Sa.V.

1


SANDHYA-VANDANAM

THE PRACTICAL PHILOSOPHY OF HINDUISM
B-\4l4-(+P
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.

Sa.V.

2
1. The Soorya who is worshipped three times the day.
2. The Sandhya directly relating to the Soorya
3. The Apa used for H4 ,HlP+ , 69T &c.
4. The Gayatri used as the chief Mantra.
5. Other Mantras from the Vedas used for ritualistic details.
-----------
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 6|l4l'4T 9+ -, H+4lT {, 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
Sa.V.

3
virtually do not know what an Itihasa is. It is understood by them as ancient
history. |6(lB- 9l4 t4P-+ The word 9l 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:-
Tlll4 9t4|16- Tl4lB+4l 46P |H!4 9t44 6+l |6l4 +|( H146+
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. P|69 |6(lB HP6 T4&|(+
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: -
6l|+ 4P4Tl6l|(t4l +l 4l&l |6 6l+ 9=l9|64lHl4\4|P|6 6FPl(|U-6 ( 4l 6l|+ l|B Hl|(t4
4l4|-6 4l4(F6P-4ll|+ ( 4l 96l|+ l|B l4-4l|P|-6+l Bl Hl4|-6 6( ( 4l 96 O4l|(+-
94l|PGl- B-\4l4l l4-4l|P|-6l- Hl9 7\4 |4|9|-6 6l 96l Hl9l 4lt4l l|B P-((l6T
l9 9|9|-6 4t9(|T 94P|-6 6+ 9l-Pl+P4-4-t4H-6PF64-6Pl|(t4P|\4l4+ T4+ lOTl
|4l+ BT P+65Bl4l|(t4l O|6 O4 B+ Ol-4|6 4 94 4(+
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.
Sa.V.

4
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 Prejapatis 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. B4 HltPl =6F6F9+ 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 B4 Hl|(t4- B|46l &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 66 used in the Gayatri-
mantra applies only to the Kshetregna or Saguna-Brahman within, and never to the
external Sun. Hl|(t4(46l4lF6 9T 9PHP Hl|(t4+l59|l6 44 lPG9lFP(+

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
Sa.V.

5
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. |6(lB9lTl-4l 4( BP94(46 |4t4-9~6l(l PlP4 9(|!4|6+
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: -
|(4l +16 B4F4 P-(l Hll 4 |6- P-(l|@ 4|FP4+ Hll +16 6(l |6-
Hll |(4l 4l lF4 6l P-(l |6|+|H 9T9PlTP49 Pl 4l|6 |(4lT-
H(llT 4l BPF6l lH4l |= 974 lH4l ll4-4l 9 |(4l
l|H9PlT=|+6l (lF4ltP6l |(+ 6l |+Hl4l lHl+l 9PlT(l6l
|(+l((lF4t4 6l+4 =l46 7 94P Hll |+|H P-(l |6|(4l
(|T t44+ 4 |49l6l |44F46- 79l l|- BPl4l6l -4|7l-446 |(+P
9l46 6l B-\4l 79l-47l4(-6P+
B-\4lTl 6 B9l8 l 9P(l6T P-((l lBl ll- B4|P7|-6 Gl|(6P
9=l9|6T6- Hl9F69l P4 BlP H4t4 HllTl PT |(+ |(+
66- B4F4 64& 4t4t4-6(l6TP 66l |=lPlF6l4 9|9|-6 P(lP+
HlTlOB416 l4-4l l|P|-6P 6+ (G|-6 6 9l9l 4l6+ 4l|Tl
H|P(l (46 4l BP-l 9Pl(|6- B474l|6- B(UlHF64l (l-4|6 lFT-
HlTll 4l+ |4!T- |lPl 4Bl 9|6- 4(lT6F6 6 |4+lH 4l|-6 lBl-
4!T4l5H- 9- B4l 4l5-674l|6B-4P H|l4T HlTlF6F4 B 9T- 9-
6+ 6t9|6 74l|6lTlTl5 (l|8P6 ((t4H9l|B P-((l4l-4l|+ 4
6FPll+ Tl4 B-\4l9lB+TPT- B (|-6 B4 B-\4l4l +l9l|F6 T66 |( 4-+
Sa.V.

6
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 Suns 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
Sa.V.

7
give up its performance. The result of non-performance would be simply
suicidal since ones own Atma would thereby be destroyed.

The explanation is as clear as human language would permit. The Soorya
unequivocally represents ones 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
ones 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.
6FPll+ Tl4 B-\4l9lB+TPT- B (|-6 B 4 B-\4l4l +l9l|F6 T66 |( 4-+
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 mans 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. 6l|+ 4P4Tl6 Hl|(t4l +l 4l&l |6 6l+ 9=l9|64lHl4\4|P|6+
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
Sa.V.

8
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.
~|6FP6l PP4l t49lHl|96P Hl4l l|6(6t4 l9lFPl|(|6 +- ~6P+
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.
T|6|(&6|+PtBl- T|6|(ltP4F6|6Hl|+-
H(( T5|9 |+T4F6|(( B9|6 T 9|6 P ~P-+
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. |4H9T G6 |6 |4(- 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. + 6F4 9|6Pl H|F6 4F4 +lP P(HH-+
Sa.V.

9
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: - 4l|PPl+4t416 74tTlUl6 F44P +l5|Pl+l46 6t974l Pt4ltP+l |H4-+
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.
B4 HltPl =6F6F9+
4!T4l5H- 9- B4l 4l5-674l|6B-4P+
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. BU 4|6 94|6 |6 B4- B4+ltB|46l Hl(l+l(l|(t4- H4+l(l|(t4-+
Again Aditya alludes to the original source of everything possessing the
glories of Yoga. B4F4 =6Ft4l|(l|(t4F6+ 746 B Hl|(t4l P(ll 4l H4BP|-46-+
Bhaskara is verily the Param-Brahman itself. It was He who created the
three Bhuvanas. lFTF4 P(l4l(l 9O T46 94 B lFTl (4- BB= 4+4P+
The Sankhyas, the Yogis and those who wish to obtain salvation, meditate
upon the Divakara or Savita seated in the heart of man.
\4l+4l+ lFPl||4l6- B|46l 6(l 66FBl4l 4ll 4 l-4 PlTl|T-
\4l4|-6 \4l|4+l (4 (4F |(4lTP+
Sa.V.

10
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.
P4l=+ 6 l+l4 P'7 |F6P |(4lTF4l|9 P'7 H|H+- FP6P+ TP9lTP+
P(l6ltB(UlTl H6l(\4 |(4lT- |(4lTltB(U 6 H6 l\4 |+HlT-+ Ol'79lTP+
4l=+Pl++ B4lT |4l46 6F4l9| 6 T -lT |4l46+ B9(lPP+
TP PF6l\4 |44l=+T- 66- HHl 6lPl+F66l\4 P'7P+ |4!49lTP+
94 -Pl HT|F6-4 79|7l4l=+6 79-4Pl+-+ ~lPl46P+
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.
|H74Tl +lT6|+l6l 69|F46 \4l++l|+|P9l9lP+Bl 416 Tl9lHP
94 4|tT Pl+BF4 9(4l Tl=F4416 |( 66 +ll|44T|+P|4l (BF4 +l-4F4 Bl+
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.
|44 64-446 HP+ Pl+Bl|l 9|HP|6 BllF4lP4l5Bl 6B9 9|466 9l9+ 94
+4Tl4 9T9lHl|T 4l=+l+l Pl+Bl|| 9|46F4l9|(H|-6 6|FP-l 9l 94FPl-Pl(4l+l
+lP (|T6l4l-4l B4P+l +lP 9ll6Tl |+l+l +lP 76- Bl4l |4l4l +lP 6lB(4P\4l@lF6P4
|+Hll+l|6 6l+l 94||+|Pl|+ BP4|4H9T Pl6|(HP 6t4l+l |(4BP\46 94 B(l|(t4
F69|6+
Sa.V.

11
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 (79|(H|-6) 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 Indras city named Devadhani; to the South is
Yemas named Samyemani; to the West isVarunas named Nimlochani; and to
the North is Somas 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.
|4l4l 6P|F4-4l =+l 4l|P+l 6Pl+ t4P-+
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, (94||+|Pl|+) the end of the circuit at Vibhavari
certainly alludes to the end of Pravrithi technically known as Prakritilaya. Vide
the following from Brahmapuranam: -
-416 6 9T6l l+ 9Tt4l 969 6l 6l|F6l |+Hl 6F4 6t9PlTl 69l+l-
+4l(F6F4 |+Hl |+t4F4 9PltP+- 79lll-46F4HF4 6 T46
t49 P|+Hl(l- T|6- 9lT6l 4-+
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 Adityas 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.
4FPl|HP(|6 4 P6 4|FP+ 9+l46 lBl 4F4 =|l|6 B(=l+-(l74 4-P(-
Hl-6 HlH6P|44 4P9+l4l4 6H 6\4l-6P9lF4 4l|-6 T|6+- 9F6l|P 6 969P+
CHAPTER II
Sandhya
The Sandhya has been found clearly defined as the day-dawn or the passing
of the night into the day. 9l46 6l B-\4l 79l-47l4(-6P+ 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
66l 16= lP l|(6 +lP BlP 6l 4 6l 4 4(6l THl-PlP
( 4+64F4 +l+l|4|96P 6 TlBBlH |4|(6 |4HTPTl
6 H|+l lPl P-((l +lP lBl- H~q9 4-6 +l+l-9l 4l4(l-
6 96|-6 = |+t4 B4F4l(4+ 9|6 |+(6l O6=l|(-4(|+ lBl-
H|68l B4T 4-6 FP 9+- 9+- 66- 9l'7Pl ll( +lP BlP
ll( BP|644 66l 4 4l+l- =l( Bl~U B4 64l4(P
F4l((F4l (H 4l=+l|+ 4l(H =l6-9|Hl +lP P(l+ T+T946-
Sa.V.

