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SANDHYA-VANDANAM

THE PRACTICAL PHILOSOPHY OF HINDUISM

sNXyavNdnmœ The Sandhya-vandanam is the very first and important Vydik-karma

ordained to be performed every morning without fail, and also in mid-day and

evening every day. The twice-born classes among the Hindus are not authorized to

take up any other Vydik-karma before performing the Sandhya-vandana. For all

its ritualistic details, suitable Mantras from the Vedas are utilized. It is thus a very

serious religious Karma whose technical and entire significance cannot be dealt

with satisfactorily in this little pamphlet. It is hoped that its readers are acquainted

with the general explanations of the religious technicalities already furnished in

the first three books of the “Permanent History of Bharata-varsha”, and “Vilified

Vedas Vindicated”. It cannot be denied that there are various Bhashyams or

commentaries ancient and modern which explain the rituals and the meanings of

the Mantras used. The present attempt to scrutinize the technical significance of

the Sandhya-vandana as a whole might therefore to some extent appears uncalled-

for. But the egregious modern misinterpretation of every sacred text as

meaningless mythologies and absurd Indian Histories, has been sufficiently

exposed in my books referred to here. Every earnest and unbiased reader of those

books would naturally expect to obtain some useful information regarding this

important subject also in the light of the ordained method of interpretation. This

little pamphlet is thus specially written for the use of those beloved readers. The

pleasure and displeasure, appreciation and condemnation of the venerable

orthodoxies and Pandits are not therefore going to be noticed in this

unostentatious and harmless effort to secure true knowledge for personal benefit.

With regard to the subject under reference, it is a regrettable fact that the

modern misinterpretations are not confined to unimportant details but they are

persistently applied to the very vital and fundamental factors themselves. For the

sake of convenience such important factors may be taken up in the following order

and their technical significance enquired into in the same order as far as possible.

None of them could however be understood by itself as all of them are connected

with each other. But according to the prevailing interpretation, no sense, relevancy

or mutual relation will be discernible.

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1. The Soorya who is worshipped three times the day.

2. The Sandhya directly relating to the Soorya

3. The Apa used for A¸y¡ ,Aacmn< , tpR[< &c. 4. The Gayatri used as the chief Mantra.

5. Other Mantras from the Vedas used for ritualistic details.

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CHAPTER - I

The Soorya of the Sandhya-vandana

The Soorya here is easily and suddenly interpreted without a thought, as

representing the Sun we see and nothing else. No one of course wants to deny that

the Sandhya-vandanam is asked to be performed in the morning and evening, that

is in the Sandhyas or junctions of day and night, and also that it is generally

performed in open air facing the Sun. The mid-day however cannot be considered

Sandhya in ordinary language. This shall be noticed subsequently. The question is

whether these very facts alone would be conclusive proof to establish the

correctness of the prevailing interpretation that the Sandhya-vandanam refers to

the worship of the Sun. Suppose for instance a doctor prescribes for his own

reasons, some medicine for his patient to be taken morning and evening in open

air facing the Sun. Does this establish that the taking of the medicine in the

prescribed manner, signifies the worship of the Sun? How less absurd is the

unwarranted literal interpretation? Suppose again we are foolishly required by our

religion to worship the Sun by the daily Sandhya-vandanam. If so, why should we

worship the Sun at all for religious efficacy? Does the Sun represent God

according to Hinduism? If the Sun is daily propitiated especially in the tropical

regions so that he may shine brighter and brighter, the natural result would simply

be our own destruction by sunstroke. The modern scientist would surely mock at

us for this foolish worship of nature through fear and ignorance.

Vedic injunction for Sandhya Vandanam

First of all is there any Vedic authority or ordinance for the performance of

the Sandhya-vandanam? There is a direct reference to it in the Vedas by an

Itihasic narration of the daily fighting said to be carried on by the Rakshasas

named Mandehas against the Aditya. Vide tEiÄrIyar{yk< àî< 2, Anuvak< 1, which is well known among the Brahmins in general. This fact is no doubt noticed by most of

the modern commentators, but it is stealthily passed over as Vedantic matter with

which the practical Pandits and Vydiks are not concerned. Nothing can be more

contrary to truth. This Itihasic description is a concretised form of religious

instruction particularly intended for the common folk. These commentators

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virtually do not know what an Itihasa is. It is understood by them as ancient

history. #ithas> purav&Ä< #Tymr>. The word pura here does not refer to ancient history. It denotes but an indefinite time and is therefore inconsistent with history. It is

commonly used in the religious literature to denote particulary the absence of

history. Vide Pancha-desi:-

kala-ave pureTyuiKt> kalvasnya yutmœ, iz:y< àTyev tenaÇ iÖtIy< nih z<Kyte. “In the religious philosophy which declares the non-existence of Time, the

word Pura meaning ancient days is used only to explain the subject in the interest

of the student labouring under the delusion of Time. Let there be no doubt about

it.”

An Itihasa technically signifies a concretised narration of an abstract

subject. mUitRp]e ceithas< AmUteR cEkvÏ&id. Again, if they attempt to explain the Itihasa under reference in their

unscientific style of literal interpretation they will soon find themselves in a fix as

we shall notice subsequently. If this very Itihasa itself is somehow allowed to be

suppressed for the sake of these irresponsible misinterpreters, it would be the final

death-blow to the sacred religion of the innocent Hindu. The following extract

would suffice for our present purpose: -

tain vrmv&[ItaidTyae nae yaeÏa #it, tanœ àjapiträvI*aexyXvimit, tSmaduiÄóNt< h va tain r]a<is AaidTy<yaexyiNt yavdStmNvgaÄain h va @tain r]a<is gayÈyai-miNÇtena<-sa zaMyiNt, tdu h va @te äüvaidn> pUvaRi-muoa> sNXyaya< gayÈyai-miNÇta> Aap ^Xv¡ ivi]piNt, ta @ta Aapae v¿I-UTva r]a<is mNdehaé[e ÖIpe ài]piNt yTàdi][< à³miNt ten paPmanmvxUNvNTyu*NtmStMyNtmaidTymi-Xyaynœ k…vRnœ äaü[ae ivÖanœ skl< -Ômîute=savaidTyae äüeit äüEv snœ äüaPyeit y @v< ved.

This may be literally translated thus:-

“The Rakshasas named Mandehas prayed to Prejapati to grant them

permission to fight with Aditya, and Prajapati gave them permission accordingly.

Thus the Rakshasas fight with Aditya from His rising to setting, but they are

suppressed by the application of Apa consecrated by the Gayatri Mantra. These

Apa transformed into diamond weapons drive the Mandehas to the Aruna-dweepa.

Therefore it is that Brahma-vadins facing to the Poorva, East or beginning at the

Sandhya throw up Apa muttering the Gayatri Mantra. They then make a

Predekshina and thus rid themselves of their sins. The Brahmana attains Brahman

by so doing and by meditating that this Aditya is Brahman and that It is himself.

He who understands this correctly is wise.”

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Any commentary of the Sandhya-vandana which does not explain the above

satisfactorily must be condemned as a dodge and an imposition. Who is Prejapati

and who are the Rakshasas named Mandehas? Where is Aruna-dweepam? Why

should these Rakshasas attack the Sun all day long? What could be their object?

Is their daily obstruction of the Sun ever visible to man in any part of this earth?

How could mere water though consecrated by the Gayatri Mantra destroy these

Rakshasas? Once destroyed, how and why do they appear again before the Sun?

Further, why did they seek Prejapati’s permission to attack the Sun? The worst of

it is, how did the divine Prejapati unjustly give permission to these wicked

Rakshasas for an exceedingly wicked deed? Perfect silence ensues in the majestic

region of the erudite Pandits and their enlightened admirers. Never mind. Will the

so-called authorities of the modern day tell us at least why such Itihasas are

introduced in the Vedas? Itihasas being concretised descriptions of abstract

matters for the benefit of the common masses, the real abstract ideas underlying

must always be pointed out and explained. Otherwise the Itihasas serve no useful

purpose.

That the Soorya of the Sandhya-vandanam refers only to the universal Atma

seated within every thing is assured even in the Mantras used for the Sandhya-

vandanam itself. sUyR AaTma jgtStSwu;í. “Soorya here refers to the Atma which is the common basis of all the movables and the immovables, of the wise and the

unwise.” The Itihasa of the Soorya and the Mandehas as well as several other

descriptions of the Soorya furnished in the Puranas and Itihasas are simply meant

as analogies to explain the nature of the unseen Atma within. Besides furnishing

appropriate technical meanings for the terms sUyR AaidTy> sivta &c, used in the religious literature as applying to Atma, ample warnings are given not to mistake

the analogical Sun on any account for the Soorya under treatment. Surely our

forefathers had the wisdom to foresee how the partially educated scholars of all

times and climes are prone to poke their noses foolishly into such serious matters.

The Soota-Samhita forcibly explains that the first word ttœ used in the Gayatri-mantra applies only to the Kshetregna or Saguna-Brahman within, and never to the

external Sun. AaidTydevtayaStu àerk< prmeñrmœ, AaidTyena=pir}at< vy< xImýupaSmhe.

The Soorya of the Sandhya-Vandanam is here explained as the Ruler of the

Sun whom the Sun does not know. More of this when we take up the Gayatri. We

must now try to understand the import of the Itihasa noticed from the Vedas.

Where are we to find the proper explanation for it? What have the Arya-Samajists

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who pretend to be the true followers of the Vedic religion and ignorantly condemn

the Puranas, Itihasas and all else that constitute practical Hinduism, here to offer in

their behalf? The Puranas and Itihasas are verily the legitimate and authoritative

commentaries of the Vedas although they have been too long reduced to absurd

Indian history. It is no wonder that the Arya-Samajist proves such a nuisance in

modern days, since even the sacred Vedas have been terribly afraid of his type

from time immemorial. #ithaspura[a_ya< ved< smupb&<hyetœ, ib-eTyLpïutaÖedae mamy< àhir:yit. The Vedic injunction as explained in the Puranas and Itihasas

The Vishnu Puranam furnishes an excellent paraphrase for the Itihasa under

reference, and explains in detail the whole of its technical import in unmistakable

terms. It is no excuse to say that the voluntary misinterpreters have never seen this

before. Even if they have seen many more like this, they are seen but with a

jaundiced eye. The following extract demands careful notice in the very interest of

the Sandhya-vandanam itself: -

idva nKt< c sUyRSy mNda zIºa c vE git>, mNdaiû yiSmÚyne zIºa nKt< tda git>, zIºa idva ywa caSy twa mNda gitinRiz, @kàma[mevE; mag¡ yait idvakr>, AhaeraÇe[ yae -u“e smSta razyae iÖj, ;fev razyae -u“e raÇavNyaí ;qœ idva, raizàma[jinta dI"RÿSvaTmta idne, twa inzaya< razIna< àma[ElR"udI"Rta, idnadedIR"RÿSvTv< tÑaegenEv jayte, %Äre à³me zIºa iniz mNda gitidRva, di][e Tvyne cEv ivprIta ivvSvt>, %;a raiÇ> smaOyata VyuiòíaPyuCyte idnmœ, àaeCyte c twa sNXya %;aVyuò(aeyRdNtrmœ. sNXyakale tu s<àaÝe raEÔe prmdaé[e, mNdeha ra]sa "aera> sUyRimCDiNt oaidtumœ, àjapitk«t> zapSte;a< mEÇey r]samœ, A]yTv< zrIra[a< mr[ idne idne, tt> sUyRSy tEyRuÏ< -vTyTyNtdaé[mœ, ttae iÖjaeÄmaStaey< ài]piNt mhamune, Aae<karäüs<yuKt< gayÈya cai-miNÇtmœ, ten dýiNt te papa v¿I-Uten vair[a, Ai¶haeÇe hUyte ya smNÇa àwmahuit>, sUyRJyaeit> shöa<zuStya dIPyit -aSkr>, Aae<karae -gvanœ iv:[u> iÇxama vcsa< pit>, ydu½ar[tSte tu ivnaz< yaiNt ra]sa>, vE:[vae<=z> pr> sUyaeR yae=NtJyaeRitrs<Plvmœ, Ai-xayk Aae<karStSy s àerk> pr>, ten tTàeirt< Jyaeitrae<kare[a=w dIiÝmtœ, dhTyze;r]a<is mNdehaOyaNy"ain vE, tSmaÚae‘<"n< kay¡ sNXyaepasnkmR[>, s hiNt sUy¡ sNXyaya naepaiSt< k…éte ih y>.

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The above is the proper and only explanation for the Sandhya-vandanam

and every commentary that does not tally with it is completely wrong. It may be

divided into three parts here. The first part describes the ordinary astronomical

movements of the analogical Sun. The second states the Itihasa in the usual

Itihasic style. The third explains the technical significance of the Itihasa pointing

out its correct application to the main subject or Vishaya. They may be noticed

here in the same order.

(A) “In the two half-years known as Uttarayana and Dekshinayana, the durations

of day and night differ. This difference is not due to the variation in the rate

of Sun’s speed. The 12 Rasis, constellations or the signs of the Zodiac, 6 of

which belong to the day and 6 to the night, cause this difference of duration,

Usha technically means night, Vyushti is day and the intervening time is

Sandhya.”

This explanation is simply meant for the analogy.

(B) “At the terrible Sandhya, the Rakshasas named Mandehas try to devour the

Soorya by furiously fighting with him. By the curse of Prejapati they die and

resume their bodies every day. Learned Bramhins throw up Apa at the Sandhya

uttering Om and the Gayatrimantra. The Apa turns into diamond weapons and

destroys the Rakshasas. The first offering of rice in the Agnihotra then adds lustre

to the Soorya.”

This is the Itihasa proper. Every term here is technical and will not permit of

any interpretation other than the intended one. The Mandehas, their fight with the

Soorya, their destruction by the Apa transformed into diamond weapon etc form

the component parts of the scientific Itihasa. The description here given is an

exact paraphrase of the passage quoted from the Vedas. It is now certain that

neither the Vedas nor the Itihasas and Puranas contain any historical narrations.

Who cannot see that a literal interpretation is impossible here? No explanations of

any kind could be ventured upon without a proper study of the subject.

(C) “Here Om refers toVishnu the lord of the Vedas, and by uttering it the

Rakshasas are destroyed. The Soorya here represents a portion of Vishnu

in the form of eternal and internal light in man. By uttering Om, the

Soorya also becomes brighter and brighter and burns up the Rakshasas

named Mandehas who technically represent the sins of man. Such being

the important significance of the Sandhya-Upasanam, none can afford to

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give up its performance. The result of non-performance would be simply

suicidal since one’s own Atma would thereby be destroyed.”

The explanation is as clear as human language would permit. The Soorya

unequivocally represents one’s own Atma within. The Mandehas allude to the sins

of man which obstruct the perception of Atma. The use of Gayatri-Mantra and all

else pertaining to the Sandhya-vandanam constitute the process of perceiving

one’s own Atma. The worship of the Sun is entirely out of this serious concern.

Hence it is beautifully and forcibly expressed at the end of the quotation that once

the true significance of the Sandhya-vandanam as explained above is clearly

understood no sensible person would treat it with indifference.

tSmaÚae‘<"n< kay¡ sNXyaepasnkmR[>, s hiNt sUy¡ sNXyaya naepaiSt< k…éte ih y>. It is thus verily termed Nitya-karma, as distinguished from Nymithika-

Karma. Nitya-karma is ordinarily interpreted as a Karma ordained to be performed

every day and Nymithika on special occasions. How does this off-hand

explanation establish the reason and necessity for the performance of this Nitya-

karma? The learned interpreter has nothing to offer here except his childish

argument namely, that it is said so. Why and where? No answer. Nymithika

denotes some objects in view. The Nitya refers to the Eternal and therefore

demands attention every day, every hour, every minute and every second. The

Nitya-karma directly refers to the Atma, and others refer only to the Anatma.

Let us now go back to the original quotation from the Vedas and see

whether the explanation here furnished by the Puranam tallies with the same. The

Prejapati, the Mandehas, the Aditya, the Pranava, Gayatri etc mentioned in the

Vedas are now clearly understood by the explanation furnished in the Puranam.

The Aditya is explained as the Atma within and the Mandehas as man’s own sins

which obstruct the knowledge of Atma. The Aruna-dweepam naturally denotes

the spot from which the analogical Sun rises. It thus alludes in the Itihasic

description to the very moment one begins to meditate upon the Atma within. The

word Mandeha is ingeniously suggested by the analogical Sandhya at which the

difference of duration for the day and night is visible, thereby denoting some

obstruction or disturbance to the ordinary course of the Sun. Further, we found

that the Mandehas asked the Prejapati for permission to fight with the Soorya and

that Prejapati granted it. tain vrmv&[It AaidTyae nae yaeÏa #it, tanœ àjapiträvI*aexyXvimit. Prejapati or lord of the Prejas surely alludes to the Almighty Iswara who bestows

happiness and misery to all according to the merits of their Karmas. The Mandehas

representing the sins of man justly obstruct the perception of the Atma within, in

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obedience to the laws of Iswara. His laws are immutable and unavoidable. They

cannot be despised with impunity. This is exactly the gist of Mandehas’ fight with

the Aditya. ïuitSm&tI mmEva}e #TypIñr-ai;tmœ, Aa}ya -IithetuTv< -I;aSmaidit n> ïutmœ. The Itihasa of the Mandehas thus explains a plain bit of religious

philosophy belonging to the fundamental principles of Hinduism. In this sacred

Itihasa belonging to the Vedas, there is neither mythology, nor history nor any

other absurdity which the ignorant and the impudent now so freely manufactures.

It is indeed impossible to satisfy any of the varieties of the modern self-constituted

patrons of our helpless religion.

kiticduÏtin-RrmTsra> kiticdaTmvcStuitzailn>, Ahh ke=ip inr]rk…]yStidh s<àit k< àit me ïm>.

Now it is evident that without the explanation furnished in the Puranam, the

whole passage quoted from the Vedas would be ridiculously absurd if literally

interpreted. The condemnation of the sacred Itihasas and Puranas without

understanding their technical character by the Arya-samajists who pose themselves

as the followers of Vedic religion in its pristine purity, displays their utter

ignorance of the true import of the Vedas themselves. Their interpretation of the

Agni-hotras and other religious rites as mere physical acts to purify the

atmosphere is silly and destructive. It is simply a foolish idea borrowed from the

Anti-Hindus like the modern Theosophists. A sanitary department provided with

up-to-date disinfectants might then prove more useful than all the Homas

prescribed in the Vedas. Whatever may be the political aim of this Samaj, no

Hindu could accept its whimsical elucidations as in any manner useful to

Hinduism. They mistakenly thought that it was somehow necessary to prove to

the satisfaction of the alien religionists who criticized the Hindus as idol

worshippers, that the Vedic Hinduism did not prescribe idol-worship. They did not

understand that the Vigaraha-aradhanam prescribed for the less qualified is no

idol-worship at all. ivze;e[ g&ýte #it iv¢h>, The spiritual idea intended to be conveyed by the symbol is alone required to be meditated upon in the performance

of the Poojas at home and in public temples. They foolishly took it into their heads

to improve upon the wisdom of our ancients and turned out to be worse

lconoclasts than the Mohamadans and Christians. Their mistaken theories and

propagandas could never appeal to any sensible Hindu. To establish their

perverted Iconoclasm, they hesitate not to misinterpret even the contents of the

Vedas in a ridiculous style. n tSy àitma AiSt ySy nam mh*z>.

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This for instance simply and clearly means that there is nothing to be

compared with eternal Brahman. The word Pretima is irrelevantly interpreted by

the Arya-Samajists as referring to an idol, and Vigraha-aradhanam is explained as

condemned by theVedas. If the idol-worship did not belong to the Vedic period as

the Samajists contend, how could it be condemned in the Vedas? This subject has

been noticed in the Hindu-mata-sastrartha-niroopanam in detail. Vide pages 66 to

80. Our beloved readers are reminded of the following famous couplet from the

Sootasamhita: - ywai¶manyeTyuKte JvlTkaóa†te Svymœ, na=i¶ranIyte tÖTpUJyae mUTyaRTmna izv>. “When fire is asked to be brought, it is brought only through the medium of

a burning piece of fuel, but not fire by itself. Similarly, Siva could not be

worshipped except through the medium of a Moorthi or Vigraha.”

It is now certain that the Arya-samajists have misinterpreted the Vedas to

suit their political objects and that in the quotation under reference regarding the

Sandhya-vandanam, they are compelled to admit the importance of Itihasas and

Puranams which they have completely abandoned. Evidently they throw away

similar passages from the Vedas which do not contribute to the advancement of

their political propaganda. Their work is therefore not propagation of Hinduism

but prostitution of it.

The technical meanings of Soorya, Aditya, Savita etc as used in the

religious literature, are generally explained in the texts themselves, as we have

already seen in the Sandhya-vandana Mantra and the Vishnu-Puranam. sUyR AaTma jgtStSwu;í.

vE:[vae<=z> pr> sUyaeR yae=NtJyaeRitrs<Plvmœ. Soorya is said to denote the Almighty Director and the destroyer of sins.

Savita denotes the Creator and purifier. Aditya refers to the final goal and denotes

the destroyer of sins. suóu $ryit àeryit #it sUyR>, svnaTsivta, AadanadaidTy>, AynadaidTy>. Again Aditya alludes to the original source of everything possessing the

glories of Yoga. svRSy jgtSTvaidraidTySten %Cyte, s AaidTyae mha-ag yaegEñyRsmiNvt>. Bhaskara is verily the Param-Brahman itself. It was He who created the

three Bhuvanas. -aSkrSy mhabahae pr<äü c kWyte, @v< s -aSkrae dev> ssjR -uvnÇymœ. The Sankhyas, the Yogis and those who wish to obtain salvation, meditate

upon the Divakara or Savita seated in the heart of man.

Xyanyaegen caSmai-ivR}at> sivta tda, ttSsa<Oyaí yaegaí ye caNye mae]ka<i][>, XyayiNt Xyaiynae dev< ùdySw< idvakrmœ.

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In these days of utter religious indifference among the Hindu public and of

the perverse haughtiness of the enlightened admirer of the pseudo-pandit, one

cannot be certain that the above definitions of the religious Soorya may not, in

themselves be attempted to be so misinterpreted as to reduce them to earthy

matters. This Soorya is however Itihasically described everywhere in the sacred

literature as being stationed below the Chandrama which is also readily

interpreted by the mere student of Sanskrit as the Moon. If this Soorya represent

the Sun, the descriptions no doubt must directly contradict even Indian

Astronomy. The following few quotations from the various texts will suffice for

our present purpose.

-UmeyaeRjnl]e tu -anaevER m{fl< iSwtmœ, l]e idvakrSyaip m{fl< zizn> Sm&tmœ. kUmRpura[mœ. mhItlaTshöa[a< ztadUXv¡ idvakr>, idvakraTshöe tu zte caeXv¡ inzakr>. äüa{fpura[mœ. l]yaejnmanen sUyRlaek< ivxIyte, tSyaepir tu l]e[ cNÔlaek< ivxIyte. suà-edagmmœ. kmR-UmeStwaeXv¡ c rivyaeRjnl]k>, tt> zzI twamanSttíaeXv¡ -m{flmœ. -iv:ypura[mœ. @v< cNÔma AkRg-iSt_y %piròa‘]yaejnt %pl_yman>. ïImÑagvtmœ. The Soorya is described in the above texts as situated one Leksha Yojena

below the Chandrama. Evidently the modern commentator does not understand the

significance of Soorya and Chandrama as used in the literature. Any attempt to

confuse the issue here would be unpardonable deception.

re re izòbkaeq naktiqnItIre tpiSvìt< Xyanenainim;aep-aegmnsa yuKt< krae;I†zmœ, @v< yiTkl mansSy pdvI< ka'œ]SyyuKt< ih ttœ, nIr]IrivvekinmRlixyae h<sSy naNySy sa.

Under the existing conditions, it may not be out of place here to further

examine, for the complete and unshakable conviction of our beloved readers, the

movements and workings of the religious Soorya Itihasically described in the

sacred texts. The sky through which the Soorya makes His circuit as well as the

Earth He illumines is equally important in this connection. Vide Srimad

Bhagavatam Skandha V, Adhyayas 20 & 21.

rivrwc³< tElyNÇc³vtœ æmnœ mansaeÄrigraE piræmit, saEraerwSÇyImyae=saE cts&;u pirvtRte purI;u. @v< nvkaeqy @kpÂaz‘]ai[ yaejnana< mansaeÄrigir pirvtRSyaepidziNt, tiSmÚENÔI< purI< pUvRSmaNmeraedeRvxanI< nam di][taeya_ya< s<ymnI< nam píaÖaé[I< inMlaecnI< nam %Ärt> saEMya< iv-avrI< nam tasUdymXyaûaStmy inzIwanIit -Utana< àv&iÄinimÄain smyivze;e[ meraeítuidRzmœ, tÇTyana< idvsmXy<gt @v sdaidTy Stpit.

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“The wheel of the car of Aditya turns round horizontally like that of the oil-

mill. The car of Aditya is composed of the Vedas. This Aditya is Itihasically

explained (%pidziNt) as making a circuit horizontally round the circumference of

the Manasothara extending to 9 Koti and 51 Leksha Yojanas. In the

Manasothara, to the Meru is Indra’s city named Devadhani; to the South is

Yema’s named Samyemani; to the West isVaruna’s named Nimlochani; and to

the North is Soma’s named Vibhavari. These 4 directions of Meru are described as

the rising of this Aditya, the Madhyanha, the setting and the night, Itihasically

explaining thereby the regular progress of Pravarti or Vydik-karmas. The eternal

Aditya is described as always stationed in the middle of the day.”

The whole Itihasa relating to the movements of the religious Aditya is

clearly explained here. The Aditya represents the Saguna Brahman seated in the

car of Vedas, always in the middle of the day. Manasothara is the region above

the Manas namely, the purified Budhi of man. Its circumference described as 9

Kotis and 51 Leksha Yojenas is Itihasically significiant. The 9 Kotis technically

refer to the 9 Naadas composing the Sabda-Brahman. 51 Lekshas allude to the 51

Matrikaaksharas used for Mantras. The horizontal circuit round the Manasothara

is plainly mentioned as alluding to the progress of Vydik-karmas. The 4 directions

mentioned here are therefore made use of in the Sandhya-vandanam which would

be absurd if the Aditya actually represented the Sun. This shall be noticed later on.

One interesting fact may however be pointed out in this connection. When the

Aditya goes round horizontally to the Northern city named Vibhavari, it is

described as Night there. In fact Vibhavari itself means night. iv-avrI tmiSvNyaE rjnI yaimnI tmI. #Tymr>. If literally interpreted, the Sun’ presence, in the north and night there at the

time, would be simply absurd. As the circuit of the Aditya here technically alludes

to the progress of Vydik-karmas, (àv&iÄinimÄain) the end of the circuit at Vibhavari certainly alludes to the end of Pravrithi technically known as Prakritilaya. Vide

the following from Brahmapuranam: -

VyKte tu àk«taE lIne àk«Tya< pué;e twa, tÇaiSwta inza tSy tTàma[a tpaexna>, nEvahStSy c inza inTySy prmaTmn>, %pcaraÄwaPyetÄSyezSy tu kWyte, #Tye; muinzadRUla> kiwt> àak«tae ly>. “When the Vyakta or the Finite merges into the Infinite Prakriti and that

again into the Purusha, it is described as His Night. The eternal Paramatma has

Sa.V.

12

neither night nor day. It is the Prakriti-laya or the merging of the Prakriti itself into

Paramatma that is here explained in a complimentary style.”

The city of Vibhavari which is the northern terminus as well as the Night at

which the Aditya’s horizontal circuit ends, thus alludes only to the philosophic

Prakriti-laya which in no way could be connected with the movements of the Sun

in the sky which no doubt brightens up the surface of this Earth and furnishes light

and heat, food and drink, health and strength even to the wicked and the vicious.

The Aditya of the Sandhya-vandanam is surely more divine.

ySmaiÖñmudeit yÇ rmte yiSmnœ punlIRyte -asa ySy jgiÖ-ait shjanNdaeJvl< yNmh>, zaNt< zañtmi³y< ympun-aRvay -Uteñr< ÖEtXvaNtmpaSy yaiNt k«itn> àStaEim t< pUé;mœ.

CHAPTER – II

Sandhya

The Sandhya has been found clearly defined as the day-dawn or the passing

of the night into the day. àaeCyte c twa sNXya %;aVyuò(aeyRdNtrmœ. This Sandhya according to the literal interpretation simply denotes the rising of the Sun in the Eastern

quarters. Does the Sandhya-vandanam then allude to the worship of the Sun or of

that time (Sandhya) itself? In either case, what is the object? Evidently no answer.

Why should any one then volunteer meaningless commentaries on this important

subject? The religious Sandhya must undoubtedly be understood here as referring

to the rise of the Aditya explained in the previous Chapter. There is a beautiful

Itihasic description of this very Sandhya in the Ramayanam, Kishkindha-kandam,

Sarga 40, worthy of special notice in this connection. The following is an extract

from the description of the various places in the Eastern quarters, furnished by

Sugriva to the Kapis proceeding from Kishkindha in the Eastern direction in

search of Sita.

The Poorva-Sandhya as explained in the Ramayanam

ttae rKtjl< -Im< laeiht< nam sagrmœ, gta Ôúyw ta< cEv b&htI< kªqzaLmlImœ, g&h< c vEnteySy nanarÆiv-Ui;tmœ, tÇ kElass»az< iviht< ivñkmR[a, tÇ zElin-a -Ima mNdeha nam ra]sa>, zElï&¼e;u l<bNte nanaêpa -yavha>, te ptiNt jle inTy< sUyRSyaedyn< àit, inhta äütejaei-rhNyhin ra]sa>, Ai-tÝaí sUyeR[ l<bNte Sm pun> pun>, tt> pa{furme"a-< ]Iraed< nam sagrmœ, ]Iraed< smit³My ttae Ôúyw vanra>, jlaed< sagrïeó< svR-Ut-yavhmœ, SvadUdSyaeÄre deze yaejnain Çyaedz, jatêpizlae nam mhanœ knkpvRt>,

Sa.V.

13

tÇ cNÔàtIkaz< pÚg< xr[Ixrmœ, shöizrs< devmnNt< nIlvassmœ, pÒpÇivzala]< ttae Ôúyw vanra>, tt> pr< hemmy> ïImanudypvRt>, tÇ yaejnivStarmuiCD+t< dzyaejnmœ, ï&¼< saEmns< nam jatêpmy< Øuvmœ, tÇ pUv¡ pd< k«Tva pura iv:[uiSÇiv³me, iÖtIy< izore meraeíkar pué;aeÄm>, %Äre[ pir³My j<bUÖIp< idvakr>, †Zyae-vit -Uiyó< izor< tNmhaeD+ymœ, Ay< sudzRnae ÖIp> purae ySy àkazte, yiSm<Stejí c]uí svRàa[-&tamip, kaÂnSy c zElSy sUyRSy c mhaTmn>, Aaivòa tejsa sNXya pUvaR rKta àkazte, pUvRmetTk«t< Öar< p&iwVya -uvnSy c, sUyRSyaedyn< cEv pUvaR ýe;a idguCyte, tt> prmgMya SyaiÎkœpUvaR iÇdzav&ta, rihta cNÔsUyaR_yam†Zya itimrav&ta. “Then there is the Red Sea with its red water. There is a mountain named

Koota-Salmali there containing the Palace of Garuda built by Viswakarma. Huge

and terrible Rakshasas named Mandehas keep hanging on the peaks of this

mountain. As the rising of the Surya they jump into the water, but are destroyed

daily by the power of the Brahmanas and burnt up by the heat of the Surya. But

they keep hanging there there again and again. Then comes the white Ocean of

milk. Beyond it is the terrible Ocean of pure water. Beyond this Ocean, there is a

golden mountain named Jataroopasila where the thousand-headed Ananta of white

colour dressed in blue cloth, who is the superior of the earth, resides. Beyond this

is the golden mountain named Udaya-parvatam whose golden peak named

Sumanasa is one Yojena in extent and ten in height. It was over this Sumanasa that

Vishnu incarnated as Vamana, placed his first foot, the second being placed on the

Meru. By passing to the north of Jembu-dweepa the Soorya and the Peak

sumanasa become visible. The Dweepa that shines in front of this Soorya is

Sudarsana-dweepa which gives brightness and eyesight to all living creatures. The

brightness of the golden mountain and of the Soorya combined produce the

Poorva-Sandhya which shines bright in red colour. This Sandhya is the gateway

first created for Prithivi and Bhuvanam and for the rise of the Soorya, and hence it

is known as Poorva-Dic. Beyond this is occupied by the Devas. It is all dark and

invisible being devoid of Soorya and Chandra.”

The above is a valuable and authoritative Itihasic explanation of the

religious Sandhya which no ignorant interpreter is privileged to define. The

Sandhya is clearly described as the combined product of the brightness of the

Soorya and of the Sumanasa peak. It is again said to represent the first gateway

for Prithivi, Bhuvanam and Soorya’s rise. Peak Sumanasa becomes visible only

Sa.V.

14

when Soorya moves to the north of Jembu-dweepa. This Dweepa is also known as

Sudersana-dweepa. The Udayaparvatam with its peak Sumanasa is situated beyond

the regions of Garuda and Ananta. The Mandehas hang on the peaks of Garuda’s

mountain and jump into the waters at the foot of Udaya-parvatam to catch the

Soorya when He rises from there. The whole description is extremely technical

here. The modern grand commentaries known as Govindarajiyams and

Thirthiyams etc., are entirely useless as they start with the mistaken impression

that the Soorya refers to the Sun and both Prithivi and Bhuvanam to this material

earth. Every variety of literal interpretation based on these foolish and

unwarranted assumptions undoubtedly leads to ridiculous conclusions without

furnishing an atom of useful information. It is specially stated in the Bhagavatam,

Skanda V, Adhyaya 20, that any thing placed on the mirron-like surface of the

golden Bhoomi over which the Soorya shines could never be taken back, and that

people therefore generally avoid it.

yavNmansaeÄrmevaeRrNtr< tavtI -Uim> kaÂNyNyadzRtlaepma ySya< àiht> pdawaeR n kw<icTpun> àTyupl_yte tSmaTsvRsTvpirùtasItœ.

