Mahâ Bhârata Dharmâchâryah stripyantu.

Om Jânantîvâha vigârgya Gautama S’âkalya vâbhravya Mândavya Mândûkeyâ stripyantu.

Om Gârgî Vâchaknavî tripyatu.

Om Vadavâ prâtitheyî tripyatu.

Om Sulabhâ maitreyî tripyatu.

Om Kahola stripyatu.

Om Kausîtaka stripyatu.

Om Mahâ Kausitaka stripyatu.

Om Bhâradvâja stripyatu,

Om Paimga stripyatu.

Om Mahâpaimga stripyatu.

Om Sujajñâ stripyatu.

Om Sâmkhyâyana stripyatu.

Om Aitareya stripyatu.

Om Mahaitareya stripyatu.

Om Vâskala stripyatu.

Om Sâkala stripyatu.

Om Sujâta vaktra stripyatu.

Om Audavâhi stripyatu.

Om Saujâmi stripyatu,

Om S’aunaka stripyatu,

Om Âs’valâyana stripyatu.

26-54. Let all the other Âchâryas be satisfied. “Om Ye Ke châsmat kule Jâtâ aputrâ gotrino mritâh. te grihnantu mayâ dattam vastranispîdi to dakam.” Saying thus offer water squeezed out of a cloth. O Nârada! Thus I have spoken to you of the rules of Brahmâ Yajñâ. Whoever performs thus the Brahmâ Yajñâ gets the fruits of studying all the Vedas. Then performing, in due order, the Vais’va deva, Homa, S’râddha, serving the guests, and feeding the cows, the devotee is to take his meals during the fifth part of the day along with the other Brâhmanas. Then the sixth and the seventh parts of the day he is to spend in reading histories and the Purânas. Then the eighth part of the day he is to devote in seeing the relatives, talking with them and receiving visits from other persons; then he will be prepared to perform the evening Sandhyâ. O Nârada! I am now talking of the evening Sandhyâ. Listen. S’rî Bhagavatî is pleased very quickly with him who performs the evening Sandhyâ. First make the Âchaman and make the Vâyu (air) in the body steady. With heart tranquilled and with the seat Baddha Padmâsana, be calm and quiet while engaged in performing the Sandhyâ. At the commencement of all actions prescribed in the S’rutis and Smritis, first perform the Sagarbha Prânâyama. In other words recite the mantra mentally for the due number of moments and make the Prânâyama. Simply meditating is called Agarbha Prânâyama. Here no mantra is necessary to be recited. Then have the Bhutas’uddhi (have the purifications of the elements) and make the Sankalpa. First of all, the purification of elements, etc., are to be done first; one becomes, then, entitled to do other actions. While doing Pûraka (inhaling), Kumbhaka (retaining) and Rechaka (exhaling) in Pranâyâma, meditate on the Deity stated duly. In the evening time meditate on the Bhagavatî Sandhyâ Devî thus :-- The name of the then Gâyatrî Devî is Sarasvatî. She is old, of black colour, wearing ordinary clothes; in her hands are seen conch shell, disc, club and lotus. On Her feet the anklets are making sweet tinkling sounds; on Her loins there is the golden thread; decked with various ornaments. She is sitting on Garuda. On Her head the invaluable jewel crown is seen; on Her neck, the necklaces of stars; Her forehead is shining with a brilliant lustre emitting from the pearl and jewel Tâtamka ornaments. She has put on yellow clothes; Her nature is eternal knowledge and ever-bliss. She is uttering Sâma Veda. She resides in the Heavens and daily She goes in the path of the Sun. I invoke the Devî from the Solar Orb. O Nârada! Meditate on the Devî thus and perform the Sandhyâ. Then perform the Mârjanam by the mantra “Âpohisthâ” and next by the mantra

“Agnis’cha mâ manyus’cha.” The remaining actions are the same as before. Next, repeat the Gâyatrî and offer, with a pure heart, the offering of Arghya to the Sun for the satisfaction of Nârâyana. While offering this Arghya, keep the two legs level and similar and take water in folded palms and meditating on the Devatâ within the Solar Orb, throw it towards Him. The fool that offers Sûryârghya in the water, out of ignorance, disregarding the injunctions of the S’rutis, will have to perform Prâyas’chitta for that sin. Next, worship the Sun by the Sûrya mantra. Then taking one’s seat, meditate on the Devî and repeat the Gâyatrî. One thousand times or five hundred times the Gâyatrî is to be repeated. The worship, etc., in the evening is the same as in the morning. Now I am speaking of the Tarpanam in the Evening Sandhyâ. Hear. Vas’istha is the Risi of the aforesaid Sarasvatî. Visnu in the form of Sarasvatî is the Devatâ; Gâyatrî is the Chhanda; its application is in the Evening Sandhyâ Tarpanam. Now the Tarpanam of the Sandhyânga (the adjunct of Sandhyâ) runs as follows :--

“Om Svah Purusam Tarpayâmi.”

“Om Sâmavedam Tarpayâmi.”

“Om Sûryamandalam tarpayâmi.”

“Om Hiranyagarbham tarpayâmi.”

“Om Paramâtmânam tarpayâmi.”

“Om Sarasvatîm tarpayâmi.”

“Om Devamâtaram tarpayâmi.”

“Om Samkritim tarpayâmi.”

“Om Vriddhâm Sandhyâm tarpayâmi

“Om Visnu rûpinîm Usasîm tarpayâmi.”

“Om Nirmrijîm tarpayâmi.”

“Om Sarvasiddhi kârinîm tarpayâmi.”

“Om Sarvamantrâ dhipatikâm tarpayami.”

“Om Bhurbhuvah Svah Purusam tarpayâmi.”

Thus perform the Vaidik Tarpanam. O Nârada! Thus have been described the rules of the sin destroying evening Sandhyâ. By this evening Sandhyâ, all sorts of pains and afflictions and diseases are removed. And ultimately the Moksa is obtained. What more than this that you should know this Sandhyâ Bandanam as the principal thing amongst the good conduct and right ways of living. Therefore S’rî Bhagavatî fructifies all the desires of the Bhaktas who perform this Sandhyâ Vandanam.

Here ends the Twentieth Chapter of the Eleventh Book on the description of Brahmâ Yajñâ, Sandhyâs, etc., in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.