13
6 -96lTlH 9 TlP B(U|HB (4P+-6 +l4lBBP
9T9|4Hll 66l 4 4l+l- 66- 9 (PP4- ~lPl+(4946-
6 4l=+|4F6lP|76 (H4l=+P ~q BlP+B +lP =l6-9P4 4P
6 94 9( Tt4l 9l |4!T|F|44P |6l4 |HG PlTl 969lP-
7T 9|44 =4l9 |(4lT- 74l 4|6 |4U |HG 6-P(l74P
H4 B(H+l l9- 9l 4F4 9TlH6 4|FPF6= B49lT6lP|9
Tl+F4 HF4 B4F4 P(ltP+- Hl|47l 6=Bl B-\4l 94l 16l 9TlH6
94P6tT6 l 9|-4l 4+F4 B4F4l(4+ 4 94l G9l |(46
66- 9P4l F4l|T94l |(Hl46l |(6l -B4l-4lP74l |6|Pl46l+
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 Sooryas 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 Garudas
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.
4l4-Pl+BlP4l-6 6l46l |P- Tl-4-4l(H6l9Pl 4F4l 9|(6- 9(ll + T|t9+-
9t49-46 6FPltB4Bt49|6lBl6+
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: -
Hl(H6BlHl 66l 4 9|4l P4l Hl649|6Pl 7l l!9(4(l+
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. Tl+F4 HF4 B4F4 P(ltP+- Hl|47l 6=Bl B-\4l 94l 16l 9TlH6+
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. H-6-Bl|4(l+F4 B(l4- |T T|!4|6 P45|9 |F6l 4T- 4T4 + -(+-+
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
({) H|16- B-\4l P4l 9l16l T6-4l BlTlP-+ Hl16l+-(6|qTl+
(-) 9Tt4l B( 4l+ Ol'7 Tl|Tl|H- H16l 4|6 B4 H|16F6+4 T46+ l4l6-P+
(() 4l B-\4l B4 l4l |l 6l -44|F6l l4l +lP 94l@ Bl|4l P\4P |(+
BF46l Bl4l@ B4 B-\4l |9 FP6l+ 4l4-14FP|6-+
(v) H4llTF4 4- B|-- B 99 Hl lTF4 9F4 B|-46l|6
96 B|- B-\4l4l O|4( 79lB6 |6+ lPl6l|9-49|+96+
(-) 9PltPltP+lTt4l++ 64l ( 94 |4P- Bl B-\4l+ 9P(Bl9|+96+
(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
l+|-4l|T 94 ~lt4l+l(4- TP|-4l|T 94 4l19l'4l(4- 4Pl6
9lTl(4F6 94 9 H-(l(4F6l P+l4|&(l| |6 674P
6|4H|6 6t4l|+ 6l|+ O|4(l |4(-+
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.
H l(H 6l |T!T (F6 64P+
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.
4l|Tt4 l4l 4'46 P|4F6- 4lB4l96 6l46|P!46+
Bt4P6||(t4l 6 ~l6-4 |+46ltP|- l4-4l F4-9 6lP4TP+PP+
H4l (4+ T4lJl4-4l BBPl|(6- 6-P4t4lt9lTF4 9PF4 6t46-+
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 69F4l\4l4|+6 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 Anantas residence. Beyond that again is Udaya-
parvata where the Soorya rises from the waters below. The Mandehas daily
proceed from Garudas 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 Garudas region? The
modern learned commentaries are completely silent here. According to the
prevailing literal interpretation Garuda is a huge vulture and Ananta is a
thousandheaded 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.
7T 9|44 =4l9 |(4lT- 74l 4|6 |4U |HG 6-P(l74P
H4 B(H+l l9- 9l 4F4 9TlH6 4|FPF6= B49lT6lP|9+
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 ones own face in a mirror. Vide
Bhishma-Parva, Maha-Bharata: -
B(H+ 944l|P l9 6 T6+-(+ 4T+ BPT BP-6lt9|4l|6-
4l |( 969- 974(l(H PGPltP+- 94 B(H+l9l 746 -P'7
B(H+l +lP P(l+ =44FB+l6+- 6F4 +lVl BPl4l6 =4l9FB+l6+-+
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.
=4l9F4 BFl+ 4|4l 4 4 |44l-+
It is but a mental sphere and therefore technically described as seen within
the orb of the Moon like reflection of ones 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. -Pl P+Bl =l6-+ North and
South denote Gnana and Karma Kandas. |96( (|T- TT- (4( l- FP6-+
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 Garudas 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.
|474(- B9T- F4l6 4 4(|6 969P+
Similarly Ananta who holds his residence between the Udaya-parvata and
Garudas region represents the divine basis of all the elements, senses and Manas.
Sa.V.

19
BT9Tl4 969 6|-4P+lP4P+
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 Garudass region, as daily passing through Anantas 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 Garudas region, they will follow him to that of Ananta and even to
the Udaya-parvatam. Anantas 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? 6l+ 9=l9|64l6 4l4\4|P|6 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 Garudas 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.
6 96|-6 = |+t4 B4F4l(4+ 9|6+
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.
l+|4Hl|4(l+F4 |4Hl=l |+TP T'B |4+l +ll H+TlT46l+

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 Hl9l|(Ul P4l 4- Hl9- 9+-6 9|4l 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.
|(14 6TFP+l T4|=6 Pl-4|9 Pl6(l |+(l|+ + l5Tl5|9 (|Tl4F4 H9lT6-
Hl- T7 |4|9+lTBl5|9 P+4- -7l- T6l-6|44l Tt4t 4+4|@+l |TP+l Hl-6+ (l8+ 4l+
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.
9=l9|6- 9l B74l G9- B|B 4- 6lBl l9l4+ Bt4l+ HB=t9TB 4-
6 Bt4l- Bt4T6l |4+l64(9|F6l- |T TP |6 l9-6- |t99lBl4l|(6l-
9=l9|6F6 6l-4l( Bt4l|+ 9(B|4 Hll!4 4ll 4+ \4|P|6 Pl+(-
lP|6 6l5-4 =lP |6 l59 =|6l=|6616F66F6l+l( 6T6
lP|6 4616 lBlF6 4-6 4- =lP |6 4616 4l 94 4-6 4-+
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
Hl9lFl |V4l4l| t4P-+ 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. Hl-46 H++|6 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 25
th
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.
Hl9l +ll |6 9l16l Hl9l 4 +B+4- 6l 4(F4l4+ 94 6+ +ll4T- FP6-+
+ll=l6l|+ 6t4l|+ +ll |6 =4l- 6l-44 l54+ 6F4 6+ +ll4T- FP6-+
Similarly, +l ((l6l|6 +l(-+ 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.
Hl9 7\4 |4|9|-6+ The 25
th
Tatwam is technically known as Kaala or Time.
4- Tl- 9|4HT-+ 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.
969ll|+7|- 969l- 9|4l- Hl+l(l=l +4ll- 9t46l+l-+
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. l4l 7-(BlP(P
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
4+l|+ ((6l 4@- BGl 4|6 Pl66- B 94 (l9+lHl4 TH TF4l|F6 Bl(P+
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 T94l|( is used.
-4lB (4lT6 6(P|46 l9l H Bl+ 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 =9 and for H4 or throwing up Apa towards the
Soorya, all its available definitions are worth noting in this connection.
PP- 6 BHl\4 l4l 4(Pl6P 4l H|16|4 |4!Tl|+Pl F4T lF4l
Bt4 =F6P|6 T49B|6Tl+ H4B|(6l+
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.
({) 9l 9ltPl 9Pl Tl OF4-|9Tl l4l Bl P(Hl|+ 9Ol|tPTl P6l
|9l l+|+4l 6-4l+-(|4(lP Tl|Bl(l|P+llBl B46t4F4-|9TlP+ 64lP=+
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.
(-) 6=l 4 l4l 6= 94ltPl+ + 96 4lOTP+
Gayatri is the light or spiritual power that sustains the Atma.
This refers to the same Sakti above noticed.
(() l4-6 l46 4FPl6 l4l|6 FP6l 66-+ l=FP|6-+
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.
(v) 9lTl 4 4lF6t9lTlF66H6 4lF66FPlJl4l +lP+ H69lOTP+
Geya means Prana, and that which saves mans 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.
(-) Pl|(O-l-6 l46 P++lH6- P++ltl|6 94 l4l 6+ Tl|66l+ l4l6-P+
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
(\)HlTlF6 9O l4l F4l(P 94 P-l P(l4l- BlltBl 7(l6-+ 9Ol9|+96+
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.
() Pl6l 6Tl 4(l+l 4(lql+l 7-(BlP B-\4l4-(+P-lTl 6-lTl |4Tl
9|4-9l Bl|4l l4l OT- |94l O6=lP4l H|16- 6(|Ul6(46l+ O4469lTP+
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.
(<) Ol'7P| l4l F66l 4(F6 |+t4H- =++l B4|4Hl+l G|4H|6 l46+ ~l|H4P(l9lTP+
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.
() H6-9l 4l +ll Bl|4l Bl |t4(l46 l4l Bl OT- 9l16l +9lTl =++l Bl
9Ft4lHl-P+l+ B8 (lHl 9=l96l+ F4l4 4l(l P++ Bl|4l BP=l=+6+ 9T9lTP+
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.
({) 4l Bl Pl4l Hll OTl-416=-P+- l4-47=l t4l lBP4l46
P|(9l4- 9- 9ltB 4 lBl (6- +-(4l |+(6l |4-\4 P(l49l4P-
H4l l+H|16- Bl P|(9l5l+P|6Pl++ 4l(9lTP+
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.
({{) |Pl9l5+l 4l4- G P+l 4|&4 H(l 6l4 P |l 9T|67l+ 4Jl6l+
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.
({-) B|4(4 9lH|16+6l 9Pl6- H6- B|4|( 6l |+t4 9=4-P|+BPl-
B|49l|6TT 4|tT|6 9|6lB6 B |( BBl Hl4l6- B49lPltP+lP|9
H6- BBl+lHl4 Bl|TlPltP-|9TlP Hll4t9l H|16 99llB4|=6lP
4l l6+ -9T |H4 94|6 4l P|6- Bl |H4l 9Pl B|46 +l9l + |( BH4-+
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 B|46 , 9lH|16- , |H4l ,l4l , Bl|4l , BF46l ,B-\4l 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.
Hll4t9l H|16 99llB4|=6lP 4l l6+ -9T |H4 94|6 4l P|6-+
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.
|+ 4l4 P(l+t4 |4Hl5+4Hl |4(9l + (4l
l46Bl- Tl- BPl4 |TPl4+l4- Tl 4|-6+
Sa.V.