Evidently the modern literati could have no fancy for such a Bhoomi. The

description of the Bhoomi under reference is exactly the same in the Ramayanam.

Vide Adhyaya 46, Kishkindha-Kanda: -

AadzRtls»aza ttae vE p&iwvI mya, Alatc³àitma †òa gae:pdvÄda. “The Prithivi was seen flat and clear as the surface of a mirror and like a

fire-brand turned round in a horizontal position.”

Leaving the erudite orthodoxies entirely to themselves for the present and

for the future, we must now try to understand the technical significance of the

whole description by humbly following the ordained method of interpreting the

Itihasas. The Soorya here represents the Atma. The Prithivi on the Manasothara

alludes to the purified and earnest Budhi of man. The Udayaparvata denotes the

very commencement of the knowledge of Atma. The golden peak Sumanasa refers

to the purity of Manas without which this knowledge will never appear. The

sacred Sandhya has therefore to be created by each man before he worships it.

The Soorya cannot be worshipped direct without this Sandhya whose creation

depends upon the origination of Sumanasa. The Sandhya was found beautifully

and plainly described as the combination of the brightness of the Soorya with that

of Sumanasa. kaÂnSy c zElSy sUyRSy c mhaTmn>, Aaivòa tejsa sNXya pUvaR rKta àkazte. Nothing can be more sensible, more serious and more philosophical; and yet

it is this grand Sandhya that is now wantonly reduced to the mere day dawn and

Sa.V.

15

sunrise. There are many in these days who take a pride in their performance of the

Sandhya-vandanam at the exact time in the morning without understanding even a

bit of what the sacred subject signifies. This is the orthodox Vydikism of the

present day. It is indeed a pity that some of our enlightened patriots still hope to

achieve much for the renovation of our despised religion with the help of these

supine Vydiks. ANt>sarivhInSy shay> ik< kir:yit, mlye=ip iSwtae ve[u> ve[urev n cNdn>. The following from different sacred texts are worth noting in our present

enquiry for the technical significance of Sandhya.

Sandhya as explained in several religious texts

(1) ziKt> sNXya mya àaeKta ktRVya saxkaeÄmE>. zaKtanNdtri¼[I. (2) àk«Tya sh yaegen äüa{f< kaeiqkaeiqz>, zKtae -vit svRÇ ziKtStenEv kWyte. gayÇItNÇmœ. (3) ya sNXya sEv gayÇI iÖxa -Uta VyviSwta, gayÇI nam pUvaRûe saivÇI mXyme idne, srSvtI c sayaûe sEv sNXya iÇ;u Sm&ta. ya}vLKySm&it>. (4) æuvaeºaR[Sy c y> siNx> s @; *aElaeRkSy prSy c siNx-RvtIit, @tÖE siNx< sNXyaya< äüivd %past #it. ramaeÄrtaipNyupin;tœ. (5) prmaTmaTmnaerekTv}anen tyae-eRd @v iv-¶> sa sNXya. prmh<saepin;tœ.

(1) “Sakti is Sandhya and it should be worshipped”.

(2) “As Brahman is able to create the innumerable Brahmandas only with

the help of Prakriti, that Prakriti is known as Sakti.”

(3) “Sandhya is the same as Gayatri. In the morning it is known as Gayatri;

in the noon as Savitri; in the evening as Saraswati. All these three are known as

Sandhya.”

(4) “The junction between the brows and the upper end of the nose is known

as the junction of the Dyu-loka and the Paraloka. It is this junction or Sandhya

that the Brahmavits worhip.”

(5) “By securing the knowledge of the identity of Atma or Self with the

Paramatma, their apparent difference is destroyed. This is known as Sandhya.”

Gayatri, Savitri, Saraswati and Sakti are synonymous with Sandhya, and

Sandhya therefore could not be explained away as morning and evening. The

Madhyanha is also reasonably explained here as Sandhya only in its technical

sense. Ordinarily the noon cannot be called Sandhya. Sakti is also explained as

belonging to the Atma which creates the Brahmandas with its help. These

Brahmandas verily refer to the well-known 24 sacred Tatwams. These Tatwams of

course allude to the basic principles of the whole cosmology of man; namely, the

10 Indriyas, 5 Pranas, 5 Tanmatras and 4 Antah-karanas.

Sa.V.

16

}aneiNÔyai[ pÂEv ïaeÇTvGlaecnady>, kmeRiNÔyai[ pÂEv vaKpa{y<Ø(ady> ³matœ, àa[adyStu pÂEv p zBdadyStwa, mnaebuiÏrh»ariíÄ< ceit ctuòymœ, ctuiv¡zit tTvain tain äüivdae ivdu>. These Tatwams are verily the various forms of Sakti belonging to Brahman.

The Sandhya under reference therefore directly alludes to this Sakti and to nothing

else. More of this when we take up Gayatri. Again, the Sandhya is clearly

explained in quotations 4 & 5 as representing the junction of Jivatma with

Paramatma. It is now more or less clear that the Sandhya-vandanam refers to the

process of merging the Jivatma into the Paramatma, and that Sandhya alludes to

the 24 sacred Tatwams. Let us now return to the Itihasic description noticed from

the Ramayanam and see how it helps the above explanation. We have already

noticed the details of geography due east of Kishkindha, namely, the Sumanasa

peak, the Udaya-parvatam, the Prithivi and the Manasotharam, and found that their

technical significance exactly fits in with that of the Sandhya-vandanam under

reference. The Soorya and the Sandhya produced by the combination of the

brightness of Sumanasa with that of the Soorya were also found beautifully

described. The Kiskindha described as the central spot from which the Kapis

proceeded in the four directions, alludes directly to the Gayatri and the 24

Tatwams. Kishku is a lineal measurement containing 24 Angulas. A<gul< Öadz< tal< ik:k… hSt< c tÖymœ.

It may be noticed in this connection, for the information of every religious

Hindu, that Srimad Bhagavatam and Ramayanam Itihasically furnish only valuable

instructions on Gayatri and the 24 Tatwams, strange as this information may

appear to our learned Pandit who wishes to interpret everything without any study.

Bhagavatam and Ramayanam thus virtually explain the Sandhya-vandanam itself

which is in reality an epitome of all the sacred literature we own. The former is

now reduced by the pseudo-pandit to vulgar and immoral stories, and the latter to

a tragical history of devils, monkeys and cannibals. They are however clearly

defined as scientific treatises on the scope, function and importance of Gayatri.

yÇaixk«Ty gayÇI< v{yRte xmRivStr>, v&Çasurvxaepet< tÑagvtim:yte. sTymetiÖidTva tu ïaetVy< inytaTmi->, gayÈyaí Svêp< tÔamy[mnuÄmmœ. Awva hvn< k…yaRÌayÈya susmaiht>, tNmyTvaTpura[Sy prmSy c tTvt>. “That which explains the Dharmas basing the explanation upon the correct

import of Gayatri, combined with the destruction of Vritrasura, is technically

styled Bhagavatam.”

Sa.V.

17

“The sacred Ramayanam should be heard by religiously purified people

after understanding that Ramayanam is the very form of Gayatri.”

“In connection with the Saptaham reading of Srimad Bhagavatam, Homa

may be performed with the use of the Gayatri Mantra as it is the form of

Puranas as well as of Brahman itself.”

The very first word in the Ramayanam tpSvaXyayinrt< is one of the names of Gayatri in the Gayatri-sahasranama. The Kishkindha Kanda therefore Itihasically

describes the Poorva-Sandhya, Mandehas etc. No human history or Earthy

Geography now freely and ignorantly manufactured is found within the sacred

text.

These definitions in themselves are sure to frighten the modern literati out

of their wits. Probably they have never heard of such strange and unpleasant news

before. We must now scrutinize the remaining portion of the description noticed

from the Ramayanam.

The work of Mandehas The Mandehas hang on the peaks of the mountain where Garuda resides.

Far beyond in the east is the great Ananta’s residence. Beyond that again is Udaya-

parvata where the Soorya rises from the waters below. The Mandehas daily

proceed from Garuda’s region and passing over that of Ananta jump into the

waters below Udaya-parvata in order to fight with the Soorya. They are however

daily beaten back by Brahmins through the force of Gayatri Mantra. This

description gives fuller information than the quotations from the Vedas and

Puranas hitherto noticed. We are already assured that the Soorya under reference

represents the Atma and Mandehas allude to the sins of man. Who is Garuda and

who is Ananta? Why do the Mandehas hang on the peaks in Garuda’s region? The

modern learned commentaries are completely silent here. According to the

prevailing literal interpretation Garuda is a huge vulture and Ananta is a

thousand–headed serpent, and that is all. Besides, the Sandhya which is formed by

the combination of the brightness of Sumanasa and that of Soorya could naturally

be seen only when Sumanasa itself is seen. But Sumanasa could be seen only

when the Soorya moves to the north of Jembu-dweepa. The region illumined in

front of the Soorya is known however as Sudarsana-dweepa.

%Äre[ pir³My j<bUÖIp< idvakr>, †Zyae -vit -Uiyó< izor< tNmhaeCD+ymœ, Ay< sudzRnae ÖIp> purae ySy àkazte, yiSm<Stejí c]uí svRàa[-&tamip. Now, what does all this mean? Where are Jembu and Sudarsana dweepas?

According to the prevailing interpretation Jembu-dweepa is India, Asia or

Sa.V.

18

sometimes the whole of the earth. The Sudarsana however is described in the

sacred texts as the same as Jembu-dweepa. A Jembu-tree named Sudarsana stands

in the middle of Jembu-dweepa and hence known as Sudarsana-dweepa. It is seen

within the orb of the Moon like the reflection of one’s own face in a mirror. Vide

Bhishma-Parva, Maha-Bharata: -

sudzRn< àvúyaim ÖIp< tu k…énNdn, lv[en smuÔe[ smNtaTpirvairt>, ywa ih pué;> pZyedadzeR muomaTmn>, @v< sudzRnÖIpae †Zyte cNÔm{fle, sudzRnae nam mhanœ j<bUv&]Ssnatn>, tSy naça smaOyat< j<bUÖIpSsnatn>. Now, could any geographical interpretation be offered here? Such vexed

questions soon bring the modern interpreter to grief. Jembu-dweepa is a general

term applied Itihasically to the region of Karma-kanda.

j<bUÖIpSy s<Swan< yi}ya yÇ vE i³ya>. It is but a mental sphere and therefore technically described as seen within

the orb of the Moon like reflection of one’s own face in a mirror. When the Soorya

moves a little to the north of Jembu-dweepa, that is when the man who has

accomplished the practice of the Karma-kanda takes to the Gnana-kanda denoted

by the northern direction, the golden peak Sumanasa is said to be seen, that is his

mind gets purified. Moon here refers to the Mind. cNÔma mnsae jat>. North and South denote Gnana and Karma Kandas. ipt&hU di][> k[R> devhU caeÄr> Sm&t>.

All the geographical identifications of localities on this earth in this

connection, display only pitiable ignorance of the subject. The Jembu-dweepa

virtually becomes Sudarsana-dweepa or beautiful sight when the Soorya shines on

it. Thus, the Jembu-dweepa, Sudarsana-Dweepa and the Sumanasa peak are sacred

mental regions required to be created by man in regular order before he could

think of the serious Sandhya-vandanam which is now misunderstood and slighted

as foolish worship of the Sun through barbarous ignorance of modern science.

Under the existing state of ignorance and indifference, few could claim to be the

residents even of Jembu-dweepa. Let us now look into the daily exploits of the

terrible Mandehas. These Rakshasas are said to hang on the peaks of a mountain

in Garuda’s region. Garuda is no bird with whom the self-constituted

commentators could play. Garuda signifies the Vedas with his two wings, the

Karma-kanda and Gnana-kanda; and he ever carries the great Purusha on his back. iÇv&fœved> sup[R> Syatœ y}< vhit pUé;mœ.

Similarly Ananta who holds his residence between the Udaya-parvata and

Garuda’s region represents the divine basis of all the elements, senses and Manas.

Sa.V.

19

s<k;R[aOy< pué;< -UteiNÔymnaemymœ. Samkarshana refers to the Aham-Tatwam which drags the Individual Soul

towards the Atma. In the story of the Mandehas they are described as generally

remaining in Garudas’s region, as daily passing through Ananta’s to the Udaya-

parvatam, and as jumping into the waters below to attack the Soorya at his rise.

These descriptions Itihasically refer to the immense mischief the sins of man are

capable of producing against the acquirement of Gnana. The Mandehas or sins

accumulated by Manda-Eha or low desires always hover over the region of the

Vedas. This indeed is a beautiful poetical description of how easily and inevitably

the sinful man is misled and induced to misunderstand the Vedas. If an earnest

student of the Vedas somehow manages to escape from the attacks of the terrible

Mandehas in Garuda’s region, they will follow him to that of Ananta and even to

the Udaya-parvatam. Ananta’s region as already explained, technically alludes to

the practice of controlling the senses, Manas etc. The sins of man will ever

obstruct all attempts in the right direction. If the technical significance of the

wicked Mandehas mentioned in the Vedas is not correctly understood as explained

in the sacred Itihasas and Puranas, the whole of the Vedic injunction could only be

extremely stupid. How could the divine Prajapati grant permission to the wicked

Rakshasas to fight with the Sun as interpreted at present; and what sense is there

in such a childish interpretation? tanœ àjapiträvItœ yaexyXvimit, Why should man be

affected by the sins he commits ? This is the important point at issue here. The

Vedas declare that it is the immutable Law of the Almighty. The residence of the

Mandehas in Garuda’s region points to the nature of their work as consisting in

obstructing religious knowledge pertaining to the divine Aditya within the heart of

man.

Again, when the Soorya rises from the waters bordering on the Udaya-

parvata, the Mandehas jump into the waters to attack the Soorya.

te ptiNt jle inTy< sUyRSyaedyn< àit. What these waters signify shall be noticed in the next Chapter. How the

Sandhya itself has to be produced after the rise of the Soorya, has been already

noticed. There is thus a long way and rough path to be traversed before one can

even hope to see the sacred Sandhya of the now despised Sandhya-vandanam. We

are now certain that our modern self-imposed religious authorities have however,

fared ill in the daily Sandhya-vandanam itself.

}aniv*aivhInSy iv*ajal< inrwRkmœ, k{QsUÇ< ivna narI Aneka-r[EyRuta.

Sa.V.

20

CHAPTER – III

APA

Apa no doubt means waters in Sanskrit, and every ordinary student of the

language knows it. But the question is whether that literal meaning alone would in

any way help us to understand the significance of the sacred Mantras used for

Sandhya-vandanam. We find the term Apa used in a few important Mantras,

namely Aapaeihóa myae-uv>, Aap> punNtu p&iwvI< etc. Of course the ready interpretation available at present is that these Mantras

simply contain prayers to obtain plenty of water for agricultural and household

use. If so, several serious doubts will surely arise, and they will have to be cleared

without any fear. The Sandhya-vandanam no doubt is understood by them as the

worship of the Sun at Sandhyas, that is at 6 A.M and 6 P.M. How then is water

connected with this worship? The Mantras above referred to are however directly

addressed to the waters. The waters are of course absolutely irrelevant here, unless

the Sandhya, the Soorya, the Apa and the Mantras are all reduced as at present to

earthly matters pertaining to eating, drinking and multiplying. Why wonder now

that the poor innocent Hindu is ridiculed from every side? The literal interpreter

with the patronage of his enlightened admirer, has virtually destroyed the Soorya,

the Sandhya and the Apa and has brought on triple degradation to the sacred

Sandhya-vandanam itself. There is not a trace of Hinduism worth the name now

left behind, and it is too late even to blame any learned member of the voluntary

corps of misinterpreters.

idKc³< t&[-Smna kbi¦t< mUlaNyip úmaéha< indRGxain n ca=-Rkae=ip hir[IyUwSy ze;Ik«t>, Aa> kò< ivipnaEksae=ip muny> Pluòa> k«taNti³ya< k«TveTw< vnviûna ikmxuna zaNten dIÝen va. Apa is an important technical term commonly found used in various

religious texts; but invariably the wretched literal interpretation has soiled the

same. The following from the Ramayanam, Uttara-kandam, Sarga 4, gives an

account of the origin of the Rakshasas and Yekshas. The literal interpretation of

the word Apa as used therein, would pitiably exhibit the illiteracy and impudence

of the learned interpreter of the modern times.

àjapit> pura s&òœva ýp> sills<-v>, tasa< gaepayne sTvanœ As&jTpÒs<-v>, te sTva> sTvktaRr< ivnItvdupiSwta>, ik< k…mR #it -a;Nt> ]uiTppasa-yaidRta>,

àjapitStu taNyah sTvain àhsiÚv, Aa-a:y vaca yÆen r]Xvimit mand>, r]ameit c tÇa=Nye j]am #it ca=pre, -u'œi]ta-u'œi]tEéKtSttStanah -Utk«tœ, r]ameit c yEéKt< ra]saSte -vNtu v>, j]am #it yEéKt< y]a @v -vNtu v>.

Sa.V.

21

“Once upon a time Prejapati who was born from Salila created Apa as well

as some creatures to protect them. Those creatures being harassed by hunger, thirst

and fear, respectfully approached Prejapati and asked Him what they should do.

Prejapati smiled and told them to protect the Apa. Those among the creatures who

were not hungry agreed to protect them; and those who were hungry said they

would devour the Apa. Prejapati named the former Rakshasas and the latter

Yekshas.”

“Now, those who protect the Apa are styled Rakshasas, and those who

devour the Apa are called Yekshas. What does Apa mean here? If it actually

means only waters, the passage can have no sensible meaning and all the boasted

commentaries of the sacred Ramayanam without that intended technical

explanation for the quotation are but sheer deceptions in the sacred field of

religion. The word Apa in Sanskrit is feminine gender and always plural number

AapaeSÇI -UiçvavaRir, #Tymr>. It is ingeniously used in the sacred literature to denote the Sakti of Brahman which contains the 24 sacred Tatwams or the basic principles of

human cosmology. AaPyte Aneneit, That by which the final goal is secured, is Apa. Apa thus represents the very means of attainment. This too is a common meaning

of the word in Sanskrit. There is no reason to stick on to water on any account.

The Atma represents the 25th Tatwam and its Sakti is displayed through the 24

Tatwams. This subject has been noticed in detail in pages 10 to 31, “Varna, Jati &

Caste”, and also in “Vilified Vedas Vindicated”. The technical Apa is synonymous

with the technical Naara which consists of the 24 Tatwams. The Ayana or support

of these Tatwams is styled Narayana.

Aapae nara #it àaeKta Aapae vE nrsUnv>, ta ydSyayn< pUv¡ ten naray[> Sm&t>. nara¾atain tTvain nara #it jgubRuxa>, taNyev ca=yn< tSy ten naray[> Sm&t>. Similarly, nar< ddatIit nard>. Narada as a Rishi alludes to the intellectual

faculty that bestows the knowledge of Naara or the 24 Tatwams. Nothing can be

simpler and plainer in a technical subject. The significance of the Brahma-Vadin

throwing up Apa at the Sandhya could now be easily understood. Aap ^Xv¡ ivi]piNt. The 25th Tatwam is technically known as Kaala or Time. y> kal> pÂiv<zk>. It represents the Almighty Eswara, the Atma, the Saguna-brahman, Kshetragna and the Soorya of the Sandhya-vandanam. The merging of

the 24 Tatwams denoted by Apa into the 25 Tatwam represented by Soorya is the

important philosophical process that is alluded to here. There is no mystery,

superstition or barbarism in this holy affair. It must however be confessed that the

Sa.V.

22

sacred Sandhya-vandanam is not intended for the use of the wordly-wise and

wordly great who could afford to despise everything religious as silly and

unpractical. It is here clear that the technical Apa forms a component part of the

Sandhya-vandanam. In fact, it is the first indispensable requisite for the very

creation of the Sandhya itself. As water is an absolute necessity for external

purification, these 24 Tatwams are ingeniously named Apa and Naara for the

analogical and Itihasic explanations of the highly abstract subject. Between Apa

and Water therefore, the former alone is the real important factor, while the latter

is unimportant and even meaningless except as an analogy. Without understanding

the technical significance of Apa, the mere use of, water for Sandhya-vandanam is

productive of no good. The modern learned interpreters are sure to fight over this

question. They will try to establish, against authoritative denunciations, that Vydik

Karmas performed without understanding their true application are equally

effective if not more. This is simple perversity added to illiteracy. Such ignorant

performances of Vydik Karmas are not only condemned as entirely useless but

also warned as harmful and dangerous.

pué;awaRinCDiÑ> pué;ErwaR> pir}eya>, AwaRnadr-aja< nEvawaR> àTyutanwaR>. CHAPTER – IV

GAYATRI

The Gayatri ordinarily refers to a metre consisting of 24 letters. Chhandas or

Vrithom in Sanskrit means a metre, but the former is invariably used to denote the

metre of religious Mantras. Gayatri-chhandas is thus a general name for the metre,

of the Vedic Mantras consisting of 24 letters. It contains 3 paadas or feet each foot

being made up of 8 letters. In ordinary verses there are 4 paadas. There is thus no

literary beauty or excellence in Gayatri-chhandas. It is positively defective. Why is

it then considered sacred and extolled as a chhandas for religious Mantras? If the

technical reason for its deviation from the ordinary rule is not sought for, the

diginity, sanctity and utility of the Gayatri-chhandas recognized in the sacred

literature, could never be established. Vide Bhagavad-Gita. gayÇI DNdsamhmœ, “Among the Chandas, I am Gayatri.” The modern interpreters are entirely innocent

of these technical matters; and who is responsible for this pitiable state of

ignorance except the enlightened and influential pretenders of piety under whose

patronage they have developed in recent years? When these misguided patrons

appear themselves in public with the quixotic interpretations secured from their

favourite Pandits, big folks gather round and cheer them. But when a poor

religious Hindu earnestly questions the damaging elucidations, he is ridiculed and

crushed especially by the enlightened pretenders of piety.

Sa.V.

23

vnain dhtae vûe> soa -vit maét>, s @v dIpnazay k«ze kSyaiSt saEùdmœ. The defective Gayatri-chhandas with its 3 paadas and 24 letters has no

doubt been specially created for the express Itihasic purpose of exhibiting all at

once its direct reference to the 24 sacred Tatwams. If this fact is not understood,

the Gayatri loses its practical value altogether. The Tatwams represent the basic

principles of human cosmology and they are originated only by the destruction of

worldly desires. To interpret Gayatri, Sandhya, Soorya and Apa and all else

pertaining to them in the light of worldly affairs, would therefore be a curious

transmutation of purpose. The prevailing method of concealing ignorance is by

proclaiming the possibility and even necessity of two interpretations for

everything, such as the Sthoolartha and the Sookshmartha; the latter being of

course unknown to the advocate of this dodge. It is just the Itihasic form of

description that the professional storyteller explains away as the cursed

Sthoolartha by a literal translation. The Itihasas have only a single technical

meaning intended to be conveyed, and without it they cease to be Itihasas at all. A

similar fact is known even to young boys who read literary works such as the

Pancha-tantram, Hitopadesam etc. Leaving the intended moral of the fable in the

common story of the lion and the mouse, the erudite Pandit wants to establish that

the fable itself is actual history. His Sthoolartha is even worse than that, and yet

his learned admirer is anxious to proclaim it as religious wisdom. There is but one

technical significance for each Itihasa. The Sthoola and Sookshma Arthas are

entirely irrelevant. There is many a technical subject in Sanskrit for which the

literal interpreter could never furnish any Sthoolartha at all. Although the text be

in Sanskrit, he will be compelled to admit his ignorance of the subject altogether.

Take for instance the directions for making a geometrical drawing of the famous

Sri-chakram in which the Sootram known as kqpyaid is used.

Vyase devIk«te tÄdmlivgte cap-age H sUÇanœ, etc. What is the Sthoolartha here? Does it

mean that sage Vyasa should be made to assume the form of a woman and dance?

It is simply adding insult to injury. Gayatri being the chief Mantram used in the

Sandhya-vandanam both for jp< and for A¸y¡ or throwing up Apa towards the Soorya, all its available definitions are worth noting in this connection.

mUlmNÇ< tu s<zaeXy gayÇI< vedmatrmœ, }eya ziKtiry< iv:[aeinRmRla Sv[R-aSvra, sTv< rjStmíeit gu[ÇyàsUitka. zEvs<ihta. “Scrutinise the Moola-mantra Om and understand thereby that Gayatri the

mother of the Vedas is the pure and bright Sakti ofVishnu which originates the

three Gunas named Satwa, Rejas and Tamas.” Gayatri is here explained as

Sa.V.

24

alluding to Maya-Sakti from which the Gunas as well as the Vedas originate. A

meditation upon this Gayatri is therefore tantamount to a knowledge of even the

source of the Vedas, that is the highest Gnana. It includes also a knowledge of all

the Tatwams originating from the three sacred Gunas.

(1) pra praTma prma kla äüSvêip[I, gayÇI sa mhezain präüaiTmka mta, icÔUpa< }aninlya< cEtNyanNdiv¢hamœ, kaeiqsaEdaimnI-asa< svRtTvSvêip[Imœ. éÔyam¦.

“Gayatri represents the Kala of Brahman in the forms of Chit, Ananda and

Gnana. It exists in the form of all the Tatwams as bright as Koti lightnings.”

That Gayatri represents the knowledge and experience of all the Tatwams

explained in the sacred texts, is now settled beyond a doubt.

(2) tejae vE gayÇI tej @vaTman< xÄe. @etreyäaü[mœ. “Gayatri is the light or spiritual power that sustains the Atma.”

This refers to the same Sakti above noticed.

(3) gayNt< Çayte ySmatœ gayÇIit Sm&ta tt>. -rÖajSm&it>. “The singing or meditation that protects its singer is Gayatri.”

Its practice is said to save man from the bondage of Samsara. The

meditation of the 24 Tatwams and not the mere oral repetition of the Mantra that

is pointed out here.

(4) àa[ae vE gyaStTàa[a<StÇet*tœ gya<StÇetSmaÌayÇI nam. ztpwäaü[mœ. “Geya means Prana, and that which saves man’s Prana or life is therefore

called Gayatri.”

This definition gives the direct clue to the significance of Geya and Geya-

sradha. It distinctly means that if one wishes to save himself, he must take to the

practice of Gayatri-Mantra. The famous Geya in Upper India is simply named

after this technical Geya like the temples and holy baths which represent

Bhowma-thirthas instituted for the edification of the common folk.

(5) mUlaidäürNØaNt< gIyte mnna*t>, mnnaTÇait ;qœc³< gayÇI ten kIitRta. gayÇItNÇmœ. “The meditation of the six chakras from Mooladhara to Brahma-rendhra, is

understood by the singing of this Mantra. As this meditation saves man from

bondage, it is called Gayatri.”

It is plainly stated here that the object of the Mantra is meditation. The six

chakras include all that is known as the 24 Tatwams. The philosophic meditation

of the 24 Tatwams is thus undoubtedly the main use of Gayatri.

Sa.V.

25

(6)Aae<karStu pr<äü gayÇI SyaÄd]rmœ, @v< mNÇae mhayaeg> sa]aTsar %daùt>. präüaepin;tœ. “The sound Om denotes the Para-Brahman, and Gayatri is the verbal

description of it. Thus the Gayatri-mantra alludes to the great or Maha-yoga. This

is the real gist of the matter.” Gayatri is here explained as alluding to Maha-yoga

dealing with the Para-Brahman. It does not therefore represent any childish hymn

composed in A.D. or B.C by some illiterate chief of a nomadic Aryan race in

praise of an external object like the Sun and sung by his followers, through

ignorance and fear of the workings of Nature, as the Western Sanskritist would

shamelessly proclaim to the world on the authority of the ignorant interpreter and

his learned admirer in the land. The Maha-yoga required to be practised by every

Hindu three times every day is yet an unknown subject to all these self-constituted

interpreters. This is how the very Sandhya-vandanam fares in their hands.

(7) mata ctu[a¡ vedana< veda¼ana< c DNdsamœ, sNXyavNdnmNÇa[a< tNÇa[a< c ivc][a, pivÇêpa saivÇI gayÇI äü[> iàya, äütejaemyI ziKt> tdixóat&devta. äüvEvtRpura[mœ. “The holy Gayatri or Savitri is the mother of the four Vedas, Vedangas,

Chhandas, Sandhya-vandana Mantras and Tantras. She is the beloved Sakti of

Brahma representing His splendour and its basic principle.”

Gayatri is here clearly explained as the beloved wife of Brahma and the

mother of the Vedas and Mantras. Somebody is sure to come forward here with

his wretched Sthoolartha for Brahma and his wife. But what about the Vedas and

Mantras as the issue of Gayatri? Either Brahma and Gayatri should be no physical

beings, or, the Vedas and Mantras should represent some living creatures. Every

unwarranted and ignorant interpretation of the sacred literature must inevitably

end in such disgraceful and irksome dilemma, and yet the learned patrons of the

professional literal interpreters do not see their way to open their eyes. (8) äüa{fmUi×R gayÇI Stuta vedEStu inTyz>, jnnI svRiv*ana< guýiv*eit gIyte. ïIizvmhapura[mœ. “Gayatri is seated above the Brahmanda and is praised by the Vedas. It is

the source of all the Vidyas and is therefore known as the secret Vidya.”

That Gayatri deals only with a religious conception far above the plane of

human cosmology is declared here in the clearest terms. It also represents the

highest Vidya or Gnana which is secret, that is, not easily known.

(9) ztêpa c ya narI saivÇI sa iTvhaeCyte, -ayaR sa äü[> àaeKta \;I[a< jnnI c sa, pulSTya*aNmunInœ sÝ d]a*a<í àjaptInœ, Svay<-uvadI<í mnUnœ saivÇI smjIjntœ. pÒpura[mœ.

Sa.V.

26

“The lady called Sataroopa is verily the Savitri here explained. She is the

wife of Brahma and mother of all the Rishis, of the seven Munis such as Pulastya

etc, of Prejapatis such as Deksha etc and of Manus named Swayambhuva etc.”

If Savitri is a Mantra, the Rishis, Munis, Prejapatis and Manus originating

from it must denote something similar to it, but not human beings as at present

interpreted. That Gayatri is the mother of the Rishis, Munis etc, is an Itihasic

statement meaning that it denotes the highest knowledge which should be obtained

by securing the lower ones technically represented by the terms Rishis, Munis,

Manus etc. There is neither human nor even divine history of any past period of

time. All is meant as religious instructions for the future advancement of the man

who is inclined to make use of them.

(10) ya sa maya zrIraÄu äü[aeVyKtjNmn>, gayÈyò-uja -UTva cEÇasurmyaexytœ, mih;aOy> pr> píaTs vE cEÇasurae ht>, nNdya inhtae ivNXye mhablpra³m>, Awva }anziKt> sa mih;ae=}anmUitRmanœ. vrahpura[mœ. Gayatri with 8 hands originating from the Maya-body of Brahma which is

Avyakta in form, fought with Chaitrasura and destroyed him. The Asura

afterwards became Mahisha and was killed by Nanda on the Vindhya mountains.

This means that the goddess represents Gnana and Mahisha signifies ignorance.”

The well-known story of Mahishasura is clearly explained here. The 8

heads of Gayatri Itihasically signify the purified 8 Prakritis consisting of the 5

subtle elements, Manas-Tatwam, Budhi-Tatwam and Ahamkara-Tatwam. This is

virtually an abridged enumeration of the 24 Tatwams we have hitherto noticed.

(11) -Uimrapae=nlae vayu> o< mnae buiÏrev c, Ah»ar #tIy< me i-Úa àk«itròxa. -gvÌIta. The Vindhya mountain on which the Asura is described as having been

destroyed, always alludes to the Itihasic obstruction of Soorya. This Soorya is

certainly not the Sun but the very Soorya of the Sandhya-vandanam. The Mahisha

or buffalo here is unambiguously explained as Itihasically alluding to the Agnana

of man and the goddess Gayatri as representing Gnana. The passage quoted above

from the Varaha-Purana is extremely clear to every ordinary student of the

Sanskrit language. Why should any one who has never studied the religious

literature be tolerated to impose upon the innocent public his whimsical

commentaries on imaginary originals? And worse still, why should any educated

Hindu patronize him for such irreligious mischief? Is there still any separate

Sthoolartha here apart from what is explained in the text itself? Does the Vindhya

mentioned here represent the mountain so-named in Central India? If so, who is

Mahisha and who is the goddess Gayatri that destroyed him? Do they also belong

Sa.V.

27

to India? Vindhya in Sanskrit mans to obstruct or injure. The Ithihasa of the

Vindhya Mountain obstructing the Soorya and of Agastya suppressing it, is

explained in pages 229 to 235 Hindu-mata-sastrartha-niroopanam. It is exactly the

same as the Itihasa of the Mandehas under reference. Mahishasuras and

Mandehas are the permanent enemies of man ever obstructing the path of the

technical Soorya or Atma, and they could be destroyed only by the help of the

goddess Gayatri. There are no more doubts about these serious points. The current

interpretations are entirely wrong and unnecessarily damaging. What is this

goddess Gayatri actually signifies is explained in the clearest terms as follows in

the Soota-Samhita, Skanda-puranam.

