Devi Bhagavata Purana — Skandha 11 — Chapter 16

DB 11 16.1

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

sandhyopāsananirūpaṇam śrīnārāyaṇa uvāca athātaḥ śrūyatāṃ puṇyaṃ sandhyopāsanamuttamam | bhasmadhāraṇamāhātmyaṃ kathitaṃ caiva vistarāt

An exposition of the worship at the junctures of the day. Śrī Nārāyaṇa said: Now hear the meritorious and excellent worship at the junctures (sandhyā). The greatness of wearing ash has (already) been told at length.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.2

प्रातःसन्ध्याविधानं च कथयिष्यामि तेऽनघ । प्रातःसन्ध्यां सनक्षत्रां मध्याह्ने मध्यभास्कराम्

prātaḥsandhyāvidhānaṃ ca kathayiṣyāmi te'nagha | prātaḥsandhyāṃ sanakṣatrāṃ madhyāhne madhyabhāskarām

And I shall tell you, O sinless one, the rule for the morning sandhyā: the morning sandhyā with the stars (still visible), at midday with the sun at mid-course,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.3

ससूर्यां पश्चिमां सन्ध्यां तिस्रः सन्ध्या उपासते । तद्भेदानपि वक्ष्यामि शृणु देवर्षिसत्तम

sasūryāṃ paścimāṃ sandhyāṃ tisraḥ sandhyā upāsate | tadbhedānapi vakṣyāmi śṛṇu devarṣisattama

and the western sandhyā with the sun (still present) — (these) three sandhyās they worship. I shall also state their divisions; listen, O best of the divine sages.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.4

उत्तमा तारकोपेता मध्यमा लुप्ततारका । अधमा सूर्यसहिता प्रातःसन्ध्या त्रिधा मता

uttamā tārakopetā madhyamā luptatārakā | adhamā sūryasahitā prātaḥsandhyā tridhā matā

Attended by stars it is best, with the stars gone it is middling, together with the sun (already risen) it is lowest: thus the morning sandhyā is held to be threefold.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.5

उत्तमा सूर्यसहिता मध्यमास्तमिते रवौ । अधमा तारकोपेता सायंसन्ध्या त्रिधा मता

uttamā sūryasahitā madhyamāstamite ravau | adhamā tārakopetā sāyaṃsandhyā tridhā matā

Together with the sun (still up) it is best, middling when the sun has set, lowest when the stars have appeared: thus the evening sandhyā is held to be threefold.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.6

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

vipro vṛkṣo mūlakānyatra sandhyā vedaḥ śākhā dharmakarmāṇi patram | tasmānmūlaṃ yatnato rakṣaṇīyaṃ chinne mūle naiva vṛkṣo na śākhā

The brahmin is a tree; herein the sandhyā rites are its roots, the Veda its trunk, the acts of dharma its leaves. Therefore the root must be guarded with care: when the root is cut there is no tree at all, nor any branch.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.7

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

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

He by whom the sandhyā is not known, he by whom the sandhyā is not worshipped, becomes a śūdra while living, and when dead is born a dog.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.8

तस्मान्नित्यं प्रकर्तव्यं सन्ध्योपासनमुत्तमम् । तदभावेऽन्यकर्मादावधिकारी भवेन्न हि

tasmānnityaṃ prakartavyaṃ sandhyopāsanamuttamam | tadabhāve'nyakarmādāvadhikārī bhavenna hi

Therefore the excellent sandhyā worship must always be performed; in its absence one is not entitled to other rites and the like.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.9

उदयास्तमयादूर्ध्वं यावत्स्याद्घटिकात्रयम् । तावत्सन्ध्यामुपासीत प्रायश्चित्तं ततः परम्

udayāstamayādūrdhvaṃ yāvatsyādghaṭikātrayam | tāvatsandhyāmupāsīta prāyaścittaṃ tataḥ param

For as long as three ghaṭikās after sunrise and sunset, for that long one should worship the sandhyā; beyond that, an expiation (is required).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.10

कालातिक्रमणे जाते चतुर्थार्घ्यं प्रदापयेत् । अथवाष्टशतं देवीं जप्त्वादौ तां समाचरेत्

kālātikramaṇe jāte caturthārghyaṃ pradāpayet | athavāṣṭaśataṃ devīṃ japtvādau tāṃ samācaret

If the (proper) time has been overrun, one should offer a fourth arghya; or else, having first recited (the mantra of) the Goddess one hundred and eight times, one should perform it.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.11

यस्मिन्काले तु यत्कर्म तत्कालाधीश्वरीं च ताम् । सन्ध्यामुपास्य पश्चात्तु तत्कालीनं समाचरेत्

yasminkāle tu yatkarma tatkālādhīśvarīṃ ca tām | sandhyāmupāsya paścāttu tatkālīnaṃ samācaret

At whatever time whatever rite (falls due), having worshipped that sandhyā which is the mistress of that time, one should afterwards perform what belongs to that time.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.12

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

gṛhe sādhāraṇā proktā goṣṭhe vai madhyamā bhavet | nadītīre cottamā syāddevīgehe taduttamā

In the house it is said to be ordinary; in a cow-pen it is middling; on a river bank it is best; and in the temple of the Goddess it is better still.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.13

यतो देव्या उपासेयं ततो देव्यास्तु सन्निधौ । सन्ध्यात्रयं प्रकर्तव्यं तदानन्त्याय कल्पते

yato devyā upāseyaṃ tato devyāstu sannidhau | sandhyātrayaṃ prakartavyaṃ tadānantyāya kalpate

Since this worship belongs to the Goddess, therefore the three sandhyās should be performed in the Goddess's presence; that conduces to endlessness (infinite fruit).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.14

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

etasyā aparaṃ daivaṃ brāhmaṇānāṃ ca vidyate | na viṣṇūpāsanā nityā na śivopāsanā tathā

For brahmins there exists no other deity than her: neither the worship of Viṣṇu nor likewise the worship of Śiva is obligatory (nitya),

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.15

यथा भवेन्महादेव्या गायत्र्याः श्रुतिचोदिता । सर्ववेदसारभूता गायत्र्यास्तु समर्चना

yathā bhavenmahādevyā gāyatryāḥ śruticoditā | sarvavedasārabhūtā gāyatryāstu samarcanā

as the worship of the great Goddess Gāyatrī would be, enjoined by scripture — and the worship of Gāyatrī is the essence of all the Vedas.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 11 16.16