28
We have seen already that Samvit, Parasakti, Gayatri etc allude only to the
purification of ones 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.
9l+ O|6 4l H( OlFPl|6 4l l!46 6t4PBlt44 B l!46 H4PltPl O|6 4l
O4l(PFPl|6 4l 4l5(PFPl|6 4l Bl5(PFPl|6 4l 4l5Bl Bl5(PFPl|6 4l 4l l!46 B9l
9l7Hl ~l|4Hl 9(Hll ~lP(l|9B-(l, 4ll|4T|6 4T=|6 Pl6ql|6 F444T-4lTl|6
4+Hl|6 lP'7|6 '7|6 4ll(l|6 |6FT|Tl|6 l=Pl6ql|6 4l HT74lP=|6 4l
74lP= |6 4l HHl-7|6 4l 9t4|ql Pl46l Bl|4l BF46l Ol+-(T|6+
The Devi represents the knowledge referred to in the various philosophical
cannons such as H( Ol|FP 6t4P|B etc. Similarly she represents the same
knowledge styled the 16
th
Akshara referred to in the wellknown Mantra consisting
of 15 letters. This Devi is known by the synonymous terms, ~l|4Hl,
~lP(l|9B-(l, 4ll|4Tl, 4T=l, Pl6ql, F444T-4lTl, 4+Hl, lP'7l, '7l, |6FT|Tl,
l=Pl6ql, HT74lP=l, 74lP=l, HHl-7l, 9t4|ql, Pl46l, Bl|4l, BF46l, Ol+-(Tl+
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 ones own Budhi, its
purified state in which one secures this knowledge, is itself Itihasically explained
everywhere as representing this very Devi.
4l l6+ -9T |H4 94|6 4l P|6- Bl |H4l 9Pl B|46 +l9l + |( BH4-+
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 ones 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
Sa.V.

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
+l6l4BP (l+ + l|(Bl 9 69- + Bl|4lBP =-4 + -4l|6BP (6P
4l +l5FPlT |4|l-4-64l|P F4l46- 9l(4lt94 6F4 (4F4 B6l-
(l8F4 B4=-6+l 9t4F4 F4l46- B|46- F4ltP6-6 4'4 B4=-6|-
=+l4 |=l F6=6-4TP 67-(4l4 B4 =tBl|(TlTP
F4Pl4lH|16B| |H46l|(B|6P +ll4 |4-9l Bl4Pt49|6P
Hl|(t4(46l4lF6 9T 9PHP Hl|(t4+l9|l6 44 lPG9lFP(+
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.
({) 4l = That eternal entity which, (-) +l (HFPlT ) = Our, (() |4- |l|+ = intellects,
(v) 9l(4l6 (H-64l|PF4-96- 94) = directs by remaining within ourselves in the
form of Antaryami,
(-) (4F4 (( B6l- 9t4F4 F4l46- B4=-6+l (l8F4 6F4 ) = O, pious men, the Deva who
actually gives life and light to all created beings, and
(\) B|46- (F4ltP6-6 ) = Self-created Entity, His,
() 4'4 (B4=-6|- =+l4 ) = fit to be worshipped by all living creatures,
(<) - ( |=l- 6=6-4T = O, Brahmins, the eternal light and intelligence in the
form of Jivatma. This Bharga is technically known as t4 and H( and is not
different from 66 .
() 66 (67-(4l4 , B4 =tBl|(TlT , F4Pl4lH|16B| |H46l|(B|6 , +ll4 |4-9l ,
Bl4Pt49|6 , Hl|(t4(46l4lF6 9T ,Hl|(t4+l9|l6 9PH ) = That eternal Being denoted
by the technical term 66 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 |H4, 6, +ll4, |4-9l, who is understood as Bl4P|6 or combined with
Amba or Sakti; who is also the director of the external Sun; and who is unknown
even to that Sun; Him,
({) lP|( (44 79lFP( ) = 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 here represents the Chaitanya of the technical 66 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 66 is
defined as follows in the 4(l(9lTP :-
HltP+l ||4 9l(- 9l9|4(6- 9F6 |+T- 9l16- H(l46l59-
94 6ltPT (( 4- Bll (4 |F6-H9- 9l46 B|- 9PltPl 9- FP6-
Hl |Pt4l(F6tF- 746 96ltPT (( G-6-TTB46-
9lT969l (4- H9ltP|6 Tlt46+
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 66 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 (4'4 -) belonging to Savita-Deva. This is the
ordinary meaning if the word 66 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. PtTl =l4B|6l+ The above quotation however
interprets 66 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 t4 and H( . The adoration of the Savita directly denotes the
merging of the Jivatma into the Paramatma as in H( Ol|FP. 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 ones 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 Pl4'49|+96 clearly explains not only the meaning
but also the exact scope and extent of the Gayatri-mantra as used for the Sandhya-
vandanam.
6tB|464'4|Pt4Bl 4l Hl|(t4- B|46l B 4l 94 94Tl4 HltPTlP+t4l(O4l|(+l5 l (4F4
lP|( B|46l 4 654|F6l 4l5F4 - T B|-64lPlt4l(O4l|(+l5 |4l 4l +- 9l(4l|(|6
4&4l 4 |4F6l 4l5FPlT 9l(4l|(t4l(O4l|(+l5 |6 4l ( 4l H|FPl|(t4 |+|(6F6lT||T
9 l4l l||6F4 (l|6 l =46l|6 49 |6 6l O4l|(+l5 |6 lB46lPllTl|+|6
V46lPl|+ 6l|+ 76 |6 7t4|FPl7t4FPl Pl- 9=lF6FPllTt4l-
HltP+ltPlP6l46l P-6l -6l U7l +-(|46l T6l 416l B|46l l6l F9H|46l |4|4(
B|7l t44 Gl(l 4 6l6 |4l+ 6 |( ~Tl|6 974|6 |=6l|6 B46 4 F9H4|6 B4PltPl
=l+l6|6 4l6l6 |4l+ Tl4TlT|+P16 |+4+P+l94 |+69l4 |T 6(q 4l4P+
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 Pl4Tl 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 Pl.
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.
H6+l94l(+ Tl|6 |+9|66l|P4 HlVl4l+lP4l+ |4Hl 9|H|l|P4
BFTlT 4l (l+l 4lPl-6 6lP F4T+ Pl (l+l HT+l46l|P4+ lPl4T B-(Tl'7P+
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) 6tB|464'4|P|6+ 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 HBl meaning this here, directly points to the Savita or Atma in the
heart of man. The external Sun is entirely omitted.
(B) l (4F4 lP(l|6+ 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) |4l 4l +- 9l(4l|(|6+ 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.
B4PltPl =l+l6|6 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
66l 16= lP l|(6 +lP BlP ( 4+64F4 +l+l|4|96P
6 H|+l lPl P-((l +lP lBl- H~q9 4-6 +l+l-9l 4l4(l-+
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. 6l+ 9=l9|64l6 4l4\4|P|6+ 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. 6tB|464'4|Pt4Bl 4l Hl|(t4- B|46l B 4l 94 94Tl4 HltPTlP+t4l(O4l|(+l5+
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.
(|Tl|9 (Tl|9 OTl |(H|9 l||G6l Gl + H14l 9|Pl|=6P+
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. B4 B-\4l |9 FP6l+ 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. 64-44(HP+ |P- Tl-4-4l(H6l9Pl+ Everything
left on this Bhoomi is lost for ever and few therefore resort to it.
4F4l 9|(6- 9(ll + T|t9+- 9t49-46 6FPltB4Bt49|6lBl6+
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. 6lB(4P\4l@lF6P4|+Hll+l|6 6l+l 94||+|Pl|+ Sooryas
appearance at Night in the northern city of Vibhavari has been noticed as alluding
to Prakriti-leya. t49 P|+Hl(l- T|6- 9lT6l 4-+
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. Bt4 (4T |4Hl|(6l4lBl Tl Bt4 P+F6l 4|&(4l t4|H|-(6l-+

