Srouta Saiva Yajurveda Sandhya Vandanam

శ్రౌత శైవ సంధ్యావందనం

Compiled from various sources by Syam Prasad Mallampalli

Introduction to Vedas

The entire Universe is reverberating. When there is reverberation, there is sound. In other words, the entire cosmos is simply a manifestation of sound energy. The ancient Vedic sages through penance, were able to download cosmic data directly. They received cosmic truths in the form of sounds that they envisioned. These truths were recited as received and passed on generation after generation.

Various truths downloaded by various Rishis gave rise to the ocean of Vedas. Veda Vyasa later compiled these Vedas and classified them. This is how the 4 Vedas came into existence. Each of these Vedas had many branches. Each branch had 4 components : 

(1) Samhita

(2) brahmana

(3) Aranyaka

(4) Upanishad

Shivopasana Mantra Meaning - Mahanarayana Upanishad

The Shivopasana mantra begins with 22 names which end with 'namaha'.Namaha comes from two roots. Na = not , maha = me. So Namaha means = not me. So by uttering 'namaha', we disidentify ourselves from all illusions - our identification with the body and mind. Ultimately,we become empty and realise that we are Atma. Each of the description of Lord Shiva manifests in ourself like nectar which fills an empty cup. Namaha does not mean salutations. Namaha is the secret code to empty ourselves like a cup to receive the nectar in the form of Shiva- to ultimately realise that WE are that which is Shiva.