(12) s<ivdev praziKtneRtra prmawRt>, At> s<ivid ta< inTy< pUjyeNmuinsÄma>, s<ivÔUpaitreke[ yiTkiÂtœ àit-aste, s ih s<sar AaOyat> sveR;amaTmnamip, At> s<sarnazay sai][ImaTmêip[Imœ, AaraxyeTpra< ziKt< àpÂae‘asvijRtamœ, ywa -aten êpe[ izv @veit ya mit>, sa izva prma s<ivtœ napra n ih s<zy>. “Para-sakti verily signifies Samvit or Gnana and nothing else. Therefore,

she should ever be worshipped by man. Everything misconceived by man as

different from Her or as not belonging to Her, is technically styled Samsara. For

the purpose of removing the miseries of this Samsara therefore, man should

worship this goddess who is in the form of Atma and is free from the illusion of

this ephemeral Jagat. This goddess represents in reality the purified Budhi of man

which discerns correctly that the illusory Jagat in itself, is but the manifestation of

Siva or Atma. She is technically known as Sivaa and Samvit. No doubts should

be entertained of this fact.”

Now it is certain that s<ivtœ , praziKt> , izva ,gayÇI , saivÇI , srSvtI ,sNXya are synonymous terms, all of them representing the purified Budhi of man which

perceives Brahman in everything and which is entirely free from the illusory

misconceptions of the Jagat.

AaraxyeTpra< ziKt< àpÂae‘asvijRtamœ, ywa -aten êpe[ izv @veit ya mit>. All commentaries on the Sandhya-vandanam in the light of worldly affairs

are therefore, only blasphemous impositions. To the poor religious Hindu the

sacred literature bequeathed to him by his venerable forefathers is surely more

valuable than the patronage of the influential pretenders of piety who are chiefly

responsible for the rapid deterioration of Hinduism in modern times.

inr]re vIúy mhaxnTv< iv*a=nv*a ivdu;a n heya, rÆavt<sa> k…lqa> smIúy ikmayRnayR> k…lqa -viNt.

Sa.V.

28

We have seen already that Samvit, Parasakti, Gayatri etc allude only to the

purification of one’s own Budhi. The Sandhya-vandanam under reference must

therefore allude to the same process. The modern commentators are sure to intrude

here again with their Sthoolartha, pleading for the separate existence of a Gayatri

Devi seated somewhere on the earth, dressed and decorated like a royal lady.

They have absolutely no idea of what Devi signifies in our religious literature.

The following from the Behwricha-Upanishad deserves to be carefully

scrutinized in this connection. It will put every advocate of Sthoolartha to eternal

shame.

à}an< äüeit va Ah< äüaSmIit va -a:yte, tTvmsITyev s<-a:yte, AymaTma äüeit va äüEvahmSmIit va yae=hmSmIit va sae=hmSmIit va yae=saE sae=hmSmIit va ya -a:yte sE;a ;aefzI ïIiv*a pÂdza]rI ïImhaiÇpursuNdrI, bala<ibkeit bk¦eit mat¼Iit Svy<vrkLya[Iit -uvneñrIit camu{feit c{feit varahIit itrSkir[Iit rajmat¼Iit va zukZyam¦eit va l"uZyam¦eit va AñaêFeit va àTyi¼ra xUmavtI saivÇI srSvtI äüanNdkleit. “The Devi represents the knowledge referred to in the various philosophical

cannons such as Ah< äüaiSm tTvmis etc. Similarly she represents the same

knowledge styled the 16th Akshara referred to in the wellknown Mantra consisting

of 15 letters. This Devi is known by the synonymous terms, ïIiv*a, ïImhaiÇpursuNdrI, bala<ibka, bk¦a, mat¼I, Svy<vrkLya[I, -uvneñrI, camu{fa, c{fa, itrSkir[I, rajmat¼I, zukZyam¦a, l"uZyam¦a, AñaêFa, àTyi¼ra, xUmavtI, saivÇI, srSvtI, äüanNdkla. ”

This subject has been noticed in detail in pages 406 to 426 P.H.BV. Gayatri,

Savitiri and Saraswati as well as Sandhya refer to the Parasakti or Devi here

described as representing the knowledge of Atma as the only one eternal truth. As

this knowledge has to be secured by the purification of one’s own Budhi, its

purified state in which one secures this knowledge, is itself Itihasically explained

everywhere as representing this very Devi.

ywa -aten êpe[ izv @veit ya mit>, sa izva prma s<ivtœ napra n ih s<zy>. Evidently the modern commentators are not much interested in pleasing this

Devi. Otherwise, they would have long retired from their despicable work. The

main and only object of the Sandhya-vandanam under reference is thus for

securing the required purification of one’s own Budhi. All the boasted

commentaries which speak of worshipping the external Sun of praying to the

water for its abundant supply for agricultural and domestic purposes are but sheer

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29

deceptions in this sacred field of Hinduism. Before leaving this Chapter on

Gayatri, it is desirable to understand the intended meaning of the sacred Mantra

itself. It could not however be easily and adequately obtained from a mere literal

translation which alone is available at present. The Soota-Samhita explains the

Mantra as follows in clear and dignified terms.

The meaning of Gayatri Mantra

naÚtaeysm< dan< n caih<sa pr< tp>, n saivÇIsm< jPy< n Vyaùitsm< hutmœ, yae nae=Smak< ixyiíÄaNyNtyaRim Sv-avt>, àcaedyaTàerye½ tSy devSy suìta>, dIÝSy svRjNtUna< àTy]Sy Sv-avt>, sivtu> SvaTm-UtNtu vre{y< svRjNtui->, -jnIy< iÖja -gRStejíEtNyl][mœ, tCDBdvaCy< svR}< jgTsgaRidkar[mœ, SvmayaziKts<i-Ú< izvéÔaids<i}tmœ, nIl¢Iv< ivêpa]< sa<bmUTyRupli]tmœ, AaidTydevtayaStu àerk< prmeñrmœ, AaidTyenapir}at< vy< xImýupaSmhe. The first couplet here means this. “There is no better charity than giving

food and water to the hungry and the thirsty, and no better Tapas than Ahimsa.

There is no better Mantra than Gayatri for Japam and Vyahriti for Homam.”

The remaining verses explain the meaning of the Gayatri-mantra. They

demand careful scrutiny with a view to understand their full and exact import.

They may therefore be put in prose order and translated as follows.

(1) yae = That eternal entity which, (2) nae (ASmak< ) = Our, (3) ixy> icÄain = intellects, (4) àcaedyatœ (ANtyaRimSvêpt> àerye½) = directs by remaining within ourselves in the form of Antaryami,

(5) devSy (he suìta> àTy]Sy Sv-avt> svRjNtUna< dIÝSy tSy ) = O, pious men, the Deva who actually gives life and light to all created beings, and

(6) sivtu> (SvaTm-UtNtu ) = Self-created Entity, His, (7) vre{y< (svRjNtui-> -jnIy<) = fit to be worshipped by all living creatures, (8) -gR> he iÖja> tejíEtNyl][< = O, Brahmins, the eternal light and intelligence in the form of Jivatma. This Bharga is technically known as Tv< and Ah< and is not different from ttœ . (9) ttœ (tCDBdvaCy<, svR}< jgTsgaRidkar[<, SvmayaziKts<i-Ú< izvéÔaids<i}t<, nIl¢Iv< ivêpa]<,

sa<bmUTyRupli]t<, AaidTydevtayaStu àerk<,AaidTyenapir}at< prmeñr<) = That eternal Being denoted by the technical term ttœ who is all-wise; who is the basis of creation, preservation

Sa.V.

30

and destruction; who is free and different from His Maaya-sakti; who is known by

the names izv, éÔ, nIl¢Iv, ivêpa], who is understood as sa<bmUitR or combined with Amba or Sakti; who is also the director of the external Sun; and who is unknown

even to that Sun; Him,

(10) xImih (vy< %paSmhe) = “Let us meditate upon.” It is the Bharga or light of the

Savita that is required to be meditated upon. Savita here means Swayam-bhoo or

self-created Entity and not the Sun. The Sun is completely eliminated from the

concern as a being ignorant like ourselves. This clear warning is specially given

with a view to veto all the untechnical and ignorant misinterpretations.

The -gR here represents the Chaitanya of the technical ttœ which alludes to the Samba-moorti or Saguna-Brahman seated within our own heart. The object of

its meditation is no other than the purification of our own Budhi. There is not the

slightest possibility now of misinterpreting any of the above highly philosophical

explanations by dragging it down to the wretched level of worldly affairs. The

Samba-moorti or Saguna-Brahman explained here as denoted by the term ttœ is defined as follows in the b&hÚardpura[mœ :-

AaTmnae iÖivx< àahu> prapriv-edt>, prStu ingRu[> àaeKt> Ah»aryutae=pr>, @v< -UtaTmke dehe y> sa]I ùdye iSwt>,Apr> àaeCyte siÑ> prmaTma pr> Sm&t>, zrIr< ]eÇimTyahuStTSw> ]eÇ} %Cyte, pÂ-UtaTmke dehe ýNt>kr[s<yut>, pura[pué;ae dev> ApraTmeit kITyRte. “Atma is classified into Para and Apara the former being known as Nirguna.

The latter seated as a witness in the heart within the body of man styled the

Kshetra combined with the Antah-Karanas, is known also by the names

Kshetregna, Purana-purusha and Aparatma.”

That the Aditya of the Sandhya-vandanam represents the technical

Kshetregna seated within the heart of man, and that the first word ttœ in the Gayatri-mantra also refers to the same are now settled beyond a doubt. We are

further authoritatively assured that this Aditya has absolutely nothing to do with

the external Sun. We shall have more tangible proofs of these facts when we

examine in the next Chapter the details of rituals and the Mantras prescribed for

them. The gist of the Gayatri-mantra may now be briefly noticed. We are required

to adore the worshipful Bharga (vre{y< -gR>) belonging to Savita-Deva. This is the ordinary meaning if the word ttœ is taken to refer to Bharga. Bharga is explained in

Sa.V.

31

the quotation as the glory of Savita representing the Jiva-Chaitanya or the

Individual Soul. Ordinary men could not take to the meditation of anything more

than this divine Bharga. This is therefore the Divinity prescribed for every variety

of Vigaraha-aradhanam. This subject has been explained in detail in Section 17

“Vilified Vedas Vindicated”. mTkla< jIvs<i}ta<. The above quotation however interprets ttœ as referring direct to the Savita Himself as Samba-moorti. Such a meditation would surely demand much higher qualification and should therefore

be understood as intended for highclass Yogis. Bharga alluding to the Jiva-kala is

technically known as Tv< and Ah< . The adoration of the Savita directly denotes the merging of the Jivatma into the Paramatma as in Ah< äüaiSm. One and the same Gayatri-Mantra is thus capable of being utilized by both the lower and the higher

classes of devotees. Even the meditation on Bharga demands intellectual

development as it alludes to one’s own Jivatma. The Savita is far beyond the reach

of the common folk. What a shame that this Savita denoting no less than the

Supreme Entity is now reduced to the gross material Sun which is far below the

grand subtle conception of the divine Bharga of the religious Sandhya-vandanam!

The following extract from the mEÇay{yupin;tœ clearly explains not only the meaning but also the exact scope and extent of the Gayatri-mantra as used for the Sandhya-

vandanam. tTsivtuvRre{yimTysaE va AaidTy> sivta s va @v< àvr[ay AaTmkameneTyahuäRüvaidnae=w -gaeR devSy xImih sivta vE te=viSwta yae=Sy -gR> k< siÂNtyamITyahuäRüvaidnae=w ixyae yae n> àcaedyaidit buÏyae vE ixySta yae=Smak< àcaedyaidTyahuäRüvaidnae=w -gR #it yae h va AiSmÚaidTye inihtStarkei]i[ cE; -gaROyae -ai-gRitrSy hIit -gaeR -jRytIit vE; -gR #it éÔae äüvaidnae=w -gR #it -asytIma<‘aekainit rÃytImain -Utain gCDt #it gCDTyiSmÚagCDTySma #ma> àjaStSmaÑarkTvaÑgR>, AaTmnaTmam&taOyíeta mNta gNta öòa nNdiyta ktaR vKta rsiyta ºata SpzRiyta c iv-uiv¢he siÚòa #Tyev< ýahaw yÇ ÖEtI-Ut< iv}an< tÇ ih ï&[aeit pZyit ijºtIit rsyte cEv SpzRyit svRmaTma janIteit yÇaÖEtI-Ut< iv}an< kayRkar[inmRuKt< invRcnmnaEpMy< inépaOy< ik< td¼ vaCymœ.

Before translating the above it is desirable to remind our readers that the

Upanishads never contain any human histories. Stories are seldom introduced even

as Itihasas. The apparent personalities and incidents occasionally found, have

however their Itihasic meanings directly relating to the subjects dealt with. Unless

they are understood at the outset, the exact import of the Upanishads could not

Sa.V.

32

therefore be completely grasped. The very name mEÇay[I Upanishad suggests that it is intended for the edification of high class religious students who have attained a

stage of development in which they look at all living creatures with the feelings of

universal brother-hood mEÇI. Besides, the Upanishads as a rule are meant to be understood as dialogues

between competent Gurus and qualified Sishyas, whether any Itihasic names for

them are mentioned or not. The Upanishad under reference must thus be taken to

be addressed to those who have developed the feelings of Ahimsa and universal

love and sympathy (Mytri) not only towards mankind but towards all living

creatures. The modern political trick of the Aryasamajists in pretending to teach

and preach the Gayatri-mantra without regard for its sanctity, could not but appear

as a meaningless farce to the discerning eye of every earnest student of the sacred

religion. Conversions and reconversions to Hinduism do not require insulting and

degrading perversions which virtually destroy the very essence of the religion

itself. The important use of the Gayatri-mantra has been found described in an

Itihasa within the Vedas themselves. Its meaning and application have also been

found clearly explained in the sacred Puranas. How could the Arya-samajist

pretend to have understood the Vedas without the help of their legitimate and

ordained commentaries the Itihasas and Puranas? Poor Gayatri forsaken as it is by

its owners, has also fallen into unwelcome hands.

A-Utenapvaden kIit¡ inpittaimv, Aaçayanamyaegen iv*a< àiziwlaimv, s<Skare[ ywa hIna< vacmwaRNtr< gtamœ, Svg[en m&gI< hIna< ñg[enav&taimv. ramay[< suNdrka{fmœ.

There is no use attempting to retort by saying that the above observations

are due to what is too often frivolously put forward as caste prejudice. Far from it.

How the terms Varna, Jati and Caste are now hopelessly misinterpreted and

misapplied, have been clearly pointed out in my book entitled ‘Varna, Jati &

Caste’. The passage quoted from the Upanishad may now be examined in pieces

with feelings of reverence and piety.

(A) “tTsivtuvRre{yimit. This is the Aditya who is the Savita that has to be worshipped by those who wish to obtain Atmagnana. So say the Brahma-vadins.”

The word AsaE meaning this here, directly points to the Savita or Atma in the

heart of man. The external Sun is entirely omitted.

(B) “-gaeR devSy xImhIit. The Bharga of Savita you meditate upon is referred to here. So say the Brahma-vadins.”

Sa.V.

33

The Bharga or light of the Savita who is seated in the heart of the devotee is

specified here by the venerable Brahma-vadins. The external Sun specified by the

pseudo-pandit who is but a common world-vadin, is thus eliminated as irrelevant

from the sacred sphere of religion.

(C) “ixyae yae n> àcaedyaidit. The entity that directs our intellects. So say the Brahma-vadins.”

We have yet to hear as a scientific or religious fact, that is the external Sun

that directs the intellects of men. The sacred texts never proclaim such

absurdities. The meaning of the word Bharga is elaborately explained as follows.

(D) “Bharga refers to the brightness of this Aditya within and also to the

power of sight in our pupils. The term signifies, advancing with light. It also

means ‘to dry up’, thus alluding to Rudra. It lights up the Lokas and pleases living

creatures. Everything evolves from and involves into it. It is the support of all.

So say the Brahma-vadins.”

(E) It is said that the Lord seated within the body is the immortal Atma

who directs and enlivens the senses, mind and Budhi. That the Atma so directs

and perceives everything, is proclaimed only when man is in the sphere of duality.

But, my dear boy, what could be said when man passes beyond Dwaitam to the

indescribable sphere of Adwaitam where even the conceptions of cause and effect

vanish?

The exact scope and extent of Gayatri are here clearly explained as limited

to the sphere of Dwaitam. Again, in the explanation above furnished for the

Gayatri-mantra in detail, there is not a word about the external Sun. It is clearly

stated at the end of the quotation that the Mantra refers to the meditation of the

Atma within, which sees, hears, feels and perceives everything.

svRmaTma janIteit, How could such unambiguous explanations ever apply to the Sun of the cursed Sthoolartha? It is really surprising here to an ordinary layman, why

the socalled pandit sticks on obstinately to his misinterpretation. The reason

however has been already noticed as Itihasically stated in the exquisite poetical

description of the residence of Garuda.

Garuda’ place is said to be in the Red Sea whose waters are bloody. The

Mandehas of the Sandhya-vandanam ever keep hanging on the peaks of the

mountain there. Garuda verily represents the Vedas, and the Mandehas refer to the

sins of man. The bloody waters of the Sea surely allude to the haughty attitude of

the unqualified who impudently approaches the sacred Vedas.

Sa.V.

34

ttae rKtjl< -Im< laeiht< nam sagrmœ, g&h< c vEnteySy nanarÆiv-Ui;tmœ, tÇ zElin-a -Ima mNdeha nam ra]sa>, zElï&¼e;u l<bNte nanaêpa -yavha>. The moment the wicked touches a religious text, his Mandehas come down

upon him with a vengeance. This is inevitable as it is the command of the

Almighty creator. tanœ àjapiträvItœ yaexyXvimit. Further it is plainly stated in the Upanishad above quoted that the Gayatri and the Savita therein specified are not

intended for the use of the worldly-wise and his ilk who are only for worldly

prosperity. tTsivtuvRre{yimTysaE va AaidTy> sivta s va @v< àvr[ay AaTmkameneTyahuäRüvaidnae=w. The cause of modern misinterpretation is now plain enough. All the valuable

truths imbedded in the sacred literature are hermetically sealed to the so-called

interpreters of the day. hir[aip hre[aip äü[a iÇdzErip, llaqiliota reoa n zKya pirmaijRtumœ.

The Geography of the three Sandhyas

From amidst the salient points already noticed pertaining to the Gayatri-

mantra, it can be easily perceived why the Sandhya-vandanam is ordained to be

performed three times in a day namely, morning, noon and evening. The

Madhyanha no doubt has also been found described as a Sandhya in the religious

texts. sEv sNXya iÇ;u Sm&ta. To jump at this suddenly with the Sthoolartha could however only disclose further repulsive illiteracy. The noon could on no account

be styled Sandhya, although it is now foolishly and readily explained away as the

Sandhya between forenoon and afternoon. At this rate, every second may be

treated as Sandhya between the second before and after. There will then be

nothing but Sandhyas all over the day and it would surely be a pitiable state of

affairs. We have scrutinized the texts sufficiently so as to understand that the

technical Soorya refers only to the Atma within and that the circuit he makes is

horizontal as in an oil-mill, round the Manasothara or purified Budhi which is as

clear as the surface of a mirror. tElyNÇc³vdœæmnœ, -Uim> kaÂNyNyadzRtlaepma. Everything left on this Bhoomi is lost for ever and few therefore resort to it.

ySya< àiht> pdawaeR n kwiÂTpun> àTyupl_yte tSmaTsvRsTvpirùtasItœ. Surely, the modern commentators of the Sandhya-vandanam are not

speaking of the Bhoomi and the Soorya thus explained here. Evidently they have

hitherto not heard of them. The 4 important stations round the Manasothara where

the Soorya halts have been already noticed. They are, the city of Indra named

Devadhani in the East, the city of Yema named Samyamani in the South, the city

of Varuna named Nimlochani in the West and the city of Soma named Vibhavari

Sa.V.

35

in the North. The Itihasic significance of these four cities and of the times at which

the Soorya appears before them, are also clearly explained as alluding only to the

religious progress of man. tasUdymXyaûaStmyinzIwanIit -Utana< àv&iÄinimÄain, Soorya’s appearance at Night in the northern city of Vibhavari has been noticed as alluding

to Prakriti-leya. #Tye; muinzadRUla> kiwt> àak«tae ly>. Now, the sacred Sandhya-vandanam has to start from the city of Devadhani

in the Poorva-dic. Poorva itself means commencement. Devadhani means the

region of the Devas. In the religious literature, the Devas always signify the

Satwic Budhi of man, and never denote any fabulous creatures hanging in the sky

or wandering about in the astral plane of quixotic Theosophy. There is no use

concealing ignorance. sTv< devgu[< iv*aidtravasuraE gu[aE, sTv< mnStwa buiÏdeRva #Tyi-ziBdta>. Similarly, the city named Samyamani in the Dakshina-dic is technically

significant. Samyama literally means controlling the passions and Dakshina refers

to the form of Budhi technically known as Semushi.

zemu;I di][a àaeKta. di][amUTyRupin;tœ. Dakshina and Semushi in the religious literature invariably refer to the Budhi which destroys ignorance. Samyamani signifies

therefore a high stage of religious knowledge, Ithihasically described as

Madhyanha of the Soorya here. The absurdity of the literal interpretation is here

particularly evident, since the Sun never goes to the Southern end of the Earth and

that too in the Noon. Something more than boldness is required to deny this fact.

The Madhyanha Sandhya is thus a very high stage of religious development. It is

the special privilege of the sinless souls who have by hard work secured for

themselves Vairagya, Bhakti and Gnana.

vEraGytEls<pU[eR -i´vitRsmiNvte, àbaexpU[RpaÇe tu }iÝdIp< ivlaekyetœ. di][amUTyRupin;tœ. “Find out for yourself the light that burns on the wick of Bhakti, in the lamp

of Prabodha filled with the oil of Vairagya.”

Again, Nimlochani denotes closing or setting. Varuna as the lord of

Samudra here, refers to the complete control of Budhi.

smudnatœ Vyapnatœ smuÔ< buiÏl][mœ. The terminus of Budhi is thus alluded to. All the processes of worshipping the

Soorya who is Atma, end here, and therefore the Sandhya-vandanam too. Beyond

this is Vibhavari or Prakriti-leya. There is neither rising nor setting; no Sandhya,

no worship.

Vide Mytreyi-Upanishad.

Sa.V.

36

m&ta maehmyI mata jatae baexmy> sut>, sUtkÖys<àaÝae kw< sNXyamupaSmhe, ùdakaze icdaidTy> sda -asit -asit, naStmeit n caedeit kw< sNXyamupaSmhe. “When the mother who is in the form of Illusion is dead and the son who is

in the form of Bodham is born, there are verily two varieties of pollutions

combined. How to perform Sandhya then? Again, the Aditya in the form of Chit is

ever shining in the Akasa of the heart. He neither rises nor sets. How to perform

Sandhya then without an actual Sandhya?

Such is the stage of the highest religious development Itihasically referred

to by the Soma’s city of Vibhavari, in the Uttara-dic where it is Night, when the

Aditya representing the Atma appears in his horizontal circuit round the

Manasothara Prithivi whose circumference is 9 Kotis and 51 Lekshas Yojanas.

Thus, there are only three technical Sandhyas, the fourth being a stage in which

the Sandhya is transcended. This is exactly the same idea conveyed by the

following - Bhaghavatam, Skandha V, Adhyaya 2 .

tÇTyana< idvsmXy<gt @v sdaidTyStpit. “To those who reside there, the Aditya in the form of Sat ever shines in the

middle of the day.” The external Sun is never styled Sat. The Sandhya being by

this time clearly understood as the merging of the Jivatma into the Sabda-Brahman

or Kshetragna signifying the Brahman combined with Sakti, there is no Sandhya at

Vibhavari which represents the Prakriti-leya. Man there attains the region of the ttœ mentioned in the very beginning of the Gayatri-mantra and explained as representing the Samba-moorti or Sabda-Brahman. Man identifies himself with

that ttœ by losing his own individuality. This high stage of development cannot however be attained without practising the three technical Sandhyas as explained

above. But why is the Uttara-dic described as Soma’s region should be clearly

understood before proceeding further. The modern interpreter is sure to pounce

upon this with his cursed Sthoolartha. Soma is known only as representing the

Moon to him. But every schoolboy in these days understands that no satellite

named the Moon is stationed and that permanently at the northern end of this

Earth. We must therefore throw his Sthoolartha to the winds here also. The

technical Soma is clearly defined everywhere as alluding to the Purusha seated

within the body and known as Kshetregna and Jivatma.

yae=saE ]eÇ}s<}ae vE dehe=iSmnœ pué;> pr>, s @v saemae mNtVyae deihna< jIvs<}k>. It is this Soma’s city that is named Vibhavari where the Sandhya-vandanam

necessarily ends. One cannot fail to observe here that every term Iihasically used

Sa.V.

37

has been found ingeniously coined and clearly defined. Where analogies are

unavoidably introduced, there is no excuse to misunderstand them foolishly as

actualities, although that is the only thing that is now being done by every self-

imposed interpreter. In an analogy it is only the common factor for comparison

that should be grasped. Otherwise there would be no analogy at all. Vide Section

9, “Vilified Vedas Vindicated”.

@kdezsxmRTv< tÇaNt> pirg&ýte, ivizòa<zsmwRTvmupmane;u g&ýte, kae -ed> svRsa†Zye tUpmanaepmeyyae>. The unwelcome misinterpretations now imposed upon the innocent public

are thus the products of unworthy and suicidal haughtiness arising from partial

knowledge which is of course more dangerous than illiteracy itself.

yTàTy¢d¦avlIkvlnEjaRtae=is zElaepmae yCDayasu kdiwRtae=is n kdaPyka¡zui-> kkRzE>, "aera"atikratpiÇptne yEvaRrba[aiyt< tNmat¼ mdaNx paqyis ik< ivNXyaqvIpadpanœ.

CHAPTER – V

RITUALS AND THEIR MANTRAS

Having now noticed the salient points connected with the Sandhya-

vandanam in the foregoing four Chapters it would be an unnecessary waste of time

to recount them at every stage of scrutinizing the significance and application of

the rituals and Mantras. It is therefore desirable that they should be clearly

remembered as already explained, by those who are prepared to accept them.

They may be briefly stated here for convenient reference when found necessary.

Sandhya-vandanam a Vedic Itihasa

Although Sandhya-vandanam is a ritualistic Karma ordained to be

performed three times daily, it is an Itihasic rendering of a highly philosophical

subject dealt with in the Vedas. The whole of the Karma-kanda beginning with

this Sandhya-vandanam is thus nothing but a practical study of the abstract

subjects explained in the Gnana-kanda. Unless therefore the technical significance

of every ritual which is skillfully and scientifically concretised in the interest of

the pious Hindu is correctly understood, its more performance as a meaningless

ceremony, could serve no religious purpose. All the prevailing dogmatic views to

the contrary are but sheer devices to conceal ignorance and to extol persistent

indifference. In fact there is no Karma-kanda exclusively different from the

Gnana-kanda, Veda verily refers to that which deals with Gnana, Vid meaning to

know, and Vedic-karmas do not and cannot therefore allude to anything

extraneous. They are particularly intended to produce Gnana by destroying the

effects of the worldly actions or Karmas of man. They stand exactly in the relation

of medicine to diseases. Vide Bhagavatam: - kmRmae]ay kmaRi[ ivxÄe ýgd< ywa.

Sa.V.

38

Our beloved readers should under no circumstances be deceived by the self-

imposed commentators on this vital point by their impudent advocacy of

ignorance as an important requisite of piety in Hindu religion. The mere muttering

of the Mantras without knowing their meaning is invariably explained by them as

very effective for the simple reason that they do not know and do not care to know

it. A Mantra in itself points to the meditation which saves man from the bondage

of Samsara. Vide Skanda Puranam:- mnnÇa[êpTvaNmNÇ #Tyi-xIyte. It is the meditation and not the verbal expression that is important in a

Mantra. The voluntary misinterpretation is directly opposed to it. Further, the

essence of every Mantra should allude to some form of meditation of the technical

Viswam consisting of the 24 Tatwams. Vide gNxvRtNÇmœ. A}anaiÖñiv}an< Ça[< s<sarbNxnatœ, yt> kraeit s<isÏaE mNÇ #TyuCyte mya. “That which secures the perception of Viswam as different from ignorance

and saves man from the bondage of Samsara, is a Mantra.”

The Gayatri as directly dealing with the 24 Tatwams is therefore rightly

considered the highest Mantra for Japam. n saivÇI sm< jPy<. What is scientifically

meant by Japam is clearly explained in the ïIjabaldzRnaepin;tœ, It is said to allude to an earnest enquiry into the real contents of the Vedas, the Kalpasootras, Dharma-

sastras, Puranas and Itihasas.

kLpsUÇe twa vede xmRzaSÇe pura[ke, #ithase c v&iÄyaR s jp> àaeCyte mya.

No further definitions for Mantram and Japam are now required to

embolden us to reject their prevailing misinterpretations with utter contempt.

Besides, it is positively assured all through the religious literature, that if a

Brahmin who has studied the four Vedas do not enquire for their true meaning, he

is but a fallen man no better than a Soodra and does not deserve any respect for his

learning. AxITy cturae vedanœ vedaw¡ n ivcaryetœ, s zUÔkLp> pitt> pUJyta< n àp*te. The three Sandhya-vandanams virtually exhaust the whole of the Karma-

kanda as they allude to the three stages of the development of Gnana Itihasically

described as the worship of the technical Aditya during his horizontal circuit

round the Manasothara or the purified Budhi of man. The beginning of the

circuit, middle, and closing are styled the three Sandhyas. The Poorva is the

starting; the Dakshina is Madhyanha which on no account could be interpreted as

noon-day; and Paschima is the setting or Asthamana. The Uttara refers to the

stage beyond the possibility of Sandhya-vandanam. The Vydic-karmas mentioned

Sa.V.

39

in the Vedas thus naturally fall under one or other of the three Sandhyas. They are

but elaborated details separately prescribed for gradual progress, the 3 Sandhyas

constituting the epitome of all of them. Such is the comprehensive importance of

the sacred Sandhya-vandanam which is now ignorantly reduced to Sun-worship

by our own learned Pandits and contemptuously ridiculed as Nature-worship by

Western scholars.

Paroksha-gnanam and Aparoksha-gnanam

Our young readers might naturally ask the question here, why these tiresome

Vydic-karmas are prescribed at all. What is their object and what are the effects of

practising them? There is of course, nothing strange or mysterious about it. It is

almost similar to the ordinary study of any important subject. Take for instance the

study of geography. There are geographical treatises and maps for acquiring

knowledge in that subject. However accurate they may be, they could only furnish

its theoretical knowledge. The practical knowledge of it has always to be secured

by travelling and observation. The books and maps are not to be slighted for that

reason. By all means, the study of geography is an acquisition by itself. An

illiterate person travelling all over the world could not gather the amount of

valuable information which a learned man is capable of acquiring by such travel.

Besides, the former is naturally subjected to snares and deceptions everywhere

through ignorance, while the latter is able to ward off all such dangers through

previous knowledge. Many an unqualified and illiterate Yogi and pseudo-vedanin

we commonly see, too often deteriorate into drunkards and moral wrecks. Such are

the evils consequent on the absence of scientific training and want of theoretical

knowledge. The Sandhya-vandanams here undoubtedly refer to more serious

matters and they have to serve more important purpose. For, the study of

geography is a mere intellectual work, but in the practice of Vydic-karmas many

more faculties than the intellect are brought into play, of course, only when their

technical significance is ascertained before performing them. The controlling and

purifying of the senses, mind and the internal passions are their main intended

objects. Besides, the whole process alludes to the acquirement of spiritual

knowledge unlike that employed in the study of the material sciences. The rituals

and Mantras when correctly understood furnish the theoretical knowledge of the

philosophical subjects dealt within the Gnana-kanda. This theoretical knowledge

is technically known as Paroksha-gnanam which is the first and unavoidable

requisite for securing the practical or Aparoksha-gnanam. The valuable effects of

securing these two mutually connected Gnanams are clearly explained throughout

the religious literature. Vide Varaha-Upanishad.

AiSt äüeit ceÖed prae]}anmev ttœ, Ah< äüeit ceÖed sa]aTkarSs %Cyte.

Sa.V.

40

“When one understands that Brahman exists eternally, it is called Paroksha-

gnanam. When he actually experiences that he is that Brahman itself, it is styled

Aparoksha-gnanam.”

The following from Panchadesi explains the beneficial effects of securing

these two gnanams.

n janamITyudasInVyvharSy kar[mœ, ivcaràag-aven yuKtm}anmIirtmœ, AmageR[ ivcayaRw naiSt nae -ait ceTysaE, ivprItVyvùit> Aav&te> kayRim:yte, dehÖyicda-asêpae iv]ep $irt>, ktR&Tva*iol> zaek> s<saraOya=Sy bNxk>, prae]}antae nZyedsTvav&ithetuta, Aprae]}annaZya ý-anav&ithetuta, A-anavr[e nòe jIvTvaraeps<]yatœ, ktR&Tva*iol> zaek> s<saraOyae invtRte, inv&Äe svRs<sare inTymuKtTv-asnatœ, inr»…za -veÄ&iÝ> pun> zaekasmuÑvatœ, bhujNm†Fa_yasatœ dehaid:vaTmxI> ][atœ, pun> punédeTyev< jgTsTyTvxIrip, ivprIta -avneymEka¢(aTsa invtRte, tTvaepdezaTàagev -vTyetdupasnatœ. “To proclaim indifferently ‘I do not know’, without proper previous

enquiry, is verily styled Agnana. If the enquiry is made by a mistaken method and

then pleaded that Brahman neither exists nor is it perceived, it is styled perverted

Vyavahara which is the product of Avarana the power of Avidya to conceal truth.