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.
HP9l (|Tl 9l16l+ (|TlPt49|+96+ 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.
4l46B9T |4|6BP|-46 94l9T9l 6 |8(l9 |4lT46+ (|TlPt49|+96+
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.
BP(+l6 -4l9+l6 BP 4|&TP+
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
P6l Pl(P4l Pl6l =l6l 4lP4- B6- B6T4B9l8l T B-\4lP9lFP(
(lTlH |(l|(t4- B(l lB|6 lB|6 +lF6P|6 + l(|6 T B-\4lP9lFP(+
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 Somas 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 .
6t4l+l |(4BP\46 94 B(l|(t4F69|6+
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
66 mentioned in the very beginning of the Gayatri-mantra and explained as
representing the Samba-moorti or Sabda-Brahman. Man identifies himself with
that 66 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 Somas 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.
4l5Bl Bl 4 ((5|FP+ 969- 9- B 94 BlPl P-6-4l (|(+l =l4BT-+
It is this Somas 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.
9T(HBPt4 6l-6- 9|G6 |4|H7lHBPt4P9Pl+9 G6 Tl (- B4Bl74 69Pl+l9P44l-+
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.
4t9t4(=l4lT4+=l6l5|B Hl9Pl 47l4lB T(|6l5|B + T(l-4TlH|- TTH-
lll6|Tl69|96+ 44l4lTl|46 6-Pl6q P(l- 9l4|B |T |4-\4l4l9l(9l++

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: - TPPll4 TPl|T |4 G( 4l+
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:- P++lT-9t4l-P- t4|l46+
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 -46-P+
Hl+l|H|4l+ lT BBl4-+l6 46- Tl|6 B|B&l P- t446 P4l+
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. + Bl|4l BP =-4+ What is scientifically
meant by Japam is clearly explained in the ~l=l4l(H+l9|+96 It is said to allude to
an earnest enquiry into the real contents of the Vedas, the Kalpasootras, Dharma-
sastras, Puranas and Itihasas.
T-9B 6l 4( PHlF 9lTT |6(lB 4|4l B =9- 9l46 P4l+
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. Hlt4 6l 4(l+ 4(l + |4l46 B HT-9- 9|66- 9746l + 99H6+
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.
H|F6 O|6 ( 9ll+P4 66 H( O|6 ( BlltTlFB 746+
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.
+ =l+lPlt4(lBl+-44(lF4 TlTP |4l9ll4+ 416Pl+Pl|6P
HPlT |4l4l +l|F6 +l l|6 t4Bl |49l6-44|6- Hl46- Tl4|P!46
((4|(llB-9l |49 |6- T6t4lH|G- HlT- BBll4l5F4 4-T-
9ll+6l +74(Bt4l4|6(66l H9l l++l74l Gl+l4|6(66l
Hl+l4T +7 =l4t4ll9B4l6 T6t4lH|G- HlT- BBll4l |+466
|+4 B4BBl |+t4P16t4lB+l6 |+Hl 4|8- 9+- HlTlBP4l6
4(=-P7l-4lBl6 ((l|(!4ltPl- Tl6 9+- 9+6(t44 =tBt4t4l|9
|49l6l l4+4PTlltBl |+466 6t4l9( Hlt9l4 4t46(9lB+l6+
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 ones 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 HBt4l4T 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 lunatics 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
Sa.V.

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. H+l(T6T T66 6T4(+P+
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 arguments sake the mistaken conceptions of the Sishya, and by
Apavada they are removed bit by bit, by convincing arguments.
H\4ll9l94l(l-4l |+!99 99-46 |H!4lTl 4l|B\4 6t4- T|-96- 4P-+
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?
99lHlH'4 . 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
4 946(9 Hl-6 4+FB( + PG=+B9T- B-4+!4|9+
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.
Tl+F4 HF4 B4F4 P(ltP+- Hl|47l 6=Bl B-\4l 94l 16l 9TlH6+
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 PPt4 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 P+F6t4 . A 6t4 literally means
Thatness as opposed to Thisness. When mans Manas is purified by the removal
of all its worldly dross, it attains its original form of Sakti belonging to 66 or
Atma, and hence called a 6t4 . As it is in man, it is only (t4 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 |H|&. 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 mans 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.
4l|Tt4 l4l 4'46 P|4F6- 4lB4l96 6l46|P!46+
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.
P16lT- |T P9|Tl P7l9l+ |TP ( l+lP H-F4 (l9l 4|F4 l6 PGF4 |T PTl9Bq-+
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 Mans 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 16t4 .
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-
Sa.V.

45
karmas, Vigraharadhanam and Upasanas. The internal purification of ones own
psychology well known as |H|& 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 P|16Tl9|+96+
4(HlFTlT-llP-+ 44 |TP H-47-4 94+ Pl66 74l|6l-6P+
Hlt4 6l 4(l+ B4HlFl'4+TH- O6t4 + =l+l|6 (4l 9lTB 4l+
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 G4469lTP+
(l 4|&P+l Ol |-4l|T BlF6l B49l|T9 |6U|-6 Bl|T- TPTl |=+
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 Sooryas haltings in his horizontal circuit round the Manasothara
Prithivi, must signify a gradual progress of each mans 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 (4l|+, B4P|+, |+l|+. 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 anybodys 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.
6l+l 94||+|Pl+l|6 Although the terms Gayatri, Savitri and Saraswati are
synonymous as already noticed, they are separately used to denote the three
different Sandhyas.
l4l +lP 94l@ Bl|4l P\4P |(+ BF46l Bl4l@ B4 B-\4l |9 FP6l+
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
P|T9(l994l- P|T4\4l|l46l- |P4ll+l|4H95|9 |4H9l5|44l 9|6
( 9l4 74l P|T4\4l|l46l- 9l4l P|T4|&F6 |P4ll+ 4l|9
+ -46 P|T(l99l 9t4|l46l 9l4l l46l5474 -464 P|TPT-
(l99l P|THl|-6|4B4l|(HP- FP6- P|T9l P|THl|-6- B4l|(HP 746
H-4l P|Tl(l6|Hl- F4- (46l- TP F44 HPl5|9 B4l(l 4l B4T T9(-
O6t4l9lB+l|9 6l P|16T9(l+
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
Sa.V.

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 gems 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
B4l|(HP and that of following any extraneous light is called |4B4l|(HP . B4l|(HP 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 B4l|(HP 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 |4B4l|(HP . The
interpretation of every Upasana, every ritual, every Mantra must therefore conform
to the ordained rule of B4l|(HP .
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 6=l|4-(9|+96+
4 4 P+l 4l|6 OTF6 (H+l6 P+Bl lT 4 lTl Bl 9l P6l
O4lFPl|6 Bt4l |+l464l |F|6- \4l+H-(+ |44l6- 9Pl+-((l4T-
|+|4Tl64l 4t4l OlTl64l 9+- 4||4FPT B4T BPl||l46+
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 |4B4l|(HP .
Sa.V.

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 Somas city of
Vibhavari in the Uttara-dic which virtually represents the sphere of H6 where
even Gayatri disappears. 4l6l6 |4l+ Tl4TlT|+P16 |+4+P+l94 |+69l4 |T 6(q
4l4P+
Vibhavari was found to represent 9T|64- 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 4l(l9|+96+
4l 9lltP+l Pl4l 6l-6 |6FT6l O4l|(|6Jl6l Bl Pl4|6 |44T6-
Pl4l6tTl4|44 +Ht4 + =l46l 66- H&|(4l( -4lP4|69l|T-
=l4Hl|(-9T 6+l6+ltPTP Tl|(94Hl-6l B|7lH+ T|-96l
=l(l|(|4Pll-6- BBll =l4T|-96- |Tl|Tl|(4ll-6l HHl|-6Pl|~6l-
lTl46l|(Bl4l-6l =l4|4~l|-6Pl|~6l- 6FPl-PP|+4 P|6=l4H4l(4l-
Tl4l |T-6 O6t4 |++ |4l46lP H|6l4O6t4 + =l+|-6 4l 6l
Hl-6l 94l|GlF69l 14 P|16- 14( 4l BGP 7PlPl49l F4l(|F6 6+ |TP
F4UFl74|l-4l 94&- F9H6 G H|4H9T B4-6 4- 974|6 |(-44l6
B 94 Bll|l+l B |H4- B (||4|- (lF4U|P( 4l 4l ||4PP
(l 4l|9 P+ll74 BBl (-GBlP P6Pl = B4 P6PlP4 66
=t4|P( B4 |-Pl F4|4l6-+
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 B4l|(HP . Otherwise they would have been long rejected as
irreligious. They lead to the goal by different ordained methods. The |4B4l|(HP on
the other hand is mere deception and is therefore irreligious.
|49 l |4B4l(- t4P-+
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 B4l|(HP at all here. P|T9lP|THl|-6-. 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 B4l|(HP hitherto noticed. The circuit of the technical Soorya
horizontally round the Manasothara Prithivi itihasically described in the religious
texts is verily the P|T9l here. Although even that is after all only a misconception, it
is religiously allowed as B4l|(HP or as directly connected with the Atma within.
P|T9lP|THl|-6- The Sun, this Earth, water and all else now ignorantly thrust into
this sacred concern certainly fall under the rejected |4B4l|(HP , (l99lP|THl|-6- 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
Sa.V.