S.No	Chant	Word meaning	Veda pushpanjali meaning	Meaning
1	Nidhanapataye namah	Nidhana – dissolutionPataye – lordNamah – Na + MaH – not mine (or) Salutations	Salutations to Nidhanapati, the Lord of the dissolution of the Universe.	Salutations (namah) to the Lord (pataye) of the dissolution (nidhana) of the Universe.
2	Nidhanapatantikaya namah	Pataantikaaya – who puts an end to the Lord of Death.	Salutations to Nidhanapatantika, (i.e. Siva) who puts an end to the God of death (i.e.) Yama	Salutations to Shiva, who puts an end to the Lord of death (pataantikaaya) by granting us immortality.
3	Urdhvaya namah	Urdhva – highest principle	Salutations to Urdva, who is the unity of power and the power holder	Salutations to the highest principle (Urdhva)
4	Urdhvalingaya namah	Lingam – li + ngam = Symbol of divinity	Salutations to Urdva linga, the principle of Sadasiva, embodying the power of intelligence.	Salutations to the lingam which is the embodiment of Urdhva
5	Hiranyaya namah	Hiranya – Golden, one who is beneficial and charming to creatures.	Salutations to Hiranya, who is beneficial and charming to creatures.	Salutations to the one who is both beneficial and charming to all creatures.
6	Hiranya lingaya namah		Salutations to Hiranya-linga, who is visualized as a linga made of gold.	Salutations to the One who is visualized as the Linga made of Gold.
7	Suvarnaya namah	Suvarna – one who is endowed with attractive splendor.	Salutations to Suvarna, who is endowed with attractive splendor.	Salutations to the One who is endowed with attractive Splendor!
8	Suvarna lingaya namah		Salutations to Suvarna linga, who is the form of linga made of suvarna (gold)	Salutations to that lingam which is the embodiment of splendor.
9	Divyaya namah	Divya – source of bliss in heaven, divine.	Salutations to Divya, who is the source of bliss in heaven.	Salutations to the One who is the source of bliss in heaven.
10	Divyalingaya namah		Salutations to Divya-linga, who is worshipped as the divine emblem.	Salutations to Divya-linga
11	Bhavaya namah	Bhava – source of universe, of the cycle of birth and death.	Salutations to the Bhava, who is the source of cycle of birth and death.	Salutations to the One, who destroys the cycle of birth and death.
12	Bhavalingaya namah		Salutations to Bhava-linga, who is worshipped as linga by human beings.	Salutations to the lingam which is the embodiment of Bhava.
13	Sharvaya namah	Sharva – one who causes the final dissolution of the Universe.	Salutations to Sarva, who is the suppresser of the Universe at the time of final dissolution.	Salutations to the One, who is the suppresser of the Universe at the final time of dissolution.
14	Sharvalingaya namah		Salutations to Sarva-linga, who is worshipped as linga (emblem of Sarva), who gives bliss.	Salutations to the lingam which is the embodiment of Sharva.
15	Sivaya namah	Siva – One who is most auspicious	Salutations to Siva, who is most auspicious	Salutations to One, who is the most auspicious of all.
16	Sivalingaya namah		Salutations to Siva-linga, who is worshipped in the form of linga.	Salutations to the lingam, which is the embodiment of auspiciousness
17	Jvalaya namah	Jvala – one who is radiant as a flame.	Salutations to Jvala, who is as splendorous as a flame.	Salutations to the One who is as splendorous as a flame.
18	Jvala lingaya namah		Salutations to Jvala-linga who is the form of brilliant linga.	Salutations to that lingam which is the embodiment of splendor.
19	Aatmaya namah	Aatma – one who resides in the inner self of all beings.	Salutations to the Atma, who is the Spirit (aatma) dwelling in all beings.	Salutations to the one who is the spirit dwelling in all beings.
20	Aatma lingaya namah		Salutations to Aatmalinga, who is concealed in the heart of all beings, being their inmost self.	Salutations to the Aatma linga who is concealed in the heart of all beings, being their inner most self.
21	Paramaya namah	Parama – One who is unsurpassed	Salutations to the Parama, who is unsurpassed.	Salutations to the one who is Unsurpassed.
22	Paramalingaya namah		Salutations to Paramalinga, who is the supreme lord of bliss and liberation (indicated by the linga emblem).	Salutations to the lingam who is the Supreme lord of bliss and liberation.
23	Etath somasya suryasyaSarvalingagg sthapayatiPani mantram pavitram	Somasya – MoonSuryasya – SunSarvalingagg – These 22 names of lingams (Above)Sthapayati – InstallPavithram – consecrate (Make holy)	By the 22 names ending with salutations, they consecrate the Sivalinga for all – this linga which is representative of soma and surya, and by holding this in the hands, holy formulas are repeated, which is a source that purifies all. ( The lord described here is the embodiment of all knowledge and it refers to Mahadeva, visualized as having five faces, facing the four quarters and upwards.)	Holding the lingam in hand, these holy mantras (The 22 above) are recited to consecrate and install the lingam. This lingam embodies the Sun and the Moon.  After the lingam is installed, the five faces of the linga is worshipped in the following verses.
24	Sadyojattam prapadyami Sadyojataya vai namo namaH Bhave bhave nati bhave bhavasva mamBhavodbhavaya namah.	Sadyojatta – who is the source of all existence. Prapadyami – take refugeVai – verily Bhava – repeated birthAthibhave – beyond birth Maam -  Consign me.Bhavodbhavaya – cycle of birth and death	I take refuge in Sadyojaata. Verily, I salute Sadyojaata again and again. O Sadyojaata, do not consign me to repeated birth lead me beyond birth, into the state of bliss and liberation. I bow down to Him who is the source of trans migratory existence.	Prayer to Western Face – Sadyojaatam I take refuge (Prapadyami) in Sadyojatta – who is the source of all existence. Verily (vai), I salute Sadyojaatam again and again. Do not consign me (maam) to repeated birth (Bhava). Lead me beyond birth (athibhave), into the state of bliss and liberation. I offer my salutations (namaH) to One who can lead me through the cycle of birth and death (Bhavodbhavaya)
25	Vamadevaya namo Jyesthaya nama Sreshtaya namo Rudraya namah Kalaya namah Kalavikaranaya namo Balavikaranaya namo Balaya namo Balapramathanaya nama Sarva bhoota damanaya namo Manonmanaya namaH	Vamadeva – who is beautiful, effulgent Jyesthaya – (old) who is ever in existence. (Even before Creation) ShreshThaaya – (Best) who is noble, most worthy and excellent. Rudraaya – who is the cause of beings to weep at the time of dissolution. (or one who makes problems melt away) Kaalaaya – who is the Lord of Time of One who transcends time. Kala-vikaraNaaya – who causes many changes (vikarNa – many or variety) in the evolution of the Universe.	Salutations to Vaaamadeva, who is beautiful and effulgent Salutations to Jyeshta, who is ever in existence (He existed even before the creation and He continues to exist). Salutations to Srestha, who is noble and admirable. Salutations to Rudra, who is the cause of beings to weep at the time of dissolution. Salutations to Kala, who is the lord of time (past, present and future) Salutations to Kalavikarana, who causes changes in the evolution of the Universe beginning with Prakrti. Salutations to Balavikarana, who is the producer of varieties and degrees of strength. Salutations to Bala, who is the source of all strength. Salutations to Balapramatana, who suppress all power at the time of retractions. Salutations to Sarva Bhutadamana, who is the ruler of all created beings. Salutaitons to Manonmana, who kindles the light of the soul.	Prayer to the Northern Face – Vaamadeva Salutations to  Vaamadevaa – who is beautiful, effulgent Jyeshthaaya – (old) who is ever in existence (even before creation) Shreshthaaya – (Best) who is noble, most worthy and excellent Rudraaya – who is the cause of beings to weep at the time of dissolution. (or one who makes problems melt away) Kaalaya – Who is the Lord of Time or One who transcends time Kala-vikaraNaaya – who causes many changes (vikarNa – many or variety) in the evolutions of the Universe Bala-VikaraNaya – Who is the source of the many varieties or degrees of strength. Balaaya – who is the source of all strength Bala-pramathanaaya – who suppresses all power at the time of dissolution. Sarva-bhuuta-damanaaya – who is the ruler of all created beings. Manonmanaaya – who kindles the light of the soul.
26	Aghorebhyo’tha ghorebhyoGhora ghoratarebhyah Sarvebhyas sarvasarvebhyo Namaste astu rudrarupebhyah	Ghora – terrifyingAghora – not terrifyingGhora tara –very terrifying	Now, O Sarva, my salutations be at all time and at all places to Thy Rudra forms, benign, splendid and destructive.	Prayer to the Southern face My salutations to all forms of Rudra –Ghora – terrifying Aghora – not terrifyingGhora tara – very terrifying To all these forms -  benign, splendid and destructive – at all times and at all places I surrender.  (Note :  Ghora and Aghora represent two aspects of Shiva – Aspect for creation and dissolution of the Universe.)
27	Tat-purushaya vidhmaheMahaa devaaya dhiimahiTanno rudraH Prachodayaat	Tat Purushha – Realize the Supreme PersonVidmahe – may we knowDhimahi – meditatePrachodayaat – fertilize (our intellect)	Let us realize that Tat-Purusha the Supreme person, may we meditate on the Great Lord Mahadeva, may Lord Rudra illumine us.	Prayer to the Eastern face May we know or realize the Supreme person (tat Purusha). For that, may we meditate upon Lord Mahaadeva.May Lord Rudra fertilize our intellect such that our intelligence blossoms into wisdom and we get illumined.
28	Isanas sarvavidyanam Ishwara sarva bhuutaanaam Brahma’dhi patir Brahmano’dhi patir Brahma sivo me astu sadasivom	Ishaana – RulerSarva-vidya – all knowledgeSarva-bhuutaanaaM – all creaturesBrahmaa – Vedas (here)Adhipati – Lord of VedasBrahmaNo – those who impart the knowledge of VedasAdhipati – Lord of BrahmaNo Shiva – benign, kindMe – to me	May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha (Brahma), be benign to me. I am the Sadasiva described this, and denoted by Pranava.	Prayer to the Above Facing Ishaana The Supreme is the ruler (Ishaana) of all knowledge and controller of all created beings. The Supreme is the Lord of the Vedas and those who impart the knowledge of the Vedas. May the Supreme be benign to me.  I am the Sadashiva described this and denoted by ‘AUM’.
29	Namo Hiranya baahaveHiranya varNaayaHiranya RupaayaHiranya PatayeAmbikaapataya Uma patayePasu patayeNamo NamaH	Hiranya Baahave – Golden handsHiranya VarNaaya – Golden Hue or Golden Words (VarNaaya can be meant as Hue or Shade and also as Words)Hiranaya Rupaaya – Golden FormHiranya Pataye – Lord of Gold (all wealth)Ambika Pataye – Lord of Mother AmbikaUma Pataye – Lord of Mother UmaPashu pataye – Lord of all beings (Animals)		Salutations to the Linga Salutations to the One who has golden hands, who is of golden hue or whose speech is charming, who is of golden form or whose form is charming, who is Lord of all wealth or gold, who is the Lord of Mother Ambika, who is the Lord of Mother Uma and who is the Lord of all beings.
30	R’ita(gm) Satyam paraM Brahma purushhaM kR’ishNa pingalam	R’ita(gm) – Embodiment of Right Satyam – truthKrishna – dark complexionPi-Ngalam – Red colored complexion		I offer my salutations to that Supreme Person –·         Who is the embodiment of Right and truth.·         Whose complexion is both dark and red.
31	Uurdhva-retam virupaakshamVishva ruupaaya vai namo namaH	Uurdhva-retam – highest powerViruupaakshaM – odd number of eyesVishva-ruupaya – cosmic form		·         Who is a great yogi or One who has the highest power ·         Who has odd number of eyes·         One whose cosmic form envelops the entire Universe.
32	Sarvo vai rudras tasmai rudraaya namo astu Purushho Vai rudras sanmaho namo namaH	Vai – verilyNamo – saluteAstu – be it soMaho – light		Verily, all this is Rudra I salute that Rudra. The great Purusha is Himself Rudra – who is the Light within all beings.  I salute that Rudra
33	Vishvam bhuutaM bhuvanaM chitraM Bahudhaa jaatam jaayamaanaM cha yat Sarvo hyesha rudras tasmai Rudraaya namo astu	Vishvam – Material universeBhuutam – beings (in this world)BhuvanaM – worldChitraM – variedBahudaa – numerousJaatam – all that are bornJaayamaanam – yet to be bornSarvo – allTasmai – Rudra and to Him		This material universe and the beings in this world are varied and numerous. All that are born and those yet to be born are Rudra indeed. All this is Rudro and to Him, I offer my salutations again and again.
34	Kadrudaaya prachetaseMiidhushh tamaaya tavyaseVo chema shantama(gm) hrudayeSarvo hyessha rudras-tasmaiRudraya namo astu	Kadrudaaya – praiseworthyPrachetase – endowed with knowledge and awarenessMiDhushta – fulfills all desires Maa – myTavyasse – all powerfulShantama(gm) – auspiciousnessHride – heart  Sarvo –allHyeshha – This (This last line symbolizes the journey of the worshipper from duality to non-duality.)		We pray to Rudra·         Who is praiseworthy ·         Who is endowed with knowledge and awareness·         Who fulfills all desires·         Who is all powerful·         Who bestows all auspiciousness ·         Who resides in the heartAll this is Rudra We offer our salutations to Rudra.