ब्रह्मादयोऽपि सन्ध्यायां तां ध्यायन्ति जपन्ति च । वेदा जपन्ति तां नित्यं वेदोपास्या ततः स्मृता एकादशस्कन्धे सन्ध्योपासननिरूपणं नाम षोडशोऽध्यायः

brahmādayo'pi sandhyāyāṃ tāṃ dhyāyanti japanti ca | vedā japanti tāṃ nityaṃ vedopāsyā tataḥ smṛtā ekādaśaskandhe sandhyopāsananirūpaṇaṃ nāma ṣoḍaśo'dhyāyaḥ

Even Brahmā and the others meditate on her and recite her at the sandhyā; the Vedas constantly recite her, and therefore she is held to be the one worshipped by the Vedas. (Thus in the eleventh book, the sixteenth chapter, called 'The Exposition of the Sandhyā Worship.')

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.17

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

tasmātsarve dvijāḥ śāktā na śaivā na ca vaiṣṇavāḥ | ādiśaktimupāsante gāyatrīṃ vedamātaram

Therefore all twice-born are Śāktas, not Śaivas nor Vaiṣṇavas; they worship the primal Śakti, Gāyatrī, the mother of the Vedas.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.18

आचान्तः प्राणमायम्य केशवादिकनामभिः । केशवश्च तथा नारायणो माधव एव च

ācāntaḥ prāṇamāyamya keśavādikanāmabhiḥ | keśavaśca tathā nārāyaṇo mādhava eva ca

Having sipped water and restrained the breath, (he should recite) the names beginning with Keśava: Keśava, and Nārāyaṇa, and Mādhava,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.19

गोविन्दो विष्णुरेवाथ मधुसूदन एव च । त्रिविक्रमो वामनश्च श्रीधरोऽपि ततः परम्

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

Govinda, then Viṣṇu, and Madhusūdana, Trivikrama and Vāmana, and after that Śrīdhara,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.20

हृषीकेशः पद्मनाभो दामोदर अतः परम् । सङ्कर्षणो वासुदेवः प्रद्युम्नोऽप्यनिरुद्धकः

hṛṣīkeśaḥ padmanābho dāmodara ataḥ param | saṅkarṣaṇo vāsudevaḥ pradyumno'pyaniruddhakaḥ

Hṛṣīkeśa, Padmanābha, then Dāmodara, Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.21

पुरुषोत्तमाधोक्षजौ च नारसिंहोऽप्युतस्तथा । जनार्दन उपेन्द्रश्च हरिः कृष्णोऽन्तिमस्तथा

puruṣottamādhokṣajau ca nārasiṃho'pyutastathā | janārdana upendraśca hariḥ kṛṣṇo'ntimastathā

Puruṣottama and Adhokṣaja, and Nārasiṃha too, Janārdana and Upendra, Hari, and Kṛṣṇa last.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.22

ॐकारपूर्वकं नाम चतुर्विंशतिसङ्ख्यया । स्वाहान्तैः प्राशयेद्वारि नमोऽन्तैः स्पर्शयेत्तथा

oṃkārapūrvakaṃ nāma caturviṃśatisaṅkhyayā | svāhāntaiḥ prāśayedvāri namo'ntaiḥ sparśayettathā

With the name preceded by the syllable Oṃ, to the number of twenty-four: with those ending in svāhā he should sip the water, and with those ending in namaḥ he should touch (the limbs).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.23

केशवादित्रिभिः पीत्वा द्वाभ्यां प्रक्षालयेत्करौ । मुखं प्रक्षालयेद्द्वाभ्यां द्वाभ्यामुन्मार्जनं तथा

keśavāditribhiḥ pītvā dvābhyāṃ prakṣālayetkarau | mukhaṃ prakṣālayeddvābhyāṃ dvābhyāmunmārjanaṃ tathā

Having drunk with the first three, from Keśava on, he should wash the two hands with two; with two he should wash the mouth, and with two the wiping (of the lips).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.24

एकेन पाणिं सम्प्रोक्ष्य पादावपि शिरोऽपि च । सङ्कर्षणादिदेवानां द्वादशाङ्गानि संस्पृशेत्

ekena pāṇiṃ samprokṣya pādāvapi śiro'pi ca | saṅkarṣaṇādidevānāṃ dvādaśāṅgāni saṃspṛśet

With one he should sprinkle the hand, and also the feet and the head; he should touch the twelve limbs (with the names) of the deities beginning with Saṅkarṣaṇa.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.25

दक्षिणेनोदकं पीत्वा वामेन संस्पृशेद्बुध: । तावन्न शुध्यते तोयं यावद्वामेन न स्पृशेत्

dakṣiṇenodakaṃ pītvā vāmena saṃspṛśedbudha: | tāvanna śudhyate toyaṃ yāvadvāmena na spṛśet

Having drunk water with the right (hand), the wise man should touch it with the left; the water does not become pure so long as he does not touch (it) with the left.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.26

गोकर्णाकृतिहस्तेन माषमात्रं जलं पिबेत् । ततो न्यूनाधिकं पीत्वा सुरापायी भवेद्द्विजः

gokarṇākṛtihastena māṣamātraṃ jalaṃ pibet | tato nyūnādhikaṃ pītvā surāpāyī bhaveddvijaḥ

With the hand shaped like a cow's ear he should drink water of the measure of a bean; drinking less or more than that, a twice-born becomes a drinker of liquor.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.27

संहताङ्गुलिना तोयं पाणिना दक्षिणेन तु । मुक्ताङ्गुष्ठकनिष्ठाभ्यां शेषेणाचमनं विदुः

saṃhatāṅgulinā toyaṃ pāṇinā dakṣiṇena tu | muktāṅguṣṭhakaniṣṭhābhyāṃ śeṣeṇācamanaṃ viduḥ

They know sipping to be (done) with the right hand, its fingers joined, the thumb and little finger left free, with the remainder (of the fingers).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.28