50
misconceptions after all. But they are allowed as religious Bhranti. P|T9lP|THl|-6-
The Vigrahas in clay, stone or wood could in themselves never constitute the P|T9l.
They serve only as specially designed symbols which would correctly and
immediately suggest the required Tatwams which are permitted to be meditated
upon as P|T9l. 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 |4B4l|(HP . H-4l P|Tl(l6|Hl- F4(46l- TP+ We must
now correctly apply the principle of B4l|(HP to the Sandhya-vandanam under
treatment. P|T9lP|THl|-6- The P|T here is undoubtedly the technical Soorya or the
Atma within. What is the P|T9l 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 of the
technical Savita representing the glory of Samba-moorti that was required to be
meditated upon.
67-(4l4 B4 =tBl|(TlTP +ll4 |4-9l Bl4Pt49|6P+
means His lustre or glory exhibited as Chaitanya or the Sakti that gives
life to all created things. =+l4 |=l F6=6-4TP+
The original source of our own existence is thereby indicated. To meditate
upon this is verily the process of producing the Sandhya or connection
between ourselves and the Eswara who directs our Budhi as Antaryami.
4l +l5FPlT |4|l-4-64l|PF4-96- 9l(4lt94 6F4 (4F4 B6l-+
The subject is explained in detail in Section 17 B Villified Vedas
Vindicated. Vide pages 318 and 319.
t9T l+|4P PtTl =l4B|6lP \4l4tF4((P|G 64l -4l8P|-(P
6lP4l4l(4|t4 9|6Pl|(9 PtTlP+
Ones own heart should be first conceived in the form of bright light. A
portion of Atma itself in the form of ones 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.
Sa.V.

51
We can understand this by a philosophical enquiry into our own
existence. The very consciousness that we are, is no doubt what is meant by .
Of course it does not represent the Atma itself but only its glory. And this is the
P|T9l of the Sandhya-vandanam. To attain this 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. B 4l 94 94Tl4
HltPTlP+t4l(O4l|(+l5+ 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.
(l 4|B T+l|9 (P+ PT- |7 |=|6 B|-4 Tlt46Pl++P+
The three Sandhyas
We have now clearly understood that in the Upasana of the technical
Sandhya in accordance with the B4l|(HP , the P|T9l is the 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
H( Ol|FP, 6x4P|B etc. We are also assured by 4l9|+96 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.
4l l6+ -9T |H4 94|6 4l P|6- Bl |H4l 9Pl B|46 +l9l + |( BH4-+
The three Sandhyas thus allude only to the progressive practice of securing
the complete purification of ones own Budhi. The identification of Aham with
Sa.V.

52
Brahman comes only after the three Sandhyas. The Sandhya in itself necessarily
implies the separate existence of Aham and Brahman.There is the B4l|(HP
throughout the three Sandhyas. P|T9l and P|THl|-6-. 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.
6FPll+ Tl4 B-\4l9lB+TPT-+
The complete purification of ones 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.
|4l 4l +- 9l(4l6 Gayatri thus technically represents the Sakti of Brahman in the
form of purified Budhi. It is therefore worshipped with a view to have mans
impure Budhi transformed into Gayatri itself. Proper meditation continuously
practised is sure to produce this extraordinary effect. Vide Bhagavad-Gita.
4 4 4l|9 FP+ l4 t4=t4-6 T4P 6 6P4|6 Tl-64 B(l 6l4l|46-+
When the form of Gayatri is attained by the Upasana of the three graded
Sandhyas, mans 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 (7). 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.
Tl-4 Tl|9 |TP 6 B(l + B|-6 4 t4lP(lT94+ + |+4l4|-6
-4 6 |94 |+4l6( 9|474 4l6l|Tl |( 969l- T44l 4|-6+
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 T6T which no sensible man ought to care
for. F4l+ t4l+BlT 6146l Pl T6146lP+
We have already noticed that the Poorva Dic represents the first gateway
provided for Prithivi, Bhuvana and the rise of the Soorya.
94P6tT6 l 9|-4l 4+F4 B4F4l(4+ 4 94l G9l |(46+
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.
B4P4- ~lPl+9l +lP 946- |4BlPl|P499l |+4lB- 9'4TPTlP
H-6 9|-4l (9F6 F4|=6- |F6l-+
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 mans 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.
l4l +lP 94l@ Bl|4l P\4P |(+
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 P66946P 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.
69l P\4 |F6l l=l P66946- |4H(4l P66l 4B4 |(4lTB-
Hl4 9|Pl B-\4l P6P946P Hl|(t4P9|6U|-6 6 B4l5|9|=6-
H74- B4 6l+lPF6 7|6 946P ~q 6F4 P(|-4 4+ B4B|P
9lBl(TB4l |4|(6 |4HTPTl |+T6 9lH(F6F4 46TF4 P(ltP+-
4 |6U|6 PF69Bl F4+ l|46- P6Bl4|T|t44 4l6l 4 OTl BP-+
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 P66946 ? 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.
B4(4P4l4 P6-4lP |6 FP6- 6l 4(P4l|9 96 +l BH4-
6|FP+ -4l|V 4|FH6 4l7-6 4|4l- Bl-+
Sa.V.

55
P66946 thus alludes to the beginning of the Gnana-kanda. The P6Bl4|T
refers to the same idea. Varuna as the king of Samudram represents the lord of
Budhi. BP(+l6 -4l9+l6 BP 4|&TP The residence of Varuna thus technically
represents the purified state of mans Budhi. Viswa-karma undoubtedly represents
the creator of Viswam or the holy region of the 24 Tatwams. Vide Bhagavatam.
|4H 4 O6-Pl B|F6 |4!TPl44l HT 9||7 Tl+l-416P|6+l+
The rope in the hand of Varuna is a symbol of PPt4 or the ardent desire to
secure salvation originated in the purified Budhi. lF4-99lHl7l+ The Viswedevas,
Vasus etc belong to the 33 Devas noticed above. They appear only in the
P66946P They are invisible in the previous Sandhyas. Vide Skanda-puranam.
B4Tl+46l (( (46l- BTl HP- 9t4ltP64l l|-6 (46l-96l5|9
4(PlT|+Ul+l |4H&l+l 6 |4( (46l-96l l|-6 |=l + 9t4ltP+l
6l|-TlTl Hl 6 (46l- BTl HP- 46-6 + 9TlH-6 |=-l- H\4l46-
4l=l6=+l+l 6 Hl B4(46l- |6l 664l |+t4 46-6 P|+BPl-+
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
4l 4(l-6l6t4TF4-9l 9Pl6- 4l Blql9lq4(9 6!4T4 l46
H6l OT7H|16- Bl Pl 9l6 BF46l+ BF46l(F4l9|+96+
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.
Hl66- 9 Fl+ |494lFt416PP- 9=4tTPTl H ll-6 BGPlU4l6
9|4|6|+ BBl 4 |4t4 | BGP P|16|P7|-6 ((l-6 69l Pl54Pl|6-+
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?
6 4 Bt969l- 9lTl- F4l 9|t474 4 BlPl-4lF6 9l9Tl|+6l- F4ll|4l+ 4
65Pl Pl+9lBl- 9|(6 F4ll4 |+|-6 4 4 6 |-6 |+T 9|(6 6 T + =l+lP(+
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.
9l9lTl |H6 T4 4T |H6 B9l5|9 |H6 P-(7ltPl +4 |H6+
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 HlP+Pl=+9lH+9lTH469T
etc. The rest are known as 9lTl4lPB-9\4l+=979Fl+ 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.
({) HlP+ 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. H46l4 +P- H+-6l4 +P- l|4-(l4 +P- are the
Mantras commonly used for this purpose. TH4+ll4TPl4 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 -4lB forms part
of the Achamanam itself.
+lP|- TH4lH 6l B9Tl|(|- 6|4H|6B4l|+ Fl+l|+ BP9l|4H6+
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 TH4 +ll4T Pl4 l|4-( |4!T PB(+ ||44P 4lP+
~l 9lTH 9T+l (lPl(. 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.
TH4l(64l(l(|Tl\4T4Pl6 H4(l9Tl TH4l4l (l-
+ll4T- 9T(l4Hl4- 4Pl6 Pl44Hl-4l 9T+ (4l 46
(l-=Hl 4l 4l l|4-(l4l (l- 9THl||(+ |4!T-9l4 4 +P-
BHl-=(l4 PB(+P64 +Pl (l|Hl-=416||44Pl4
Bl|TlPl(Tl9TH 4lP+P64 4l-=H|(+ +P- ~lP64
9lTH Bl|(lH9|TPl5F6 6 Bl-=H(l4 9T+lF4P64
(lPl( H(l49|TPl5F6 6+
These 12 Moortis possess 4 hands and wear H4(l9T in them, in
different order. The upper two hands are kept raised and the Ayudhas worn are
described, beginning with the right upper hand.
H4(l9T+ TH4- 9T(l4H+ +ll4T- 4H9T (l+ Pl4-
(l9TH4+ l|4-(- 9TH4(l+ |4!T- H9T(l4+ PB(+-
(l4H9T+ ||44P- 4(l9TH+ 4lP+- 49TH(l+ ~l-
4(lH9T+ 9lTH- 9TH4(l+ 9T+l- H(l49T+ (lPl(-
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. H denotes H(l6t4 , 4 denotes P+F6t4 , (l denotes 4|&6t4 , 9T
denotes the Satwic nature of Dharma and Gnana. Vide Vishnu-purana.
Sa.V.