Five Faces of Shiva

sadyo-jaataya vai namo namaha

Prayer to the western face - sadyojaatam ( creation aspect of Paramashiva ) :

I take refuge ( prapadyaami ) in sadyojaata - who is the source of all existence.Verily ( vai ) , Namaha to sadyojaatam  again and again.Do not consign me ( maam ) to repeated birth ( bhava ) 

bhave bhave naatibhave bhavasva maam

bhavodbhavaaya namaha

Lead me beyond birth ( atibhave ) into the state of bliss and liberation.Namaha ( namah ) to the One who can lead me through the cycle of death and birth. ( bhavodbhavaaya )

vaamadevaaya namo

jyeshhThaaya nama-sh shreshhThaaya namo

rudraaya namah kaalaaya namah

kala-vikaraNaaya namo

bala - vikaraNaaya namo

balaaya namo

bala-pramathanaaya nama-s-sarva-bhuuta-damanaaya namo

manonmanaaya namah

Prayer to the Northern Face - Vaamadeva ( Aspect of Sustenance of Paramashiva )

Namaha to

* vaamadevaaya : The preserving aspect of Paramashiva

* jyeshThaaya :  ( senior-most ) Who is ever in existence even before creation

* shreshThaaya : (best ) who is noble,most worthy and excellent.

* rudraaya : who is the very life force which pervades all beings.

* kaalaaya : Lord of time or one who transcends time

* kala-vikaraNaaya : who manifests many changes ( vikaraNa = many or variety ) in the evolution of the Universe

* bala-vikaraNaaya : who is the source of many varieties and degrees of strength

* balaaya : who is the source of all strengths

* bala-pramathanaaya : who surpasses all strength at the time of dissolution

* sarva-bhuta-damanaaya : who is the ruler of all beings

* manonmanaaya : who kindles the light of soul

aghorebhyo tha ghorebhyo

ghora ghora tarebhyah

sarvebhya-ssarva-sharvebhyo

namaste astu rudra-ruupebhyah

Prayer to the southern face : Aghora (The aspect of Rejuvenation of Paramashiva)

Namaha to all forms for Rudra ;

ghora -ferocious

aghora - non ferocious

ghora tara - very ferocious

To all these forms - benign,splendid and destructive- at all times and all places, I surrender ( ghora and aghora denote two aspects of Paramashiva - aspect of creation and dissolution of the universe ) 

tat-purushhaaya vidmahe

maha-devaaya dhiimahi

tanno rudraH (f) prachodayaat

Prayer to Eastern Face ( Aspect of Delusion of Paramashiva )

May we know ( vidmahe ) or realise the Supreme Person ( tat Purusha ).For that,may we meditate upon ( dhiimahi ) Lord Mahadeva.May lord Rudra inspire our intellect ( prachodayaat ) such that our intelligence blossoms into wisdom and we get enlightened

iishaanas-sarva-vidyaanam

iishvaras-sarva-bhuutaanaaM

Prayer to the above facing iishana

The supreme is the ruler ( iishana ) of all knowledge ( sarva-vidyaa) and controller of all created beings ( sarva bhuutaanaM ) 

bramhaa dhipatir-bramhaNo dhipatir-bramhaa shivo

me astu sadashivoom

The Supreme is the Lord ( adhipati ) of the Vedas ( bramhaa - bramhaa here denotes the word , i.e, Vedas ) and those who impart the knowledge of the Vedas ( bramhaNo).May that Supreme be benign ( shiva ) to me ( me ) .I am verily Sadashiva described thus and denoted by OM.

Bhasma Dharana Mantram

bhasma dharana mantram – meaning

ōṁ agniriti bhasma vāyuriti bhasma

jalamiti bhasma sthalamiti bhasma | 

vyōmēti bhasma sarvaṁ ha vā idaṁ Bhasma

mana ētāni cakṣūgṁṣi bhasmāni ||

ōṁ tryáṁbakaṁ yajāmahē suga̲ndhiṁ púṣṭi̲ vardhánam |

u̲rvā̲ru̲kamíva̲ bandhánānmr̥̲tyōrmúkṣīya̲ māmr̥tā̀t ||

Meaning

The first mantra:

"Fire is ash, Air is ash, Water is ash, Earth is ash,

Space is ash, all of this is ash.

These are ashes for the eyes and the mind."

This mantra is a reminder of the transient nature of all things in the universe, and encourages detachment from material things

and attachment to the divine.

The second mantra:

"We worship the three-eyed one (Lord Shiva), who is fragrant and nourishes all beings.

May he liberate us from death for the sake of immortality, even as the cucumber is severed from its bondage to the creeper."

This mantra is a hymn to Lord Shiva, asking for his blessings and protection, and the attainment of immortality.

Part 1 - Marjanam

śarīra śuddhi

apavitraḥ pavitrō vā sarvāvasthā̎-ṅgatō-'pivā ।

ya-ssmarē-tpuṇḍarīkākṣaṃ sa bāhyābhyantara śśuchiḥ ॥

puṇḍarīkākṣa ! puṇḍarīkākṣa ! puṇḍarīkākṣāya namaḥ ।

Achamanam

is a purificatory process (both internal and external). Hence it is performed in all vedic rites both in the beginning and at the end.