प्राणायामं ततः कृत्वा प्रणवस्मृतिपूर्वकम् । गायत्रीं शिरसा सार्धं तुरीयपदसंयुताम्

prāṇāyāmaṃ tataḥ kṛtvā praṇavasmṛtipūrvakam | gāyatrīṃ śirasā sārdhaṃ turīyapadasaṃyutām

Then, having performed the breath-restraint, preceded by recollection of the praṇava, (reciting) the Gāyatrī together with the śiras and joined with the fourth foot —

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.29

दक्षिणे रेचयेद्वायुं वामेन पूरितोदरम् । कुम्भेन धारयेन्नित्यं प्राणायामं विदुर्बुधा:

dakṣiṇe recayedvāyuṃ vāmena pūritodaram | kumbhena dhārayennityaṃ prāṇāyāmaṃ vidurbudhā:

he should expel the breath through the right (nostril), the belly having been filled through the left; he should constantly hold (it) with the kumbhaka — this the wise know as prāṇāyāma.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.30

पीडयेद्दक्षिणां नाडीमङ्गुष्ठेन तथोत्तराम् । कनिष्ठानामिकाभ्यां तु मध्यमां तर्जनीं त्यजेत्

pīḍayeddakṣiṇāṃ nāḍīmaṅguṣṭhena tathottarām | kaniṣṭhānāmikābhyāṃ tu madhyamāṃ tarjanīṃ tyajet

He should press the right channel with the thumb and likewise the other (left) with the little and ring fingers, but he should leave off the middle and index fingers.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.31

रेचक: पूरकश्चैव प्राणायामोऽथ कुम्भक: । प्रोच्यते सर्वशास्त्रेषु योगिभिर्यतमानसै:

recaka: pūrakaścaiva prāṇāyāmo'tha kumbhaka: | procyate sarvaśāstreṣu yogibhiryatamānasai:

Exhalation (recaka), inhalation (pūraka), and retention (kumbhaka) — this prāṇāyāma is declared in all the śāstras by yogins of controlled minds.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.32

रेचकः सृजते वायुं पूरकः पूरयेत्तु तम् । साम्येन संस्थितिर्यत्तत्कुम्भकः परिकीर्तितः

recakaḥ sṛjate vāyuṃ pūrakaḥ pūrayettu tam | sāmyena saṃsthitiryattatkumbhakaḥ parikīrtitaḥ

The recaka discharges the breath, the pūraka fills it; that steady abiding in equilibrium is proclaimed the kumbhaka.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.33

नीलोत्पलदलश्यामं नाभिमध्ये प्रतिष्ठितम् । चतुर्भुजं महात्मानं पूरके चिन्तयेद्धरिम्

nīlotpaladalaśyāmaṃ nābhimadhye pratiṣṭhitam | caturbhujaṃ mahātmānaṃ pūrake cintayeddharim

During inhalation (pūraka) one should meditate on Hari, dark as the petal of a blue lotus, established in the middle of the navel, four-armed, the great Self.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.34

कुम्भके तु हृदि स्थाने ध्यायेत्तु कमलासनम् । प्रजापतिं जगन्नाथं चतुर्वक्त्रं पितामहम्

kumbhake tu hṛdi sthāne dhyāyettu kamalāsanam | prajāpatiṃ jagannāthaṃ caturvaktraṃ pitāmaham

But during retention (kumbhaka) one should meditate, in the place of the heart, on him who is seated on the lotus, Prajāpati, the lord of the world, four-faced, the grandfather (Brahmā).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.35

रेचके शङ्करं ध्यायेल्ललाटस्थं महेश्वरम् । शुद्धस्फटिकसंकाशं निर्मलं पापनाशनम्

recake śaṅkaraṃ dhyāyellalāṭasthaṃ maheśvaram | śuddhasphaṭikasaṃkāśaṃ nirmalaṃ pāpanāśanam

During exhalation (recaka) one should meditate on Śaṅkara, the Great Lord, seated in the forehead, resembling pure crystal, spotless, destroyer of sin.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.36

पूरके विष्णुसायुज्यं कुम्भके ब्रह्मणो गतिम् । रेचकेन तृतीयं तु प्राप्नुयादीश्वरं परम्

pūrake viṣṇusāyujyaṃ kumbhake brahmaṇo gatim | recakena tṛtīyaṃ tu prāpnuyādīśvaraṃ param

By inhalation (one gains) union with Viṣṇu, by retention the state of Brahmā; and by exhalation, third, one would attain the supreme Lord (Īśvara).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.37

पौराणाचमनाद्यं च प्रोक्तं देवर्षिसत्तम । श्रौतमाचमनाद्यं च शृणु पापापहं मुने

paurāṇācamanādyaṃ ca proktaṃ devarṣisattama | śrautamācamanādyaṃ ca śṛṇu pāpāpahaṃ mune

The Purāṇic (rite of) sipping water and the rest has been declared, O best of divine sages; now hear, O sage, the Śrauta (rite of) sipping water and the rest, which removes sin.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.38

प्रणवं पूर्वमुच्चार्य गायत्रीं तु तदित्यृचम् । पादादौ व्याहृतीस्तिस्रः श्रौताचमनमुच्यते

praṇavaṃ pūrvamuccārya gāyatrīṃ tu tadityṛcam | pādādau vyāhṛtīstisraḥ śrautācamanamucyate

Having first uttered the praṇava (Om), then the Gāyatrī, the verse beginning "tat", and the three utterances (vyāhṛtis) at the beginning of each foot — that is called the Śrauta ācamana.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.39

गायत्रीं शिरसा सार्धं जपेद्व्याहृतिपूर्विकाम् । प्रतिप्रणवसंयुक्तां त्रितयं प्राणसंयमः

gāyatrīṃ śirasā sārdhaṃ japedvyāhṛtipūrvikām | pratipraṇavasaṃyuktāṃ tritayaṃ prāṇasaṃyamaḥ

One should recite the Gāyatrī together with the śiras (the 'head' formula), preceded by the vyāhṛtis, each joined with the praṇava; three (such recitations) constitute the restraint of breath (prāṇasaṃyama).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.40

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

(salakṣaṇaṃ tu prāṇānāmāyāmaṃ kīrtyate'dhunā | nānāpāpaikaśamanaṃ mahāpuṇyaphalapradam ||) pañcāṅgulībhirnāsāgraṃ pīḍayetpraṇavena tu | sarvapāpaharā mudrā vānaprasthagṛhasthayoḥ