The illusory conceptions of one’s own Sthoola and Sookshma bodies, is styled

Vikshepa-sakti of Avidya. It creates all the false notions of the Self as the doer

and enjoyer in this Jagat, and produces consequent miseries known as the bondage

of Samsara. The Avarana that produces the disbelief in the existence itself of

Brahman, is removed by Paroksha-Gnana, or theoretical knowledge. The

Avarana that obstructs the perception of Brahman, is destroyed by Aparoksha-

gnanam or practical experience. When the actual perception of Brahman is

secured, the misconceptions of the Individual Jiva are destroyed along with the

bondage of Samsara. When the bondage of Samsara is thus destroyed without a

possibility of its recurrence, the soul is liberated and unbridled freedom is enjoyed.

The misconceptions pertaining to the Individual Self and to the illusory Jagat will

no doubt often reappear owing to the effects of Karmas of many a previous birth.

They will however vanish by continued practice of concentration. But this high

stage of development could be secured also by proper Upasanas or devotional

practices alone even without any special initiation into the highest aphorisms of

philosophy such as the Maha-Vakyas.”

Sa.V.

41

Paroksha-gnanam is defined as the act of knowing the existence of Brahman

theoretically. It is said to remove the AsTvavr[< or the ignorance of and the disbelief in the very existence of the basic divinity itself. Aparoksha-gnanam is the practical

experience and actual perception of Brahman. Even Upasana belonging to Karma-

kanda when properly practised is said to produce not only Paroksha but also

Aparoksha Gnanam. Such is the importance of Upasana or devotional practices.

But the question here recurs, ‘devotion to whom before securing even the

Paroksha-gnanam?’. This is the knotty point at which all the unscientific and

unphilosophical alien religions hopefully fail. The mere verbal assurances in the

Bible, Quran etc could not serve the purpose of creating a belief in the existence of

the Almighty Eswara.

All of them must be virtually Atheistic or Agnostic. Their literature hardly

contains any convincing explanations on the subject. Their conception of the

origin of the cosmos is equally defective. No wonder that Western scholars now-a-

days protest against Biblical account of it. It is an admitted fact among all the

philosophers in the world that the cosmological conception of man ever varies in

different individuals and that it varies at different times in one and the same

individual. God and His creation as depicted in any alien religious literature are

therefore unacceptable to the educated classes as a whole. The alien religionists

have thus been compelled to use brute force and deception to secure conversion.

Such conversions can have practically no religious value. Then why are they so

very earnest and vigorous in their propaganda is a mere question of fact which we

are not here concerned. But, what is meant by their prayer without any idea of

God? Our Mantras as we have seen always refer to some meditation. To the

boasted Iconoclasts as they proclaim themselves to the world, any kind of

meditation would be cursed Idolatry. A prayer addressed to Nothing could

however be treated only as a lunatic’s outburst of madness. The alien religionists

here are inevitably placed between the two horns of a dilemma with idolatry on

one side and lunacy on the other. It is in the midst of this disgraceful confusion

that they preach of Love towards God. Who is God, what is love, and why should

we love God? These are seldom explained. The Bhakti of Hinduism is far

different from this vague love. It signifies love plus reverence consequent on the

knowledge of Sakti or glory of Eswara explained several times before as

constituting the 24 sacred Tatwams. They are the understandable and meditatable

factors alluded to in the Hindu Vigraharadhanam. Again, every Mantra and every

ritual in which the Mantra is used, allude to the meditation of some Tatwam or

Tatwams as already noticed. Thus the whole of the Karma-kanda deals with the

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42

worship of Brahman through its Sakti without any foolish idea insinuated by the

unfortunate and misapplied word Idolatry. Every alien religionist has yet to learn

this fundamental religious truth. The worship of Brahman through its Sakti is thus

the only possible method to be adopted for the religious advancement of man as

that alone procures a link between man and Brahman. Grades of progress to suit

all varieties of intellects are logically and scientifically prescribed. The alien

religions are inherently and completely defective in this matter too. Their

propagandism may well be compared to the distribution of a single, useless and

diluted medicine to all the patients alike in a Hospital, without the least knowledge

of the diseases each patient is suffering from. The firm conviction of the existence

of the basic divinity is never produced in man by blind belief. Our sacred religion

does not inculcate or demand any such belief, because it is capable of producing it

by scientific means. On the contrary it insists on disbelief and consequent

controversy with a view to render the conviction firm and unchangeable. The

Tarka-sastra is specially intended for this purpose. Anu¢ahktkRí k…éte tkRvednmœ. The prescribed method of imparting religious instruction to the masses is

also most logical, as it is in accordance with the qualifications of each individual.

The logical processes of Adhyaropa and Apavada are employed by the wise for the

edification of all those who seek after Gnanam. By Adhyaropa is meant the

accepting for argument’s sake the mistaken conceptions of the Sishya, and by

Apavada they are removed bit by bit, by convincing arguments.

AXyaraepapvada_ya< in:àpÂ< àpÁCyte, iz:ya[a< baexisXyw¡ tTv}E> kiLpt> ³m>. We have now clearly understood that all the Vydic-karmas including

Sandhya-vandanam and Vigraha-aradhanam, allude to the meditation of the

Tatwams, and that they never deal with external objects so that they may be

criticized as idolatry on any account. The natural and reasonable inference from

the above observations is, that every Vydic-karma has its technical significance

relating to the Tatwams and that it should be necessarily studied before its

performance. Proper practice of these Karmas will then lead to Paroksha and even

to Aparoksha Gnanam. It must be distinctly remembered here that there is no

Sthoolartha for the unwise and Sookshmartha for the wise as pleaded by the self-

imposed commentators. No scientific treatise will permit of any such foolish

double-dealing. For example, why should any one who is not a medical student

ever attempt at all to interpret the following from a recognized Sanskrit text?

ppRqaezIrzu{Q(<bu . Does this mean according to his Sthoolartha, that some Parpadams, Ramacham and anger should be dissolved in water? What a fall from the height of

ancient Indian civilization to the present supremacy of wanton illiteracy!

Sa.V.

43

vr< pvRtdugeR;u æaNt< vncrESsh, n mUoRjns<pkR> sureNÔ-vne:vip. This conclusions logically arrived at in the four foregoing Chapters should

not be forgotten while going through the subsequent pages. No irrelevant

questions regarding them should be raised either. The Soorya of the Sandhya-

vandanam refers only to the Atma within the heart of man and not to the external

Sun. The Apa alludes to the Tatwams directly and not to the water we use. The 3

Sandhyas point to the meeting of Jivatma with the Atma and not to the sunrise,

noon and sunset. The first or Poorva Sandhya itself has to be created by each

man by producing the conjunction of the brightness of Sumanasa with that of

Soorya who is the Mahatma.

kaÂnSy c zElSy sUyRSy c mhaTmn>, Aaivòa tejsa sNXya pUvaR rKta àkazte. Evidently, few could produce this first Sandhya itself in modern days.

Then, how to begin the performance of the Sandhyavandanam? No doubt it is

impossible, and no haughty and ignorant orthodoxy need boast himself as having

performed even this first Sandhya during his lifetime. But to the humble pious

Hindu, it is however, a great religious acquisition to know this bare fact clearly. It

will teach him humility and disclose to him the necessity of securing Paroksha or

theoretical knowledge of our religious philosophy. It is indeed a great way to

success as it produces mumu]uTv< or an ardent desire to free oneself from the bondage of Samsara. Whereas the blind method of performing the rituals without a thought

before or after, will produce none of these beneficial effects. This is more than

self-evident from what is going on at present. To get at the Sumanasa peak or the

purified Manas is undoubtedly the most difficult portion of the transaction here.

The attainment of Sumanasa gives rise to the mnStTv<. A tTv< literally means Thatness as opposed to Thisness. When man’s Manas is purified by the removal

of all its worldly dross, it attains its original form of Sakti belonging to ttœ or Atma, and hence called a tTv<. As it is in man, it is only #d<Tv< or thisness. A knowledge of the meaning of Sandhya thus induces one to purify his Manas first.

This in itself is surely a great advancement in religious practice, as all the Vydic–

karmas are verily intended to produce icÄzuiÏ. Any interpretation to the contrary is an irreligious dodge. Thus, every ritual and every Mantra used in the Sandhya-

vandanam when correctly understood, will furnish necessary instructions for rapid

religious progress. Careful attention to those valuable instructions so abundantly

and so constantly obtained by the regular practice of the ordained rituals, is sure to

prove of immense advantage. By this process one secures more useful and

Sa.V.

44

impressive religious instruction than could be gathered by mere reading of the

religious texts. Further in the performance of the Sandhya-vandanam and other

Vydic-karmas, there is the special application of Bhakti. Great reverence is

shown to the Almighty Eswara by meditating upon His Sakti in the form of

Tatwams. This has the gradual effect of converting man’s Idam-tatwams or

worldly inclinations into the 24 Tatwams alluded to in the Gayatri-mantra. No

greater blessing could be wished for, as this practice necessarily leads to Paroksha

and even to Aparoksha-Gnanam. It is the importance of this scientific Bhakti

which forms an integral part of the practice of Gayatri-Mantra, that is Itihasically

detailed in Srimad Bhagavatam.

yÇaixk«Ty gayÇI< v{yRte xmRivStr>, v&Çasurvxaepet< tÑagvtim:yte. It would be an unnecessary digression to go further into this subject here. It

is enough if we know that every Itihasa and Purana deals only with this single

subject. To the modern interpreter all is human and devilish history. The holy

sphere of the Tatwams is a strange and unheard of region to him which he could

be unwilling to tread upon even if shown to him. The Prithivi that is illumined by

the Soorya of the Sandhya-vandanam, is Manasothara with its crystal surface.

Unfortunately, everything left on it is immediately destroyed. God save the

voluntary corps of commentators from the calamity of stepping into such a

dangerous though holy Prithivi.

muKta)lE> ik< m&gpi][a< c m&òaÚpan< ikmu gdR-anamœ, ANxSy dIpae bixrSy gIt< mUoRSy ik< xmRkwaàs¼>. Chitha-sudhi the object of Sandhya-vandanam

We have already found that Sakti, Devi, Siva, Samvit, the Tatwams,

Gayatri, Savitri, Saraswati and Sandhya, are virtually synonymous terms. The

Tatwams practically allude to the purified forms of the Idam-Tatwams belonging

to each man. They are the 10 Indriyas, the 5 Tanmatras, the 5 Pranas and the 4

Antahkarnas. When they act externally in quest of worldly pleasures as they

always generally do, they are treated as human and impure. But when they turn

back inward throwing away all external and ephemeral objects with an earnest

desire to discover and enjoy the eternal Atma within, they gradually attain the pure

state of the 24 basic principles which constitute the Sakti of Brahman styled the

Tatwams. When, for instance, a Man’s Indriya of sight is mentally drawn in,

away from the objects of perception, and he meditates upon the particular glory of

Brahman from which the power of sight to all living creatures originates, he is

virtually approaching that special Sakti of Brahman technically known as †KtTv<. Similarly for the remaining ones. It is this very attempt to purify the 24 categories

of human psychology that is Itihasically meant by Sandhya-vandanams, Vydic-

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45

karmas, Vigraharadhanam and Upasanas. The internal purification of one’s own

psychology well known as icÄzuiÏ is undoubtedly the gist of the whole Karma-kanda constituting the first half of the sacred Vedas. Every explanation, every

commentary that contaminates this sacred sphere of the Vedas with irrelevant

external matters, is an unwarranted and unwelcome imposition. The main and only

object of the Hindu religious literature including the various rituals and Mantras of

the Karma-kanda, the Itihasas, Puranas and all other texts is but to discover the

Atma within. Vide muiKtkaepin;tœ. bhuzaSÇkwakNwaraemNwen v&wEv ikmœ, ANveòVy< àyÆen maéte JyaeitraNtrmœ. AxITy cturae vedanœ svRzaSÇa{ynekz>, äütTv< n janait dvIR pakrs< ywa. “O, Hanuman, it is useless to keep ruminating too often over the Sastras and

Itihasas. Enquire earnestly for the light within. If one does not secure the

knowledge of Brahman even after studying the four Vedas and all the Sastras, he

is like the spoon in the sauce which does not grasp the taste.”

No Hindu is thus culpable of Idolatry and he never stands in need of help

even from the Arya-samajist to be freed from that charge. His 33 crores of Gods

and more are within himself, and there is ample room for all of them to remain

comfortably. Vide äývEvtRpura[mœ. dugaR buiÏmRnae äüa ceiNÔyai[ suraStwa, svRàai[;u itóiNt sai][> kmR[a< iÖj. “Durga denotes Budhi, Brahma the Manas and the Devas the senses. They

exist in all living creatures witnessing their actions.”

The three technical Sandhyas, the first at Devadhani in the East, the second

at Samyemani in the South, and the third at Nimlochani in the West, referring to

the technical Soorya’s haltings in his horizontal circuit round the Manasothara

Prithivi, must signify a gradual progress of each man’s religious development, one

Sandhya after another. Any stealthy and foolish introduction of the daily circuit of

the Sun from East to West by passing over head vertically should at this stage, be

boldly rejected as anti-Hindu and blasphemous. The very same egregious mistake

gave rise to several absurd Astronomical theories in the West on this purely

religious subject. ‘The Arctic Home in the Vedas’ is a subsequent off-shoot from

those mistaken theories. The fundamental errors involved therein have been

clearly exposed all through the ‘Villified Vedas Vindicated’. We have already

scrutinized the meanings of the terms devxain, s<ymin, inMlaecin. Deva denotes Satwic Budhi, and Devadhani alludes to the region where the purification of Budhi

Sa.V.

46

begins. Hence the Poorva or first Dic. The eastern quarters of this material Earth

is seldom known to have purified anybody’s Budhi. Similarly, Samyemani in the

Dekshina-dic refers to the control of the passions, Samyema and Dakshina

technically signifying this fact. Dakshina signifying Semushi as often explained

before is meant by the technical Madhyanha of the Sandhya-vandanam. To

interpret it as noon even as analogy, is unwarranted deception. Where is after all

the authority or even necessity for any such misinterpretation? Nimlochani means

closing or ending. It refers here to the highest progress in the Vydic-karmas.

-Utana< àv&iÄinimÄanIit, Although the terms Gayatri, Savitri and Saraswati are synonymous as already noticed, they are separately used to denote the three

different Sandhyas.

gayÇI nam pUvaRûe saivÇI mXyme idne, srSvtI c sayaûe sEv sNXya iÇ;u Sm&ta. “The Sandhya in the morning is known as Gayatri, the Sandhya in the noon

is Savitri and that in the evening is Saraswati.”

The significance of these three synonymous terms slightly varies as used

here. But before noticing their subtle and technical distinctions, all possible

misconceptions regarding the Upasana of this important Sandhya must be cleared

here. It should not on any account be bluntly reduced at the end to something

worse than idolatry which we have been clearly proving as non-existent in

Hinduism. To enable us to worship the unknown Brahman, certain latitude is no

doubt allowed to make use of some forms of its Sakti. Misconceptions though they

are to some extent, in the highest philosophical sense, they are permitted to be

utilized for Upasana with a view to advance gradually in the right direction. The

nature, extent and scope of such factors are clearly pointed out as follows in

Panchadesi.

Samvadi and Visamvadi Bhramams

mi[àdIpà-yae> mi[buXyai-xavtae>, imWya}anaivze;e=ip ivze;ae=wRi³ya< àit, dUre à-aÖy< †òœva mi[buXyai-xavtae>, à-aya< mi[buiÏStu imWya}an< Öyaerip, n l_yte mi[dIRpà-a< àTyi-xavta, à-aya< xavta=vZy< l_yetEv mi[mR[e>, dIpà-a mi[æaiNtivRs<vaidæm> Sm&t>, mi[à-a mi[æaiNt> s<vaidæm %Cyte, ANywa m&iÄkadaéizla> Syu> devta> kwmœ, Svy< æmae=ip s<vadI ywa sMykœ )làd>, äütTvaepasnaip twa muiKt)làda.

“Suppose two persons attempted to secure a valuable gem which remained

unseen at a distance. Two distant lights were seen one proceeding from the gem

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47

and the other from a lamp light. One person followed up the former light and the

other the latter light, both of them mistaking the light for the gem. He, who

proceeded in the direction of the gem’s light obtained the gem, and the other only

reached the lamp light and did not obtain the gem. In this transaction, both of

them having followed only two lights which did not constitute the gem, they were

so far alike in their ignorance of the gem. But in effect, they differ. The man who

adhered to the light of the gem, ultimately obtained it, but the other did not. The

process of following the light of the gem for securing the gem is styled

s<vaidæm< and that of following any extraneous light is called ivs<vaidæm<. s<vaidæm< is the process applied in the worship of Vigrahas made of clay, stone or wood.

Otherwise, how could they be conceived as Devatas? In the same manner, by the

Upasana of the Tatwams belonging to Brahman which is but a s<vaidæm< one is sure to attain Mukti in the end.”

Here is a clear, unmistakable and authoritative test provided for proper

guidance in all the religious Upasanas. The prevailing Sthoolarthas in all religious

matters are indeed glorious examples of this condemned and useless ivs<vaidæm<. The interpretation of every Upasana, every ritual, every Mantra must therefore conform

to the ordained rule of s<vaidæm<. Unless that is convincingly demonstrated, no such interpretation could be

accepted, from whatever quarters it might emanate. Again, the grades of progress

in the Upasana are explained as consisting of Dharana, Dhyana and Samadhi.

These are defined as follows in the tejaeibNdUpin;tœ. yÇ yÇ mnae yait äü[StÇ dzRnatœ, mnsa xar[< cEv xar[a sa pra mta, äüEvaSmIit sÖ&Tya inral<btya iSwit>, XyanzBden ivOyat> prmanNddayk>, inivRkartya v&Tya äüakartya pun>, v&iÄivSmr[< sMykœ smaixri-xIyte. “Every object perceived by the mind must first be conceived as part and

parcel of Brahman itself. The Brahman thus discovered should then be meditated

upon. It is then styled Dharana. That ‘I am that Bramhan itself’ should then be

continuously meditated without any other thought. It is then known as Dhyana. To

identify oneself with the Brahman in the Dhyana by forgetting altogether even the

idea of meditation, is called Samadhi.” It would take a long time before one could

reach the stage of Dharana above noticed. The prevailing learned expositions of

Bhakti, Dharana and Dhyana, seldom satisfy the conditions specified here. They

lead only to misconceptions which naturally and suddenly fall under ivs<vaidæm<.

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48

Everything connected with the 3 Sandhyas under reference, must therefore be

interpreted in accordance with the technical definitions furnished for religious

terms. Beyond the 3 Sandhyas however, we have noticed the Soma’s city of

Vibhavari in the Uttara-dic which virtually represents the sphere of AÖEt< where even Gayatri disappears. yÇaÖEtI-Ut< iv}an< kayRkar[inmRuKt< invRcnmnaEpMy< inépaOy< ik< td¼ vaCymœ. Vibhavari was found to represent àk«itly> where of course there is no scope for Bhakti, Dharana or Dhyana. The nature of that stage of religious development is

beautifully explained as follows in the vrahaepin;tœ. ya c àagaTmnae maya twaNte c itrSk«ta, äüvaidi-éÌIta sa mayeit ivvekt>, mayatTkayRivlye neñrTv< n jIvta, tt> zuÏiídevah< VyaemviÚépaixk>, jIveñraidêpe[ cetnacetnaTmkmœ, $][aidàvezaNta s&iòrIzen kiLpta, ja¢daidivmae]aNt> s<sarae jIvkiLpt>, iÇ[aickaidyaegaNta $ñræaiNtmaiïta>, laekaytaidsa<OyaNta jIvivïaiNtmaiïta>, tSmaNmumu]ui-nERv mitjIRvezvadyae>, kayaR ikNtu äütTv< inílen ivcayRtamœ, AiÖtIyäütTv< n janiNt ywa twa, æaNta @vaiolaSte;a< Kv muiKt> Kveh va suomœ, %Ämaxm-avíeÄe;a< SyadiSt ten ikmœ, SvßSwraJyi-]a_ya< àbuÏ> Sp&zte olu, Aivze;e[ svRNtu y> pZyit icdNvyatœ, s @v sa]aiÖ}anI s izv> s hirivRix>, dI"RSvßimd< yÄÎI"¡ va icÄivåmmœ, dI"¡ vaip mnaeraJy< s<sar< du>osagrmœ, mé-UmaE jl< sv¡ mé-UmaÇmev ttœ, jgTÇyimd< sv¡ icNmaÇ< Svivcart>. “What the Brahma-vadins reject after scientific enquiry as non-existent

before and after the Atma, is styled Maaya. When this Maaya is destroyed, there is

neither Jiva nor Esa. I alone exist as the eternal Chit-Akasa. The processes of

Eakshana, Prevesa etc described in the Sastras are but the Kalpana work of

Eswara. From Jagrat up to Moksha described therein, are the Kalpana-work of the

Jiva. The processes known as Trinachiketas to Yoga are based on Eswara-bhranti.

Those known as Lokayata to Samkhya, are intended for the relief from the

miseries of Jiva. Those who wish to secure Moksha therefore have nothing to do

with those who deal with Jiva and Esa. All of them are Bhrantas until the eternal

and single Brahma- Tatwam is known. Until then, they cannot secure Mukti and

happiness. What even if they possess various grades of valuable knowledge? In

Sa.V.

49

dreams one becomes a king and another a beggar. When awake of what use are

they? He who perceives everything as pure Chit is the Vignani; he is Siva, he is

Hari and he is Brahma. The whole cosmos is but a long dream. The very

conception of miserable ocean of Samsara and of the long duration, are all mental

illusions due to the fickleness of Chitta. Water in the mirages is mirage itself. The

three Jagats could be perceived as consisting of Chit alone, if only we scrutinize

them scientifically.”

There are several kinds of Bhrantis or misconceptions explained here.

They are however of a highly religious and philosophical character. All of them

undoubtedly fall under s<vaidæm<. Otherwise they would have been long rejected as irreligious. They lead to the goal by different ordained methods. The ivs<vaidæm< on the other hand is mere deception and is therefore irreligious.

ivàl<-ae ivs<vad>, #Tymr>. We are sure to be asked here why not keep the Sun, his rise, noon and setting

as well as this earth and water as the Vigrahas to secure the knowledge of Atma.

There is surely no s<vaidæm< at all here. mi[à-ami[æaiNt>. The meditation of the Tatwams or Apa, the Gayatri, Savitri, Saraswati, Sandhya, the Sumanasa peak, the

Manasothara Prithivi etc as the glories of the unknown Brahman could alone

constitute the s<vaidæm< hitherto noticed. The circuit of the technical Soorya horizontally round the Manasothara Prithivi itihasically described in the religious

texts is verily the mi[à-a here. Although even that is after all only a misconception, it is religiously allowed as s<vaidæm< or as directly connected with the Atma within. mi[à-ami[æaiNt>, The Sun, this Earth, water and all else now ignorantly thrust into this sacred concern certainly fall under the rejected ivs<vaidæm<, dIpà-ami[æaiNt>, Any commentary of the content of the Sandhya-vandanam which speaks of these utterly

irrelevant matters, must therefore be rejected without the least hesitation. The

Vigrahas prescribed for Pooja never represent the statues or portraits of any human

beings as they do in all the alien religions which foolishly condemn the Hindu

Vigraha-aradhanam as idolatry. Idol worshippers in reality are the alien religionists.

It is the local misinterpretation that has led to all the unmerited abuse from the alien

religionists. When a Vigraha is taken up for worship, the Pooja begins by

converting every portion of it into the sacred Tatwams which are virtually meditated

upon during the Pooja. Even these Tatwams are admitted as referring only to some

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50

misconceptions after all. But they are allowed as religious Bhranti. mi[à-ami[æaiNt>, The Vigrahas in clay, stone or wood could in themselves never constitute the mi[à-a. They serve only as specially designed symbols which would correctly and

immediately suggest the required Tatwams which are permitted to be meditated

upon as mi[à-a. Let there be no doubts on this vital point. Every bit of the prevailing explanation without religious authority and directly opposed to religious ordinance,

belongs but to the condemned ivs<vaidæm<. ANywa m&iÄkadaéizla> SyudeRvta> kwmœ. We must

now correctly apply the principle of s<vaidæm< to the Sandhya-vandanam under treatment. mi[à-ami[æaiNt>, The mi[ here is undoubtedly the technical Soorya or the

Atma within. What is the mi[à-a that we have to get hold of for the performance of the Sandhya-vandanam? Therein lies the gist of the whole process. We have

constantly noticed that Sakti, Sandhya and Gayatri are synonymous terms. While

examining the meaning of Gayatri as a Mantra, we found that it was the -gR of the technical Savita representing the glory of Samba-moorti that was required to be

meditated upon.

tCDBdvaCy< svR}< jgTsgaRidkar[mœ, nIl¢Iv< ivêpa]< sa<bmUTyRupli]tmœ. -gR means His lustre or glory exhibited as Chaitanya or the Sakti that gives

life to all created things. -jnIy< iÖja -gRStejíEtNyl][mœ. The original source of our own existence is thereby indicated. To meditate

upon this -gR is verily the process of producing the Sandhya or connection

between ourselves and the Eswara who directs our Budhi as Antaryami.

yae nae=Smak< ixyiíÄaNyNtyaRimSvêpt>, àcaedyaTàerye½ tSy devSy suìta>. The subject is explained in detail in Section 17 B ‘Villified Vedas

Vindicated’. Vide pages 318 and 319.

ùTpÒe -anuivmle mTkla< jIvs<i}tamœ, XyayeTSvdehmiol< tya VyaÝmirNdm, tamevavahyeiÚTy< àitmaid;u mTklamœ. “One’s own heart should be first conceived in the form of bright light. A

portion of Atma itself in the form of one’s own Jiva should be meditated upon as

pervading the whole body. That Jiva-kala should then be stationed in the

brightness of the heart. It should then be invoked (Aavaahanam) as the Deva to be

worshipped and then transferred to the Pratima or other prescribed object before

commencing the Aradhanam.”

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We can understand this -gR by a philosophical enquiry into our own existence. The very consciousness that ‘we are’, is no doubt what is meant by -gR. Of course it does not represent the Atma itself but only its glory. And this is the

mi[à-a of the Sandhya-vandanam. To attain this -gR a little philosophical enquiry coupled with sincerity and religious interest is an indispensable requisite; and

hence the privilege of Sandhya-vandanam is restricted to certain classes. It is

specially intended for those alone who seek after Atmagnanam. s va @v< àvr[ay AaTmkameneTyahuäRüvaidnae=w. Every commentary that contradicts this authoritative statement from the sacred Upanishad by the substitution of worldly desires which

immediately annihilates altogether the religious sacredness of the Sandhya-

vandanam, is but a ridiculous display of inane and arrant nonsense. The so-called

conversions and reconversions to Hinduism by the Arya-samajists in these days,

with the use of cotton thread and Gayatri are virtually meaningless farces. Many

pious and true Hindus already exist without them; in fact they form the majority in

the land. Whatever might be the ultimate object of the proselytizing work of the

Arya-samajists, the rituals adopted for conversion with a promiscuous use of the

cotton thread and the muttering of Gayatri, are unnecessary and unmerited insults

to Hinduism and to its scientific philosophy.

har< v]is kenaip dÄm}en mkRq>, leiF ijºit s<i]Py kraeTyuÚtmannmœ. The three Sandhyas

We have now clearly understood that in the Upasana of the technical

Sandhya in accordance with the s<vaidæm<, the mi[à-a is the -gR of the Soorya which bestows life and consciousness to all the living creatures. To know this fact clearly

is tantamount to producing the sacred Sandhya or the indirect connection of

ourselves with the Atma. To know further by philosophical enquiry that we are

part and parcel of the Atma itself is what is conveyed by the Maha-vakyas namely

Ah< äüaiSm, tÅvmis etc. We are also assured by bþ&caepin;tœ and other sacred texts already noticed that the Devi known by the different names such as Gayatri, Savitri

and Saraswati, points to these very Maha-vakyas and virtually represents the

purified Budhi of man which recognizes and experiences that his whole

cosomology is nothing different from Brahman itself.

ywa -aten êpe[ izv @veit ya mit>, sa izva prma s<ivtœ napra n ih s<zy>. The three Sandhyas thus allude only to the progressive practice of securing

the complete purification of one’s own Budhi. The identification of Aham with

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Brahman comes only after the three Sandhyas. The Sandhya in itself necessarily

implies the separate existence of Aham and Brahman.There is the s<vaidæm< throughout the three Sandhyas. mi[à-a and mi[æaiNt>. Hence all the 3 Sandhyas must fall under Upasana but not under Atma-gnanam proper. They undoubtedly

constitute the ordained Vydic-karmas to secure Atma-gnanam.

tSmaÚae‘<"n< kay¡ sNXyaepasnkmR[>. The complete purification of one’s own Budhi so that it might become the

Gayatri Devi itself, is thus the ultimate goal of the three Sandhya-vandanams. The

Gayatri-mantra verily contains only the prayer for the purification of the same.

ixyae yae n> àcaedyatœ, Gayatri thus technically represents the Sakti of Brahman in the

form of purified Budhi. It is therefore worshipped with a view to have man’s

impure Budhi transformed into Gayatri itself. Proper meditation continuously

practised is sure to produce this extraordinary effect. Vide Bhagavad-Gita.

y< y< vaip Smrnœ -av< TyjTyNte klebrmœ, t< tmevEit kaENtey sda tÑav-aivt>. When the form of Gayatri is attained by the Upasana of the three graded

Sandhyas, man’s Budhi gets completely purified and he immediately realizes the

religious instructions furnished by the sacred Maha-vakyas. This is the stage

beyond the three Sandhyas Itihasically described as the city of Vibhavari in the

Uttara-dic meaning the stage beyond (%Är). Such are the extremely scientific and philosophical matters relating to the religious Sandhya-vandanam vividly

explained in the sacred literture. There is no praying to the Sun and clouds for

light, heat, water, grains etc. as foolishly and ignorantly misinterpreted at present.

Even if one wants water, grains, money, issue and similar things, the proper course

would be to pray to God for their supply. Addressing the objects themselves direct

as interpreted at present, would simply be childish, and no sacred text contains any

such absurd injunction. The Agni, the Apa, the Soorya, the Prithivi etc mentioned

in the Mantras utilized for the Sandhya-vandanam, are yet unknown objects to the

professional storytellers. The enlightened pretender of piety who extols them in

season and out of season would do well to consult competent medical man

regarding the soundness of his own brain.

kaVy< kraei; ikmu te suùda n siNt ye TvamudI[Rpvn< n invaryiNt, gVy< "&t< ipb invatg&h< àivZy vataixka ih pué;a> kvyae -viNt.

Itihasic significance of the three Sandhyas

Before taking up the rituals and Mantras, it would indeed be desirable to

secure as far as possible the Itihasic significance of the three Sandhyas in the

Sa.V.

53

Poorva, Dekshina and Paschima Dics respectively. Sargas 40, 41 and 42

Kishkindha-kanda of the Ramayana describe in detail the Poorva, Dakshina and

Paschima Dics. The prevailing Sthoolarthas for them are indeed utterly useless

being completely unscientific and unwarranted. Because at the very outset, the

highly technical Manasothara Prithivi has been wantonly misinterpreted as

representing this material Earth, and the Soorya representing Atma within as the

external Sun. No greater mischief is imaginable towards the sacred religion. The

modern voluntary interpreter has never studied the religious texts as a science, and

it is even doubtful whether he has seen many of them. His undertaking thus

necessarily constitutes the objectionable k…tkR which no sensible man ought to care for. Svanu-UTyanusare[ tKyRta< ma k…tKyRtamœ.

We have already noticed that the Poorva Dic represents the first gateway

provided for Prithivi, Bhuvana and the rise of the Soorya.

pUvRmetTk«t< Öar< p&iwVya -uvnSy c, sUyRSyaedyn< cEv pUvaR ýe;a idguCyte. The modern commentaries contain no proper explanation for this passage

nor for anything before or after it. We have also noticed that the Dakshina dic

representing the technical Madhyanha is superior to the Poorva dic in importance.

It is stated that at the end of this Dakshina-dic, there is a mountain named

Rishabha which is the residence of those great men who have secured Heaven

and are as bright as fire, sun and moon.

svRrÆmy> ïIman&;-ae nam pvRt>, rivsaemai¶vpu;a< invas> pu{ykmR[amœ, ANte p&iwVya duxR;RStÇ SvgRijt> iSwta>. The mountain named Rishabha could on no account be identified with the

southern extremity of this earth which according to our learned Pandit is

unfortunately the region of Death also. Rishabha here certainly alludes to

Dharma. Hence the end of the Dakshina-dic is Itihasically described as the city

named Samyemeni belonging to Dharma-raja. It is also technically styled

Madhyanha of the Sandhya-vandanam. The Sun and the noon-day are entirely

irrelevant here. The Madhyanha-sandhya where man’s passions are controlled by

Samyemam, is surely superior to the Poorva-Sandhya in which only the brightness

of Sumansa peak meets that of the Soorya. More knowledge of Atma is secured

in the former than in the latter. The Gayatri of the Poorva-Sandhya refers to the

Mantra which prays for the purification of our Budhi. It becomes Savitri or more

connected with Savita or Atma in the Madhyanha-sandhya. gayÇI nam pUvaRûe saivÇI mXyme idne,

Sa.V.

54

The Paschima-dic at which the Soorya arrives in his horizontal circuit from

Samyameni the southern extremity of Manasothara Prithivi, is styled Nimlochani.