59
6l|(|P|-4l|( |l(lPlH- |4|6 H-9T Hlq-9T |F6P
4t4-9 P+l |4!T- T |F6P 9l+ 4|&-4lF6 (l-9T Pl4
Pl+l|(|416 Bt4 9T|P(l46+ l46P+
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 l9ll6l|9-49|+96 Bt4 =F6P |6 H(l6 =-+
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.
Pl=+ with APA
The following is the Mantram for Marjanam or cleansing by rubbing.
Hl9l |(Ul P4l 4- 6l+ 7= (l6+ P(Tl4 B 4l 4|7H46Pl B- 6F4 l=46( +-
7H6l|4 Pl6- 6FPl HPlP 4- 4F4 4l4 |=-4 Hl9l =+4l +- Hl 4FB4-+
Repeating the above Mantra ones 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.
Hl9l |(U|6 |6B|( Pl=+Pl6 9( 9( |9-P| 9|69T4B46P
=F6Pl Pl(=l6l+ =ltF4UB9|8=l+ 4l=P+-Tl4=l+ (l9l46l4|((6+
The rubbing of ones 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 mans 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 ( 7H6l) 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.
Hl 4FB4-+ 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; ( Hl9-, ( =l|Ul+(46l, +-, HFPl+ , =+4, 9=lt9l(+BPl+ T66+
This is surely nocturnal and not Sandhya-vandanam.
9lH+ with Apa
HltPH& H9l 9lH++ Prasanam means to taste eagerly. H9l 9lH+ thus refers to
the process by which the knowledge of the Tatwams is eagerly sought after. The
previous Pl=+ 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
HlP+ 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: -
({) B4 Pl P-4 P-4964 P-4T6-4- (-) 9l9-4l -6lP (() 4l-4l 9l9PTl9P
(v) P+Bl 4ll (F6l-4l 9lP(T |H+l
(-) l|F6(496 (\) 4|tT (|6 P|4 () (P( PlPP64l +l B4 74l|6|9 =(l|P F4l(l+
For the evening Sandhya, substitute H|P for B4 and H(- for l|-. Before
translating the Mantra, it is necessary to examine the technical meanings of the
terms P-4- P-4964- H(- l|- 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 P-4- has several meanings. P-4(-4 46l 4| t4P- 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 HTl!4 to Ol6l 46- (|PtP4t4\44Bl4- In the
Mantra B4- of course represents the Atma and P-4- refers to 46-. P-4964- thus
denote the 24 Tatwams being the goal of Kretu or purified Budhi. Subsequently
in P-4T6-4- the term P-4- denotes only anger and other passions allied to it. In a
prayer addressed to P-4 and P-4964 it would be absurd to interpret these words
as meaning, anger and its lords who are all Devas. Vide a learned commentary
P-4- 4ll 4 P-4964- 4lF4l|P+l l9l(4- 6 B45|9 (4l- 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 Ol'79lTP
H(lll|T PlBl +64l4+l|+ 969 Fl|++l 4 6 Tll4Fl-44|F6l-
Fl+9 Fl|++l G6 Fl+ltPl+- 9Tl|66l- 6(l4lF6tB6t4l 6(ltPl+ 6 FP6l-+

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.
4l6ll|B6Tl |16 Bl |46P 4F4 6l 69l4l-6- 9l-- 97|6 4l|9TlP+
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, (( Pl ) 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 ( Pl as referring to the water taken in the hand.
( PlP(T-9 =(l|P+ Evidently the erudite authority forgets that if water is poured
into the fire, the latter would be extinguished.

In the Mantra for evening Sandhya H|Pshould be substituted for B4 and
H(- for l|-. 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. B4- l+- H|P- 4l 54
H|P- H|F6. But what would happen when water is poured into? Bl54P|P- +lFt44+
Again, substitute Bt4 74l|6|9 for B4 74l|6|9. Bt4 here refers to the Bt4lT which
shall be noticed along with the Vyahritis. The Mantra for the Madhyanha-
sandhya runs thus.
({) Hl9- 9+-6 9|4l 9|4l 96l 9+l6 Pl
(-) 9+-6 OTF9|6O 96l 9+l6 Pl
(() 4(|77Pl74 4l (|6 PP
(v) B4 9+-6 PlPl9l5B6l 9|6( F4l(l+
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.
+ 49llF4lP|(|6 |+9l6 + This prayer however seldom produces the required rain at
Sa.V.

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.
Tl4Pl4l|6 +llB+Pl|F6- 9lBl(|HGFl5|9 TlT- |T 67l46+
In this Mantra, Apa of course refers to the Tatwams in general. Prithivi
denotes the Manasothara or purified Budhi of man. The words OTF9|6- and O
also refer to the Mahat and other Tatwams. 4(F6t4 69l O t4P- The word O
signifies the Veda, Tatwam and Tapas. OTF9|6- thus represents the Mahat-
Tatwam or Ol. O 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 7|77 here means rejected or condemned as irreligious.
Hl74 similarly means unworthy of enjoyment. HB6l 9|6( denotes the attachment
to the Asat, Anatma or worldly affairs. The word F4l(l is luckily interpreted as
alluding to a sacrifice in the fire. Vide a learned commentary.
6(P|P|-6P(T F4l(l P(l4 41lPl B7 (6PF6 6+ B4 9l-Pl+ FPlTlPlt4-+
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 ones 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 Hl(4+l4l|P is known by mere name to our learned
Sa.V.

64
commentators. They say B4 74l|6|9 B4-9 Hl(4+l4 6(P|P|-6P(TPlF4l(4+l4 F4l(l
B(6PF6+ But even this is not warranted by the three Mantras used. For the
morning and evening Sandhyas, we have HP64l+l B4 and Bt4 74l|6|9 =(l|P F4l(l+
For the noon we have simply F4l(l .The mouth of man and Hl(4+l4l|P- are entirely
missing. The explanation offered is a mere dodge to account for the drinking of
water as literally understood. Vide 9lTl|P(ll9|+96+
6 B4l|P+lP B4P'7lT|6- B(U|7P9|46 9T+|9t4l P&|+ |6U|6
4FPl(l (H+l|P+lP 6lT|6- Hl(4+l4l t4l PG |6U|6+
B4l|P 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 (H+l|P. The four fold Hl(4+l4 is stationed in the face of man.
It is undoubtedly the B4l|P 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 mans 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 H+l6l HHP94 P(ll6P+
lT |=l t41 ~l 9PP P+l 4|& B86l |=l 4Hl+l|9-
4 74 94 F974 ~l-4 64 P-6-4P44l&-4 6l- B8 B|Pl P6l-
l6l |46l 7l F97l ~l6l 9P- P-6l 4l&l B86 4|-6 9P|t4=-
(|46TlFB4 9|4H-t4|P= PGP H-64lBP|9t4l =l4-6 F4lB 4l|+9
64 |+6\4-6 94 6l4+ 66- B=l46 -- 66FB=l46 B-
66- B=l46 -9 66FF9Hl5|=l46 66- B=l46 H-(- BH4F6 =l46
66- B=l46 |+Ul =-P6tB8l |4(- H++4 9TlT 9(l6 9l6+-
9Tl(|6|l9TlF6 94-6 |( 6=Bl+
Sa.V.

65
The 4Hl+l|P 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 H-(F9H-9B-) 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 9lTl|P 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.
+l=+4 |Ft4l 9l(+T+ T|6l4P =+4|6 TP(Hl|-6 4&4Tl 4lPtF4l+lP+
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. F4l(l I meditate that I am sacrificing all my sinful acts in the
B4l|P 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.
Sa.V.

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 P-4- P-4964- OTF9|6-
O etc also into cold or hot water? Surely, we must seek more agreeable quarters
for our humble purpose.
9||6-4l- B-6l 4H|9 T4|-6 +l B(9(HP 4lF69l F4TlF6l 94 4|-6 HlFl|T+
9lT Combined with Pl=+
The Pl=+P- is the same as Hl9l|(Ul etc. The 9lTP- is but a preface to it.
It runs thus. ({) (|4l-Tl HTl|9 |=!TlHF4 4l|=+- (-) B| +l PGl Tt9T Hl4|9 6l|96+
The term (|4l4l is interpreted by some as applying to Soorya and Agni. A
modern commentator in his funny mood explains (|4l4l as a Deva who is fond of
butter-milk. Relevancy however is seldom cared for in these interpretations.
(64lP|6=-6l|6(|4l4l+ 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 66 in the Gayatri-Mantra. Such is the technical significance
according to Niruktam. |=!TlHF4 4l|=+- means =4 -4l|8 4 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 Hl(4+l4l|P- hitherto misapplied by
the learned commentators. The face here alludes to the 5 senses including the
sense of touch. The purification is by 9lT here, the Pl=+ on the head immediately
accompanying it with the Mantra Hl9l|(Ul 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 9lTP- . There is no doubt now
that it is the meditation required by the Mantra that is the chief factor. This cannot
Sa.V.

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?
+ PHlN 96l|6 TlT + l|9 4(l\44+ (ltP+-
F4l4 94l 6l|6|46 4l 9Tt4l P 4l 94-+
H499T with Apa
H4 means a respectful offering and 9|9 means to throw up. This is also
exactly the expression noticed from the Vedas in the beginning.
Hl9 7\4 |4|9|-6 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. 66l |=lPlF6l4 9|9|-6 P(lP++
Vide also Devi-Bhagavatam. 79lB6 P(lB-\4l 9|9-t4(TlVl++
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 P-( (l 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
(4ll46P
4 l4l6l 4TlF6t4B4lFt44|6l- 9|-4l9F6l 6=l 4l4lTlH 94
-l B -9 H-(- F9HF64 79F 9l4 9l( 9lTl 4l|9 4Pl6
lT |=l t4T ~l 66- 9P 9lTl59l+F6l -4l+- BPl+ 66- 9P
6t4l-4 6l|+ 4Tl+l 4PH- Tl|66l|+ 6+
The 5 subtle elements, 5 Tanmatras, 5 Karma Indriyas, 5 Gnana-Indriyas
and 4 Vayus represent the 24 letters.
7(l+ as one of the 5 Vayus is here omitted. What this Udana technically
means is explained as follows in HHP94 P(ll6P
H9l+9lT4lP\4 7(l+l -4l-4 |6U|6 6FPl74l+ 969 9lTl9l+l + P6-
9lTl +l9(6 4 6P(l+ 96 6FPl9l -44F4|-6 64 O4l|(+-
69lP-4l-4B16l+l B49l ((l|TlP H|P4Hl+l P\4 B8l |4|(6l-6l+
Sa.V.