Om Tat Savithur Varenyam Swaha

Om Bhargo Devasya Dheemahi Swaha

Om Dheeyo Yonah Prachodayath Swaha

bhūtōchchāṭana

uttiṣṭhantu । bhūta piśāchāḥ । yē tē bhūmibhārakāḥ । yē tēṣāmavirōdhēna । brahmakarma samārabhē । ō-mbhūrbhuvassuvaḥ ।

daivī gāyatrī chandaḥ prāṇāyāmē viniyōgaḥ

(prāṇāyāma-ṅkṛtvā kumbhakē ima-ṅgāyatrī mantramuchCharēt)

Pranayama

The fourth limb. Pranayama is typically practiced alongside yoga. It is known as the fourth anga, or limb, of yoga. Pranayama is regarded as a science. It’s believed that you can control the power of your mind through regulating your breath.

The word pranayama comes from two separate words: prana and ayama. Prana translates to breath, while ayama has many different meanings including expansion, length, and rising.

In yogic beliefs, it is thought that you can control your inner force, also known as prana, through a pranayama practice. In yoga, prana also represents the physical forces of light, heat, magnetism, and energy. These meanings center on the ability that a pranayama practice has to develop breath control and improve mental well-being. A strong pranayama breath is also believed to help detoxify your body.

Three phases. A pranayama cycle has three phases:

Puraka, or inhalation

Kumbhaka, or retention

Rechaka, or exhalation 

Recite this mantra with each phase and repeat 3 times

Om Bhur Bhuvaḥ Suvaha

Tat-savitur Vareñyaṃ

Bhargo Devasya Dheemahi

Dhiyo Yonaḥ Prachodayāt

General meaning: We meditate on that most adored Supreme Lord, the creator, whose effulgence (divine light) illumines all realms (physical, mental and spiritual). May this divine light illumine our intellect.

Sankalpa

Sankalpa, a Sanskrit term translating to "intention" or "resolve", holds a deep significance in yogic and Vedic traditions. It is a powerful practice of setting a positive and affirmative intention aligned with one's true purpose to manifest change and transformation.

saṅkalpaḥ mantra

mamōpātta, durita kṣayadvārā, śrī paramēśvara muddisya, śrī paramēśvara prītyartham, śubhē, śōbhanē, abhyudaya muhūrtē, śrī Shambho rājñayā, pravarta mānasya, adya brahmaṇaḥ, dvitīya parārthē, śvētavarāha kalpē, vaivaśvata manvantarē, kaliyugē, prathama pādē, (krauñcha dvīpē, ramaṇaka varṣē, aindrika khaṇḍē, sapta samudrāntarē, kapilāraṇyē), swa gṛhē, samasta dēvatā brāhmaṇa, harihara gurucharaṇa sannithau, asmin, vartamāna, vyāvahārika, chāndramāna, ... saṃvatsarē, ... ayanē, ... ruthav, ... māsē, ... pakṣē, ... tithau, ... vāsarē, ... śubha nakṣatra, śubha yōga, śubha karaṇa, ēvaṅguṇa, viśēṣaṇa, viśiṣṭhāyām, śubha tithau, śrīmān, ... gōtraḥ, ... nāmadhēyaḥ, ... gōtrasya, ... nāmadhēyōhaṃḥ prātaḥ/madhyāhnika/sāyaṃ sandhyāṃupāsiṣyē ॥

The meaning of this is: ‘For the pleasure of Sri Parameswara through effacing of all the sins I have earned’. We have earned many sins till to date. That load is tough; we have to get rid of it; wash it off. What is the use of it? Our heart is the abode of Parameswara. There is a lot of dirt there. If there is dirt at the place we do Puja, we feel sad. We should remove the dirt. We have to remove the dirt from our heart. Only then the form (of Iswara) will be visible. Now it is all dirty, obstructing the light. We keep accumulating dirt. ‘Durita-kshayadvara’, through the route the sin goes away, Parameswara’s happiness will come. 

All types of karmas are aimed at that only. Whatever be the meaning of other mantras, if we utter this mantra knowing its meaning, only then it will be useful.

mārjanaḥ

ōṃ āpō̠hiṣṭhā ma̍yō̠bhuva̍ḥ । tā na̍ ū̠rjē da̍dhātana । ma̠hēraṇā̍ya̠ chakṣa̍sē । yō va̍-śśi̠vata̍mō̠ rasa̍ḥ । tasya̍ bhājayatē̠ ha na̠ḥ । u̠śa̠tīri̍va mā̠tara̍ḥ । tasmā̠ ara̍ṅga māma vaḥ । yasya̠ kṣayā̍ya̠ jinva̍tha । āpō̍ja̠naya̍thā cha naḥ । (tai. ara. 4-42)

आपः सुक्तम् - आपो हि ष्ठा मयोभुवस्था न ऊर्जे दधातन

Apah Suktam - Aapo Hi Sthaa Mayo-Bhuvasthaa Na Urje Dadhaatana

Apah - Water

आपो हि ष्ठा मयोभुवस्था न ऊर्जे दधातन ।

महे रणाय चक्षसे ॥१॥

Aapo Hi Sstthaa Mayo-Bhuvasthaa Na Uurje Dadhaatana |

Mahe Rannaaya Cakssase ||1||

Meaning:

1.1: O Water, because of your presence, the Atmosphere is so refreshing, and imparts us with vigour and strength.

1.2: We revere you who is great, and who gladdens us by your Pure essence.

यो वः शिवतमो रसस्तस्य भाजयतेह नः ।

उशतीरिव मातरः ॥२॥

Yo Vah Shivatamo Rasas-Tasya Bhaajayate-Ha Nah |

Ushatiiriva Maatarah ||2||

Meaning:

2.1: O Water, this auspicious Sap of yours, please share with us,

2.2: Like a Mother desiring (to share her best possession with her children).

तस्मा अरं गमाम वो यस्य क्षयाय जिन्वथ ।

आपो जनयथा च नः ॥३॥

Tasmaa Aram Gamaama Vo Yasya Kssayaaya Jinvatha |

Aapo Janayathaa Ca Nah ||3||

Meaning:

3.1: O Water, when your invigorating essence goes to one affected by weakness, it enlivens him,

3.2: O Water, you are the source of our lives.