The technical Soorya is said to set behind the meééÄrpvRtmœ, Viswedevas, Maruts,

Vasus and Devas attend there at the Paschima-sandhya and worship the Soorya.

At the top of this mountain is the palace of Varuna who holds the noose in his

hand, built by Viswakarma. There, the great Rishi named Meru-savarni also

resides.

te;a< mXye iSwtae raja meééÄrpvRt>, ivñedevaí métae vsví idvaEks>, AagMy piíma< sNXya< meémuÄrpvRtmœ, AaidTymupitóiNt tEí sUyaeR=i-pUijt>, A†Zy> svR-UtanamSt< gCDit pvRtmœ, ï&¼e tSy mhiÎVy< -vn< sUyRsiÚ-mœ,

àasadg[s<bax< iviht< ivñkmR[a, inket< pazhStSy vé[Sy mhaTmn>, yÇ itóit xmR}Stpsa Sven -aivt>, meésavi[RirTyev Oyatae vE äü[a sm>. Could any bit of the above description be interpreted as referring to the

setting of the Sun or to anything connected with this material earth? What and

where is the meééÄrpvRt< ? Who is Varuna seated over this mountain with a rope in

his hand? Who is the Rishi named Meru-savarni who lives in his company there?

Who is Viswakarma the architct who ever builds palaces for Varuna and others?

Who are the Viswedevas, Maruts and Devas who constantly attend this mountain

to perform Paschima-Sandhya? Do they similarly perform the three Sandhyas or

only this Sandhya, and why? The whole affair is purely technical, and we must try

to understand every bit of it before we proceed further. The Sun, morning, noon

and evening as well as this earth are entirely irrelevant here. But the force of the

prevailing misinterpretation coupled with the ignorance of the subject is still likely

to create the doubt as to why then morning, noon and evening are prescribed for

Sandhya-vandanam at all. There are several Vydic-karmas mentioned in the

Karma-kanda and special hours are fixed for their performance during day and

night. It is a mere question of programme or time-table for which the use of the

Sun is unavoidable. The Karmas to be performed are of course entirely different

from the times fixed for performing them. Supper does not represent night nor

breakfast the day. Both refer to the food taken. The Karmas should be interpreted

as Karmas only and not as times or anything else. The significance of Meru has

been examined in detail in pages 187 to 192 volume I P.H.B.V. It refers to the

knowledge of the Vedas where all the 33 Devas appear in their pristine purity.

svRdevmyíay< meéVyaeRm #it Sm&t>, twa vedmyíaip pQ(te naÇ s<zy>, tiSmnœ Vyaeiç ÇyiSÇ<ztœ ³IfNte yi}ya> sura>.

Sa.V.

55

meééÄrpvRt< thus alludes to the beginning of the Gnana-kanda. The meésavi[R refers to the same idea. Varuna as the king of Samudram represents the lord of

Budhi. smudnatœ Vyapnatœ smuÔ< buiÏl][mœ, The residence of Varuna thus technically represents the purified state of man’s Budhi. Viswa-karma undoubtedly represents

the creator of Viswam or the holy region of the 24 Tatwams. Vide Bhagavatam. ivñ< vE äütNmaÇ< s<iSwt< iv:[umayya, $ñre[ piriDÚ< kalenaVyKtmUitRna. The rope in the hand of Varuna is a symbol of mumu]uTv< or the ardent desire to

secure salvation originated in the purified Budhi. ragSvêppazaF(a. The Viswedevas,

Vasus etc belong to the 33 Devas noticed above. They appear only in the

meééÄrpvRtmœ, They are invisible in the previous Sandhyas. Vide Skanda-puranam. sMykœ}anvta< dehe devta> skla AmU>, àTygaTmtya -aiNt devtaêptae=ip c, vedmagERkinóana< ivzuÏana< tu iv¢he, devtaêptae -aiNt iÖja n àTygaTmna, taiNÇka[a< zrIre tu devta> skla AmU>, vtRNte n àkazNte iÖjeNÔa> zuXy-avt>, ywajatjnana< tu zrIre svRdevta>, itrae-Uttya inTy< vtRNte muinsÄma>. “All the Devas shine both externally and internally in the body of the Gnani.

In the body of those pure men who practice Vydic-karmas, they shine externally

but not internally. In the body of those who follow the Tantric-marga according to

the Agamas etc the Devas remain externally, but do not shine for want of

sufficient purity in the body. In the body of the ignorant, the Devas ever remain

hidden.” Ordinary Vigraha-aradhanam in itself falls only under Tantric worship.

The pure Vydic-karmas including the Sandhya-vandanam are superior to it and

Gnana stands at the top of all. The Sandhya-vandanams being only Vydic-karmas,

the Devas are said to appear externally at the Meru-uttara-parvatham, though not

internally. This is the technical significance of the Itihasic description regarding

the appearance of the Devas there to perform the Paschima-sandhya and to

worship the Soorya. The Devas virtually represents the 24 Tatwams which are

often variously explained as consisting of 36, 96 etc Tatwams. It may now be

naturally inferred from the above qutotations that until one attains the high stage

of religious development denoted by the Paschima-sandhya, the Aparoksha-

gnanam of even these Tatwams or Devas could not be obtained. This Paschima-

sandhya is thus technically styled Saraswati denoting more Gnanam than what is

conveyed by Gayatri and Savitri. Saraswati is defined as the single Sakti of

Brahman praised in the Vedas and Vedangas, which in reality represents the

ultimate Tatwam of the Vedanta philosophy.

Sa.V.

56

ya vedaNtawRtTvEkSvêpa prmawRt>, ya sa¼aepa¼vede;u ctu:veRkEv gIyte, AÖEta äü[ZziKt> sa ma< patu srSvtI. srSvtIrhSyaepin;tœ. In the body of the ignorant and more so in that of the irreligious, they no

doubt remain completely hidden. The Sandhya-vandanam beginning with the

Poorva-Sandhya however, belongs to Vydic-karma and is of a highly and

philosophic character, as it directly refers to the Atma within. It is thus superior to

the Aradhanam of Vigrahas which are external objects. Thus Vigraha-aradhanam

is meant only for inferior classes. Vide Siva-Puranam.

Aaéé]u> pr< Swan< iv;ya<STyKtum]m>, pUjyeTkmR[a z<-u< -aegaNte suomaßuyatœ, pirvitRin s<sare ye ivùTy icr< suomœ, muiKtimCDiNt dehaNte te;a< xmaeR=ymIirt>. “The external Pooja of Siva is specially prescribed for those who earnestly

wish to reach the highest goal, but are unable in the meantime to relinquish

worldly desires. It is ordained as Dharma for them since they wish to continue in

this recurring Samsara. They will however, thereby attain Mukti at the end of their

life.”

It is now clear that even in Vigraha-aradhanam, the object ultimately aimed

at is nothing short of Mukti. It is simply on account of the inability to get rid of,

all at once, the worldly desires of man, that external Vigrahas or symbols which

would suggest the Brahma-Tatwam during the Pooja, are permitted for religious

worship. There is thus no scope even in the low stage of Vigrahara-aradhanam for

the prevailing interpretation which defiles everything sacred, with worldly

impurities. The Sandhya-vandanam under reference surely stands, as we have

seen, on a higher level. Why then contaminate it with unholy objects? If the

modern interpreter and his learned admirer cannot rise above their present low

level of religious inclinations, they ought like honourable men to quit the field

altogether. They gain nothing by persisting in their mistakes except perhaps the

unavoidable sin of misleading and thereby ruining many an innocent Hindu. By

what grand title could they be adequately honoured after all, for their inimitable

labours?

te vE sTpué;a> prawR"qka> Svaw¡ pirTyJy ye, samaNyaStu praepkarinrta> SvawaRivraexen ye, te=mI manu;ra]sa> priht< SvawaRy in¹iNt ye, ye tu ¹iNt inrwRk< priht< te ke n janImhe. With the express object of clearing all the possible and probable

misconceptions, we have already enquired into, more fully even than necessary,

the indroductory portion of the subject under reference. Technical meanings and

definitions of scientific terms, philosophical ideas conveyed, scientific processes

Sa.V.

57

prescribed as well as the Itihasic explanations furnished pertaining to the three

Sandhya-vandanams, have been sufficiently scrutinized. At every critical stage

where there is the likelyhood of having a chance for misinterpretation in the

prevailing fashion, necessary explanations and special warnings are given.

Neither the self-imposed commentator nor his enlightened admirer could now be

tolerated to override any legitimate and reasonable explanations of the rituals and

Mantras in the subsequent pages, insolently ignoring altogether the laborious task

we have hitherto undergone chiefly owing to their mischievous and unauthorized

interference in the sacred field. The lawful right of preserving the purity and utility

of the sacred literature is the common heritage of every Hindu in the land if not of

all mankind; as also the consequent previlege of challenging and attacking every

unwelcome and aggressive intruder. It does not matter that the mischief-maker is

ever incorrigible by nature.

pa;a[ae i-*te q<kEvR¿< v¿e[ i-*te, spaeR=ip i-*te mNÇEdRuòaTma nEv i-*te. CHAPTER –VI

RITUALS WITH APA

The Rituals in themselves may be classified into those with use of Apa and

those without it. Those in which Apa is used are Aacmn<£majRn<£àazn<£àae][<£A¸y¡£tpR[< etc. The rest are known as àa[ayam<£s»Lp<£Xyan<£jp<£%pSwan< etc. These rituals are common to all those who are privileged to perform the Sandhya-vandanam,

whether they are Smarthas, Madhwas, or Vaishnavas and whether they belong to

the Ric, Yajus or Sama Vedas. The Mantras too are chiefly the same with little or

no variations. The apparent differences consist simply in more Mantras being

added by a few to some of the rituals. As the main object of this little essay is only

to disclose the necessity of pursuing the correct and scientific interpretation by

exposing the degrading effects of the prevailing one, we shall confine ourselves to

the enquiry of the significance of the few Mantras of vital importance which are

used by all.

(1) Aacmn< with Apa

Very small quantity of water is taken for Achamanam, in the palm of the

right hand, and taken in three times. The idea conveyed is naturally the

purification of the mind within. ACyutay nm> £ AnNtay nm> £ gaeivNday nm> are the Mantras commonly used for this purpose. kezv£naray[£maxv are used instead by a few simply to show a meaningless Sectarianism. Several parts of the face and body

have then to be touched with the different fingers of the right hand. 12 names of

Vishnu are generally used for this purpose. A few people use 24 names, the first 3

Sa.V.

58

being used for Achamanam. The touching with the fingures called Nyas< forms part of the Achamanam itself.

nami-> kezva*Eí twa s»;R[aidi->, ctuiv¡zits<Oyain Swanain smupaivzetœ. These 24 names verily remind us in the very beginning, of the 24 Tatwams

which play an important part in the sacred Sandhya-vandanam. The first 12 names

commonly used are kezv £ naray[ £ maxv £ gaeivNd £ iv:[u £ mxusUdn £ iÇiv³m £ vamn £ ïIxr£ ù;Ikez £ pÒna- £ damaedr. These virtually include all the 24 Tatwams representing the respective Saktis of the Soorya or Atma which is the divinity

adored here. The Achamanam cannot now be explained away as the mere

drinking of water to purify the mouth or stomach. The 12 names of Vishnu used

here have also their technical meanings and specific application in religious

Itihasas. Vide Padma-puranam.

kezvadeítubaRhaedRi][aeXvRkr³matœ, zŒc³gdapÒI kezvaOyae gdaxr>, naray[> pÒgdac³zŒayuxE> ³matœ, maxví³zŒa_ya< pÒen gdya -vetœ, gdaBjzŒI c³I va gaeivNdaOyae gdaxr>, pÒzŒairgidne iv:[uêpay vE nm>, szŒaBjgdac³ mxusUdnmUtRye, nmae gdairzŒaBjyuKtiÇiv³may c, sairkaEmaedkIpÒzŒ vamnmUtRye, c³aBjzŒgidne nm> ïIxrmUtRye, ù;Ikez sairgdazŒpiÒÚmae=Stu te, saBjzŒgdac³ pÒna-SvmUtRye, damaedr zŒgdac³piÒÚmae=Stu te. These 12 Moortis possess 4 hands and wear zŒ£c³£gda£pÒ< in them, in

different order. The upper two hands are kept raised and the Ayudhas worn are

described, beginning with the right upper hand.

zŒ£c³£gda£pÒ<. kezv>, pÒ£gda£c³£zŒ. naray[>, c³£zŒ£pÒ< gda. maxv>, gda£pÒ<£zŒ£c³. gaeivNd>, pÒ<£zŒ£c³£gda. iv:[u>, zŒ£pÒ<£gda£c³. mxusUdn>, gda£c³£zŒ£pÒ<. iÇiv³m>, c³£gda£pÒ<£zŒ. vamn>, c³£pÒ<£zŒ£gda. ïIxr>, c³£gda£zŒ£pÒ<. ù;Ikez>, pÒ<£zŒ£c³£gda. pÒna->, zŒ£gda£c³£pÒ<. damaedr>, Surely, these 4 Ayudhas do not represent any deadly weapons as pitiably

misunderstood at present. They allude to important Tatwams which constitute the

glories of Atma. zŒ denotes Ah»artTv< , c³ denotes mnStTv< , gda denotes buiÏtTv< , pÒ< denotes the Satwic nature of Dharma and Gnana. Vide Vishnu-purana.

Sa.V.

59

-UtaidimiNÔyaidí iÖxah»armIñr>, ib-itR zŒêpe[ za¼Rêpe[ c iSwtmœ, c³Tvêp mnae xÄe iv:[u> kre iSwtmœ, àxan< buiÏrPyaSte gdaêpe[ maxve, xmR}anaidi-yRuKt< sTv< pÒimhaeCyte. -agvtmœ. The 4 hands also similarly represent the three Gunas, Satwa, Rejas and

Tamas in their original and pure state, as forming the component parts of the

Satwic Maaya or Sakti, together with the Ahamkara-Tatwam originating from

these Gunas. Vide gaepalaeÄrtaipNyupin;tœ, sTv< rjStm #it Ah»arítu-Ruj>. The first Ayudha in the right upper hand denotes the predominence of the

Tatwam it represents in the Moorti specified. We now find that even this simple

Achamanam which is an indispensable preliminary to the Sandhya-vandanam as

to every other Vydic-karma is so full of philosophical instructions. Evidently this

is already too much for our pious orthodoxy and their enlightened admirers to

bear. To them Achamanam is a mere drinking of a few drops of water, although

they frequently resort to it, to attract the attention of the public to their strict

adherence to orthodoxy.

majRn< with APA

The following is the Mantram for Marjanam or cleansing by rubbing.

Aapae ihóa myae -uv>, tan ^jeR dxatn, mher[ay c]se, yae viZzvtmae rs>, tSy -ajyteh n>, %ztIirv matr>, tSma Ar<gmam v>, ySy ]yay ijNvw, Aapae jnywa cn>, Aae< -U-RuvSsuv>.

Repeating the above Mantra one’s own head should be rubbed 9 times with

Kusa grass dipped in water. This is said to have the effect of removing all the sins

pertaining to Rejas, Tamas and illusion, to Jagrat, Swapna and Sushupti as well as

to acts by mind, word and deed.

Aapae ihóeit its&i-dR-ERmaRjRnmacretœ, pde pde i]peNmUi×R àità[vs<yutmœ, rjStmae maehjatanœ ja¢TSvßsu;uiÝjanœ, va'œmn>kayjanœ dae;aÚvEtaÚvi-dRhetœ. The rubbing of one’s own head with Apa with a view to remove all the sins

is verily the intended object here. That the knowledge of the sacred Tatwams

Itihasically signified by Apa is alone capable of removing man’s sins is clearly

pointed out in the religious Marjanam of the head. It is this serious religious

process that is now shamelessly reduced to silly prayers addressed to inanimate

objects like the Sun, Water and Earth for the supply of household requisites. If we

now scrutinize the Mantra itself properly, it would surely be found to contain only

one natural, sensible and useful meaning. It must be clearly noticed here that the

word Apa is twice used in this Mantra and that not a single word is introduced

which would refer to water alone.

Sa.V.

60

(1) O, Apa or Tatwams. May you remain steady (on our heads) and

comfort us.

(2) May you grant us steadiness of mind.

(3) To enable us to perceive the beautiful Mahat.

(4&5) May you lead us to your most blissful essence.

(6) Like mothers who lead their beloved children through the right path

by chastising ( %ztI) them.

(7)&(8) May you soon take us to that region of bliss which you ever enjoy.

(9) And render us capable of enjoying that bliss.

Aae< -U-RuvSsuv>. refers to Vyahritis which would be examined later on. The essence which the Apa or Tatwams are said to enjoy here, is the knowledge of the

25th Tatwam representing the Kshetragna or Soorya within. Modern commentaries

of this Mantra are furiously vying with each other in reducing it to an earnest

application for rain, grain and even virile strength to procreate. A learned

commentator says; he Aap>, he jlaixóandevta, n>, ASmanœ, jnyw, àjaeTpadnsmwaRnœ k…ét. This is surely nocturnal and not Sandhya-vandanam.

àazn< with Apa AaTmzuÏ(weR Apa< àazn<. Prasanam means to taste eagerly. Apa< àazn< thus refers to

the process by which the knowledge of the Tatwams is eagerly sought after. The

previous majRn< refers to a prayer to the Tatwam to cleanse the brain and remain steady on the head. Thus the following Mantras used for Prasanam cannot be

permitted to be explained away as further drinking of water in addition to the

Aacmn< which is misinterpreted from the beginning as mere drinking of water.

There are three separate Mantras for Prasanam, one for the morning Sandhya, one

for Madhyanha Sandhya and one for evening Sandhya. The Mantra for the

morning Sandhya is almost the same as that for the evening Sandhya. The former

runs thus: -

(1) sUyRí ma mNyuí mNyuptyí mNyuk«te_y>, (2) pape_yae r]Ntamœ, (3) yÔaÈya papmka;Rmœ, (4) mnsa vaca hSta_ya< pÑ(amudre[ izîa, (5) raiÇStdvluMptu, (6) yiTk duirt< miy, (7) #dmh< mamm&tyaenaE sUyeR Jyaeiti; juhaeim Svaha.

For the evening Sandhya, substitute Ai¶í for sUyRí and Ah> for raiÇ>. Before translating the Mantra, it is necessary to examine the technical meanings of the

terms mNyu> £ mNyupty> £ Ah> £raiÇ> £ as used here, as the ignorance of which has led

Sa.V.

61

the modern commentators completely astray, besides their total misconception of

the whole subject. The word mNyu> has several meanings. mNyudERNye ³taE ³…ix #Tymr>, It means grief, Kretu and anger. Here again Kretu would be readily misinterpreted as

an Yegna in which sheep is butchered. Kretu technically refers to the Budhi that

determines the right path. Vide z<kr-a:y< to äügIta, ³tu> #dimTwmeveTyXyvsay>, In the Mantra sUyR> of course represents the Atma and mNyu> refers to ³tu>. mNyupty> thus denote the 24 Tatwams being the goal of Kretu or purified Budhi. Subsequently

in mNyuk«te_y> the term mNyu> denotes only anger and other passions allied to it. In a prayer addressed to mNyuí and mNyuptyí it would be absurd to interpret these words as meaning, “anger and its lords who are all Devas.” Vide a learned commentary

mNyu> ³aexae ye c mNyupty> ³aexSvaimnae ragÖe;ady> te sveR=ip deva>, The unworthy passions of man are worse than Asuras. They could never be reckoned as Devas. The mistake

here is the natural result of attempting to teach without a study. Again, the terms

Ahas and Ratri as the divinities prayed to, allude only to the Sakti of Eswara

which creates and controls day and night and other periods of time thus directly

referring to the Tatwams themselves. These particular aspects of Sakti technically

styled the Pitris or Tanmatras are denominated by the very names of the divisions

of Kaalam, as they have no other tangible shape. Vide äüa{fpura[mœ, AhaeraÇai[ masaí \tvíaynain c, @te;u Swainnae ye tu kalavSwaVyviSwta>, Swane;u Swainnae ýete SwanaTman> àkIitRta>, tdaOyaStTstTvaí tdaTmaní te Sm&ta>. Such are the clear scientific definitions furnished for every religious term.

Without even looking into the sacred literature, the self-imposed commentators

readily manufacture a Devata for everything unknown. Their foolish conception is

that some kind of creature in an ethereal or even gross form stands behind every

created object such as Earth and Water, Sun and Moon, and even anger, desire,

pride etc and that all of them deserve to be worshipped. At this rate, the poor

Hindu will unfortunately be compelled one day to worship the Devatas standing

behind the lunatic asylum and public latrine. He is therefore now forced to seek

humbler quarters for religious edification.

vatae‘aistk‘ael ixKte sagr givRtmœ, ySy tIre t&;a³aNt> paNw> p&CDit vaipkamœ. Let us now look into the useful religious instructions conveyed by the holy

Mantra.

Sa.V.

62

1 & 2 “May the internal Atma, the purified Budhi and the 24 sacred Tatwams save

me from my sin committed by me through anger and other beastly

passions.”

3 The sins committed by me during the night namely;

4 Those done through mind, word, hands, feet, stomach and generative organ.

5 & 6 And all the sins accumulated in me, may the Sakti or Eswara which

produces night itself, be pleased to destroy.

7 For this very purpose, I sacrifice in the eternal light and Gnana-agni of

Atma, (#d< ma< ) this me, that is, my foolish conception of myself as consisting of my

physical body. What a noble and philosophic conception! A learned commentator

skillfully explains #d< ma< as referring to the water taken in the hand. #d< mamudkêp< juhaeim. Evidently the erudite authority forgets that if water is poured

into the fire, the latter would be extinguished.

In the Mantra for evening Sandhya Ai¶í should be substituted for sUyRí and Ah> for raiÇ>. Soorya and Agni are technically synonymous. Agni Itihasically represents Gnanagni and not fire; and as used for the evening or the last Sandhya,

it points to the advance made in securing Atma-gnana as compared with the two

previous Sandhyas. To our religious authorities however, Soorya means only the

Sun here and Agni the fire. Vide a learned commentary. sUyR> £ -anu> £ Ai¶> £ yae=y< Ai¶> AiSt. But what would happen when water is poured into? sae=ymi¶> naSTyev. Again, substitute sTye Jyaeiti; for sUyeR Jyaeiti;. sTy here refers to the sTylaek which shall be noticed along with the Vyahritis. The Mantra for the Madhyanha-

sandhya runs thus.

(1) Aap> punNtu p&iwvI< p&iwvI pUta punatu ma<, (2) punNtu äü[SpitäRü pUta punatu ma<, (3) yduiCDòm-aeJy< yÖa duíirt< mm, (4) sv¡ punNtu mamapae=sta< c àit¢h< Svaha. This Mantra is generally explained away as a prayer in the noon, for heavy

and sudden rain over the earth in order that the water thus fallen may be utilized

for Madhyanha-sandhya. But rain water before falling on the ground is not

considered it appears fit for Achamanam etc. A learned commentary says.

n v;RxaraSvacmeidit in;exatœ. This prayer however seldom produces the required rain at

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63

noon and it would be a meaningless prayer indeed during the rainy season.

Luckily for the poor Hindus, all the unworthy attempts to caricature our sacred

religion invariably meet with utter failure and disgrace.

gu[EgaERrvmayait nae½ErasnmaiSwt>, àasadizorSwae=ip kak> ik< géfayte. In this Mantra, Apa of course refers to the Tatwams in general. Prithivi

denotes the Manasothara or purified Budhi of man. The words äü[Spit> and äü also refer to the Mahat and other Tatwams. vedStTv< tpae äü #Tymr>, The word äü signifies the Veda, Tatwam and Tapas. äü[Spit> thus represents the Mahat-

Tatwam or äüa. äü directly refers to the Tatwams. The prayer being thus addressed to the Saktis denoted by the Tatwams, the contents of the Mantra should also be in

keeping with it. Thus %iCDò< here means rejected or condemned as irreligious. A-aeJy< similarly means unworthy of enjoyment. Asta< àit¢h< denotes the attachment to the Asat, Anatma or worldly affairs. The word Svaha is luckily interpreted as alluding to a sacrifice in the fire. Vide a learned commentary.

tdwRmi-miNÇtmudk< Svaha mdIye vKÇa¶aE suòu hutmStu, ten sv¡ paPman< -SmIkraemITywR>. “May the water kept in my hand and consecrated by the Mantra, be well

sacrificed in the fire of my mouth. By this process I destroy all my sins.”

Whatever this may mean, the word Apa used in the beginning of the Mantra,

could not now refer to the water in the hand. It would indeed be ridiculous to

sacrifice in the fire the very divinity prayed to for the purpose of destroying the

sins. That a small quantity of water is taken in the hand and afterwards poured into

the mouth cannot be denied. If this water is made to represent the sins, it is

certainly not identical with Apa. Again, what is the fire in one’s own mouth that

destroys the sins which assume the form water? Literally interpreted nothing could

be more preposterous. All the present confusions undoubtedly arise from two

distinct facts. First of all, what Sandhya-vandanam is, is in itself misunderstood.

Secondly, the technical meanings of the words used in the Mantra are never

studied. It is therefore no wonder that no relevant explanations are now available

either for the Mantras or for the rituals. All that is now offered gratis is simply

quixotic.

We can ill afford to digress too much in this connection. The technical Agni

in the face of man styled AahvnIyai¶ is known by mere name to our learned

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64

commentators. They say sUyeR Jyaeiti; sUyRêp AahvnIye, tdwRmi-miNÇtmudkmaSyahvnIye Svaha suhutmStu. But even this is not warranted by the three Mantras used. For the

morning and evening Sandhyas, we have Am&tyaenaE sUyeR and sTye Jyaeiti; juhaeim Svaha. For the noon we have simply Svaha .The mouth of man and AahvnIyai¶> are entirely missing. The explanation offered is a mere dodge to account for the drinking of

water as literally understood. Vide àa[ai¶haeÇaepin;tœ. tÇ sUyaeRi¶naRm sUyRm{flak«it> shöriZmpirv&t @k\i;-RUTva mUÏRin itóit,

ySmadu−ae dzRnai¶naRm, cturak«it> AahvnIyae -UTva muoe itóit.

“ sUyaeRi¶ represents the single Rishi or Gnana stationed in the head of man

surrounded by a thousand illuminating rays like those of the halo of the Sun. It is

therefore known as dzRnai¶. The four fold AahvnIy is stationed in the face of man.”

It is undoubtedly the sUyaeRi¶ in the head of man and not the heat of the

external Sun that is invoked in the above three Mantras. It plainly alludes to the

purification of man’s Budhi which is the main object of the sacred Sandhya-

vandanam. The four Ahavaniyas in the face of man refer to the organs of seeing,

hearing, smelling and tasting. These are not however alluded to in the Mantras

here, and our learned commentators are entirely beside the mark here, although

they at times pretend to soar high in the region of philosophy and deliver

themselves without a knowledge of the subject. How and why the four organs in

the face of man as well as his brain are dealt with in the sacred texts as Agni, are

evidently Greek to our literal interpreters. Vide AnugIta Añmexpv¡ mha-artmœ. ºa[< ijþa c c]uí TvKc ïaeÇ< c pÂmmœ, mnae buiÏí sÝEta ijþa vEñanraicR;>, ºey< †Zy< c pey< c Sp&Zy< ïaVy< twEv c, mNtVymvbaeÏVy< ta> sÝ simxae mta>, ºata -]iyta Ôòa Sàòa ïaeta c pÂm>, mNta baeÏa c sÝEte -viNt prmiTvRj>, hiv-RUtgu[aSsveR àivzNTyi¶j< muomœ, ANtvaRsmui;Tva c jayNte Svasu yaein;u, tÇEv c inéXyNte àlye -Ut-avne, tt> s<jayte gNx> ttSs<jayte rs>, tt> s<jayte êp< ttSSpzaeR=i-jayte, tt> s<jayte zBd> s<zyStÇ jayte, tt> s<jayte inóa jNmEtTsÝxa ivdu>, AnenEv àkare[ àg&hIt< puratnE>,

pU[aRhuiti-rapU[aRSte pUyRNte ih tejsa.

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65

“The vEñanrai¶ has 7 tongues comprising of the 5 senses, Manas and Budhi.

The objects of these 7 tongues constitute Samit or fuel. The divine bases

underlying these 7 tongues represent the 7 sacrificers. When the said fuel is

sacrified, the above 7 tongues get purified and are converted into the 5 Tanmatras

(namely zBdSpzRêprsgNx) Manas-Tatwam and Budhi-Tatwam. This is the process

of complete sacrifice which was known to our venerable ancients; and they filled

themselves with lustre by practising the same.

It is the àa[ai¶ or life principle that is here Itihasically described as the

sacrificial fire. The 7 Samits or materials to be sacrificed are the 7 groups of

Vishayas or objects of the 5 senses, Manas and Budhi. The sacrificer is the

Individual Self in his 7 aspects of action. The result of such a religious sacrifice is

the origination of the 7 pure bases, namely, the 5 Tanmatras, Manas-Tatwam and

Budhi-Tatwam which virtually comprehend the 24 sacred Tatwams. This is verily

the ultimate goal of the sacred Sandhya-vandanam and all other Vydic karmas.

Physically, there is no fire in the mouth of man or in any other part of his body that

could burn up his sins. All the self-imposed literal commentaries are disgraceful

and dangerous deceptions in the sacred field of religion.

na¦enev iSwTva padenEken k…iÂt¢Ivmœ, jnyit k…mudæaiNt< v&Ïbkae balmTSyanamœ. We can now easily understand that the Mantra under reference contains

instructive and ennobling ideas extremely relevant to the sacred Sandhya-

vandanam. It may be translated thus.

(1) “May the sacred Tatwams in the form of the Sakti of Eswara purify my

Budhi and thus purified, let it purify me.”

(2) “May Brahma representing the Mahat-Tatwam and the other sacred

Tatwams purify me.”

(3&4) “May the Tatwams purify me from my wicked acts in having

accepted worldly pleasures which are ordained to be avoided and in having been

attached to them. Svaha I meditate that I am sacrificing all my sinful acts in the sUyaeRi¶ stationed in my Budhi.”

Nothing can be religiously grander, more scientific, more philosophical.

But what about the water actually drunk at this stage? Besides water, there are

several other materials used for Vydik-karmas such as ghee, kusa grass, raw rice,

Tulasi, sandal paste etc. The significance of these must be sought separately.

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66

Water being a gross element whose Tanmatra is Resa, it is Itihasically used for

concretized Aradhanams to represent the essence of abstract conceptions intended

to be demonstrated on the specific occasions, as in the Bhowma-tirthas. Vide

pages 270 to 283 Volume I. P.H.B.V. Water is only one of the materials used for

Vydic-karmas. In the three Mantras under reference, the word Apa alone is

unnecessarily reduced to water. Why not then convert mNyu> £ mNyupty> £ äü[Spit> £ äü etc also into cold or hot water? Surely, we must seek more agreeable quarters for our humble purpose.

pircirtVya> sNtae y*ip kwyiNt nae sdupdezmœ, yaSte;a< SvErkwaSta @v -viNt zaSÇai[. àae][< Combined with majRn<

The majRnmNÇ is the same as Aapaeihóa etc. The àae][mNÇ< is but a preface to it. It runs thus. (1) dix³aV[ae Akair;< ij:[aerñSy vaijn>, (2) suri- nae muoa krTà[ AayU<i; tair;tœ.

The term dix³ava is interpreted by some as applying to Soorya and Agni. A modern commentator in his funny mood explains dix³ava as a Deva who is fond of butter-milk. Relevancy however is seldom cared for in these interpretations.

dxtœ£³amit£jgNtIit£dix³ava. “That which supports the Jagat and leads you beyond it is Dedhikrava.” It thus clearly refers to the Atma within, the Saguna Brahman

denoted by the term ttœ in the Gayatri-Mantra. Such is the technical significance

according to Niruktam. ij:[aerñSy vaijn> means jy< VyaiÝ veg<, This refers to the Sakti which expands itself into the 24 sacred Tatwams. There is no rice and curry or

butter-milk in this Mantra. The Mantra may now be translated thus.

(1) “I praise the Deva styled Dedhikrava whose Sakti is swift, all pervading

and unobstructed.”

(2) “May that Deva purify our faces and increase our longevity.”

This is surely the proper place to apply the AahvnIyai¶> hitherto misapplied by the learned commentators. The face here alludes to the 5 senses including the

sense of touch. The purification is by àae][< here, the majRn< on the head immediately accompanying it with the Mantra Aapaeihóa etc. We clearly see here that the

purifying process is not limited to drinking of water, and that the word Apa

misinterpreted as water, is itself missing in this àae][mNÇ<. There is no doubt now that it is the meditation required by the Mantra that is the chief factor. This cannot

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67

be secured without a technical knowledge of the significance of this Mantra itself.

All the current literal interpretations are simply degrading. Why should any Pandit

and his enlightened admirer fell only annoyed when the bare truth is told?

n xmRzaô< pQtIit kar[< n caip vedaXyyn< duraTmn>, Sv-av @vaÇ twaitirCyte ywa àk«Tya mxur< gva< py>.

A¸yRà]ep[< with Apa

A¸y¡ means a respectful offering and ài]pœ means to throw up. This is also

exactly the expression noticed from the Vedas in the beginning.