(Now the restraint of the breaths together with its characteristics is proclaimed, which alone quells manifold sins and bestows the fruit of great merit.) With the five fingers one should press the tip of the nose while (reciting) the praṇava; this is the mudrā that removes all sin, for the forest-dweller and the householder.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.41

कनिष्ठानामिकाङ्गुष्ठैर्यतेश्च ब्रह्मचारिणः । आपो हि ष्ठेति तिसृभिः प्रोक्षणं स्यात्कुशोदकैः

kaniṣṭhānāmikāṅguṣṭhairyateśca brahmacāriṇaḥ | āpo hi ṣṭheti tisṛbhiḥ prokṣaṇaṃ syātkuśodakaiḥ

And for the ascetic and the brahmacārin, with the little finger, the ring finger and the thumb; sprinkling should be done with water and kuśa grass, using the three (verses) "āpo hi ṣṭhā".

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.42

ऋगन्ते मार्जनं कुर्यात्पादान्ते वा समाहितः । नवप्रणवयुक्तेन आपो हि ष्ठेत्यनेन तु

ṛgante mārjanaṃ kuryātpādānte vā samāhitaḥ | navapraṇavayuktena āpo hi ṣṭhetyanena tu

Composed, one should perform the wiping (mārjana) at the end of the (whole) verse, or at the end of each foot, with this "āpo hi ṣṭhā" joined with nine praṇavas.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.43

नश्येदघं मार्जनेन संवत्सरसमुद्भवम् । तत आचमनं कृत्वा सूर्यश्चेति पिबेदपः

naśyedaghaṃ mārjanena saṃvatsarasamudbhavam | tata ācamanaṃ kṛtvā sūryaśceti pibedapaḥ

By the wiping, the sin arisen in the course of a year is destroyed; then, having performed the sipping of water, he should drink water with "sūryaś ca".

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.44

अन्तःकरणसम्भिन्नं पापं तस्य विनश्यति । प्रणवेन व्याहृतिभिर्गायत्र्या प्रणवाद्यया

antaḥkaraṇasambhinnaṃ pāpaṃ tasya vinaśyati | praṇavena vyāhṛtibhirgāyatryā praṇavādyayā

His sin that has penetrated the inner organ perishes. With the praṇava, with the vyāhṛtis, with the Gāyatrī preceded by the praṇava,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.45

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

āpo hi ṣṭheti sūktena mārjanaṃ caiva kārayet | uddhṛtya dakṣiṇe haste jalaṃ gokarṇavatkṛte

and with the hymn "āpo hi ṣṭhā" he should perform the wiping; having taken up water in the right hand made into the shape of a cow's ear,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.46

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

nītvā taṃ nāsikāgraṃ tu vāmakukṣau smaredagham | puruṣaṃ kṛṣṇavarṇaṃ ca ṛtaṃ ceti paṭhettataḥ

having brought it to the tip of the nose, he should think of the sin in his left belly as a black-coloured man, and then recite "ṛtaṃ ca";

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.47

द्रुपदां वा ऋचं पश्चाद्दक्षनासापुटेन च । श्वासमार्गेण तं पापमानयेत्करवारिणि

drupadāṃ vā ṛcaṃ paścāddakṣanāsāpuṭena ca | śvāsamārgeṇa taṃ pāpamānayetkaravāriṇi

or afterwards the verse "drupadā"; and through the right nostril, by the path of the breath, he should bring that sin into the water in his hand.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.48

नावलोक्यैव तद्वारि वामभागेऽश्मनि क्षिपेत् । निष्पापं तु शरीरं मे सञ्जातमिति भावयेत्

nāvalokyaiva tadvāri vāmabhāge'śmani kṣipet | niṣpāpaṃ tu śarīraṃ me sañjātamiti bhāvayet

Without looking at it, he should throw that water onto a stone on his left side, and should imagine: "My body has become free of sin."

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.49

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

utthāya tu tataḥ pādau dvau samau sanniyojayet | jalāñjaliṃ gṛhītvā tu tarjanyaṅguṣṭhavarjitam

Then, standing up, he should place his two feet together evenly, and take a handful of water, excluding the forefinger and the thumb;

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.50

वीक्ष्य भानुं क्षिपेद्वारि गायत्र्या चाभिमन्त्रितम् । त्रिवारं मुनिशार्दूल विधिरेषोऽर्घ्यमोचने

vīkṣya bhānuṃ kṣipedvāri gāyatryā cābhimantritam | trivāraṃ muniśārdūla vidhireṣo'rghyamocane

looking at the sun, he should throw the water, consecrated with the Gāyatrī — three times, O tiger among sages; this is the rule for the release of the arghya offering.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.51

ततः प्रदक्षिणां कुर्यादसावादित्यमन्त्रतः । मध्याह्ने सकृदेव स्यात्सन्ध्ययोस्तु त्रिवारतः

tataḥ pradakṣiṇāṃ kuryādasāvādityamantrataḥ | madhyāhne sakṛdeva syātsandhyayostu trivārataḥ

Then he should perform circumambulation with the mantra "asāv ādityaḥ"; at midday it should be only once, but at the two twilights three times.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.52

ईषन्नग्रः प्रभाते तु मध्याह्ने दण्डवत्स्थितः । आसने चोपविष्टस्तु द्विजः सायं क्षिपेदपः

īṣannagraḥ prabhāte tu madhyāhne daṇḍavatsthitaḥ | āsane copaviṣṭastu dvijaḥ sāyaṃ kṣipedapaḥ

At dawn slightly bent forward, at midday standing straight as a staff, and in the evening seated on a seat, the twice-born should throw the water.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.53

उदकं प्रक्षिपेद्यस्मात्तत्कारणमतः शृणु । त्रिंशत्कोट्यो महावीरा मन्देहा नाम राक्षसाः

udakaṃ prakṣipedyasmāttatkāraṇamataḥ śṛṇu | triṃśatkoṭyo mahāvīrā mandehā nāma rākṣasāḥ

Hear now the reason why he should throw water: there are thirty crores of great heroes, demons named Mandehas,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.54