(iti śirasi mārjayēt) 

(hastēna jala-ṅgṛhītvā)

prātah kāla mantrāchamanaḥ

sūrya ścha, māmanyu ścha, manyupataya ścha, manyu̍kṛtē̠bhyaḥ । pāpēbhyō̍ rakṣa̠ntām । yadrātryā pāpa̍makā̠rṣam । manasā vāchā̍ ha̠stābhyām । padbhyā mudarē̍ṇa śi̠ñchā । rātri̠ stada̍valu̠mpatu । yatkiñcha̍duri̠ta-mmayi̍ । idamaha-mmā mamṛ̍ta yō̠ nau । sūryē jyōtiṣi juhō̍mi svā̠hā̎ ॥ (tai. ara. 10. 24)

madhyāhna kāla mantrāchamanaḥ

āpa̍ḥ punantu pṛthi̠vī-mpṛ̍thi̠vī pū̠tā pu̍nātu̠ mām । pu̠nantu̠ brahma̍ṇa̠spati̠ rbrahmā̍ pū̠tā pu̍nātu̠ mām । yaduchChi̍ṣṭa̠ mabhō̎jya̠ṃ yadvā̍ du̠śchari̍ta̠-mmama̍ । sarva̍-mpunantu̠ mā māpō̍-'sa̠tāñcha̍ prati̠graha̠gg̠svāhā̎ ॥ (tai. ara. pariśiṣṭaḥ 10. 30)

sāyaṅkāla mantrāchamanaḥ

agni ścha mā manyu ścha manyupataya ścha manyu̍kṛtēbhyaḥ । pāpēbhyō̍ rakṣa̠ntām । yadahnā pāpa̍makā̠rṣam । manasā vāchā̍ hastā̠bhyām । padbhyā mudarē̍ṇa śi̠ñchā । aha stada̍valu̠mpatu । ya tkiñcha̍duri̠ta-mmayi̍ । ida maha-mmā mamṛ̍ta yō̠nau । satyē jyōtiṣi juhōmi svā̠hā ॥ (tai. ara. 10. 24)

(iti mantrēṇa jala-mpibēt)

dvitīya mārjanaḥ

da̠dhi̠ krāvṇṇō̍ akāriṣam । ji̠ṣṇō raśva̍sya vā̠ji̍naḥ ।

su̠rabhinō̠ mukhā̍kara̠tpraṇa̠ āyūg̍ṃṣi tāriṣat ॥

ōṃ āpō̠ hiṣṭhā ma̍yō̠bhuva̍ḥ । tā na̍ ū̠rjē da̍dhātana । ma̠hēraṇā̍ya̠ chakṣa̍sē । yō va̍-śśi̠vata̍mō̠ rasa̍ḥ । tasya̍ bhājayatē̠ ha na̠ḥ । u̠śa̠tīri̍va mā̠tara̍ḥ । tasmā̠ ara̍ṅga māma vaḥ । yasya̠ kṣayā̍ya̠ jinva̍tha । āpō̍ja̠naya̍thā cha naḥ ॥ (tai. ara. 4. 42)

punaḥ mārjanaḥ

hira̍ṇyavarṇā̠ śśucha̍yaḥ pāva̠kāḥ yā su̍jā̠taḥ ka̠śyapō̠ yā svindra̍ḥ । a̠gniṃ yā garbha̍ndadhi̠rē virū̍pā̠ stāna̠āpa̠śśagg syō̠nā bha̍vantu ।

yā sā̠g̠ṃ rājā̠ varu̍ṇō̠ yāti̠ madhyē̍ satyānṛ̠tē a̍va̠paśya̠-ñjanā̍nām । ma̠dhu̠ śchuta̠śśucha̍yō̠ yāḥ pā̍va̠kā stāna̠ āpa̠śśagg syō̠nā bha̍vantu । 

yāsā̎-ndē̠vā di̠vi kṛ̠ṇvanti̍ bha̠kṣaṃ yā a̠ntari̍kṣē bahu̠thā bhava̍nti । yāḥ pṛ̍thi̠vī-mpaya̍sō̠ndanti̍ śśu̠krāstāna̠āpa̠śagg syō̠nā bha̍vantu ।

yā-śśi̠vēna̍ mā̠ chakṣu̍ṣā paśyatāpaśśi̠vayā̍ ta̠nu vōpa̍spṛśata̠ tvacha̍ mmē । sarvāg̍ṃ a̠gnīgṃ ra̍psu̠ṣadō̍hu̠vē vō̠ mayi̠ varchō̠ bala̠ mōjō̠ nidha̍tta ॥ (tai. saṃ. 5. 6. 1)

(mārjana-ṅkuryāt)

aghamarṣaṇa mantraḥ pāpavimōchanaṃ

(hastēna jalamādāya niśśvasya vāmatō nikṣitapēt)

dru̠pa̠dā di̍va muñchatu । dru̠pa̠dā di̠vē nmu̍muchā̠naḥ ।

svi̠nna ssnā̠tvī malā̍ divaḥ । pū̠ta-mpavitrē̍ṇē̠ vājya̎ṃ āpa̍ śśundantu̠ maina̍saḥ ॥ (tai. brā. 266)

Part 2 – Kalaathikramana Parihaaram

āchamya (Om Tat Savatur Varenyam swaha etc)

prāṇāyāmamya (Breathing)

laghusaṅkalpaḥ

pūrvōkta ēvaṅguṇa viśēṣaṇa viśiṣṭhāyāṃ śubhatithau mamōpātta durita kṣayadvārā śrī paramēśvara muddisya śrī paramēśvara prītyartha-mprātassandhyāṅga yathā kālōchita arghyapradāna-ṅkariṣyē ॥

prātaḥ kālārghya mantraṃ

ō-mbhūrbhuva̠ssuva̍ḥ ॥ tathsa̍vi̠turvarē̎ṇya̠-mbhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yō na̍ḥ prachōdayā̎t ॥ 3 ॥

madhyāhnārghya mantraṃ

ōṃ ha̠g̠ṃ saśśu̍chi̠ṣa dvasu̍rantarikṣa̠sa ddōtā̍ vēdi̠ṣadati̍thi rdurōṇa̠sat । nṛ̠ṣa dva̍ra̠sa dṛ̍ta̠sa dvyō̍ma̠sada̠bjā gō̠jā ṛ̍ta̠jā a̍dri̠jā ṛ̠tam-bṛ̠hat ॥ (tai. ara. 10. 4)

sāya-ṅkālārghya mantraṃ

ō-mbhūrbhuva̠ssuva̍ḥ ॥ tathsa̍vi̠turvarē̎ṇya̠-mbhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yō na̍ḥ prachōdayā̎t ॥ ō-mbhūḥ । ō-mbhuvaḥ । ōgṃ suvaḥ । ō-mmahaḥ । ō-ñjanaḥ । ō-ntapaḥ । ōgṃ sa̠tyam । ō-ntathsa̍vi̠turvarē̎ṇyaṃ̠bhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yō na̍ḥ prachōdayā̎t ॥ ōmāpō̠ jyōtī̠ rasō̠-'mṛta̠-mbrahma̠ bhū-rbhuva̠-ssuva̠rōm ॥