Aap ^Xv¡ ivi]piNt, The Puranas use the same expression in their scientific paraphrase of Vedic matters. They do not treat of human history as misunderstood

at present. Vide Vishnu Puranam. ttae iÖjaeÄmaStaey< ài]piNt mhamune. Vide also Devi-Bhagavatam. %paste mhasNXya< ài]pNTyudkaÃlInœ. That it is the Apa which is meditated as thrown up to destroy the Mandehas

has been noticed before. The Apa represents the 24 Tatwams and the Mandehas

denote the sins of man accumulated through mNd $ha or low desires for worldly prosperity. The Gayatri Mantra too refers to these very 24 Tatwams.Mantrically

also, the 24 letters composing it represent the Tatwams specifically. Vide

devI-agvtmœ, ye gayÇIgta v[aRStTvs<OyaSTvyeirta>, p&iwVyapStwa tejae vayurakaz @v c, gNxae rsí êp< c zBd> SpzRStwEv c, %pSw< payu pad< c pa[I vagip c ³matœ, ºa[< ijþa c c]uí Tvkœ ïaeÇ< c tt> prmœ, àa[ae=panStwa Vyan> smaní tt> prmœ, tTvaNyetain v[aRna< ³mz> kIitRtain tu. “The 5 subtle elements, 5 Tanmatras, 5 Karma Indriyas, 5 Gnana-Indriyas

and 4 Vayus represent the 24 letters.”

%dan as one of the 5 Vayus is here omitted. What this Udana technically

means is explained as follows in Añmexpv¡ £ mha-artmœ, Apanàa[yaemRXye %danae VyaPy itóit, tSmaCDyan< pué;< àa[apanaE n muÂt>, àa[ae naephte yÄu tmudan< àc]te, tSmaÄpae VyvSyiNt tÑv< äüvaidn>, te;amNyaeNysKtana< sveR;a< dehcair[amœ, Ai¶vERñanrae mXye sÝxa ivihtaeNtra.

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“The Udana lies between Prana and Apana. When Prana remains

unimpaired it is called Udana for whose development the wise perform Tapas. The

Vaiswanara-Agni with its 7 tongues lies in the midst of these vital airs which are

related to each other.”

The Udana is virtually the Vaiswanara-Agni or the Jiva itself, and hence it

is not included in the above Tatwams.

The Individual Self naturally stands separate to realize the Tatwams. Such

is the highly technical character of the Mantric letters with which Gayatri is

composed. The most sacred and scientific ritual of throwing up Apa representing

the sacred Tatwams accompanied by the use of the Gayatri-mantras, could not now

be frivolously explained away as the mere throwing up of a small quantity of cold

water, looking at the external Sun. Without a clear idea of the Mandehas and of

the 24 scientific Tatwams, all the prevailing explanations referring to the worship

of the external Sun are but tomfooleries in the sacred field of religion. The idea

conveyed and the object intended by the A¸y¡ can now be easily understood. One has to meditate for the time being at least that he has reduced all his cosmological

conceptions to the 24 Tatwams and that he is trying to merge them in the technical

Soorya or internal Atma so that he may enjoy the everlasting bliss of being one

with the eternal Brahman. AsavaidTyae äüeit äüEv snœ äüaPyeit y @v< ved. Nothing less than this is the real object of the religiously ordained Sandhya-

vandanam. And what a shameless farce have now in its stead?

mUkarBx< kmip bixra> ðaekmak[RyiNt ïÏaluSt< iviloit k…i[> ða"ya vI]te=Nx>, A_yaraehTyhh shsa p¼urPyiÔï&¼< saNÔalSya> izzumr[tae mNdmayaiNt vNXya>.

tpR[< with Apa

After performing A¸y¡ three times with the use of Gayatri-mantra, the heart

should be touched with both hands uttering the Mantra, AsavaidTyae äü, “I meditate that this Aditya within me who gives me light and knowledge is Brahman itself.”

No better internal evidence is required to throw away as worthless all the

modern commentaries which interpret ignorantly the scientific Sandhya-vandanam

as the worship of the external Sun. Then perform Achamanam and proceed with

the Tarpanam. tpR[< means to satisfy, to please. Water is offered 21 times with both

hands as in A¸y¡, 9 offerings are to the 9 planets and 12 to Kesava, Narayana etc whose technical significance has been already noticed. Those who persistently

Sa.V.

69

interpret the Soorya here as the external Sun will naturally explain the 9 Grahas as

the 9 external planets. The Mantra runs thus:

AaidTy< £ tpRyaim, saem<£ tpRyaim, A¼ark< £ tpRyaim, bux< £ tpRyaim, b&hSpit< £ tpRyaim, zu³< £ tpRyaim, znEír< £ tpRyaim, rahu< £ tpRyaim, ketu< £tpRyaim, kezv< £ tpRyaim, naray[<£ tpRyaim, etc.

There is no mention of Water in this Mantra. The method of satisfying any

one is not always by water either. Now, if the Soorya of the Sandhya-vandanam

technically refers to the Atma within, what are the 9 planets mentioned here and

where are they located? We have also not yet noticed the significance of the 3 and

7 Vyahritis. The following from the Garuda-Purana explains the 14 Lokas and the

9 Planets in the clearest terms.

#danI< nrdehSy ï&[u êpÖy< og, Vyavhairkmek< c iÖtIy< parmaiwRkmœ, -uvnain c svaRi[ pvRtÖIpsagra>, AaidTya*a> ¢ha> siNt zrIre parmaiwRke, parmaiwRkdehe ih ;qœc³ai[ -viNt c, äüa{fe ye gu[a> àaeKtaSte=PyiSmÚev s<iSwta>, tanh< te àvúyaim yaeigna< xar[aSpdanœ, ye;a< -avnya jNtu-RveÖErajêp-akœ, padaxStaÄl< }ey< padaeXv¡ ivtl< twa, janunae sutl< iviÏ siKwdeze mhatlmœ, tlatl< siKwmUle guýdeze rsatlmœ, pata¦< kiqs<Sw< c sÝlaeka> àkIitRta>, -UlaeRk< nai-mXye tu -uvlaeRk< tdUXvRke, SvlaeRk< ùdye iv*atœ k{Qdeze mhStwa, jnlaek< vKÇdeze tpaelaek< llaqke, sTylaek< äürNØe -uvnain ctudRz, nadc³e iSwt> sUyaeR ibNduc³e c cNÔma>, laecnSw> k…jae }eyae ùdye }> àkIitRt>, iv:[uSwane gué< iv*atœ zu³e zu³ae VyviSwt>, nai-Swane iSwtae mNdae muoe rahu> àkIitRt>, payuSwane iSwt> ketu> zrIre ¢hm{flmœ, @v< svRSvêpe[ icNtyedaTmnStnumœ. “There are two kinds of body in man, one is called Vyavaharika and the

other Paramarthika. It is verily in this Paramarthika body of man that the 14

Bhuvanas, the planets, the mountains, Dwipas, Oceans and the 6 Chakras making

up the Brahmanda described in the religious texts, are said to exist. They serve as

objects of religious meditation to a Yogi by which he attains the form of Virat.

The 14 Bhuvanas are located as follows. Atalam under the feet, Vitalam above the

feet, Sutalam in the knees, Mahatalam in the thighs, Talatalam in the upper joints

of the thighs, Resatalam in the sexual organs, Patalam in the loins. These 7 are the

lower Lokas. The higher are as follows. Bhur in the naval, Bhuva above the naval,

Suvar in the heart, Mahar in the throat, Jena in the face, Tapa on the forehead, and

Satya in the brain. In the Naadachakra or brain is Aditya, in the Bindu-Chakra, one

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Angula below it is Chandrama, in the eyes is Kuja, in the heart is Budha, above

the naval is Guru, in the Semen is Sukra, in the naval is Manda, in the face is

Rahu and in the anus is Ketu.”

It is most unambiguously stated here that the 14 Lokas, 9 Planets, 7 Dwipas,

7 Mountains, 7 Oceans and all else Itihasically described as constituting the

Brahmanda or Brahma’s body, are meant only to be understood as stationed in the

Paramarthika body of man free from all the Vyavaharika or worldly inclinations.

The 14 Lokas are said to form part of the Avyakta or unmanifested Prithivi in the

form of a lotus with Meru as its center, in which Brahma was born.

AVyKtp&iwvIpÒ< meéStSy c ki[Rka. This lotus is also described as worthy of being meditated upon as 3, 14 or

many more Lokas. Vide ïImÑagvtpura[mœ. pÒkaez< tdaivZy -gvTkmRcaeidt>, @k< Vy-a'œ]Iduéxa iÇxa -aVy< iÖsÝxa.

“Brahma induced by the Lord, entered into that lotus and divided it into

three Lokas. It is also worthy of being meditated upon as 14 or many more

Lokas.” The 14 Lokas and the 9 planets Itihasically described here are explained

as intended for yogic meditation to attain the stage of Virat.

äüa{fe ye gu[a> àaeKtaSte=PyiSmÚev s<iSwta>, tanh< te àvúyaim yaeigna< xar[aSpdanœ, ye;a< -avnya jNtu-RveÖErajêp-akœ. The 3 Lokas and the 7 Lokas constantly appearing in the Sandhya-vandana-

mantras are included in the above 14 Lokas. These 14 Lokas combined with 9

Grahas make up 23 Tatwams. The technical Virat represents these very 23

Tatwams, and it never denotes anything material as invariably misunderstood.

Vide ïImÑagvtmœ. àbuÏkmaR dEven Çyaeiv<zitkaeg[>, àeirtae=jnyTSvai-maRÇai-rixpUé;mœ. The Virat virtually refers to a collective conception of the 23 divine bases of

the whole cosmology of man. The pious orthodoxy simply mistook the tail for the

head as usual. This fact is noticed in detail in pages 16 to 20, ‘Varna Jati & Caste’.

We can now clearly see that the sacred Sandhya-vandanam is prescribed

only for the highly qualified and that it directly refers to internal meditation of the

Tatwams in one’s own Paramarthika body which is virtually the religious

conception of Virat. The external planets and the religious geography of the

Brahmanda misinterpreted as physical entities are now ignorantly and arrogantly

introduced into the sacred region of the Sandhya-vandanam which is thereby

reduced to something worse than an ebullition of insanity. Surely, the religious

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71

texts are never to blame in this matter. They are only foolishly permitted to be

soiled at present by unholy hands.

gu[a gu[}e;u gu[I-viNt te ingRu[< àaPy -viNt dae;a>, suSvadutaeya> à-viNt n*> smuÔmasa* -vNTypeya>.

CHAPTER VII

RITUALS WITHOUT APA

They are naiNd or àawRna£àa[ayam<£s»Lp<£gayÇIjp< and sNXyaepSwan<. naiNdnaiNdnaiNdnaiNd or àawRna àawRna àawRna àawRna

The wellknown Mantra for this runs thus.

zu¬a<brxr< iv:[u< zizv[¡ ctu-Rujmœ, àsÚvdn< Xyayetœ svRiv¹aepzaNtye. Literal interpretations and sectarianisms have greatly meddled with its

sensible meaning and useful application. It is commonly and readily interpreted as

alluding to Ganesa, son of Siva, and he is said to possess the head of an elephant.

For this very reason the Vaishnavites have not accepted the sloka as forming part

of their Sandhya-vandanam. They have substituted something else pertaining to

Vishnu. Let us here look into the literal interpretation of the couplet itself.

Literally it means this. “I meditate, for the removal of all obstructions, upon the

divinity who is dressed in white cloth, who is Vishnu, who is white like the moon,

who possesses four hands, and who has a smiling face.” Evidently this does not

satisfy the Saivites. iv:[u is therefore interpreted as all pervading, and àsÚvdn< as elephant-faced. But Ganesa is commonly understood as red in colour. Why is he

particularly invoked to remove obstructions in the very beginning of every ritual

in preference to all other divinities? Does his elephant-face scare away all

obstructors? Has the erudite interpreter any idea of what this curious divinity

signifies? Does his enlightened admirer feel ashamed when the Western

Sanskritists make fun of this divinity with all their unbecoming and unwelcome

ingenuity? No one can now deny that the technical significance of this important

divinity has become a long forgotten affair if not a lost thing altogether. Through

the sheer influence of lucre the vices of the enlightened pretender of piety now

unjustly pass off for the rarest virtues.

AalSy< iSwrtamupEit -jte capLymu*aeigta< mUkTv< imt-ai;ta< ivtnute maEF(< -vedajRvmœ, paÇapaÇivcar[aivrihta yCDNTyudaraTmta< matlRiúm tv àsadvztae dae;a AmI SyugRu[a>. Under the present state of utter ignorance it is necessary here to gather all

possible informations regarding the divinity in question before we try to

understand its technical significance.

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(a) g[pTyupin;tœ. Tv< -Uimrapae=nlae=inlae n->, Tv< cTvair vaKpdain, Tv< mUlaxariSwtae=is inTymœ, Tv< ziKtÇyaTmk>, Tva< yaeignae XyayiNt inTymœ, Aaiv-RUt< c s&ò(adaE àk«te> pué;aTprmœ, @v< Xyayit yae inTy< s yaegI yaeigna< vr>.

“You represent the 5 subtle elements. You are the 4 vak-padas. You are

always seated in the Mooladhara, you are in the form of the 3 Saktis, you are

meditated upon by the Yogis. Next to Prakriti and Purusha, you are the first

created. The Yogi who meditates thus is the greatest among the Yogis.”

Full technical description is clearly furnished here. Ganapati is the lord of

the 5 subtle elements and is in the form of Sabda or (vak-pada) which is the

highest among the Tanmatras. The 4 vak-padas are pra, pZyNtI, mXyma and vEorI, vEorI refers to ordinary audible sound. mXyma refers to the low tone of it which is heard only to the utterer. pZyNtI refers to the mental state in which one wishes to produce the intended sound. pra refers to the Sakti or life principle without whose help no sound could be produced. Every sound having to arise from the Mooladhara

upwards the divinity or the required Sakti is described as always stationed there.

This is an extremely technical subject relating to Mantra-sastra or the ‘Psycho-

physiology of Mantric philosophy’. This has been noticed to some extent in pages

335 to 359 Volume I, and more fully in section 18 ‘Vilified Vedas Vindicated’.

The following few lines from those pages might prove of immediate use.

zKteStu jayte zBd> zBda¾ayet vaG-vmœ, vaG-va½ kla jata> kla_yae ivklaStwa, tSmaÖE vackae mNÇ> mNÇStErev i-*te, @tTs&iò³m< àaeKt< te;a< l][muCyte, ziKtirCDeit iv}eya zBdae }animhaeCyte, vaG-v< SyaiT³yaziKt> kla vE ;aefzSvra>,

#CDaziKtí iv*a c tSya> pyaRyvacka>, }an< cEv àitóa c tSya> pyaRyvacka>,

inv&iÄ> SyaiT³yaziKt> tSya> pyaRyvacka>. “Sabda originates from Sakti, Vak-bhava originates from Sabda, Kalas from

Vak-bhava and Vikalas from Kalas. Mantra originates from these and is thus

distinguished from ordinary language. This is known as the s&iò³m< or the process of creation described in the religious literature. The above terms are meant to be

understood as follows. Sakti means desire and Sabda means Gnanam, Vak-bhava

means Kriya-sakti. The Kalas represent the 16 vowels and the Vikalas refer to the

Sa.V.

73

consonants. #CDaziKt£zBd<£}an<£àitóa£vaG-v<£i³yaziKt£inv&iÄ are synonymous with

Sakti.”

The above deserves to be carefully noticed as it deals with the very basis of

a religious Mantra. It begins with #CDaziKt which clearly denotes the ardent desire for inv&iÄ or freedom from the bondage of Samsara. The wicked and the worldly are thus not entitled to any sacred Mantras. They are here scientifically excluded, as

the mere words they may utter without the correct knowledge of even the very

nature of a Mantra and without the earnest philosophical meditation here

specified, could not constitute a religious Mantra. mNÇStErev i-*te, We have noticed

several times before, that Sakti means Samvit or Gnanam. If that is practically

secured, no Mantra and Vydic karmas are needed.

The technical Sabda which constitutes a Mantra is therefore utilized at a

lower stage of religious development. The divinity that helps us with the Mantric

Sabda is thus said to originate from Sakti itself. Ganapati who represents the

divine basis of the four degrees of the Mantric-sabda, cTvairvaKpdain is therefore Itihasically described as the son of Siva by Parvati. Siva here represents the divine

basis of the whole of human cosmology known as Maheswara of the Vyakarana

Sootrams, and Sivaa or Parvati represents Gnanam or the highly developed Budhi

of man which realizes that there is nothing but Siva in reality.

ywa -aten êpe[ izv @veit ya mit>, sa izva prma s<ivÚapra n ih s<zy>. She is also everywhere described as representing the religious Vidya which

deals with Siva who is referred to in its Artha. Vide halaSymahaTMy< . AwRraiz-Rvanœ sTy< zBdraizéma Øuvmœ. Parvati here represents the collective and complete knowledge of the whole

of our religious literature. Ganapati denotes only the divinity pertaining to the

production of Mantric-sabdas and virtually alludes to the philosophic meditation.

Without the blessings of Eswara, no sounds could be produced by man. No Mantra

should be begun without this meditation. mNÇStErev i-*te, As the Itihasas and Puranas are our recognized commentaries for such matters we are sure to obtain

clearer and fuller informations from them. Vide vamnpura[<. mailnI tU[Rmgmtœ g&h< õanSy kar[atœ, tSya< gtaya< zEleyI mla½³e gjannmœ, ctu-Ruj< pInv]> pué;< l][aiNvtmœ, k«TvaeTssjR t< -UMya< iSwta -Ôasne pun>,

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74

%maSved-vSved< jl-UimsmiNvtmœ, tTs<pkaRTsmuÄSwaE )UTk«Ty krmuÄmmœ, ApTy< ih ividTva c àIitmanœ -uvneñr>, t< ca==day hrae nNdImuvac -gneÇha, éÔ> õaTvaCyR devadINvaiÑri¶< iptnip, smeTy devI< ivhsnœ z»r> zUlx&Gvc>, àah Tv< pZy zEleyI TvTsut< gu[s<yutmœ, mUi×R cEnmupaºay tt> zvaeR=ävIdumamœ, nayken ivna devI mya-Utae=ip puÇk>, ySma¾atSttae naça -iv:yit ivnayk>, @; iv¹shöai[ devadIna< hin:yit. “The female florist suddenly appeared and reminded Parvati that it was time

for bath. As soon as she disappeared, Parvati went to bathe, and made with her dirt

a beautiful Gajanana possessing four hands and broad breast. She left the figure

on the ground and commenced her usual Japam. The figure manufactured with the

sweat of Parvati when associated with Earth and Water rose up roaring with its

raised trunk. Knowing it to be the issue of Parvati, Siva took it and gave to Nandi.

After performing the daily religious rituals, Siva went to Parvati, kissed the child

on its head in her presence and spoke thus. This is an excellent child born to you

without my help. He is therefore named Vinayaka. He will remove all obstructions

the Devas and others are labouring under.”

There is not much of intricacy in this Itihasic description. Gajanana born

from the sweat of Parvati is named Vinayaka. gjœ itself means to roar or to sound,

and Gajanana directly denotes the basis of the Mantric Sabdas under reference. As

the lord of Sabda, Gajanana entirely belongs to Parvati and hence appropriately

named Vinayaka. zBdraizéma Øuvmœ, Ganapati is known also as her<b. he + r<b ; means attached to Siva. Thus Ganapati verily signifies the divine basis of Mantric

Sabdas which allude to the meditation of Siva. There is a valuable technical

explanation furnished in the Padma-puranam regarding the Itihasic significance of

the maedk< always kept in the trunk of Ganapati. pavRTyuvac. #d< tu maedk< puÇaE devEdRÄ< mudaiNvtE>, mhabuÏIit ivOyat< suxya pirinimRtmœ, ASyEvaºa[maÇe[ AmrTv< -vedœØuvmœ, svRzaSÇawRtTv}> svRzaSÇawRkaeivd>, inpu[> svRtNÇe;u leokiíÇk«TsuxI>, ipÇaercaRk«tSyEv kla< nahRiNt ;aefzImœ, svRy}ìtEmRNÇEyaeRgErNyEyRmEStwa, Atae ddaim her<be maedk< devinimRtmœ, ASyEv kar[adSy A¢e pUjamoe;u c, vedzaôStvadaE c inTy< pUjaivxasu c.

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“Parvati addressing Ganapati and Skanda said. This maedk< given by the Devas is prepared by them from Amritam and is designed Maha-budhi. By merely

smelling it, one becomes immortal. He becomes also an expert in all the Sastras

and Mantras, and becomes a good writer and artist. As respect for one’s father is

more valued than all the acts of Yoga, Tapas, Yegna etc I present this divine

Modaka to Heremba. For this very reason, Heremba shall be first worshipped

while commencing every religious ritual.”

The passage is too plain to be misinterpreted. The maedk< kept in the trunk of Ganapati signifies Maha-budhi or nothing short of Mahat-Tatwam. This

Modakam could be secured only by Heremba or one earnestly attached to Eswara.

The meditation of Ganapati as the divine basis for all the religious Mantras is thus

undoubtedly the first requisite of every religious ritual. But practically it is not a

very easy matter. One has to think of the very root of the Mantric sounds he is

going to utter and to meditate upon the divinity that enables him to produce them.

This is a highly intellectual feat. He has to soar high to the seat of Budhi itself.

The knocking on the head with both fists at the commencement of every religious

ritual is an extremely ingenious suggestion to get at the required philosophic

conception by any amount of trouble. Vide muiKtkaepin;tœ for instance. hSt< hSten s<pIf( dNtEdRNtanœ ivcU{yR c, A¼aNy¼E> sma³My jyedadaE Svk< mn>. “Try to secure control over your Manas first either by squeezing your hands

or by biting your teeth or by placing one limb over another forcibly.”

The control of Manas by any feasible means is advocated here as the most

important requisite. Similarly the meditation of the basic divinity of the Mantric

Sabdas is here insisted upon. Even this serious and practical ritual is now

explained away as childish fun. Ignorance has advanced so far as to dispense with

it altogether on sectarian grounds sometimes. We have however now clearly

understood that the divine Ganapati does not represent any meaningless ugly

figure as commonly explained. Next to complete Gnana, he stands as the basic

divinity for all the Vydic karmas ever suggesting the necessity of high philosophic

meditation before commencing every religious ceremony.

AanNdmaÇmkrNdmnNtgNx< yaegINÔsuiSwrimilNdmpaStbNxmœ, vedaNtsUyRikr[EkivkaszIl< her<bpadzrd<bujmantae=iSm. Let us now return to the Vandana-Slokam itself.

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76

zu¬a<brxr<, A<br< = Aakaz<, The lord of Akasa whose Guna is Sabda. iv:[u<, Vis to enter. The divinity who helps us by kindly entering in the Mantric Sabdas we utter.

zizv[¡, The divinity who is completely Satwic being as pure, white and cool as

moonlight. ctu-Ruj<, Possessing four hands. The trunk which keeps the Modakam

styled Mahabudhi represents the subtle Akasa and the four hands denote the

remaining four subtle elements. àsÚvdn<, Possessing a gracious-looking face. Him, svRiv¹aepzaNtye, For the purpose of removing all the obstacles to the performance of the ritual. Xyayetœ, I meditate.

That Ganapati technically represents the basic divinity of the 5 subtle

elements has been already noticed. Tv< -Uimrapae=nlae=inlae n->, Ganapati is the Lord of the Gana or group of the five Elements and is therefore the biggest figure

imaginable. The same idea is consistently carried through even in the instructions

furnished for making His Vigraha. The measurement is 5 Thalams.

Vide suà-edagm<, ;qœtalen tu gNxvaRnœ pÂtalae g[aixp>. The modern erudite Pandit has no doubt been over-anxious ro make out an

elephant-faced belly-god out of this Mantra which unfortunately contains nothing

that would suit his quixotic interpretation. He has therefore, discovered a non-

existent Dictionary. àsÚvdn he assures us as referring to the face of a mad elephant. àsÚaemÄvar[>, Evidently no poets worth the name have yet used the word in that sense. The fact is otherwise. àsÚae duòpi{ft>, gjann has been already noticed as referring to the face or base of Sabda itself, gjœ meaning to sound. A mere elephant figure without any reference to these technical facts would simply be a

Visamvadi-bhramam. The modern commentators being ever haunted by the

terrible Mandehas, they are not destined to obtain a single drop from the perennial

flow of invaluable religious truths abounding in our sacred literature.

bIjEr<k…irt< ltai-éidt< v‘Ii-éJj&<i-tmœ, kNdE> kNdilt< jnE> àmuidt< xaraxre v;Rit, æatíatk patk< ikmip te sMy'œ n janImhe yenaiSmÚ ptiNt cÂupuqke iÖÇa> pyaeibNdv>.

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àa[ayammœ sVyaùit< sà[va< gayÇI< izrsa sh, iÇ> pQedaytàa[> àa[ayam> s %Cyte, vamnasapuqenEv pUryeTpUrk> Sm&t>, k…<-kae inílñasStavTkal< smNÇkmœ, d]nasapuqenEv recyeÔeck> Sm&t>. “Repeat three times the Vyahritis, Pranava, and Gayatri with its Siras. This

is known as Pranayama. Draw in the breath through the left nostril. This is called

Pooraka. Retain the breath inside, repeating the Mantra to the same duration of

time. This is named Kumbhaka. Leave the breath through the right nostril. This is

termed Rechaka.”

The object of this practice would be readily interpreted as merely to regulate

the breath. Then the Mantras referred to would be unnecessary. Regulation of

breath is but a secondary affair. The real and religiously useful meaning of

Pranayama is surely quite different. Vide tejaeibNdUpin;tœ. icÄaidsvR-ave;u äüTvenEv -asnatœ, inraexSsvRv&ÄIna< àa[ayam> s %Cyte, in;exn< àpÂSy reckaOySsmIirt>, äüEvaSmIit ya v&iÄ> pUrkae vayuéCyte, ttStÖ&iÄnEíLy< k…<-k> àa[s<ym>, AyÂaip àbuÏana< A}ana< ºa[pIfnmœ. “Man’s activities cease when he realizes that everything he has a conception

of, is but the manifestation of Brahman. This state is called Pranayama. The

throwing away of all the illusory ideas of one’s own cosmological conception is

Rechaka. The subsequent meditation that ‘I am that Brahman’ is Pooraka. To

continue that meditation without interruption is Kumbhaka. Such is the nature of

the Pranayama prescribed for the wise. To the ignorant it simply means regulation

of breath.” It would indeed be interesting to note that the prescribed Mantra

exactly refers to the same philosophical conception. The Mantra runs thus:-

Aae<£ -U> Aae<£ -uv> Aae<£ suv> Aae<£ mh> Aae<£ jn> Aae<£ tp> Aae<£ sTy< Aae<£ tTsivtuvRre{ymœ, -gaeR devSy xImih, ixyae yae n>, àcaedyatœ, Aaemapae JyaetIrsae=m&t< äü -U-RuvSsuvrae<. The 7 Lokas here refer to the Vyahritis already explained. Gayatri has also

been noticed in detail. Its Siras forms the last portion of the Mantra. Aapae JyaetI = Aap and brightness; as also -U-RuvSsuv> are the rs or the essence of ; Am&t< äü the eternal Brahman. This plainly means that the Apa or Tatwams, the technical

Grahas or Jyotis as well as the Vyahritis, refer only to the Resa or essence of the

eternal Brahman. Such is the high class meditation required for àa[ayammœ. It could

Sa.V.

78

not be explained away now as the mere control of breath. In the order of 8 Angas

of Yoga Pranayama appears only as the fourth. The 8 Angas are, ym, inym, Aasn, àa[ayam, àTyahar, xar[a, Xyan, smaix. Vide ïIjabaldzRnaepin;tœ £

sa<k«te ï&[u vúyaim yaeg< saòa<gdzRnmœ, ymí inymíEv twEvasnmev c, àa[ayamStwa äünœ àTyaharStt> prmœ, xar[a c twa Xyan< smaixíaòm< mune. ym itself is said to consist of 10 parts of which Ahimsa is the first.

Aih<sa sTymStey< äücy¡ dya==jRvmœ, ]ma x&itimRtahar> zaEc< cEv yma dz. The first three Angas in themselves are now generally misunderstood and

even despised. All pretences as Yogis by sheer control of breath without a thought

of even Ahimsa, are indeed public deceptions.

But it would be unwise to remain ever confident that such mistakes would

not be discovered or exposed till the end of time.

keil< k…é:v pir-u'œúv sraeéhai[, gahSv zEltqinHRir[I pya<is, -avanurKtkir[Ikrlailta¼ mat¼ mu m&grajr[ai-la;mœ. In this connection, the significance of Apa and of the Vyahritis may be

additionally noticed. Apa is explained as follows in the Veda itself.

Aapae va #d< sv¡ ivña -UtaNyap> àa[a va Aap> pzv Aapae=Úmapae=m&tmap> sèafapae ivrafap> SvrafapZDNda<Syapae JyaetI<:yapae yjU<:yap> sTymap> svaR deva Aapae -U-RuvSsuvrap Aae<. “Apa signifies all the elements, Prana, Pasus, Samrat, Virat, Swarat,

Chhandas, shining entities, Yajus, Satyam, all the Devas as well as -U-RuvSsuv>.” pZytIit pzu>. Everything perceived is styled Pasu and not the four-legged cows here. Under any circumstances, it would be stark lunacy or height of impertinence

to say that Apa here means water. It is clearly denied as a term applying to the

serious religious matters specified. They have been repeatedly explained as

alluding to the sacred Tatwams. What so ever Virat, Swarat, Samrat, Prana etc

might signify, there is no doubt that they could not possibly be understood as

representing water. The Vyahritis are explained as follows in the Padma-puranam.

purakLpe smuTpÚa -U-RuvSv> snatna>, mhaVyaùtyiStö> svaR=zu-inbhR[a>, àxan< pué;> kalae iv:[uäümheñra>, sTv< rjStmiStö> ³ma™aùty> Sm&ta>, Aae<karStTpr< äü saivÇI SyaÄduÄrmœ.

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“The eternal Maha-vyahritis namely, Bhur, Bhuva and Suva which destroy

all the miseries of man, originated in the very beginning of the Kalpa. They

represent technically Pradhana, Purusha and Kaala; Vishnu, Brahma and

Maheswara; and also Satwa, Rejas and Tamas. Om representing the Brahma or

Veda is beyond them and Gayatri is above it still.”

Gayatri here signifies, as noticed in the previous pages, the very Sakti of

Brahman. This Sakti technically denotes a combination of the three Gunas, Satwa,

Rejas and Tamas in their equilibrium. The verbal expression for the knowledge of

this Sakti is Om. When the equilibrium is disturbed, the Triads representing the

three Gunas separately appear on the scene. These are verily signified by the three

Vyahritis -U-RuvSsuv>. Vyahriti means a declaration. The three Maha-Vyahritis thus

denote the divine Proclamations which no man on earth could defy. They form

the divine bases of the 24 sacred Tatwams. From Tamo-guna the Tatwams of the

five elements originate; from the Rajasic, the Tatwams of the Indriyas, and from

the Satwic, the Manas-Tatwam. -UteiNÔymnaemymœ. The Pandit who wantonly explains the Vyahritis as belonging to his Indian or general geography, as well as his

enlightened admirer who cheers him up, are openly befooled in the Sandhya-

vandanam mantra itself. Further, the Pranayama for which the Pranava, the

Vyahritis and the Gayatri with its Siras are utilized as Mantras could not now be

easily disposed of as a meaningless practice of suffocation. The explanations here

noticed concerning Pranayama would seldom be relished by the self-advertised

Yogis of the modern type who are virtually dangerous cheats belonging to the

dregs of society.

n kaeiklanaimv mÃuguiÃt< n lBxlaSyain gtain h<svtœ, n bihR[anaimv icÇp]ta gu[StwaPyiSt bke bkìtmœ.

s»Lpmœ It runs thus. mm %paÄsmStduirt]yÖara ïIprmeñràITyw¡ àatSsNXyamupais:ye, For the

noon, maXyaiûk< kir:ye, For the evening, say< sNXyamupais:ye, “I am going to worship the Prata-Sandhya for the purpose of having all my

sins destroyed and thereby please Parameswara.”

The main and direct object here is to destroy one’s own sins which ever

keep hampering in the terrible form of Mandehas. Parameswara is sure to be

pleased with the man who purifies himself. The Eswara wants no help from man

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80

for his own pleasure. Thus, the Samkalpa as it is, demands no alteration. The so-

called Vaishnavite however suddenly feels tickled and could not put up with the

idea of pleasing Parameswara who is understood by him as a Saivite. The

ignorant sectarian wants to alter the Samkalpa so as to refer to some act of direct

service to his Vishnu. Evidently he conceives Vishnu and Siva as two human

leaders who ever try to vindicate their respective claims to the richest temples in

British India. He, however, forgets that the sacred literature is full of painful

riddles to him on this subject. A few examples may simply be mentioned here for

his edification. Vide éÔùdyaepin;tœ, ya %ma sa Svy< iv:[uyaeR iv:[uSs ih cNÔma>, yae éÔSs Svy< äüa yae äüa s hutazn>, %maz»ryaeyaeRg> s yaegae iv:[uéCyte.

Vide also AanNdramay[< mnaehrka{f<. ram @v hrae }ey> izv @v r"UÄm>, %-yaenaRNtr< }ey< -ed†'œnarkI nr>, ramz»ryaerÇ i-ÚTv< yen maintmœ, Ajag¦Stnv½ tSy jNm v&wa gtmœ, z<-aeí ùdy< ramae ramSy ùdy< izv>, nEvaNtr< kLpnIy< k…tkERivRivxEn›rE>. “Uma is verily Vishnu and Vishnu is Chandrama. Rudra is verily Brahma,

and Brahma is Agni. The union of Uma and Sankara is styled Vishnu.”

The same meaning of Vishnu is furnished in the first Vyakarana Sootram.