कृतघ्ना दारुणा घोराः सूर्यमिच्छन्ति खादितुम् । ततो देवगणाः सर्वे ऋषयश्च तपोधनाः

kṛtaghnā dāruṇā ghorāḥ sūryamicchanti khāditum | tato devagaṇāḥ sarve ṛṣayaśca tapodhanāḥ

ungrateful, cruel and terrible, who wish to devour the sun; therefore all the hosts of gods and the seers rich in austerity

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.55

उपासते महासन्ध्यां प्रक्षिपन्त्युदकाञ्जलिम् । दह्यन्ते तेन दैत्यास्ते वज्रीभूतेन वारिणा

upāsate mahāsandhyāṃ prakṣipantyudakāñjalim | dahyante tena daityāste vajrībhūtena vāriṇā

worship the great twilight (rite) and throw a palmful of water; by that water, which has become a thunderbolt, those demons are burnt.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.56

एतस्मात्कारणाद्विप्राः सन्ध्यां नित्यमुपासते । महापुण्यस्य जननं सन्ध्योपासनमीरितम्

etasmātkāraṇādviprāḥ sandhyāṃ nityamupāsate | mahāpuṇyasya jananaṃ sandhyopāsanamīritam

For this reason, brahmins worship the twilight (rite) daily; the worship of twilight is declared to be the begetter of great merit.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.57

अर्घ्याङ्गभूतमन्त्रोऽयं प्रोच्यते शृणु नारद । यदुच्चारणमात्रेण साङ्गं सन्ध्याफलं भवेत्

arghyāṅgabhūtamantro'yaṃ procyate śṛṇu nārada | yaduccāraṇamātreṇa sāṅgaṃ sandhyāphalaṃ bhavet

This mantra, which forms part of the water-offering, is now spoken; listen, Nārada — by the mere utterance of which the fruit of the twilight rite with its parts comes about.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.58

सोऽहमर्कोऽस्म्यहं ज्योतिरात्मा ज्योतिरहं शिवः । आत्मज्योतिरहं शुक्लः सर्वज्योती रसोऽस्म्यहम्

so'hamarko'smyahaṃ jyotirātmā jyotirahaṃ śivaḥ | ātmajyotirahaṃ śuklaḥ sarvajyotī raso'smyaham

"I am he, I am the sun, I am light, the self is light, I am Śiva; I am the light of the self, I am white, I am the essence of all light."

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.59

आगच्छ वरदे देवि गायत्रि ब्रह्मरूपिणि । जपानुष्ठानसिद्ध्यर्थं प्रविश्य हृदयं मम

āgaccha varade devi gāyatri brahmarūpiṇi | japānuṣṭhānasiddhyarthaṃ praviśya hṛdayaṃ mama

"Come, O boon-giving goddess, Gāyatrī, having the form of Brahman; enter my heart for the sake of the success of the recitation and the observance."

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.60

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

uttiṣṭha devi gantavyaṃ punarāgamanāya ca | arghyeṣu devi gantavyaṃ praviśya hṛdayaṃ mama

"Arise, O goddess, you are to go, and (this is) for coming again; O goddess, you are to go into the water-offerings — enter my heart."

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 11 16.61

ततः शुद्धस्थले नैजमासनं स्थापयेद्बुधः । तत्रारुह्य जपेत्पश्चाद्गायत्रीं वेदमातरम्

tataḥ śuddhasthale naijamāsanaṃ sthāpayedbudhaḥ | tatrāruhya japetpaścādgāyatrīṃ vedamātaram

Then on a pure spot the wise man should set down his own seat; having mounted upon it, he should afterwards recite the Gāyatrī, the mother of the Veda.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.62

अत्रैव खेचरी मुद्रा प्राणायामोत्तरं मुने । प्रातःसन्ध्याविधाने च कीर्तिता मुनिपुङ्गव

atraiva khecarī mudrā prāṇāyāmottaraṃ mune | prātaḥsandhyāvidhāne ca kīrtitā munipuṅgava

Here itself, O sage, after the breath-control, the khecarī posture (mudrā) — it has been declared also in the procedure of the morning twilight rite, O best of sages.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.63

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

tannāmārthaṃ pravakṣyāmi sādaraṃ śṛṇu nārada | cittaṃ carati khe yasmājjihvā carati khe gatā

I shall tell the meaning of its name; listen attentively, Nārada: since the mind moves in the void (kha) and the tongue, having gone (upward), moves in the void,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.64

भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी । न चासनं सिद्धसमं न कुम्भसदृशोऽनिलः

bhruvorantargatā dṛṣṭirmudrā bhavati khecarī | na cāsanaṃ siddhasamaṃ na kumbhasadṛśo'nilaḥ

and the gaze is fixed within the two brows — (thus) it becomes the khecarī mudrā. There is no posture equal to the siddha (posture), no breath-restraint like the kumbhaka,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.65

न खेचरीसमा मुद्रा सत्यं सत्यं च नारद । घण्टावत्पणवोच्चाराद्वायुं निर्जित्य यत्नतः

na khecarīsamā mudrā satyaṃ satyaṃ ca nārada | ghaṇṭāvatpaṇavoccārādvāyuṃ nirjitya yatnataḥ

and no mudrā equal to khecarī — this is true, truly, Nārada. Having conquered the breath with effort by an utterance (resonant) like a bell or a drum,

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 11 16.66

स्थिरासने स्थिरो भूत्वा निरहङ्कारनिर्ममः । लक्षणं नारद मुने शृणु सिद्धासनस्य च

sthirāsane sthiro bhūtvā nirahaṅkāranirmamaḥ | lakṣaṇaṃ nārada mune śṛṇu siddhāsanasya ca

becoming steady in a steady posture, free of egotism and free of the sense of "mine" — and hear, sage Nārada, the description of the siddha posture:

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.67

योनिस्थानकमङ्घ्रिमूलघटितं कृत्वा दृढं विन्यसे- न्मेढ्रे पादमथैकमेव हृदयं कृत्वा समं विग्रहम् । स्थाणुः संयमितेन्द्रियोऽचलदृशा पश्यन्भ्रुवोरन्तरं तिष्ठत्येतदतीव योगिसुखदं सिद्धासनं प्रोच्यते

yonisthānakamaṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyase- nmeḍhre pādamathaikameva hṛdayaṃ kṛtvā samaṃ vigraham | sthāṇuḥ saṃyamitendriyo'caladṛśā paśyanbhruvorantaraṃ tiṣṭhatyetadatīva yogisukhadaṃ siddhāsanaṃ procyate

Having pressed the perineum firmly, fitted with the heel, one should place one foot upon the genital; making the body straight, level with the heart, motionless as a post, with the senses restrained, gazing with unwavering eye at the space between the brows, he remains (thus): this, which gives exceeding pleasure to yogins, is called the siddha posture.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.68

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

āyātu varadā devī akṣaraṃ brahmasammitam | gāyatrī chandasāṃ mātaridaṃ brahma juṣasva me

"May the boon-giving goddess come, the imperishable syllable, equal to Brahman; O Gāyatrī, mother of metres, be pleased with this Brahman (recitation) of mine."