68
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 H4 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. HBl4l|(t4l O|6 O4 B+ Ol-4|6 4 94 4(+
Nothing less than this is the real object of the religiously ordained Sandhya-
vandanam. And what a shameless farce have now in its stead?
PTl- TP|9 4|l- VlTPlTT4|-6 ~&lF6 |4|G|6 T|T- Vl4l 4l65--
H-4ll(t4(( B(Bl 9q-4|~q Bl-lF4l- |HHPT6l P-(Pl4l|-6 4-\4l-+
69T with Apa
After performing H4 three times with the use of Gayatri-mantra, the heart
should be touched with both hands uttering the Mantra, HBl4l|(t4l O 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. 69T means to satisfy, to please. Water is offered 21 times with both
hands as in H4 , 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:
Hl|(t4 694l|P BlP 694l|P HqlT 694l|P 4 694l|P 4(F9|6 694l|P
H4 694l|P H+ 694l|P l( 694l|P T6 694l|P TH4 694l|P +ll4T 694l|P
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.
(l+l +((F4 ~T -94 G -4l4(l|TPT |6l4 9lPl|TP
4+l|+ B4l|T 946l9Bll- Hl|(t4lHl- (l- B|-6 Hl 9lPl|T
9lPl|T(( |( 94l|T 4|-6 Ol'7 4 Tl- 9l16lF65-4|FP4 B|F6l-
6l+( 6 944l|P 4l|+l lTlF9(l+ 49l l4+4l =-6 4l=-9lT
9l(lF6l 4 9l(l\4 |46 6l =l++l B6 |4|& B|1(H P(l6P
6l6 B|1P G(H Bl6P 9l6l= T|BF B8lTl- 9Tl|66l-
lT +l|P\4 6 4lT 6(\4T F4lT (4 |4Hl6 T'(H P(F6l
=+lT 41(H 69llT lT Bt4lT O- 4+l|+ 6(H
+l(4 |F6- B4l |4-(4 -Pl- l+F- T=l 4l (4 - 9Tl|66-
|4!TFl+ 6 |4Hl6 H4 H4l -44|F6- +l|Fl+ |F6l P-(l PG l(- 9Tl|66-
9l4Fl+ |F6- T6- Hl (P'7P 94 B4F4-9T |-64(ltP+F6+P+
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
Sa.V.

70
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 Brahmas 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.
H-4169|4l9T P6F6F4 T|TTl+
This lotus is also described as worthy of being meditated upon as 3, 14 or
many more Lokas. Vide ~lPl469lTP+
9TTlH 6(l|474 4tTPl|(6- 9T -4l=l(6l |l l-4 |B8l+
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.
Ol'7 4 Tl- 9l16lF65-4|FP4 B|F6l- 6l+( 6 944l|P 4l|+l lTlF9(l+
49l l4+4l =-64l=-9lT+
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 ~lPl46P+ 94&TPl (4+ 4l|4H|6TlT- 9|6l5=+4tF4l|Pll||969P+
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 ones 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
Sa.V.

71
texts are never to blame in this matter. They are only foolishly permitted to be
soiled at present by unholy hands.
Tl T9 Tl4|-6 6 |+T 9l-4 4|-6 (l9l- BF4l(6l4l- 94|-6 +H- BPPlBlH 4-t494l-+

CHAPTER VII
RITUALS WITHOUT APA
They are +l|-( or 9l+l9lTl4lPB-9l4l=9 and B-\4l9Fl+ .
+l|-( +l|-( +l|-( +l|-( or 9l+l 9l+l 9l+l 9l+l
The wellknown Mantra for this runs thus.
HJl4 |4!T H|H4T 6 =P 9B4(+ \4l46 B4|4l9Hl-64+
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. |4!T is therefore interpreted as all pervading, and 9B4(+ 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.
HlF4 |F6lP9|6 =6 l9-4PHl|6l PTt4 |P6l|96l |46+6 Pl7 4(l=4P
9ll9l|4lTl|4|(6l 47-t4(lltP6l Pl6|P 64 9Bl(4H6l (l9l HPl F4Tl-+
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.
Sa.V.

72
(a) T9t49|+96+ t4 |Pl9l5+l5|+l +- t4 t4l| 4l19(l|+
t4 Pll|F6l5|B |+t4P t4 H|164ltPT- t4l 4l|+l \4l4|-6 |+t4P
Hl|46 B7l(l 9T6- 969lt9P 94 \4l4|6 4l |+t4 B 4ll 4l|+l 4-+
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 9l, 974-6l, P\4Pl and 4Gl 4Gl
refers to ordinary audible sound. P\4Pl refers to the low tone of it which is heard
only to the utterer. 974-6l refers to the mental state in which one wishes to produce
the intended sound. 9l 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.
H16F6 =l46 H-(- H-(l=l46 4l4P 4l4l Tl =l6l- Tl-4l |4TlF6l
6FPl 4lTl P-- P-F64 |H6 96tB|74P 9l16 69l TP46
H|16|7|6 |44l H-(l l+|P(l46 4l4 F4l|t44lH|16- Tl 4 9l7HF4l-
7lH|16 |4Hl 6F4l- 94l44lTl- l+ 4 9|6Ul 6F4l- 94l44lTl-
|+4|- F4l|t44lH|16- 6F4l- 94l44lTl-+
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 B|74P 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. 7lH|16H-(l+9|6Ul4l4|44lH|16|+4| 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 7lH|16 which clearly denotes the ardent desire
for |+4| 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. P-F64 |H6 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, t4l|4l19(l|+ 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.
4l l6+ -9T |H4 94|6 4l P|6- Bl |H4l 9Pl B|4l9l + |( BH4-+
She is also everywhere described as representing the religious Vidya which
deals with Siva who is referred to in its Artha. Vide (llF4Pl(lt4 .
Hl|H4l+ Bt4 H-(l|H6Pl 4P+
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. P-F64 |H6 As the Itihasas and
Puranas are our recognized commentaries for such matters we are sure to obtain
clearer and fuller informations from them. Vide 4lP+9lT+
Pl|+l 6TPP6 ( Hl+F4 TlTl6 6F4l 6l4l H4l Pl4 =l++P
6 = 9l+4- 969 Tl|-46P Tt4ltBB= 6 4l |F6l lB+ 9+-
Sa.V.

74
7PlF4(4F4( =|PBP|-46P 6tB9TltBPFl TtTt4 TPPP
H9t4 |( |4|(t4l 9l|6Pl+ 4+H- 6 l55(l4 (l +-(lP4l +(l
6- Hlt4l4 (4l(l-4l||P |96+|9 BPt4 (4l |4(B+ H- H4-
9l( t4 974 H4l t4tB6 TB46P P| +P9ll4 66- H4l54l(PlP
+l4T+ |4+l (4l P4l6l5|9 9T- 4FPl=l6F66l +lVl |4!4|6 |4+l4T-
99 |4B(Ul|T (4l(l+l (|+!4|6+
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. = 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. H-(l|H6Pl 4P Ganapati is known also as (4. ( + 4 ; 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 Pl(T always kept in the trunk of Ganapati. 9l4t44l+
( 6 Pl(T 9l (4( P(l|-46- P(l4&l|6 |44l6 B4l 9||+|P6P
HF44llTPlT HPt4 4(4P B4HlFl6t4- B4HlFlTl|4(-
|+9T- B46-9 GT|TtBl- |9llT6F44 Tl +l(|-6 9l7HlP
B446P-4l-44PF6l H6l ((l|P (4 Pl(T (4|+|P6P
HF44 TlTl(F4 H 9=lPG9 4(HlNF64l(l |+t4 9=l|4lB +
Sa.V.

75
Parvati addressing Ganapati and Skanda said. This Pl(T 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 ones 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 Pl(T 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 P|16Tl9|+96 for instance.
(F6 (F6+ B9l7 (-6(-6l+ |4'4 Hql-4q- BPl44 =4(l(l F4T P+-+
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.
Hl+-(PlPT-(P+-6- 4ll-B|F|P|-(P9lF64-P
4(l-6B4|TTT|4TlBHl (49l(H(4=Pl+6l5|FP+
Let us now return to the Vandana-Slokam itself.
Sa.V.

76
HJl4 H4 = HlTlH The lord of Akasa whose Guna is Sabda. |4!T Vis to enter.
The divinity who helps us by kindly entering in the Mantric Sabdas we utter.
H|H4T The divinity who is completely Satwic being as pure, white and cool as
moonlight. 6 = 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. 9B4(+ Possessing a gracious-looking face.
Him, B4|4l9Hl-64 For the purpose of removing all the obstacles to the
performance of the ritual. \4l46 I meditate.

That Ganapati technically represents the basic divinity of the 5 subtle
elements has been already noticed. t4 |Pl9l5+l5|+l +- 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 B9(lP 96l+ 6 -4l+ 96ll Tl|9-+

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. 9B4(+ he assures us as referring to the face of a mad
elephant. 9BlP4lT- Evidently no poets worth the name have yet used the word
in that sense. The fact is otherwise. 9Bl (79|'76- =l++ has been already noticed
as referring to the face or base of Sabda itself, = 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.

4l= T|6 6l|6|(6 4l|67=|6P T-(- T-(|6 =+- 9P|(6 ll 49|6
Hl6l6T 9l6T |TP|9 6 B4= + =l+lP( 4+l|FP 96|-6 9T |l- 94l|4-(4-+

Sa.V.