Vide Section 19 ‘Vilified Vedas Vindicated’. Again, “Rama must be understood as

Siva Himself, and Siva is Rama. No difference between the two should even be

suspected as that would leads to Hell. He who foolishly makes out a difference

between the two is as worthless and useless as the piece of flesh hanging down the

neck of a sheep. Rama is the heart of Siva and Siva is the heart of Rama. No one

should unreasonably question this fact.”

In any case, it is indeed a pity that the very object of the sacred Sandhya-

vandanam is freely misinterpreted on sectarian grounds. The destruction of

Mandehas representing the sins of man is undoubtedly the main aim here. It would

be absurd to convert it into an aimless and meaningless worship of Vishnu. With

whom are we to quarrel here? Any one earnestly interested in our ancient religion

is sure to feel soon disgusted with the silly and sectarian prejudices now prevailing

among our own orthodoxies.

AÄu< vaÁDit vahn< g[pteraou< ]uxatR> )[I t< c ³aEÂpte> izoI c igirjais<hae=ip nagannmœ, gaErI jûusutamsUyit klanaw< kpalanlae inivR{[> s ppaE k…qu<bklhadIzae=ip halahlmœ.

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81

gayÈyavahnmœ This refers to the invoking of the goddess Gayatri before commencing with

the Japam of the Gayatri Mantra. The Mantra for this runs thus.

Aayatu vrda devI A]r< äüsiMmtmœ, gayÇI< DNdsa< mated< äü ju;Sv n>. Aaejae=is shae=is blmis æajae=is devana< xam namais ivñmis ivñayu> svRmis svaRyuri--Urae<

gayÇImavahyaim. There are many commentaries which explain this Mantra with plenty of

Grammatical skill, but in none of them the exact relevancy of Gayatri with this

particular Mantra is visible. Unless that is pointed out, the Mantra could not be

considered appropriate. Evidently, the technical significance of this Mantra and

the real object of Gayatri Japam are not correctly understood. The main object of

the Japam no doubt is to secure the knowledge of Saguna-Brahman whose Sakti

Gayatri represents. The knowledge of this Sabda-Brahman is said to lead by itself

to the Para-Brahman. zBdäüi[ in:[at> pr< äüaixgCDit. Let us see whether the Mantra would convey this very idea without any

twistings of grammar or loss of common sense. he gayÇI vrda devI DNdsa< mat>, = O, Gayatri, the goddess who blesses her devotee and who is the mother of the Vedas.

Aayatu = please come and, ju;Sv n> = be pleased to bless us with. A]r< äüsiMmt< #d< äü = the knowledge of Saguna-Brahman which is equal to that of the eternal Para-

Brahman. Aaejae=is = you represent the splendour or vigour of the 10 Indriyas. shae=is = you represent the power of endurance referring to the strength of the 5 Pranas. blmis= you represent the vigour of the 5 elements. æajae=is = you represent the illuminating power of Budhi or buiÏtTv< which includes Ah»artTv< . devana< xam namais = you represent the well known basis of the 10 Indriyas, namely

mnSttTv< which includes icÄ<. vñmis ivñayu> = you represent the Viswam and its life; Viswam here refers to the conception that Eswara has entered into the 24 Tatwams

without which entry they would be lifeless. svRmis svaRyu = you represent everything and its life. This refers to the human conception of the Jagat whose basis is verily

the sacred Tatwams collectively. Ai--U> = please destroy all our sins. gayÇI< Aae< Aavahyaim = I invoke such a Gayatri by the Mantra Aae<.

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That Gayatri represents nothing but the 24 Tatwams is clearly explained in

the above Mantra itself. The vague explanations of the self-constituted

commentators as referring to Para-Brahman and Vishnu or Siva, are mere tricks to

conceal their own ignorance of the technical subject. The Gayatri Mantra with

Pranava and the Vyahritis prefixed, is Itihasically described as Brahma’s face.

Aae<karpUivRkaiStöae mhaVyaùtyae=Vyya>, iÇpda cEv gayÇI iv}ey< äü[ae muomœ. The Japam is said to consist of 1,008 repetitions of the Gayatri-mantra. The

number 8 is always suggestive of Aòàk«it which is practically an abridged form of

the 24 Tatwams. The 1,000 requires a technical explanation here. The Gayatri

Devi being virtually the purified Budhi of man as constantly noticed, its seat is in

the äürNØ< which is Itihasically described as a lotus of 1,000 petals.Vide saE-aGysu-gaedy>,

shöare pÒe invsit klapÂdzkmœ. Vide also liltashönam< & gayÇIshönam<. shöd¦pÒSwa svRv[aeRpzaei-ta. The Varnas here refer to the 50 letters of the alphabet (leaving ¦ as included

in l) being Mantrically treated as the Saktis of Sabda-Brahman. There are 24

categories of human Psychology to be converted into 24 Tatwams as constantly

noticed. The internal organ or the ANt>kr[ctuòy< having to be used as instruments for Mantric meditation, there are 20 items to be first converted into Tatwams.

When the 50 letters are applied to each of these separately, we get the number

1,000. Probably for the various Sahasranamas too, each Nama is meant to be

connected with each petal of this technical lotus. There are of course no lotuses or

roses within the human brain.

Again, the Rishi, Chhandas and Devata for the Gayatri-Mantra are specified

here. saivÈya \i;> ivñaimÇ> devIgayÇI DNd> sivta devta. One has to touch the head with the right hand while naming the Rishi. This clearly shows that a particular

Intellectual faculty is invoked. Viswamitra here technically refers to Manana or

meditation. Vide pages 476 to 506 Volume I. P.H.B.V. Viswamitra means the

friend of Viswam. Viswam refers to the 24 Tatwams together with the conception

of the entry of Eswara into all the Tatwams. This plainly alludes to the Devata to

be meditated upon namely Savita representing the Sabda-Brahman or the technical

Soorya hitherto explained. devIgayÇI DNd> refers to the metre containing 24 letters. Thus we see that the Gayatri-mantra is meant for the meditation of the Saguna-

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Brahman combined with its Saktis. How could any of these serious matters be

applied to the external Sun as persistently misinterpreted at present?

AaidTydevtayaStu àerk< prmeñrmœ, AaidTyenapir}at< vy< xImýupaSmhe. For the Madhyanha-sandhya, substitute, saivÇImavahyaim in the place of

gayÇImavahyaim. For the Saayam-sandhya substitute srSvtImavahyaim. Some people repeat all the three together on the three occasions. There are thus many other

minor details of difference. The chief entity meditated upon during the Japam is

however, the technical Savita noticed above. devIgayÇIDNd> is the metre used for the Mantra. This Itihasically denotes, that the Gayatri consisting of 24 letters

technically representing the 24 Tatwams, is the only scientific process by which

the Savita or the technical Soorya of the Sandhya-vandanam could be perceived.

The very metre here thus clearly explains the whole of Hindu philosophy. The

Rishi named Viswamitra gives the serious warning, that the actual work to be

done during the Japam is Manana or the meditation of the unknown Savita

through its 24 Saktis styled 24 Tatwams. Nothing more scientific and more

philosophical could be imagined. It is this serious religious affair that is now

reduced to sun-worship by uttering a meaningless or silly Mantra as Gayatri isw

understood to be. The Rishi, the Chhandas and the devata here are completely

misunderstood and arrogantly misinterpreted at present. The modern Pandit, his

enlightened admirer, the ignorant and selfish sectarian whether Saivite or

Vaishnavite, the Brahma-samajist, the Arya-samajist as well as the indigenous

apish imitator of the alien critic, are all culpably responsible for this triple

degradation.

kivrnuhrit Daya< pdmek< padmekmx¡ va, sklàbNxhÇeR sahskÇeR nmStSmE.

gayÈyuÖasnmœ. After the Japam, Gayatri is sent off with the following Prarthana.

%Äme izore deiv -UMya< pvRtmUxRin, äaü[e_yae ýnu}an< gCD deiv ywasuomœ. %Äme izore jate and äaü[e_yae ýnu}ata are different versions differing little in

meaning. The Prarthana means;

(1) pvRtmUxRin %Äme izore -UMya< jate he deiv = O, goddess, who is born in the holy region on the sacred peak at the top of the mountain. (2) äaü[e_y> Anu}an< (dTva) ih = After giving Aanu}an< to the Brahmanas. (3) ywasuo< gCD = Return comfortably.

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In the modern commentaries Aanu}an< is invariably interpreted as permission

and pvRt< is explained away cunningly as Meru a non-existent mountain in this

Earth. Hardly anything religiously useful could be secured thereby. It is plainly

stated in the Mantra that goddess Gayatri originates in the Parvatam. If a learned

commentary does not explain this what is the earthly use of it? Vide

jabaldzRnaepin;tœ, ïIpvRt< izrSwane kedarNtu llaqke. The Parvatam is clearly explained here as referring to the Brahma-rendhra

containing the lotus of 1,000 petals already noticed.

Gayatri is not a woman residing in Upper India or beyond India as foolishly

misinterpreted. Again Aanu}an< here literally means inferior Gnanam of the Saguna-

Brahman which is the limited scope of the Sandhya-vandanam. The three

Sandhyas allude only to the graded progress of this knowledge. Beyond these

Sandhyas is the northern terminus named Vibhavari or Prakriti-leya. No

permission is either given or received by any one here as absurdly interpreted.

%pSwanmœ. The next and the last ritual is Upa-sthanam. There are three different

Mantras used for the three Sandhyas. The morning Sandhya-upasthanam refers to

the technical Mitra, the Madhyanha to Savita, and the Saayam to Varuna (or

Savita). These Mantras are uttered standing. This has readily induced our Pandit to

interpret Upasthanam as signifying standing itself for the purpose of sending off

Gayatri. Evidently he forgets that Gayatri has already gone and that the Mantras

do not refer to her. %p £ Swan<, literally means to remain near. The three Mantras

addressed to Mitra, Savita and Varuna, undoubtedly refer to the three graded

knowledge of Atma or the technical Soorya explained in the previous pages.

Mitra, Savita and Varuna are mere technical names to distinguish the three

Devatas for the three Sandhyas, the Saguna-Brahman or Samba-moorti being the

only Devata in reality. By the Gayatri Japam in the morning, the knowledge of

Mitra is meant to be secured. After securing it one has to keep it in mind or sit

near it (%pSwan< ) always, so that it might develop into the higher knowledge of Savita in the noon. To secure this knowledge completely, Gayatri is again invoked

and Japam performed. The Upa-sthanam then refers to Savita. Similarly, for the

evening Japam. Let us know examine the Mantras themselves. The following

Mantra addressed to Mitra is intended for morning Upasthana.

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àat> sNXyaepSwane ivinyaeg>, It is not meant for sending off Gayatri as misinterpreted and hence has its own specific object which is not explained in the modern learned

commentaries.

àat> sNXyaepSwan< kir:ye. imÇSy c;R[I x&t> ïvae devSy sanis<, sTy< icÇïvStm<, imÇae jnanœ yatyit àjaniNmÇae daxar p&iwvImut*a<, imÇ> k«òIrinim;ai-còe sTyay hVy< "&tviÖxem, àsimÇ mtaeR AStu àySvanœ ySt AaidTy iz]it ìten, n hNyte n jIyte Tvaetae nEnm ~hae AîaeTyiNttae n dUratœ.

We must here seek the meaning of this technical Mantra without reference

to the modern commentaries which furnish neither useful nor relevant information.

We have now come almost to the end of the Sandhya-vandanam. We should not

forget here the extremely technical facts noticed in the previous pages. The

Saguna-Brahman or the technical Aditya is Itihasically described as circuiting

round the Manasothara Prithivi. The Eastern city is Indra’s named, Devadhani.

The technical Aditya there, is mentioned in the above Mantra as the Mitra of the

Prata-sandhyavandanam. The Mantra in itself must therefore contain the required

explanation. Commentaries which do not refer to this are simple impositions.

Similarly, the Southern city is Yema’s named Samyemani. The Madhyanha-

Aditya here is named Savita. The Upasthana-mantras, must naturally contain

reference to this technical fact. Again, the Western city is Varuna’s named

Nimlochani, where the Aditya is styled Varuna itself. We are not at present

concerned with the northern city of Soma named Vibhavari. In the above Mantra

referring to Mitra, there are two important technical terms which are

misinterpreted through sheer ignorance, namely, c;R[I and k«òI -Vide Niruktam. c;R[y> = catiytarae Ôòar> sveR;a< pdawaRna<. Those who observe and discern everything are Charshanis. Those who philosophically distinguish the Atma from the Anatma are

here referred to, and not every cruel and immoral wretch as misinterpreted at

present. Again k«iò> is s<Oyavanœ .Vide Amaram. s<Oyavanœ pi{ft> kiv> xImanœ sUir> k«tI k«iò>.

One who understands the 24 Tatwams is particularly specified here. The

mitra or friend only of a c;R[I and a k«iò> is technically styled Mitra here. It refers

to the very starting point in the knowledge of the Saguna-Brahman or technical

Aditya whose rays constitute the 24 Tatwams. Note again Savita at Samyemani.

Samyema is complete control of the senses and passions. Savita means creator or

producer. The 24 Tatwams are fully developed at this stage of progress where the

mind is sufficiently purified so as to have a clear view of the sacred Tatwams. The

unseen Saguna-Brahman appears as Savita to the devotee here. Lastly at

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Nimlochani which means closing of the scene, the Saguna-Brahman appears as

Varuna. Vide z<kr-a:y< iv:[ushönam<, vé[ae vaé[ae v&]> pu:kra]ae mhamna>. v&[aeit iìyte va riZms<vr[atœ vé[>. The rays of the technical Aditya representing the sacred Tatwams are here

merged in the Aditya itself. The very idea of the Tatwams must vanish when the

philosophical conception of the Jagat is developed into a knowledge of its non-

existence. The Tatwams are necessary only so long as the misconception of

mundane affairs lasts. Nimlochani thus denotes the closing scene of the Tatwams

in the sacred region of Varuna.

We have now clear technical definitions for the Mitra at Devadhani, the

Savita at Samyemani and the Varuna at Nimlochani. These are now found to be

highly technical terms whose scientific definitions are furnished in the very

Sandhya-vandana itself through the Upasthana Mantras. They are taught to young

boys at the time of the Upanayana ceremony undoubtedly with the express object

of avoiding all possible misinterpretations while the Vedas are studied later on.

But leaving the Pandit classes for the present, look at the modern civilized Hindu

who pretends to know everything written by our venerable forefather, without

studying it. He is urgently anxious to supplement ancient Hindu literature with his

knowledge of Schelling and William James, Max-muller and Mac-Donald; as well

as of other Western scholars who have as yet not understood a single syllable

rightly out of our voluminous sacred literature. If they had grasped anything, their

Christian Bible should have been long recomposed. We do not however, want to

digress here. Suffice it to say that we could not more afford to tolerate the

unwelcome interference of the pseudo-pandit or of the indigenous imitator of the

Western critic. At this stage of our clear knowledge of the utter ignorance of these

self-imposed authorities, we do not certainly want to hear the name of any Mr.Loll

of a foreign land in this connection.

paetae duStrvairraiztr[e dIpae=Nxkaragme invaRte Vyjn< mdaNxkir[a< dpaeRpzaNTyE s&i[>, #Tw< tÑuiv naiSt ySy ivixna naepayicNta k«ta mNye dujRnicÄv&iÄhr[e xataip -¶ae*m>. Let us now see whether the Upasthana-Mantras in themselves do or do not

furnish sufficient explanations so as to understand the technical meanings of the

sacred terms, Mitra, Savita and Varuna. c;R[Ix&t> £ devSy imÇSy = (Let us meditate upon). The Deva named Mitra who is the supporter of Charshanis; His, icÇïvStm< £ sanis< £ sTy< £ ïv> = magnificent, fruitful and eternal glory. jnanœ àjannœ £ imÇ> £

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yatyit = Mitra knowing the acts of men, directs them according to their merits. imÇ> £ p&iwvI< £ %t £ *a< £ daxar = Mitra established earth and heaven, (that is, for bad and

good Karmas respectively) imÇ> £ k«òI> £ Ainim;a £ Ai-còe = Mitra vigilantly looks

after the welfare of Krishties. sTyay £ hVy< £ "&tvt œ£ ivxem = May we adore that eternal

Mitra with a devotional heart melting like ghee. imÇ £ AaidTy = O, Mitra, the creator

of the Tatwams. y> £ mÄR> £à £ àySvanœ = The man who with great devotion. t> £ ìten £ iz]it £ AStu = worships you earnestly; s> £ Tvaet> = he, being protected by you. n £ hNyte £ n £jIyte= will not be cruelly treated or disrespected by any one. A<h> £ AiNtt > £ dUratœ £ n £ Aîaeit = No miseries from near or far will attend on him.

mXyaÿ%pSwanmœ. Aa£sTyen£rjsa£vtRmanae£invezyÚm&t<£mTy¡£c£ihr{myen£sivta£rwen£devae£yait£-uvna£ivpZynœ. %Öy<£tmsSpir£pZyNtae£JyaeitéÄr<£dev<£devÇa£sUyRmgNm£JyaeitéÄmmœ. %duTy<£jatveds<£dev<£vhiNt£ketv>£†ze£ivñay£sUy¡. icÇ<£devanamudgadnIk<£c]uimRÇSy£vé[Sya¶e>£Aaàa£*avap&iwvI£ANtir]<£sUyR£AaTma£jgtStSwu;í. t½]udeRviht<£purStaCDu³mu½rtœ£pZyem£zrd>£zt<£jIvem£zrd>£zt<£nNdam£zrd>£zt<£maedam£zrd>£zt<£ -vam£zrd>£zt<£ï&[uvam£zrd>£zt<£àävam£zrd>£zt<£AjItaSyam£zrd>£zt<£JyaeKc£sUy¡£†ze. y£%dgaNmhtae=[RvaiÖæajman>£sirrSy£mXyatœ£s£ma£v&;-ae£laeihta]>£sUyaeR£ivpiíNmnsa£punatu. Before translating this Mantra, it is desirable to draw the particular attention of our

beloved readers to the technical explanations clearly furnished therein. The Mantra

is addressed to Savita of the Madhyanha-Sandhya; Savita means the creator of the

sared Tatwams as already explained. In the above Mantra, Savita is

unambiguously defined as the internal Kshetragna of all the living beings.

sUyR AaTma jgt> tSwu;í. Again, Savita is explained as rising from the midst of the

waters or Apa representing the 24 Tatwams, and as ever shining there.

y %dgaNmhtae=[RvaiÖæajman> sirrSy mXyatœ, It is blasphemous now to misinterpret Savita as the external Sun, and it is high time that we boldly reject all the commentaries

which unnecessarily mislead us. The following translation is attempted with great

reverence for the highly technical explanations furnished within the Mantra itself.

We should not fail to observe here that the Itihasic description conveyed by the

Mantra would admirably suit the technical facts specified therein, and that it

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would equally prove the extreme irrelevancy of the current interpretations as

applying to the external Sun. sTyen£rjsa£AavtRman>£sivta =The Savita who exists everywhere in the form of Saguna-Brahman (Satya referring to Brahman and Rejas

to Sakti consisting of 24 Tatwams). Am&t<£mTy¡£c£invezynœ = who distributes mortality and immortality or ignorance and Gnana according to the merits of each one’s

Karmas. ihr{myen £ rwen £ -uvna £ ivpZyn œ£ yait= (This Savita) seats himself in a golden car and moves particularly observing Bhuvanas. The golden car here is the

Budhi of man, and the Bhuvanas refer to the stages of man’s devotional

advancement. TmsSpir £Jyaeit> £ %Är< £ devÇa £ sUy¡ £ dev< = The Deva named Soorya who is beyond mundane affairs, who is the highest light or Gnana, and who is the

supporter of all true knowledge (devÇa) whom, %tœ £ pZyNt> £ vy< =Those of us who look up and seek for, %Äm< £ Jyaeit> £ AgNm= will attain that highest light or Gnana. Ty< £ jatveds< £ sUy¡ £ dev< =That Deva named Soorya who could be known only by the knowledge of the Vedas, Him, ketv> £ %du £ vhiNt = His rays or the Intellectual Tatwams raise up. ivñay £ †ze = to exhibit the Viswam or the 25th Tatwam. sUyR>£devana<£icÇ<£AnIk<£%dgatœ = He became the great strength of the Devas (or grades of Gnana) imÇSy£vé[Sy£A¶e>£c]u> = He is the eye or soul of Mitra, Varuna and Agni

(who represent the grades of Gnana as already explained) *avap&iwvI£ANtir]<£Aaàa = He extends all over the earth, sky and the atmosphere. AaTma£jgt>£tSwu;>£c = He is the Atma or internal Soul of all the movables and immovables. (The internal

soul could never be the external Sun) deviht<£c]u>£purStatœ£zu³<£%½rtœ£ttœ pZyem£zrd> zt< = may we be blessed so as to perceive before us, for 100 years, the light of that eye

or soul which befriends the Devas (but not the Asuras). jIvem<£ zrd>£ zt<= may we live long to meditate upon this light. nNdam= Let us enjoy this light. maedam= Let us feel happy and contended by its meditation. -vam=Let us become that light itself. ï&[uvam= Let us ever hear of its glory. àävam= Let us ever talk about it. AjItaSyam= Let us not be baffled in our attempt to meditate upon it; because, Jyaekœ sUy¡ †ze= we desire to perceive that bright Soorya. y> sUyR> mht> £ A[Rvatœ £ %dgatœ =The Soorya who has risen out of the ocean of Mahat-Tatwa. SirrSy £ mXyat œ£ ivæajman> = Who ever

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shines in the midst of that ocean. (This cannot apply to the Sun in the noon unless

men are all transported to the middle of the ocean) v&;-> £ raeihta]> ivpiítœ £ s> = Let that Soorya who is in the form of Vrishabha or Dharma, whose red Itihasically

represents Rejas the Sakti of creation of the Tatwams and who is all-wise. ma mnsa £ punatu = May He kindly protect me.

saymupSwanmœ. #m<£ me£ vé[£ïuxI£hvm*£c£m&fy£TvamvSyuracke. tTva yaim£äü[a£vNdmanStdazaSte£yjmanae£hivi-R>£Ahe¦manae£vé[ehbaeXyuéz<s£ ma£n£ Aayu>£àmae;I>. yi½iÏ£te£ivzae£ywa£à£dev£vé[£ìt<£imnImis£*iv£*iv. yiTkÂed<£vé[£dEVye£jne=i-Ôaeh<£ mnu:yaíramis£AicÄI£yÄv£xmaR£yuyaeipm£ma£nStSmadensae£dev£rIir;>. iktvasae£yiÔirpunR£dIivyÖa£xa£sTymut£yÚ£ivÒ£svaR taiv:y£iziwrev£devawa£te£Syam£vé[£iàyas>.

The Mantra is here directly addressed to Varuna. We must not forget here

that Varuna technically refers to the Aditya or Atma within as already noticed, in

its specific aspect of involving the 24 Tatwams created and fostered by the two

previous Sandhyas. The conception of the Tatwams has to be maintained only so

long as the illusory bondage of human cosmology keeps hold on man. As the

Tatwams develop, the illusion of gross materiality gradually vanishes, and the

Tatwams in themselves become unnecessary and even meaningless. Varuna thus

alludes to the particular aspect of the Kshetragna within through whose help the

high stage of involutionary development has to be attained. It is this most

philosophical religious conception of Varuna that is now pitiably reduced to some

mythological grotesque figure that is supposed to dwell somewhere in the middle

of the saline ocean that borders this earth. Consequently, there is nothing to be

surprised at the prevailing ludicrous and silly interpretations of the above Mantra

as constituting a mere prayer for food and drink, addressed to the king of the ocean

sitting in pomp within the saline ocean, near whose palace the external Sun dimly

sets every evening. A learned commentary gloriously exhibits its complete

ignorance of the subject by authoritatively insisting that, the Upasthana-Mantra

being addressed to Varuna of the saline ocean, it must be uttered only after

complete sun-set. vé[aepSwan< sUyaeRpSwanen AyuKt<, We are now more than tired of these

erudite commentators, and must therefore seek instructions from humbler quarters.

Let us now try to understand the meaning of the Mantra as addressed to the

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technical Varuna. he£vé[£#m<£me£hv<£ïuix, = O, Varuna, please kindly listen to (consider) this my sacrifice (attempt to involve the Tatwams).

N.B. No physical Havam or Homa is performed here. Havam is therefore

indifferently interpreted as mere Stotram in many a learned commentary. But the

word as addressed to Varuna is highly significant here, in the sense of sacrifice or

involution.

A*ac£m&fy = Please make me happy at once; for, AvSyu£Tva< Aacke = I long for protection, and therefore I pray to you. ttœ£Tva£yaim = I pray to you for (the knowledge of) ttœ (Soorya or Atma). N.B. ttœ refers to Sabda-Brahman; ttœ certainly could have no other meaning here. äü[a£vNdman> = Adoring you with Brahma (or Tatwams themselves). N.B: vedStTv< tpaeäüa £ #Tymr>, hivi-R>£yjman> = worshipping you with the sacrifice (of the Tatwam in their involutionary aspect).

Ahefman> = and with earnest devotion. ttœ£AazaSte = ttœ (knowledge of Atma) is longed for. #h£baeix = Please understand our prayer in this light. %éz<s£vé[ = O, glorious Varuna n>£Aayu>£ma£àmae;I> = Let not our lives be vainly wasted. he£vé[ = O, Varuna *iv*iv = day after day, ivzae£ywa = like fools, yi½iÏ£te£ìt< = any little karma pertaining to you à£imnImis = We might fail to perform; (again)

he£vé[ = O, Varuna, dEVyejne = Towards you who belong to the divine Loka ytœik£#d<£Ai-Ôaeh<£cramis = Whatever little mischief may be done, by,

mnu:ya>£AiciÄ = by men through ignorance, (again) ytœ£tv£xmaR>£yuyaeipm= Whatever Dharmas pertaining to you we might have failed to

perform,

Sa.V.

91

he£dev£tSmatœ @ns> = O, Varuna, on account of such sins. ma£rIir;> = please do not injure us. ytœ = what Karma pertaining to you, iktvas> £ irirpu>= We have destroyed owing to selfish motives, or,

n£dIiv = did not do well, or, yÖa=xa£sTymut = What sins we have committed through ignorance.

n£ivÒ = we do not actually know. he£dev£vé[ = O, god Varuna, svaR£ta£iziwrev iv:y = please destroy the sins of all those wicked deeds. Aw£te£iàyas>£Syam = Let us thus then become blessed by you.

The Mantra under reference is supposed to have been the one taught by

Viswamitra to his nephew named Suna-sepa to save him from death at the Aswa-

medha sacrifice performed by King Ambareesha of the Soorya-vamsa.

#m< me vé[£#Tyade>£zun>zep \i;>£gayÇIDNd>£vé[ae devta£saymupSwane ivinyaeg>. The story is

Itihasically narrated in Sargas 61 & 62 Balakanda, Ramayanam. The story runs

thus. Viswamitra, while he was a king visited for the first time the Asrama of

Vasista where he was sumptuously entertained by the sage through the help of his

divine cow named Kama-dhenu. Viswamitra then wanted the cow for himself and

the sage refused to give him. Viswamitra tried to use force and was completely

baffled. He then understood that Tapas was more powerful and glorious than

brute force, and proceeded to the Dakshina-Dic to perform the same. At the end of

1,000 years, Brahma appeared before him and gave him Rajarishi-hood. Being

dissatisfied with this, Viswamitra went to the Western quarters and performed

Tapas at Purshkaram. At the end of 1,000 years, Brahma reappeared and dubbed

him a Rishi. It was during the time Viswamitra was performing Tapas here, that he

had to protect Suna-sepa his own nephew. Ambareesha king of Ayodhya

performed an Yegna and Indra carried away the Yegna-pasu. A Nara was thus

required to be substituted.

tSy vE yjmanSy pzuimNÔae jhar h, àayiíÄ< mhÏ(etÚr< va pué;;R-. Ambareesha accordingly started in search of the required Pasu and met sage

Richeeka who had three sons. The sage declined to part with the eldest son and

his wife with the youngest. The second son named Suna-sepa readily undertook to

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offer himself. The king thus halted at Purshkaram for a little rest. In the meantime

Suna-sepa went to his uncle Viswamitra and prayed for protection.

pu:kr]eÇmagMy ivñaimÇ< ddzR h, tPyNtm&i;i-> sax¡ matul< prmatur>. The sage taught him a Mantra which Suna-sepa secretly uttered while he

was about to be sacrified. Indra having been thereby mightily pleased, blessed him

with long life and granted the king of full merit for his Yegna.

dI"RmayuStda àadaCDun>zepay ra"v, s c raja nrïeó y}Sy c smaÝvanœ, )l< bhugu[< ram shöa]àsadjmœ. Now, what is the gist of this Itihasa? Who is Indra here that carried away the

Yegna-pasu and afterwards blessed the Yegna without it? Does he represent any

historical personage of ancient India? To our learned Pandit, Indra represents a

god in human form residing permanently in the sky, but having constant

transactions with human beings in India alone. The remaining characters, namely,

Viswamitra, Ambareesha, Richeeka and Suna-sepa, refer doubtless to human

beings who were born in India and died in it, in olden days. To the Western critic

the whole story is a mythology which conveys no useful meaning, scientific,

philosophical or religious. He rejects the whole of it as mere nonsense, but

historically he is able to deduce a very valuable information. He knows by his

Sanskrit knowledge that Suna-sepa means a dog’s tail. It has furnished him with

ample suggestions even to write a big book on the history of ‘Dog’s tail sacrifice

in India’. Our learned Pandit of course is sure to criticize him for his imperfect

knowledge of Sanskrit, as in his opinion Suna-sepa denotes not the tail behind a

dog but the one in its front. The innocent Hindu is now being crushed between

these two tails of the indigenous and foreign Sanskritists. The foreign critic

logically draws his historical inference from this dog’s tail sacrifice, that all the

Hindus were in olden days horrible meat-eaters, including even the present

vegetarian Bramhin. In those times, there were actually sacrifices of horses, cows,

sheep, dogs and even of men. Brahmin and Brahminism have all along been

particularly an eye-sore to the omnivorous communities both in India and outside.

Most of them are anxious to establish somehow that the present vegetarian

Brahmins were once meat-eaters, because the very idea of becoming vegetarians

themselves creates a feeling of utter despair. On no account could we eliminate the

divine Indra from the story, for that would immediately render everything else

irrelevant and meaningless. We have repeatedly explained Indra as representing

the Jivatma in each individual viewed in its purified aspect.

zrIrmXyvitR àa[-aven ]eÇ}s<}k>,

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Indra is neither stationed in the sky nor under the earth. He is located

within oneself and would not therefore brook elimination without prejudice to

human sanity. His carrying away the Yegna-pasu denotes some religious

development secured by the devotee. Viswamitra being the specific Rishi of the

Gayatri-Mantra, his Tapas in the Western quarters is directly relevant to the

Saayam Upasthanam addressed to Varuna. The alien critic and his tutor the

pseudo-pandit are entirely ignorant of these important technical facts. Similarly,

sage Richeeka represents a high stage of religious devotion in which the Mantras

(Riks) of the Vedas are utilized for praising the glories of Eswara. Ambareesha

literally means a frying pan, and Itihasically refers to the annihilation of all the

evil tendencies in man. Again, Suna-sepa is described as the son of Richeeka and

nephew of Viswamitra, and as having been purchased by Ambareesha to complete

his Yegna. Its technical significance must therefore naturally combine the

characteristics of the other Itihasic personages. In the interpretation of this Itihasa

as furnished in the sacred Ramayanam, it would hardly suffice to dispose of it as

an obscene or curel story. What if Suna-sepa may mean a dog’s tail also in

Sanskrit language? How could that meaning be ever thought of being applied

here? Even supposing that Richeeka father of Suna-sepa and Viswamitra his uncle

were human beings, how could they like to call the boy ‘Dog’s tail’? Again, how

did the enlightened Western critic manufacture a dog’s tail sacrifice out of the

story? Even in accordance with its historical interpretations, how did he convert

Suna-sepa alone to a dog’s tail, retaining the rest as human characters? Probably in

his view, Ambareesha, Viswamitra and Richeeka represent only the tails of other

beasts used by the wicked Brahmin in his animal sacrifice. If he throws away in

this manner all the Itihasic personalities from the story, how could he arrive at his

wonderful conclusion that somebody performed dog’s tail sacrifice in India? Is

this really after all the boasted Western logic, science and philosophy, history or

literature? When anything that unavoidably displays the superiority of the Indian

is dealt with, all pretensions to the boasted civilization of the West are completely

replaced by disgraceful prejudice propped up by everything illogical and insulting.

No amount of twisting of the Sanskrit language could here procure the inference

aimed at. We have already offered sensible technical meanings for all the

important names in the Itihasa except for Suna-sepa. Common Sanskrit Dictionary

is not the proper book to be looked into for this serious purpose. As usual,

Niruktam unambiguously furnishes the required meaning. zun< = suo<, zep< = ApTy<,

Suna-sepa thus denotes the issue of Sukham or tranquility of mind. As the son of

Richeeka, Suna-sepa clearly denotes a high stage of religious attainment resulting

from the use of the Vedas for the adoration of the Almighty. As the nephew of

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Viswamitra, he combines with his views devotion, much of philosophic meditation

signified by Viswamitra. King Ambareesha who represents the destruction of all

the beastly passions in man is alone privileged to secure this Suna-sepa for his

religious Yegna. When one brings a Suna-sepa to the holy sacrifical ground, Indra

cannot help feeling completely satisfied, because, there is nothing further to be

done in a correctly understood Hindu Yegna. That the Saayam-Upasthanam under

reference demands the qualification of a Suna-sepa to utter the prescribed Mantra,

so that the Indra or Kshetragna within may be completely satisfied, is clerarly

pointed out here. The mere Rishi-hood which Viswamitra is said to have secured

in the Western Quarters by his Tapas is also relevant here as pointing out the

ultimate stage of attainment procurable by practising the three Sandhya-

vandanams as ordained. Man becomes a Rishi here. The term Rishi is explained as

having been derived from its root signifying Geti, Sruti, Satya or Tapas, and as

referring to the intellectual development which takes man near to Brahman. Vide

Vayu-puranam.