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.69

यदह्ना कुरुते पापं तदह्ना प्रतिमुच्यते । यद्रात्र्या कुरुते पापं तद्रात्र्या प्रतिमुच्यते

yadahnā kurute pāpaṃ tadahnā pratimucyate | yadrātryā kurute pāpaṃ tadrātryā pratimucyate

"Whatever sin one commits by day, from that one is released that same day; whatever sin one commits by night, from that one is released that same night."

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.70

सर्ववर्णे महादेवि सन्ध्याविद्ये सरस्वति । अजरे अमरे देवि सर्वदेवि नमोऽस्तु ते

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

"O you of all colours, great goddess, O knowledge of the twilight, Sarasvatī, O unaging, immortal goddess, goddess of all — homage be to you."

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.71

तेजोऽसीत्यादिमन्त्रेण देवीमावाहयेत्ततः । यत्कृतं त्वदनुष्ठानं तत्सर्वं पूर्णमस्तु मे

tejo'sītyādimantreṇa devīmāvāhayettataḥ | yatkṛtaṃ tvadanuṣṭhānaṃ tatsarvaṃ pūrṇamastu me

Then he should invoke the goddess with the mantra beginning "you are splendour": "whatever observance of yours has been performed by me, may all that be complete for me."

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.72

ततः शापविमोक्षाय विधानं सम्यगाचरेत् । ब्रह्मशापस्ततो विश्वामित्रस्य च तथैव च

tataḥ śāpavimokṣāya vidhānaṃ samyagācaret | brahmaśāpastato viśvāmitrasya ca tathaiva ca

Then, for release from the curses, he should properly carry out the procedure: there is the curse of Brahmā, then likewise that of Viśvāmitra,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.73

वसिष्ठशाप इत्येतत्त्रिविधं शापलक्षणम् । ब्रह्मणः स्मरणेनैव ब्रह्मशापो निवर्तते

vasiṣṭhaśāpa ityetattrividhaṃ śāpalakṣaṇam | brahmaṇaḥ smaraṇenaiva brahmaśāpo nivartate

“the curse of Vasiṣṭha” — this is the threefold mark of curses. By the mere remembrance of Brahmā the curse of Brahmā is turned back.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.74

विश्वामित्रस्मरणतो विश्वामित्रस्य शापतः । वसिष्ठस्मरणादेव तस्य शापो विनश्यति

viśvāmitrasmaraṇato viśvāmitrasya śāpataḥ | vasiṣṭhasmaraṇādeva tasya śāpo vinaśyati

By remembering Viśvāmitra, (one is freed) from Viśvāmitra's curse; by remembering Vasiṣṭha alone his curse is destroyed.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.75

हृत्पद्ममध्ये पुरुषं प्रमाणं सत्यात्मकं सर्वजगत्स्वरूपम् । ध्यायामि नित्यं परमात्मसंज्ञं चिद्रूपमेकं वचसामगम्यम्

hṛtpadmamadhye puruṣaṃ pramāṇaṃ satyātmakaṃ sarvajagatsvarūpam | dhyāyāmi nityaṃ paramātmasaṃjñaṃ cidrūpamekaṃ vacasāmagamyam

I meditate constantly upon the Person in the midst of the lotus of the heart, the measure (of all), whose nature is truth, whose form is the whole world, named the Supreme Self, sole, of the nature of consciousness, unreachable by words.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.76

अथ न्यासविधिं वक्ष्ये सन्ध्याया अङ्गसम्भवम् । ॐकारं पूर्ववद्योज्यं ततो मन्त्रानुदीरयेत्

atha nyāsavidhiṃ vakṣye sandhyāyā aṅgasambhavam | oṃkāraṃ pūrvavadyojyaṃ tato mantrānudīrayet

Now I shall declare the rule of nyāsa (placing), which arises as a limb of the sandhyā (rite): oṃ is to be joined as before, and then one should utter the mantras.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.77

भूरित्युक्त्वा च पादाभ्यां नम इत्येव चोच्चरेत् । भुवः पूर्वं तु जानुभ्यां स्व: कटिभ्यां नमो वदेत्

bhūrityuktvā ca pādābhyāṃ nama ityeva coccaret | bhuvaḥ pūrvaṃ tu jānubhyāṃ sva: kaṭibhyāṃ namo vadet

Having said "bhūḥ", he should utter "namaḥ" at the two feet; with "bhuvaḥ" first, at the two knees; with "svaḥ" he should say "namaḥ" at the two hips.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.78

महर्नाभ्यै जनश्चैव हदयाय ततस्तपः । कण्ठाय च ततः सत्यं ललाटे परिकीर्तयेत्

maharnābhyai janaścaiva hadayāya tatastapaḥ | kaṇṭhāya ca tataḥ satyaṃ lalāṭe parikīrtayet

"mahaḥ" to the navel, and "janaḥ" to the heart, then "tapaḥ" to the throat, and then he should pronounce "satyam" at the forehead.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.79

अङ्गुष्ठाभ्यां तत्सवितुस्तर्जनीभ्यां वरेण्यकम् । भर्गो देवस्य मध्याभ्यां धीमहीत्येव कीर्तयेत्

aṅguṣṭhābhyāṃ tatsavitustarjanībhyāṃ vareṇyakam | bhargo devasya madhyābhyāṃ dhīmahītyeva kīrtayet

With the two thumbs, "tat savituḥ"; with the two index fingers, "vareṇyam"; with the two middle fingers, "bhargo devasya"; and he should pronounce "dhīmahi" (with the next).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.80