(ityañjalitrayaṃ visṛjēt)

kālātikramaṇa prāyaśchittaṃ

ō-mbhūrbhuva̠ssuva̍ḥ ॥ tathsa̍vi̠turvarē̎ṇya̠-mbhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yō na̍ḥ prachōdayā̎t ॥ ō-mbhūḥ । ō-mbhuvaḥ । ōgṃ suvaḥ । ō-mmahaḥ । ō-ñjanaḥ । ō-ntapaḥ । ōgṃ sa̠tyam । ō-ntathsa̍vi̠turvarē̎ṇyaṃ̠bhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yō na̍ḥ prachōdayā̎t ॥ ōmāpō̠ jyōtī̠ rasō̠-'mṛta̠-mbrahma̠ bhū-rbhuva̠-ssuva̠rōm ॥

(iti jalaṃ visṛjēt)

sajala pradakṣiṇaṃ

ōṃ u̠dyanta̍masta̠ṃ yanta̍-mādi̠tya-ma̍bhithyā̠ya-nku̠rvanbrā̎hma̠ṇō vi̠dvān-thsa̠kala̍mbha̠drama̍śnutē̠asāvā̍di̠tyō bra̠hmēti̠ ॥ brahmai̠va san-brahmā̠pyēti̠ ya ē̠vaṃ vēda ॥ asāvādityō brahma ॥ (tai. Ara. 2. 2)

(ēvaṃ arghyatraya-ndadyā-tkālātikramaṇē pūrvavat)

(paśchāt hastēna jalamādāya pradakṣiṇa-ṅkuryāt)

(dvirāchamya prāṇāyāma traya-ṅkṛtvā)

Part 3 – Sandhya Tarpanam

āchamya (Om Tat savitur varenyam Swaha etc)

Pranayama…

Purvokta evanguna… pratasandhyanga tarpanam karishye… Leave water

sandhyāṅga tarpaṇaṃ

prātaḥkāla tarpaṇaṃ

sandhyā-ntarpayāmi, gāyatrī-ntarpayāmi, brāhmī-ntarpayāmi, nimṛjī-ntarpayāmi ॥

madhyāhna tarpaṇaṃ

sandhyā-ntarpayāmi, sāvitrī-ntarpayāmi, raudrī-ntarpayāmi, nimṛjī-ntarpayāmi ॥

sāyaṅkāla tarpaṇaṃ

sandhyā-ntarpayāmi, sarasvatī-ntarpayāmi, vaiṣṇavī-ntarpayāmi, nimṛjī-ntarpayāmi ॥

gāyatrī avāhana

ōmityēkākṣa̍ra-mbra̠hma । agnirdēvatā brahma̍ ityā̠rṣam । gāyatra-ñChanda-mparamātma̍ṃ sarū̠pam । sāyujyaṃ vi̍niyō̠ga̠m ॥ (tai. ara. 10. 33)

āyā̍tu̠ vara̍dā dē̠vī̠ a̠kṣara̍-mbrahma̠sammi̠tam । gā̠ya̠trī̎-ñChanda̍sā-mmā̠tēda-mbra̍hma ju̠ṣasva̍ mē । yadahnā̎-tkuru̍tē pā̠pa̠-ntadahnā̎-tprati̠muchya̍tē । yadrātriyā̎-tkuru̍tē pā̠pa̠-ntadrātriyā̎-tprati̠muchya̍tē । sarva̍ va̠rṇē ma̍hādē̠vi̠ sa̠ndhyāvi̍dyē sa̠rasva̍ti ॥

ōjō̍-'si̠ sahō̍-'si̠ bala̍masi̠ bhrājō̍-'si dē̠vānā̠-ndhāma̠nāmā̍si̠ viśva̍masi vi̠śvāyu̠-ssarva̍masi sa̠rvāyu-rabhibhūrōm । 

gāyatrī-māvā̍hayā̠mi̠

sāvitrī-māvā̍hayā̠mi̠

sarasvatī-māvā̍hayā̠mi̠

Chandarṣī-nāvā̍hayā̠mi̠

śriya-māvāha̍yā̠mi̠

gāyatriyā gāyatrī chChandō viśvāmitraṛṣi ssavitā dēvatā-'gnirmukha-mbrahmā śirō viṣṇurhṛdayagṃ rudra-śśikhā pṛthivī yōniḥ prāṇāpāna vyānōdāna samānā saprāṇā śvētavarṇā sāṅkhyāyana sagōtrā gāyatrī chaturvigṃ śatyakṣarā tripadā̍ ṣaṭku̠kṣi̠ḥ pañcha-śīrṣōpanayanē vi̍niyō̠ga̠ḥ ।

 ō-mbhūḥ । ō-mbhuvaḥ । ōgṃ suvaḥ । ō-mmahaḥ । ō-ñjanaḥ । ō-ntapaḥ । ōgṃ sa̠tyam । ō-ntathsa̍vi̠turvarē̎ṇyaṃ̠ bhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yō na̍ḥ prachōdayā̎t ॥ ōmāpō̠ jyōtī̠ rasō̠-'mṛta̠-mbrahma̠ bhū-rbhuva̠-ssuva̠rōm ॥ (mahānārāyaṇa upaniṣat)

Part 4 – Gayatri Japam

āchamya (Om Tat Savitur Varenyam Swaha)

Pranayama…

pūrvōkta ēvaṅguṇa viśēṣaṇa viśiṣṭhāyāṃ śubhatithau mamōpātta durita kṣayadvārā śrī paramēśvara muddisya śrī paramēśvara prītyarthaṃ sandhyāṅga yathāśakti gāyatrī mahāmantra japa-ṅkariṣyē ॥