\;ITye; gtaE xatu> ïutaE sTye tpSyw, @tSmaiÚyte tiSmnœ äü[a s \i;> Sm&t>. But our modern religious pretenders are not Rishis or Suna-sepas yet, and

let them not be under the false impression that they have ever performed the

sacred Sandhya-vandanam prescribed for the religious Hindu. At present, hardly a

single Suna-sepa is visible to the naked eye. But the pseudo-pandit, his

enlightened admirer, the alien critic and his indigenous apish imitator, surely

constitute the four-fold Suna-sepas of the Western historian.

zun> puCDimva-ait iv*ya rihtae jn>, n guýgaepne yuKt< n c d<zinvar[e. We have now clearly understood that Suna-sepa-Rishi is neither a human

being as the learned Pandit would have it, nor a dog’s tail, as the unsympathetic

alien critic would ridicule it. The Rishis of our sacred literature belong only to the

Bramha-loka, Deva-loka and Indra-loka. They are invoked like gods by men living

on the earth. A true Hindu will never acknowledge anything as possessing

religious value where Ahimsa is brushed aside. He will boldly treat it as

irreligious. ih<sya s<yut< xm¡ Axm¡ c ivdubRuxa>, Evidently there are non-vegetarians even among those who shamelessly

assume the title of Rishi-hood in modern days. It is a direct insult to the sacred

religion of the innocent Hindu. We can also now easily understand that the Yegna

in which pasus, ajams and naras are Itihasically described as sacrificed, allude

only to the annihilation of human passions and wicked desires. Vide pages 630 to

645, Volume II on Aswamedha. There are various technical names of Rishis

referred to in the use of Veda-Mantras prescribed for Sandhya-vandanam itself.

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All of them are now misinterpreted as applied to human beings who are said to

have composed those Mantras. This ignorant and voluntary interpretation has the

immediate effect of completely destroying the very sancity of the Vedas

themselves. The Rishis appearing in the Sandhaya-vandanam Mantras are

noticed below.

(1) AapaeihóeitmNÇSy £ isNxuÖIp\i;>, (2) sUyRSyeTynuvakSy £ Ai¶> \i;>, (3) Aap> punNtu #TynuvakSy Aap \i;>, (4) Ai¶íeTynuvakSy sUyR> \i;>, (5) dix³avœ{[ #it mNÇSy £ vamdev \i;>, (6) àa[ayam< £ à[vSy £ \i;> äüa, prmaTma £ devta£ mae]aweR ivinyaeg>,

The Devata here is Paramatma, and the object aimed at is nothing short of

Moksha. The external Sun of the pseudo-pandit has already begun to vanish even

at this early stage of the Sandhya-vandanam.

(7) -UraidsÝVyaùtIna< AiÇ -&gu k…Ts visó gaEtm kaZyp Aa<gIrsa \;y>, (8) saivÈya \i;> £ ivñaimÇ>, (9) gayÈyavahn< AayaiTvTynuvakSy £ vamdev \i;>, (10) %Äme izore £ #TynuvakSy vamdev \i;>, (11) imÇSyet&cSy £ ivñaimÇ \i;>, (12) AasTyeneit ;f&cSy £ ihr{yStUp \i;>, (13) #m< me vé[ £ #it pÂ\cSy £ devrat\i;> zun>zep\i;>,

The above are the names of Rishis introduced in the Sandhya-vandanam.

However, they may be misinterpreted, Agni, Apa, Soorya and Brahma could by

no means be readily converted into human being and presented as such before

human beings without an amount of impudence which demands immediate

chastisement. The technical significance of the various classes and Jatis of Rishis

has been somewhat minutely examined in Pages 476 to 507 Volme 1. P.H.B.V. It

is unnecessary to repeat the same here. One significant fact may however be

noticed for the conviction of our beloved readers in this connection. The Mantras

generally have their own Rishis, Chhandases and Devatas, whose positions are

required to be touched by the right hand before commencing the Japam. The Rishi

is pointed out as located in one’s own head. No plainer and more tangible proof

could be adduced to show that Rishi-hood is meant to be understood only as

referring to some specific intellectual development in man himself.

CHAPTER VIII

NAMASKARAM

The rituals of the Sandhya-vandanam practically end with the Upasthanams

noticed above. The concluding Stotrams slightly vary with different sects. But

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even those Stotrams will hardly give room for any misinterpretations in the

prevailing fashion. They are mostly addressed to the Dics or directions to create an

impression in the mind as to the all-pervading character of the Almighty Eswara.

But they are not directly and merely addressed to any directions of space on this

earth as our learned Pandits would readily explain.

id'œnmSkarmœ. sNXyayE nm> £ saivÈyE nm> £ gayÈyE nm> £ srSvTyE nm> £ svaR_yae devta_yae nm>, Looking at the four directions beginning with the East; àaCyE idze nm>£di][ayE

idze nm>£àtICyE idze nm>£%dICyE idze nm>, These undoubtedly represent the four Itihasic directions in which the technical

Aditya is described as making His horizontal circuit over the Manasothara

Prithivi as detailed in the previous pages. It is physically impossible to connect the

movements of the external Sun with all these four directions. Again, ^XvaRy nm> £ Axray nm> £ ANtir]ay nm> £ -UMyE nm> £ iv:[ve nm> £ äü[e nm> ymay nm>. Again, two Stotrams are addressed, one to Yema in the Dakshina Dic and another to

Viswaroopa in the Uttara Dic. A third is addressed to Savita in general to be used

for all the three Sandhyas. Our Pandits have now wantonly reduced the Dakshina-

Dic to a spot in the Earth near the South Pole where Yema the Lord of Death in

the form of a human being resides with his establishment and administers criminal

Justice. They have not yet evidently assured themselves of the administration of

Civil Justice by a similar Viswaroopa in the northern end of this earthy globe

which in itself is like a flat piece of pudding in their wonderful conception. We

have noticed in detail in the previous pages that the Dakshina Dic alludes to the

region of the Pitris or Tanmatras and that the Uttara to the region beyond the

scope of the three Sandhyas. The following is also sometimes added to id'œnmSkar<. kamaeka;IRNmNyurka;IRÚmae nm>,

“I pray that all my misdeeds may be kindly taken as unconsciously done

through desire and anger, and that they may therefore be execused.”

The Stotram addressed to Yema runs thus.

ymay xmRrajay m&Tyve caNtkay c, vEvSvtay kalay svR-Ut]yay c, AaEdu<bray d×ay nIlay prmeióne, v&kaedray icÇay icÇguÝay vE nm>. icÇguÝay vE nmaenm #it.

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That the first word ym in the above Stotram has several meanings in Sanskrit cannot be denied by any modern literal interpreter of our sacred literature. Yema

here means a driver or charioteer. It thus alludes to the developed intellect of man

which restrains all his evil passions. The Intellect or Budhi in its function of

destroying the evil tendencies in man, verily represents the glorious and adorable

Yema or God of Death. The Dic named Dakshina where this worshipful Yema is

stationed, has been found to specify technically Semushi or the intellect that

destroys ignorance. Yema and Dakshina Dic are therefore extremely sacred to the

religious Hindu, although the voluntary corps of modern interpreters has

manufactured a terrible hell and a cruel butcher out of them. Now every word in

the Stotram must be so interpreted as to apply appropriately to this divine Yema.

xmRraj> = Lord of Dharma especially by the destruction of Adharma. m&Tyu> £ ANtk> =These refer directly to the annihilation of evil desires in man. vEvSvt> = ivvsœ to retire. Complete retirement from worldly transactions. kal> = klyit setting in motion. The divine power of setting everyting in motion according to the merits of previous Karmas.

svR-Ut]y> = The power of destroying the illusory conception of gross materiality. The knowledge of the Maha-boothas (subtle elements) and of the higher

Tanmatras has to be secured by the blessings of this Yema.

AaEdu<br> = He who sustains or provides for religious advancement. (This cannot possibly be applied to the Yema now misinterpreted as ‘the god of death’). d×> = He who supports. (This too is surely inapplicable to the Yema of the modern interpreter).

nIl>= Blue coloured. (This colour like that of Rama and Krishna refers to the divine Tamo-guna which is always Itihasically used to denote the destruction of

Agnana).

prmeiónœ = The spiritual teacher by the destruction of Agnana. (It is thus a very appropriate name to the Yema of the Dakshina Dic. It is absolutely inapplicable

to a terrible god of Death).

v&kaedr> = Possessing a stomach like that of the wolf greedy to eat up everything. (This refers to the intellectual earnestness to destroy all the beastly passions. It

does not mean that a cruel Yema in human form is ever waiting to eat up human

beings and animals. The dead bodies available on this earth are eaten only by

carnivorous men and animals. The divine Yema is no flesh-eater)

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icÇ> = Wonderful in his action.

icÇguÝ> = icÇ, variegated and guÝ to conceal or destroy. He who destroys the illusion of Dwaita or variegated Agnana. He is also Itihasically described as one who

secretly maintains correct accounts of the merits and demerits of all the acts of all

the living creatures. This undoubtedly points to the glory of the all-knowing

Eswara.

The repetition of the last name icÇguÝ at the end is intended to warn us that the divinity under reference is all-knowing and could not therefore be duped by

wicked men including the learned Pandit and the enlightened pretender of piety.

The terrible god of Death of the Dakshina Dic is thus virtually the most merciful

divine Dakshina-moorti described in the Dakshina-moorti-upanishad.

zemu;I di][a àaeKta sa ySya-I][e muomœ, di][ai-muo> àaeKt> izvae=saE äüvaidi->. The Stotram addressed to Viswa-roopa in the Uttara Dic runs thus:-

\t< sTy< pr<äü pué;< k«:[ip¼lmœ, ^XvRret< ivêpa]< ivñêpay vE nm>. ivñêpay vE nmae nm #it. ivñêp> and pué;> = plainly allude to the Saguna-Brahman or Kshetragna within each individual. Viswam represents the 25

th Tatwam at the head of the 24

Tatwams. \t< = xn< .The invaluable entity to be perceived. sTy< = sTsu-v< . Refer to the 24 Tatwams themselves. k«:[ip¼¦< = Alludes to the three technical Gunas Itihasically described as white, red and black. (This clearly shows that the

Viswaroopa under reference is Saguna). ^XvRret> = That which carries man high above the plane of mundane illusion. ivêpa]> = Invisible to the naked eye of man.

Now, the Viswaraoopa thus described is not virtually different from,

pr<äü = The highest goal; because ivñ< vE äütNmaÇ< s<iSwt< iv:[umayya, $ñre[ piriCDÚ< kalenaVyKtmUitRna.

The repetition of the word Viswaroopa at the end is to ensure that the

Stotram is applicable only to the technical Viswa-roopa. The Stotrams addressed

to Savitha and Narayana run thus.

nm> sivÇe jgdekc]u;e jgTàsUitiSwitnazhetve, ÇyImyay iÇgu[aTmxair[e iviriÂnaray[z»raTmne. Xyey> sda sivt&m{flmXyvtIR naray[> srisjasnsiÚivò>, keyUrvanœ mkrk…{flvanœ ikrIqI harI ihr{myvpuxR&tzŒc³>.

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zŒc³gdapa[e ÖarkainlyaCyut, gaeivNd pu{frIka] r] ma< zr[agtmœ. AakazaTpitt< taey< ywa gCDit sagrmœ, svRdevnmSkar> kezv< àit gCDit . ïIkezv< àit gCDTyae< nm #it. Ai-vadye …………….. , nmSkar>. kayen vaca mnseiNÔyEvaR buXya==Tmna va àk«te> Sv-avatœ, kraeim y*tœ skl< prSmE naray[ayeit smpRyaim. Aacmn<, Aae< tTstœ äüapR[mStu, Aae< tTstœ, nm> sivÇe = I worship the Savita, who is jgdekc]u;e = The divinity that bestows the power of seeing the Jagat; and jgTàsUitiSwitnazhetve = The original source of creation, preservation and destruction of the Jagat; and who is, ÇyImyay = in the form of the three Vedas. (This cannot be attributed to the external Sun) and who

is; iÇgu[aTmxair[e = in the form of, or possessing the three divine Gunas namely, Satwa, Rejas and Tamas. (This plainly denotes the Saguna-Brahman or the

technical Savita) and iviriÂnaray[z»raTmne = who is in the form of Brahma, Vishnu and Siva.

That the external Sun could never be believed to be composed of the divine

Triads is well known to all except the pseudo-pandit and his learned admirer.

Now, who told the Western critics that the sacred Sandhya-vandanam refers to the

worship of the Sun except the cursed pseudo-pandit and thereby procured all their

nasty criticisms befooling the innocent Hindu as the stupid worshipper of gross

nature?

It is now absolutely certain that every learned commentary which refers to

the Sun in its interpretation of the Sandhya-vandana-mantras and Stotrams, is not

only wrong and useless but also directly inimical to the interest of our sacred

religion. The next two Slokams demand careful scrutiny as they are sure to be

caught hold of by the pseudo-pandit to persist arrogantly in his unwarranted literal

interpretation. They may therefore be particularly noticed in the end. Ywa £Aakazatœ £ pitt< £ taey< = As the water fallen from the sky, sagr<£gCDit = finally reaches the ocean, svRdevnmSkar> = the adoration of all the different divinities. kezv< £ àit gCDit = goes to one and the same Vishnu.

There is no physical flowing or discharging into a particular place. What is

required to be clearly understood here is, that every Itihasic Moorti worshipped

must be first conceived as referring to some abstract attributes of the Saguna-

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Brahman within. Otherwise, all the pretended piety will end in useless ivs<vaidæm<, noticed in the previous pages. There is no use depending upon the modern

interpreter any longer, as he is in himself a full-blown Moorti of all the

Visamvadi-bhramams in the world. prSmE£naray[ay£#it£smpRyaim = I dedicate to the great Narayana. ytœ £ ytœ àk«te> £ Sv-avatœ £ kayen £ vaca £ mnsa £ #iNÔyE> £ va £ buXya £ AaTmna £ va £ kraeim £ tTskl< = Whatever I am induced to do through Prakriti (or

previous Vasanas) by body, by words, by mind, by the senses, by Budhi or by

Atma or Self.

This is also another common Stotram too oftern miserably misinterpreted.

Surely, it does not mean that a wicked man committing any offence, political,

social or moral, is privileged to dedicate it to Narayana and go scot-free. What is

then the actual use or gist of it, or has it no sensible meaning at all? At the present

day, one cannot hope to get a reasonable answer even for this question from our

learned interpreters. The actions referred to here, are strictly limited to those

compelled to be done by the sheer force of Prakriti, and do not extend to voluntary

acts of wickedness. This makes all the difference in the world between sense and

nonsense. Let us now go back to the two previous verses; Xyey> £ sda £ naray[> £ ihr{myvpu> = One should always meditate upon Narayana of golden body,

srisjasnsiÚivò> £ sivt&m{flmXyvtIR = as seated on a lotus, in the middle of the orb or halo of Savita, (and not the Sun) keyUrvanœ £ mkrk…{flvanœ £ ikrIqI £ harI £ x&tzŒc³> = as wearing Keyoora (shoulder ornaments) Vyali-pattern earrings, crown, garland,

Sankha and Chakra.

What the halo of Savita here signifies shall be noticed later on. he gaeivNd £ zŒc³gdapa[e = O, Govinda wearing Sankha, Chakra and Geda, pu{frIka] £ ACyut £ Öarkainly = O, lotus-eyed Achyuta residing in Dwaraka, zr[agt< £ ma< £ r] = Kindly protect me your devotee.

No one will here dispute the fact that the above two verses naturally go

together. According to the prevailing literal interpretation, there is no doubt that

sivt&m{flmXy< refers to the center of the Sun and that Dwaraka is a town or small

island in the West coast of British India. Evidently none of our learned interpreters

would readily dare to identify the centre of the Sun with a town in British India or

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vice versa. What is to be done then? Does the Narayana of Dwaraka even go on a

tour to the center of the Sun? Does he permanently reside in Dwaraka at all? Are

these not natural and reasonable questions, any man of common sense is

privileged to ask? The pious orthodoxy is sure to curse him for his impertinence.

Vishnu is generally understood as staying in Vaikuntam. He never comes to

Dwaraka. It was only as a partial incarnation in the form of Krishna He once came

to Dwaraka. But as Krishna he lived and died in Dwaraka 5,000 year ago in

accordance with the interpretation of our learned Pandits. Was the Sandhya-

vandanam started by Krishna after all? Why speak of him in connection with the

Sandhya-vandanam which is understood by the Pandit as the worship of the Sun?

Besides, the Krishna of Dwaraka had only two hands like men and he did not wear

the implements mentioned here. He was however unnaturally blue coloured and

was not even a Brahmin by birth to be adored. He did not establish during his life

time even a single charitable institution with necessary funds for the benefit of the

people of India, but simply wasted all his time in committing adultery with 16,000

and odd cow-herdesses. Such is after all the prevailing history of the oft-

mentioned God of Dwaraka as promulgated by our learned Pandits. Why blame

the anti-Hindu alien religionists in criticizing Hinduism and in carrying on

vigorously their own propaganda in our holy land? Unless and until our own

irresponsible misinterpreters are boldly kicked out of society, Hinduism could

never hope to revive in the near future.

d*aTsaxuyRid injpde dujRnay àvez< tÚazay à-vit ttae va<Dman> Svy< s>, tSmaÎeyae ivpulmiti-naRvkazae=xmana< jarae=ip Syadœg&hpitirit ïUyte vaKytae=Ç.

First of all what do the implements mentioned here namely, Sankha,

Chakra and Geda signify? Does Vishnu hold them always ready in his hands for

fear of attack from men and animals on the earth? Surely, they cannot compete

with the scientific accoutrements of modern warefare. Mere literal interpretation of

an extremely scientific subject is a disgraceful mistake of which every sane man

should feel ashmed. Vide z<kr-a:y< iv:[ushönam<, paÂjNyaOy< -Uta*h»araTmk< zŒmœ, mnStTvaTmk< sudzRnaOy< c³mœ, buiÏtTvaiTmka kaEmaedkI nam gda. zŒ< represents 10 sacred Tatwams, namely the 5 Tanmatras and 5 subtle

elements. c³< represents, Manas-Tatwam which includes Chitta and the 10

Indriyas. gda represents Budhi-Tatwam which includes Ahamkara-Tatwam. Thus all the 24 sacred Tatwams are Itihasically concretised here. If the divinity

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described is adored with this knowledge, it would constitute the intended

s<vaidæm< . Otherwise, it would be a profitless ivs<vaidæm< only. Now, what is the Dwaraka which is the permanent abode of Vishnu? It could neither be a town in

British India nor be the center of a planet. The sacred literature clearly assures us

that Brahma the creator of the universe, himself originated from a lotus in the

navel of Vishnu. Vishnu’s original residence could not therefore be possibly

located anywhere in Brahma’s creation. Why should any arrogant fool be now

tolerated to impose flagrant absurdities on the sober though innocent masses? To a

religious Hindu the Dwaraka of Vishnu is certainly a more serious and a more

sacred affair than what it is made to appear. What it is, is plainly defined in the

proper scientific texts which the modern interpreter has not studied. But the fun of

it is, there are learned people at the present day to listen to him with open-mouthed

wonder. Vide Skanda-puranam.

ctu[aRmip vgaR[a< yÇ Öarai[ svRt>, Atae ÖarvtITyuKta ivÖiÑStTvveidi->, Öarkavaisn> sveR nra nayRítu-Ruja>. “The learned and the wise recognize that region alone as Dwaraka where

free passage is provided for the four Purusharthas namely, Dharma, Artha, Kama

and Moksha. Both male and female residents of Dwaraka possess four hands.”

Evidently, the definition here furnished is in itself Greek to the learned

interpreters of the day as everything else must be so to a novice. But our learned

Pandit will not yet be prepared to take off his dirty hands. He cannot stoop to

confess his ignorance. He is sure to say that the ancient city of Dwaraka in British

India must have had four big gates to let in the four Purusharthas which resort to it

on their pilgrimage. But what about the four hands of its male and female

residents? They must have all been the graduates of the ancient University of

Dwaraka. Such in brief is the blessed tale of the learned interpreters of the day.

The holy Dwaraka where Vishnu permanently dwells is certainly no less than the

pure and pious heart of His own devotee where the four Purusharthas freely enter.

See how exquisitely every sacred text describes such matters, and note particularly

how pitiably the modern interpreters have failed even to grasp the very Itihasic

style of the narrations. Vide AXyaTmramay[< £ AyaeXyaka{f< £ sgR> £ 6 £ vaLmIikévac. sItya sihtSyeit ivze;< p&CDtStv, tÖúyaim r"uïeó yÄe inytmiNdrmœ, zaNtana< sm†òInamÖeò[a< c jNtu;u, Tvamev -jta< inTy< ùdy< te=ixmiNdrmœ, xmaRxmaRnœ pirTyJy Tvamev -jtae=inzmœ, sItya sh te ram tSy ùTsuomiNdrmœ,

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TvNmNÇjapkae yStu Tvamev zr[< gt>, inÖRNÖae inSp&hStSy ùdy< te suomiNdrmœ, inrh<kair[> zaNta ye ragÖe;vijRta>, smlaeòaZmknkaSte;a< te ùdy< g&hmœ, Tviy dÄmnaebuiÏyR> s<tuò> sda -vetœ, Tviy s<TyKtkmaR yStNmnSte zu-< g&hmœ, yae n Öeò(iày< àaPy iày< àaPy n ù:yit, sv¡ mayeit iniíTy Tva< -jeÄNmnae g&hmœ, ;fœ-avaidivkaranœ yae dehe pZyit naTmin, ]uÄ&qœ suo< -y< du>o< àa[buXyae> inrI]te, s<sarxmERinRmRuKtStSy te mans< g&hmœ. pZyiNt ye svRguhazySw< Tva< icdœ"n< sTymnNtmekmœ, Alepk< svRgt< vre{y< te;a< ùdBje sh sItya vs. inrNtra_yas†FIk«taTmna< TvTpadsevapiriniótaTmnamœ, TvÚamkITyaR htkLm;a[a< sItasmetSy g&h< ùdBje.

Sage Valmiki assured Rama that the purified heart of a pious devotee who

has rid himself of all the evil desires for gross materiality, was the most suitable

place for him to reside with the divine Sita. No historical and literal interpretation

is possible here. The heart of man is physiologically a small organ which would

not permit even an atom of foreign matter to remain within it without immediate

danger to life. How could then a human king and his wife remain within it? Either

Rama and Sita are not human beings or Valmiki’s statement is false and

meaningless. If the narration in the sacret Ramayanam should be understood as a

sensible and useful religious instruction, the Pandit’s interpretation of Dwaraka as

a town in British India, and of sivt&m{flmXy< as the center of the Sun must be

rejected as an impertinent deception.

Again, what do the four hands of Vishnu and of the residents of Dwaraka

Itihasically signify? Vide Gopala-uttara-tapini-upanishad.

sTv< rjStm #it Ah»arítu-Ruj>. “The three Gunas namely Satwa, Rejas and Tamas and Aham-Kara-Tatwam

make up the four hands.”

Now, what does this itself signify? They cannot physically constitute

anyone’s hands. There is no use making guesses and offering whimsical

interpretations without securing the intended technical meanings. The three Gunas

in their equilibrium constitute the Maayasakti of the Saguna-Brahman. The

Ahamkara-Tatwam which stands as the 23rd, high among the 24 Tatwams, is next

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in rank to the 24th or Mahat Tatwam. The 23

rd Tatwam thus denotes the highly

philosophic conception that all the 22 Tatwams below it are merely its own

modifications and nothing else. The sacred Ahamkara in the Ahamkara-Tatwam

here thus specifies a highly purified stage of one’s own self, but no despicable

Egoism as too often misinterpreted. The meditation of Vishnu as possessing four

hands together with the implements specified, is reserved for those highly

qualified to meditate upon the 23rd Tatwam.

Exactly the same idea is beautifully explained in Sarga 53.

yaegvaisó< £ invaR[àkr[< £ pUvaRx¡ £ AjRunaepaOyan<, ïI-gvanuvac, samaNy< prm< cEv Öe êpe iviÏ me=n", pa{yaidyuKt< samaNy< zŒc³gdaxrmœ, pr< êpmna*Nt< yNmmEkmnamymœ, äüaTmprmaTmaidzBdEnERtdudIyRte, yavdàitbuÏSTvmnaTm}tya iSwt>, tav½tu-RujakardevpUjaprae -v, tT³maTs<àbuÏSTv< ttae }aSyis tTprmœ, mm êpmna*Nt< yen -Uyae n jayte.

“Sri-Bhagavan said. I have two forms, one is known as Samanyam and

other as Paramam. The form with hands wearing Sankha, Chakra and Geda

constitutes Samanyam. The Paramam form of mine is that which has neither

beginning nor end, nor is destructible. It is known by the names of Brahman,

Atma, Paramatma etc. Until you secure Gnana and as long as you remain in

Agnana, you must worship the Deva as possessing four hands. By such worship,

you will gradually obtain Gnana and perceive my form beyond, which has neither

beginning nor end. You will thereby free yourself from rebirth.”

The Paramam form here is of course the highest abstract conception of

Brahman. But what is the Samanyam here explained? The learned Pandit is sure

to include in it all his wretched Visamvadi-bhramams and spoil the whole

narration. For fear of such learned interpreter’s wanton interference, it is specially

explained further in the same Sarga thus:-

äüadaE t&[pyRNte pdawaRin k…r<bke sÄasamaNymet*ÄmaTmanmj< ivdu>. “The eternal unborn vital principle that pervades alike through all created

objects, from Brahma down to the grass, is known as Atma.”

Samanyam thus denotes the general pervasion of Atma in all objects,

physical and mental. The casual relation of Atma to the Jagat which is but its own

modifications or effects, is pointed out here. Nothing less than the 24

philosophical Tatwams which constitute the divine bases of human cosmology is

meant by the technical Samanyam here specified. This must certainly alter the

Sa.V.

105

whole aspect of the mistaken ideas of Vigraha-aradhanam. No form physical or

mental by itself, could be classed under Samanyam. It is the inherent Sakti in the

Atma which serves as the basis of human cosmology, that is explained here as

Samanyam; and this Sakti consists of 24 Tatwams as constantly pointed out. The

three implements and the four hands here mentioned, therefore allude exactly to

these very Tatwams but not to any image with four hands. The curious residents

of Dwaraka who possess four hands are not now different from the sacred

Tatwams themselves.

We have yet to see what the sivt&m{flmXy< signifies. The description of the divinity to be meditated upon as seated in the middle of the halo of the Savita,

Soorya or Aditya is very common in the Mantra-sastras. It is also invariably

misunderstood in modern days as referring to the center of the Sun. The lotus on

which divinity is to be seated in the middle of the Sun. srisjasnsiÚivò>, could hardly bear the heat of the Sun, leaving the divinity itself for the present. A

spurious and confounding explanation generally offered by the learned Pandit in

his philosophic mood in such cases, is that whatever is found in the Brahmanda is

found in the Pindanda also. He probably means by this argument that the divinity

described in our sacred literature as seated in the heart of man, is also physically

seated in the Sun etc., and that the counter-part of everything external is found in

man’s body too. The explanation on the whole is unintelligible to himself and to

others. It is absurd to say that a planet belonging to the sky or a continent

belonging to the Earth could be pointed out also in the body of man. At any rate

this is the explanation now available. The most sensible and exact technical

significance is plainly stated in Sarga 56 of the same text.

icÄicÇk«taiíÇe s<iSwtaiíÇpuiÇka>, i-Åy-avadnakara bihiô-uvnaidka>. “The three Bhuvanas and all other external objects are but pictures painted

on the wall of Chitta. When that wall disappears everything on it vanishes along

with it.”

The wall of Chitta is the Pindanda and everything represented therein

constitutes the Brahmanda. This is a highly philosophical truth which the pseudo-

pandit with his present knowledge could not easily grasp. The technical Savita,

Soorya or Aditya has been many a time explained as representing the Kshetragna

within the body (constituted by the five elements and four Antah-karanas), and

that it is also known by the names Aparatma, Sabda-Brahman, Saguna-Brahman,

Sakala-nishkalam and Purana-Purusha.

Sa.V.

106

zrIr< ]eÇimTyahuStTSw> ]eÇ} %Cyte, pura[pué;ae=naid> zBdäüeit gIyte, pÂ-UtaTmke dehe ýNt> kr[s<yut>, pura[pué;ae dev> ApraTmeit kITyRte. b&hÚardpura[mœ. The Mandalam or the encircling halo of this Kshetragna, doubtless

therefore consists of the 5 elements and the 4 Antah-karanas, namely Manas,

Budhi, Chitta and Ahamkara, all of them in their pure form of Tatwams. It would

be most unphilosophical, unscientific and unwarranted now to reduce the technical

sivt&m{fl< to the orb of the external Sun whose very existence depends upon the existence of its picture on the wall of man’s Chitta. Vide Sri-Sankara.

ik< JyaeitStv -anumanhin me raÇaE àdIpaidk< Syadev< rivdIpdzRnivxaE ik< JyaeitraOyaih me, c]uStSy inmIlnaidsmye ik< xI> ixyae dzRne ik< tÇaip ttae (tÇahmtae) -vanœ prmk< JyaeitStdiSm à-ae.

This is said to be a dialogue between Sri-Sankara himself and his disciple

named Hastamalaka, “Questioned by Sankara; what is the light you have?

Answer: - During the day the Sun is my light and in the night, lamp light etc. All

right, but tell me what is the light with which you perceive the Sun and the lamp

light? Answer: - the light of the eye. Again, when the eye is closed with what

light do you see anything? Answer: - with the light of my Budhi. Now, what is the

light to perceive that Budhi itself? Answer: - The bright light that is required to

observe my own Budhi has to be secured from you my revered Guru who is

philosophically not separate from myself.”

The ultimate goal is here explained as the Atma, Kshetragna or Savita. This

can be perceived only through Gnana which has to be secured with the help of the

Guru. This Gnana again refers to the development of Budhi which has the power

of perceiving things beyond the scope of the senses. Among the five senses, the

sense of sight possesses the light required to observe the Sun and the lamp light.

The external Sun of the pseudo-pandit in the Sandhya-vandanam thus virtually

becomes an inferior object in comparison with the sense of sight itself. What a

gulf between the Savita or Atma that has to be religiously adored and the Sun

which is but one among the innumerable material objects of the mere sense of

sight? Whoever wantonly attempts to defend this most damaging misinterpretation

certainly deserves now to be condemned in the strongest terms. We have long

understood from the very meaning of the Gayatri mantra that the exact object of

meditation for the Sandhya-vandanam is the Bharga or light of the Savita.

tTsivtuvRre{y< -gaeR, The word ttœ was found to represent nothing short of the Saguna-Brahman itself. Its light must therefore be the brightest imaginable. It is surely far

superior to that of the Budhi which shines even in the absence of the sense of

Sa.V.

107

sight. The Sun, Moon and Fire to which the conception of our learned Pandit is

ever limited, are but mere vassals of sense of sight. The bright light of the Savita

required to be meditated upon must therefore be a thousand-fold superior to that of

Budhi and of the sense of sight. Afortiori, the Bharga of the Savita referred to in

the sacred Sandhya-vandanam, is immensely greater than and extremely different

from the gross material light of the Sun, Moon or Fire. With the express object of

furnishing to the innocent masses, some tangible idea as a glittering symbol, of the

unknown glory of the divine Savita, or Kshetragna seated within the heart of the

man, Sri-Sankara describes Samvit or the knowledge of this glory, in his

magnificent poetical style. He compares it to a sky which baffles eye-sight by the

intensity of light produced in it, by the rise of Koti Suns and Koti Moons at one

and the same time. He wants of course the brightness of the Samvit to be

conceived without the heat and cold attached to the Sun and Moon respectively.

smanaeidtaneksUyeRNdukaeiqà-apUrtuLy*uit< duinRrIúymœ, n zIt< n cae:[< suv[aRvdat< àsÚ< sdanNds<ivTSvêpmœ, sda -avyetœsiÚéÏeiNÔyañ>. The daily Sandhya-vandanam itself which has been slighted in these days as

a worthless remnant of an unscientific ritualistic age, is now found to be a valuable

and useful epitome of all that is sacred in our hoary and holy religion. The

adoration of the technical Savita of the Sandhya-vandanam is also clearly

understood as the summum bonum of human existence itself. Failure to perform

the wisely prescribed Sandhya-vandanam is therefore simply suicidal as forcibly

explained in the sacred texts.

tSmaÚae‘<"n< kay¡ sNXyaepasnkmR[>, s hiNt sUy¡ sNXyaya naepaiSt< k…éte ih y>. It is impossible now to deny that the authoritative quotations and the

reasonable explanations hitherto furnished are sure to convince every earnest

Hindu of the highest philosophical and religious value of the contents of our

sacred literature as a whole as well as of their prevailing barbarous

misinterpretations. One need not however despair if this little book may not still

appeal to a large number of our modern literati.

AaidTySy gtagtErhrhSs<]Iyte jIivt< VyaparEbRhukayR-arguéi-> kalae=ip n }ayte, †òœva jNmjraivpiÄmr[< Çasí naeTp*te pITva maehmyI< àmadmidramuNmÄ-Ut< jgtœ.

. zu-mœ. ******************