अनामाभ्यां कनिष्ठाभ्यां धियो यो न: पदं वदेत् । प्रचोदयात्करपृष्ठतलयोर्विन्यसेत्सुधी:

anāmābhyāṃ kaniṣṭhābhyāṃ dhiyo yo na: padaṃ vadet | pracodayātkarapṛṣṭhatalayorvinyasetsudhī:

With the two ring fingers and the two little fingers he should say the phrase "dhiyo yo naḥ"; with "pracodayāt" the wise man should place (it) on the backs and palms of the hands.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.81

ब्रह्मात्मने तत्सवितुर्हृदयाय नमस्तथा । विष्ण्वात्मने वरेण्यं च शिरसे नम इत्यपि

brahmātmane tatsaviturhṛdayāya namastathā | viṣṇvātmane vareṇyaṃ ca śirase nama ityapi

"To the Self that is Brahmā, tat savituḥ, to the heart, namaḥ"; likewise "to the Self that is Viṣṇu, vareṇyam, to the head, namaḥ".

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.82

भर्गो देवस्थ रुद्रात्मने शिखायै प्रकीर्तितम् । शक्त्यात्मने धीमहीति कवचाय ततः परम्

bhargo devastha rudrātmane śikhāyai prakīrtitam | śaktyātmane dhīmahīti kavacāya tataḥ param

"bhargo devasya, to the Self that is Rudra" is declared for the topknot; "to the Self that is Śakti, dhīmahi" for the armour, thereafter.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.83

कालात्मने धियो यो नो नेत्रत्रय उदीरितम् । प्रचोदयाच्च सर्वात्मनेऽस्त्राय परिकीर्तितम्

kālātmane dhiyo yo no netratraya udīritam | pracodayācca sarvātmane'strāya parikīrtitam

"To the Self that is Time, dhiyo yo naḥ" is uttered for the three eyes; and "pracodayāt, to the Self of all" is declared for the weapon.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.84

अक्षरन्यासमेवाग्रे कथयामि महामुने । गायत्रीवर्णसम्भूतन्यास: पापहरः पर:

akṣaranyāsamevāgre kathayāmi mahāmune | gāyatrīvarṇasambhūtanyāsa: pāpaharaḥ para:

First of all I shall tell the placing of the syllables, O great sage; the placing formed of the letters of the Gāyatrī is supremely destructive of sin.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.85

प्रणवं पूर्वमुच्चार्य वर्णन्यासः प्रकीर्तितः । तत्कारमादावुच्चार्य पादाङ्गुष्ठद्वये न्यसेत्

praṇavaṃ pūrvamuccārya varṇanyāsaḥ prakīrtitaḥ | tatkāramādāvuccārya pādāṅguṣṭhadvaye nyaset

Having first uttered the praṇava (oṃ), the placing of the letters is declared: uttering "tat" at the beginning, he should place it on the two great toes.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.86

सकारं गुल्फयोस्तद्वद्विकारं जङ्घयोर्न्यसेत् । जान्वोस्तुकारं विन्यस्य ऊर्वोश्चैव वकारकम्

sakāraṃ gulphayostadvadvikāraṃ jaṅghayornyaset | jānvostukāraṃ vinyasya ūrvoścaiva vakārakam

Likewise he should place the syllable "sa" on the two ankles, the syllable "vi" on the shanks; placing the syllable "tu" on the knees, and the syllable "va" on the thighs.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.87

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

rekāraṃ ca gude nyasya ṇikāraṃ liṅga eva ca | kaṭyāṃ yakāramevātra bhakāraṃ nābhimaṇḍale

And placing the syllable "re" on the anus, and the syllable "ṇi" on the penis, here the syllable "ya" on the hip, the syllable "bha" on the region of the navel.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.88

गोकारं हृदये न्यस्य देकारं स्तनयोर्द्वयोः । वकारं हृदि विन्यस्य स्यकारं कण्ठकूपके

gokāraṃ hṛdaye nyasya dekāraṃ stanayordvayoḥ | vakāraṃ hṛdi vinyasya syakāraṃ kaṇṭhakūpake

Placing the syllable "go" on the heart, the syllable "de" on the two breasts, placing the syllable "va" on the heart, the syllable "sya" in the hollow of the throat.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.89

धीकारं मुखदेशे तु मकारं तालुदेशके । हिकारं नासिकाग्रे तु धिकारं नेत्रमण्डले

dhīkāraṃ mukhadeśe tu makāraṃ tāludeśake | hikāraṃ nāsikāgre tu dhikāraṃ netramaṇḍale

But the syllable "dhī" on the region of the mouth, the syllable "ma" on the region of the palate, the syllable "hi" on the tip of the nose, the syllable "dhi" on the orb of the eyes.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.90

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

bhrūmadhye caiva yokāraṃ yokāraṃ ca lalāṭake | nakāraṃ vai pūrvamukhe prakāraṃ dakṣiṇe mukhe

And the syllable "yo" between the brows, and the syllable "yo" on the forehead, the syllable "na" indeed on the east-facing face, the syllable "pra" on the south-facing face.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.91

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

cokāraṃ paścimamukhe dakāraṃ cottare mukhe | yākāraṃ mūrdhni vinyasya takāraṃ vyāpakaṃ nyaset

The syllable "co" on the west-facing face, and the syllable "da" on the north-facing face; placing the syllable "yā" on the crown, he should place the syllable "t" as pervading (the whole body).