karanyāsaḥ

ō-ntathsa̍vi̠tuḥ brahmātmanē aṅguṣṭābhyā-nnamaḥ ।

varē̎ṇyaṃ̠ viṣṇavātmanē tarjanībhyā-nnamaḥ ।

bhargō̍ dē̠vasya̍ rudrātmanē madhyamābhyā-nnamaḥ ।

dhīmahi satyātmanē anāmikābhyā-nnamaḥ ।

dhiyō̠ yō na̍ḥ jñānātmanē kaniṣṭikābhyā-nnamaḥ ।

prachōdayā̎-thsarvātmanē karatala karapṛṣṭābhyā-nnamaḥ ।

aṅganyāsaḥ

ō-ntathsa̍vi̠tuḥ brahmātmanē hṛdayāya namaḥ ।

varē̎ṇyaṃ̠ viṣṇavātmanē śirasē svāhā ।

bhargō̍ dē̠vasya̍ rudrātmanē śikhāyai vaṣaṭ ।

dhīmahi satyātmanē kavachāya hum ।

dhiyō̠ yō na̍ḥ jñānātmanē nētratrayāya vauṣaṭ ।

prachōdayā̎-thsarvātmanē astrāyaphaṭ ।

ō-mbhūrbhuva̠ssuva̠rōmiti digbhandhaḥ ।

Dhyānam

muktāvidruma hēmanīla dhavaḻachchāyai-rmukhai-strīkṣaṇaiḥ ।

yuktāminduni baddha-ratna-makuṭā-ntatvārtha varṇātmikām ।

gāyatrīṃ varadābhayāṅkuśa kaśāśśubhraṅkapālaṅgadām ।

śaṅkhañchakra madhāravinda yugaḻaṃ hastairvahantī-mbhajē ॥

chaturviṃśati mudrā pradarśanaṃ

sumukhaṃ sampuṭiñchaiva vitataṃ vistṛta-ntathā ।

dvimukha-ntrimukhañchaiva chatuḥ pañcha mukha-ntathā ।

ṣaṇmukhō-'thō mukha-ñchaiva vyāpakāñjalika-ntathā ।

śakaṭaṃ yamapāśa-ñcha grathitaṃ sammukhōnmukham ।

pralamba-mmuṣṭika-ñchaiva matsyaḥ kūrmō varāhakam ।

siṃhākrānta-mmahākrānta-mmudgara-mpallava-ntathā ।

chaturviṃśati mudrā vai gāyatryāṃ supratiṣṭhitāḥ ।

itimudrā na jānāti gāyatrī niṣphalā bhavēt ॥

yō dēva ssavitā-'smāka-ndhiyō dharmādigōcharāḥ ।

prērayēttasya yadbhargasta dvarēṇya mupāsmahē ॥

gāyatrī mantraṃ - 108 Times

ō-mbhūrbhuva̠ssuva̍ḥ ॥ tathsa̍vi̠turvarē̎ṇyaṃ̠ bhargō̍ dē̠vasya̍ dhīmahi । 

dhiyō̠ yō na̍ḥ prachōdayā̎t ॥

aṣṭamudrā pradarśanaṃ

surabhirjñāna chakrē cha yōniḥ kūrmō-'tha paṅkajam ।

liṅga-nniryāṇa mudrā chētyaṣṭa mudrāḥ prakīrtitāḥ ॥

ō-ntatsadbrahmārpaṇamastu ।

Part 5 – Surya Upasthaanam

āchamya (Om Tat Saviturvarenyam Swaha …)

Pranayama…

dviḥ parimujya ।

sakṛdupa spṛśya ।

yatsavya-mpāṇim ।

pādam ।

prōkṣati śiraḥ ।

chakṣuṣī ।

nāsikē ।

śrōtrē ।

hṛdayamālabhya ।

prātaḥkāla sūryōpasthānaṃ

ō-mmi̠trasya̍ cha̠rṣaṇī̠ dhṛta̠ śravō̍ dē̠vasya̍ sāna̠ sim । sa̠tya-ñchi̠traśra̍ vastamam । mi̠trō janān̍ yātayati prajā̠na-nmi̠trō dā̍dhāra pṛthi̠vī mu̠tadyām । mi̠traḥ kṛ̠ṣṭī rani̍miṣā̠-‘bhi cha̍ṣṭē sa̠tyāya̍ ha̠vya-ṅghṛ̠tava̍dvidhēma । prasami̍ttra̠ martyō̍ astu̠ praya̍svā̠ nyasta̍ āditya̠ śikṣa̍ti vra̠tēna̍ । na ha̍nyatē̠ na jī̍yatē̠tvōtō̠naina̠ magṃhō̍ aśnō̠ tyanti̍tō̠ na dū̠rāt ॥ (tai. Saṃ. 3.4.11)

madhyāhna sūryōpasthānaṃ

ōṃ ā sa̠tyēna̠ raja̍sā̠ varta̍mānō nivē̠śa̍ya nna̠mṛta̠-mmartya̍ñcha । hi̠raṇyayē̍na savi̠tā rathē̠nā-'dē̠vō yā̍ti̠bhuva̍nā ni̠paśyan̍ ॥ udva̠ya ntama̍sa̠ spari̠ paśya̍ntō̠ jyōti̠ rutta̍ram । dē̠vandē̍va̠trā sūrya̠ maga̍nma jyōti̍rutta̠maṃ ॥ udu̠tyaṃ jā̠tavē̍dasa-ndē̠vaṃ va̍hanti kē̠tava̍ḥ । dṛ̠śē viśvā̍ ya̠ sūrya̎m ॥ chi̠tra-ndē̠vānā̠muda̍gā̠ danī̍ka̠-ñchakṣu̍-rmi̠trasya̠ varu̍ṇa syā̠gnēḥ । aprā̠ dyāvā̍ pṛthi̠vī anta̠ri̍kṣa̠gṃ sūrya̍ ā̠tmā jaga̍ta sta̠sthuṣa̍ścha ॥ 

tachchakṣu̍-rdē̠vahi̍ta-mpu̠rastā̎chchu̠kra mu̠chchara̍t । paśyē̍ma śa̠rada̍śśa̠ta-ñjīvē̍ma śa̠rada̍śśa̠ta-nnandā̍ma śa̠rada̍śśa̠ta-mmōdā̍ma śa̠rada̍śśa̠ta-mbhavā̍ma śa̠rada̍śśa̠tagṃ śṛ̠ṇavā̍ma śa̠rada̍śśa̠ta-mpabra̍vāma śa̠rada̍śśa̠tamajī̍tāsyāma śa̠rada̍śśa̠ta-ñjōkcha̠ sūrya̍-ndṛ̠ṣē ॥ ya uda̍gānmaha̠tō-'rṇavā̎dvi̠bhrāja̍māna ssari̠rasya̠ madhyā̠thsamā̍ vṛṣa̠bhō lō̍hitā̠kṣasūryō̍ vipa̠śchinmana̍sā punātu ॥

sāyaṅkāla sūryōpasthānaṃ

ōṃ i̠mammē̍ varuṇa śṛdhī̠ hava̍ ma̠dyā cha̍ mṛḍaya । tvā ma̍va̠syu rācha̍kē ॥ tatvā̍ yāmi̠ brahma̍ṇā̠vanda̍māna̠ sta dāśā̎stē̠ yaja̍mānō ha̠virbhi̍ḥ । ahē̍ḍamānō varuṇē̠ha bō̠dhyuru̍śa̠g̠ṃ samā̍na̠ āyu̠ḥpramō̍ṣīḥ ॥

yachchi̠ddhitē̠ viśō̍yathā̠ pradē̍va varuṇavra̠tam । mi̠nī̠masi̠dya vi̍dyavi । yatkiñchē̠daṃ va̍ruṇa̠daivyē̠ janē̍-'bhidrō̠ha-mma̍nu̠ṣyā̎ścharā̍masi । achi̍ttī̠ yattava̠ dharmā̍yuyōpi̠-mamāna̠-stasmā̠ dēna̍sō dēvarīriṣaḥ । ki̠ta̠vāsō̠ yadri̍ri̠purnadī̠vi yadvā̍ghā sa̠tyamu̠tayanna vi̠dma । sarvā̠tāviṣya̍ śidhi̠rēva̍dē̠vā-'thā̍tēsyāma varuṇa pri̠yāsa̍ḥ ॥ (tai. saṃ. 1.1.1)

digdēvatā namaskāraḥ

(ētairnamaskāra-ṅkuryāt)

ō-nnama̠ḥ prāchyai̍ di̠śē yāścha̍ dē̠vatā̍ ē̠tasyā̠-mprati̍vasantyē̠ tābhya̍ścha̠ nama̍ḥ ।

ō-nnamō dakṣi̍ṇāyai di̠śē yāścha̍ dē̠vatā̍ ē̠tasyā̠-mprati̍vasantyē̠ tābhya̍ścha̠ nama̍ḥ ।

ō-nnama̠ḥ pratī̎chyai di̠śē yāścha̍ dē̠vatā̍ ē̠tasyā̠-mprati̍vasantyē̠ tābhya̍ścha̠ nama̍ḥ ।

ō-nnama̠ udī̎chyai di̠śē yāścha̍ dē̠vatā̍ ē̠tasyā̠-mprati̍vasantyē̠ tābhya̍ścha̠ nama̍ḥ ।

ō-nnama̍ ū̠rdhvāyai̍ di̠śē yāścha̍ dē̠vatā̍ ē̠tasyā̠-mprati̍vasantyē̠ tābhya̍ścha̠ nama̍ḥ ।

ō-nnamō-'dha̍rāyai di̠śē yāścha̍ dē̠vatā̍ ē̠tasyā̠-mprati̍vasantyē̠ tābhya̍ścha̠ nama̍ḥ ।

ō-nnamō̍-'vānta̠rāyai̍ di̠śē yāścha̍ dē̠vatā̍ ē̠tasyā̠-mprati̍vasantyē̠ tābhya̍ścha̠ nama̍ḥ ।

muni namaskāraḥ

namō gaṅgā yamunayō-rmadhyē yē̍ vasa̠nti̠ tē mē prasannātmāna śchirañjīvitaṃ va̍rdhaya̠nti̠ namō gaṅgā yamunayō-rmuni̍bhyaścha̠ namō namō gaṅgā yamunayō-rmuni̍bhyaścha̠ na̍maḥ ॥

sandhyādēvatā namaskāraḥ

sandhyā̍yai̠ nama̍ḥ । sāvi̍tryai̠ nama̍ḥ । gāya̍tryai̠ nama̍ḥ । sara̍svatyai̠ nama̍ḥ । sarvā̍bhyō dē̠vatā̍bhyō̠nama̍ḥ । dē̠vēbhyō̠ nama̍ḥ । ṛṣi̍bhyō̠ nama̍ḥ । muni̍bhyō̠ nama̍ḥ । guru̍bhyō̠ nama̍ḥ । pitṛ̍bhyō̠ nama̍ḥ । kāmō-'kārṣī̎ rnamō̠ namaḥ । manyu rakārṣī̎ rnamō̠ namaḥ । pṛthivyāpastē̠jō vāyu̍rākā̠śāt namaḥ ॥ (tai. ara. 2.18.52)

ō-nnamō bhagavatē vāsu̍dēvā̠ya । yā̠gṃ sadā̍ sarvabhūtā̠ni̠ cha̠rāṇi̍ sthāva̠rāṇi̍ cha । sā̠ya̠-mprā̠ta rna̍masya̠nti̠ sā̠ mā̠ sandhyā̍-'bhirakṣatu ॥ 

śivāya viṣṇurūpāya śivarūpāya viṣṇavē ।

śivasya hṛdayaṃ viṣṇurviṣṇōścha hṛdayaṃ śivaḥ ॥

yathā śivamayō viṣṇurēvaṃ viṣṇumaya-śśivaḥ ।

yathā-'ntara-nna paśyāmi tathā mē svastirāyuṣi ॥

namō brahmaṇya dēvāya gō brāhmaṇa hitāya cha ।

jagaddhitāya kṛṣṇāya gōvindāya namō namaḥ ॥

gāyatrī udvāsana (prasthānaṃ)

u̠ttamē̍ śikha̍rē jā̠tē̠ bhū̠myā-mpa̍rvata̠mūrtha̍ni । brā̠hmaṇē̎bhyō-'bhya̍nujñā̠tā̠ ga̠chchadē̍vi ya̠thāsu̍kham । stutō mayā varadā vē̍damā̠tā̠ prachōdayantī pavanē̎ dvijā̠tā । āyuḥ pṛthivyā-ndraviṇa-mbra̍hmava̠rcha̠sa̠-mmahya-ndatvā prajātu-mbra̍hmalō̠kam ॥ (mahānārāyaṇa upaniṣat)

bhagavannamaskāraḥ

namō-'stvanantāya sahasramūrtayē sahasra pādākṣi śirōru bāhavē ।

sahasra nāmnē puruṣāya śāśvatē sahasrakōṭī yuga dhāriṇē namaḥ ॥

bhūmyākāśābhi vandanaṃ

i̠da-ndyā̍vā pṛthi̠vī sa̠tyama̍stu̠ । pita̠-rmātaryadi̠ hōpa̍ bṛ̠vēvā̎m ।

bhū̠ta-ndē̠vānā̍ mavamē avō̍bhiḥ । vidyā mē̠ṣaṃ vṛ̠jina̍-ñjī̠radā̍num ॥

ākāśātpatita-ntōyaṃ yathā gachChati sāgaram ।

sarvadēva namaskāraḥ kēśava-mpratigachChati ॥ 

śrī kēśava-mpratigachChatyōnnama iti ।

sarvavēdēṣu yatpuṇyam । sarvatīrthēṣu yatphalam ।

tatphala-mpuruṣa āpnōti stutvādēva-ñjanārdhanam ॥

stutvādēva-ñjanārdhana ō-nnama iti ॥

vāsanā-dvāsudēvasya vāsita-ntē jagatrayam ।

sarvabhūta nivāsō-'si śrīvāsudēva namō-'stutē ॥

śrī vāsudēva namō-'stutē ō-nnama iti ।

abhivādaḥ (pravara)

chatussāgara paryanta-ṅgō brāhmaṇēbhya-śśubha-mbhavatu । ... pravarānvita ... gōtraḥ ... sūtraḥ ... śākhādhyāyī ... aha-mbhō abhivādayē ॥

īśvarārpaṇaṃ

kāyēna vāchā manasēndriyairvā buddhyā-''tmanā vā prakṛtē ssvabhāvāt ।

karōmi yadyatsakala-mparasmai śrīmannārāyaṇāyēti samarpayāmi ॥

hariḥ ō-ntatsat । tatsarvaṃ śrī paramēśvarārpaṇamastu ।