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.92

एतन्न्यासविधिं केचिन्नेच्छन्ति जपतत्पराः । ततो ध्यायेन्महादेवीं जगन्मातरमम्बिकाम्

etannyāsavidhiṃ kecinnecchanti japatatparāḥ | tato dhyāyenmahādevīṃ jaganmātaramambikām

Some who are intent on recitation do not want this rule of nyāsa. Then one should meditate on the Great Goddess, Ambikā, the mother of the world.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.93

भास्वज्जपाप्रसूनाभां कुमारीं परमेश्वरीम् । रक्ताम्बुजासनारूढां रक्तगन्धानुलेपनाम्

bhāsvajjapāprasūnābhāṃ kumārīṃ parameśvarīm | raktāmbujāsanārūḍhāṃ raktagandhānulepanām

(Let him meditate on her) whose radiance is that of a shining hibiscus flower, a maiden, the supreme sovereign, seated upon a red lotus seat, anointed with red sandal-paste,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.94

रक्तमाल्याम्बरधरां चतुरास्यां चतुर्भुजाम् । द्विनेत्रां स्रुक्स्रुवो मालां कुण्डिकां चैव बिभ्रतीम्

raktamālyāmbaradharāṃ caturāsyāṃ caturbhujām | dvinetrāṃ sruksruvo mālāṃ kuṇḍikāṃ caiva bibhratīm

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

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.95

सर्वाभरणसन्दीप्तामृग्वेदाध्यायिनीं पराम् । हंसपत्रामाहवनीयमध्यस्थां ब्रह्मदेवताम्

sarvābharaṇasandīptāmṛgvedādhyāyinīṃ parām | haṃsapatrāmāhavanīyamadhyasthāṃ brahmadevatām

blazing with every ornament, a reciter of the Ṛgveda, supreme, swan-winged, standing in the midst of the āhavanīya fire, having Brahmā as her deity,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.96

चतुष्पदामष्टकुक्षिं सप्तशीर्षां महेश्वरीम् । अग्निवक्त्रां रुद्रशिखां विष्णुचित्तां तु भावयेत्

catuṣpadāmaṣṭakukṣiṃ saptaśīrṣāṃ maheśvarīm | agnivaktrāṃ rudraśikhāṃ viṣṇucittāṃ tu bhāvayet

four-footed, eight-bellied, seven-headed, the great sovereign; let him conceive her as having Fire for her mouth, Rudra for her crest, and Viṣṇu for her mind.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.97

ब्रह्मा तु कवचं यस्या गोत्रं सांख्यायनं स्मृतम् । आदित्यमण्डलान्तःस्थां ध्यायेद्देवीं महेश्वरीम्

brahmā tu kavacaṃ yasyā gotraṃ sāṃkhyāyanaṃ smṛtam | ādityamaṇḍalāntaḥsthāṃ dhyāyeddevīṃ maheśvarīm

Brahmā indeed is her armour, and her lineage is remembered as Sāṃkhyāyana; let him meditate on the goddess, the great sovereign, as dwelling within the sun's orb.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.98

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

evaṃ dhyātvā vidhānena gāyatrīṃ vedamātaram | tato mudrāḥ prakurvīta devyāḥ prītikarāḥ śubhāḥ

Having thus meditated according to the rule on Gāyatrī, the mother of the Vedas, he should then perform the auspicious hand-gestures that give pleasure to the Goddess:

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.99

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

sumukhaṃ sapuṭaṃ caiva vitataṃ vistṛtaṃ tathā | dvimukhaṃ trimukhaṃ caiva catuṣkaṃ pañcakaṃ tathā

sumukha, saṃpuṭa, vitata and likewise vistṛta, dvimukha, trimukha, and catuṣka and likewise pañcaka,

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.100

षण्मुखाधोमुखं चैव व्यापकाञ्जलिकं तथा । शकटं यमपाशं च ग्रथितं सन्मुखोन्मुखम्

ṣaṇmukhādhomukhaṃ caiva vyāpakāñjalikaṃ tathā | śakaṭaṃ yamapāśaṃ ca grathitaṃ sanmukhonmukham

ṣaṇmukha, adhomukha, and vyāpaka, añjalika likewise, śakaṭa and yamapāśa, grathita, sanmukhonmukha,

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 11 16.101

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

vilambaṃ muṣṭikaṃ caiva matsyaṃ kūrmaṃ varāhakam | siṃhākrāntaṃ mahākrāntaṃ mudgaraṃ pallavaṃ tathā

vilamba and muṣṭika, matsya, kūrma, varāha, siṃhākrānta, mahākrānta, mudgara and likewise pallava.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.102

चतुर्विंशतिमुद्राश्च गायत्र्याः सम्प्रदर्शयेत् । शताक्षरां च गायत्रीं सकृदावर्तयेत्सुधीः

caturviṃśatimudrāśca gāyatryāḥ sampradarśayet | śatākṣarāṃ ca gāyatrīṃ sakṛdāvartayetsudhīḥ

He should display these twenty-four gestures of the Gāyatrī; and the wise man should recite the hundred-syllabled Gāyatrī once.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.103

चतुर्विंशत्यक्षराणि गायत्र्या कीर्तितानि हि । जातवेदसनाम्नीं च ऋचमुच्चारयेत्ततः

caturviṃśatyakṣarāṇi gāyatryā kīrtitāni hi | jātavedasanāmnīṃ ca ṛcamuccārayettataḥ

Twenty-four syllables are indeed declared for the Gāyatrī; and thereafter he should pronounce the verse called Jātavedas.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.104

त्र्यम्बकस्यर्चमावृत्य गायत्री शतवर्णका । भवतीयं महापुण्या सकृज्जप्या बुधैरियम्

tryambakasyarcamāvṛtya gāyatrī śatavarṇakā | bhavatīyaṃ mahāpuṇyā sakṛjjapyā budhairiyam

By adding on the verse of Tryambaka, this Gāyatrī comes to have a hundred syllables; greatly meritorious, it is to be recited once by the wise.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.105

ॐकारं पूर्वमुच्चार्य भूर्भुवः स्वस्तथैव च । चतुर्विंशत्यक्षरां च गायत्रीं प्रोच्चरेत्ततः

oṃkāraṃ pūrvamuccārya bhūrbhuvaḥ svastathaiva ca | caturviṃśatyakṣarāṃ ca gāyatrīṃ proccarettataḥ

Having first uttered the syllable Om, and likewise bhūr bhuvaḥ svaḥ, he should then pronounce the twenty-four-syllabled Gāyatrī.

AI translation rendered from the Sanskrit, not a published edition

DB 11 16.106

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

evaṃ nityaṃ japaṃ kuryādbrāhmaṇo viprapuṅgavaḥ | sa samagraṃ phalaṃ prāpya sandhyāyāḥ sukhamedhate

Thus should a brāhmaṇa, the foremost of the twice-born, perform the recitation daily; he, obtaining the full fruit of the twilight rite, thrives in happiness.

AI translation rendered from the Sanskrit, not a published edition