77
9lTl4lPP
B-4l|6 B9T4l l4l |HBl B( |- 9(l469lT- 9lTl4lP- B 746
4lP+lBl9+4 94t9T- FP6- T Tl |+HlBF6l4tTl BP-TP
(+lBl9+4 4T- FP6-+
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 6=l|4-(9|+96+
|l|(B4 l49 Ot4+4 lB+l6 |+lFB44l+l 9lTl4lP- B 746
|+9+ 99F4 Tl4FBPl|6- O4lFPl|6 4l 4|- 9Tl 4l4646
66F6|+-4 T T- 9lTB4P- H4l|9 94&l+l Hl+l lT9l7+P+
Mans 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 ones 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:-
Hl - Hl 4- Hl B4- Hl P(- Hl =+- Hl 69- Hl Bt4 Hl 6tB|464'4P
l (4F4 lP|( |4l 4l +- 9l(4l6 HlPl9l 74l6lBl5P6 O 4FB4l+
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. Hl9l 74l6l =
Hl9 and brightness; as also 4FB4- are the B or the essence of ; HP6 O 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 9lTl4lPP . 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, 4P, |+4P, HlB+,
9lTl4lP, 9t4l(l, lTl, \4l+, BPl|. Vide ~l=l4l(H+l9|+96
BlT6 ~T 44l|P 4l Bl7l(H+P 4P |+4P4 64lB+P4
9lTl4lPF6l O+ 9t4l(lF66- 9P lTl 6l \4l+ BPl|l7P P++
4P itself is said to consist of 10 parts of which Ahimsa is the first.
H|(Bl Bt4PF64 O4 (4l55=4P Pl |6|P6l(l- Hl 4 4Pl (H+
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.
T| T6!4 9|=4 Bl6(l|T l(F4 H6|+H|Tl 94l|B
l4l+16T|TlTl|6lq Pl6q P Pl=Tl|l9P+
In this connection, the significance of Apa and of the Vyahritis may be
additionally noticed. Apa is explained as follows in the Veda itself.
Hl9l 4l ( B4 |4Hl 6l-4l9- 9lTl 4l Hl9- 9H4 Hl9l5Pl9l5P6Pl9- BBl7l9l |4l7l9-
F4l7l977-(lF4l9l 74l6l!4l9l 4=!4l9- Bt4Pl9- B4l (4l Hl9l 4FB4l9 Hl+
Apa signifies all the elements, Prana, Pasus, Samrat, Virat, Swarat,
Chhandas, shining entities, Yajus, Satyam, all the Devas as well as 4FB4-.
9746l|6 9H-+ 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.
9lT-9 BPt9l 4F4- B+l6+l- P(l-4l64|F6U- B4l5H |+4(Tl-
9l+ 969- Tll |4!TOP(Hl- Bt4 =F6P|F6U- 4Pll64- FP6l-
HlTlF6t9 O Bl|4l F4l(P+
Sa.V.

79
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 4FB4-. 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. 6|-4P+lP4P+ 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.
+ Tl|Tl+l|P4 PV|V6 + -lF4l|+ 6l|+ (B46
+ 4|(Tl+l|P4 |96l TF6l-4|F6 4T 4T6P+
B-9P
It runs thus. PP 79lBPF6(|64ll ~l9PH9lt4 9l6FB-\4lP9l|B!4 For the
noon, Pl\4l|@T T|!4 For the evening, Bl4 B-\4lP9l|B!4
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 ones 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
Sa.V.

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 6(4l9|+96
4l 7Pl Bl F44 |4!T4l |4!TFB |( -Pl- 4l 6FB F44 Ol 4l Ol B (6lH+-
7PlH4l4l- B 4ll |4!T646+
Vide also Hl+-(lPl4T P+l(Tl'7+
lP 94 (l 4- |H4 94 P- 74l+l-6 4 (=+lTl +-
lPH4l |t4 4+ Pl|+6P H=l=F6+4 6F4 =-P 4l 6P
H l (4 lPl lPF4 (4 |H4- +4l-6 T-9+l4 T6T|4|4+-+
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.
H 4l-7|6 4l(+ T96lG l6- TTl 6 4l96- |HGl ||=l|B(l5|9 +ll++P
ll =@B6lPB4|6 Tl+l T9ll+l |+|4'T- B 99l T4T(l(lHl5|9 (ll(P+
Sa.V.

81
l4-4l4l(+P
This refers to the invoking of the goddess Gayatri before commencing with
the Japam of the Gayatri Mantra. The Mantra for this runs thus.
Hl4l6 4(l (4l H OB|P6P l4l 7-(Bl Pl6( O =9F4 +-+
Hl=l5|B B(l5|B 4P|B Hl=l5|B (4l+l lP +lPl|B |4HP|B |4Hl4- B4P|B B4l4|l
l4lPl4l(4l|P+
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. H-(O|T |+!Tl6- 9 Ol|7|6+
Let us see whether the Mantra would convey this very idea without any
twistings of grammar or loss of common sense. ( l4l 4(l (4l 7-(Bl Pl6- = O,
Gayatri, the goddess who blesses her devotee and who is the mother of the Vedas.
Hl4l6 = please come and, =9F4 +- = be pleased to bless us with. H OB|P6 ( O
= the knowledge of Saguna-Brahman which is equal to that of the eternal Para-
Brahman. Hl=l5|B = you represent the splendour or vigour of the 10 Indriyas.
B(l5|B = you represent the power of endurance referring to the strength of the 5
Pranas. 4P|B= you represent the vigour of the 5 elements. Hl=l5|B = you represent
the illuminating power of Budhi or 4|&6t4 which includes H(l6t4 .
(4l+l lP +lPl|B = you represent the well known basis of the 10 Indriyas, namely
P+F66t4 which includes | . 4HP|B |4Hl4- = 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. B4P|B B4l4 = you represent everything
and its life. This refers to the human conception of the Jagat whose basis is verily
the sacred Tatwams collectively. H|- = please destroy all our sins.
l4l Hl Hl4l(4l|P = I invoke such a Gayatri by the Mantra Hl .

Sa.V.

82
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 Brahmas face.
HlTl9|4Tl|F6Ul P(l-4l64l5-44l- |9(l 4 l4l |44 OTl PGP+
The Japam is said to consist of 1,008 repetitions of the Gayatri-mantra. The
number 8 is always suggestive of H79T|6 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 O- which is Itihasically described as a lotus of 1,000 petals.Vide Bl l4B
l(4-
B(Ul 9T |+4B|6 Tl9(HTP+ Vide also |6lB(U+lP & l4lB(U+lP .
B(U(=9TFl B44Tl9Hl|6l+
The Varnas here refer to the 50 letters of the alphabet (leaving = as included
in ) 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 H-6-TT674 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. Bl|4-4l +|9- |4Hl|P- (4ll4l 7-(- B|46l (46l+ 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. (4ll4l 7-(- refers to the metre containing 24 letters.
Thus we see that the Gayatri-mantra is meant for the meditation of the Saguna-
Sa.V.

83
Brahman combined with its Saktis. How could any of these serious matters be
applied to the external Sun as persistently misinterpreted at present?
Hl|(t4(46l4lF6 9T 9PHP Hl|(t4+l9|l6 44 lPG9lFP(+
For the Madhyanha-sandhya, substitute, Bl|4lPl4l(4l|P in the place of
l4lPl4l(4l|P. For the Saayam-sandhya substitute BF46lPl4l(4l|P. 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. (4ll4l7-(- 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.
T|4+(|6 7l4l 9(PT 9l(PTP 4l BT94-( Bl(BT +PF6FP+
l4-4lB+P+
After the Japam, Gayatri is sent off with the following Prarthana.
7P |HG (|4 4l 946P|+ lOT-4l G+l+ 7 (|4 4lBGP+
7P |HG =l6 and lOT-4l G+l6l are different versions differing little in
meaning. The Prarthana means;
(1) 946P|+ 7P |HG 4l =l6 ( (|4 = O, goddess, who is born in the holy
region on the sacred peak at the top of the mountain. (2) lOT-4- H+l+ ((t4l) |( =
After giving Hl+l+ to the Brahmanas. (3) 4lBG 7 = Return comfortably.
Sa.V.

84
In the modern commentaries Hl+l+ is invariably interpreted as permission
and 946 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
=l4l(H+l9|+96 ~l946 |HFl+ T(l-6 lT+
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 Hl+l+ 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.
79Fl+P+
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. 79 Fl+ 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 (79Fl+ ) 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.
Sa.V.

85
9l6- B-\4l9Fl+ |4|+4l- 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.
9l6- B-\4l9Fl+ T|!4+ |PF4 9Tl 6- ~4l (4F4 Bl+|B Bt4 |~4F6P |Pl =+l+
4l64|6 9=l+|-Pl (ll 9|4lP6Hl |P- T7l|+|P9l|7 Bt4l4 (-4 64|P 9B|P
P6l HF6 94F4l+ 4F6 Hl|(t4 |H|6 6+ + (-46 + =l46 t4l6l ++P (l H+lt4|-66l + (l6+
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 Indras 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 Yemas 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 Varunas 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, 9Tl and T7l -Vide Niruktam.
9T4- = l6|46ll 7l- B49l 9(ll+l+ 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 T|7- is B4l4l+ .Vide Amaram. B4l4l+ 9|'76- T|4- lPl+ B|- T6l T|7-+

One who understands the 24 Tatwams is particularly specified here. The
mitra or friend only of a 9Tl and a T|7- 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
Sa.V.

86
Nimlochani which means closing of the scene, the Saguna-Brahman appears as
Varuna. Vide HTl!4 |4!TB(U+lP
46Tl 4l6Tl 4- 9!Tll P(lP+l-+ 4Tl|6 |46 4l |7PB4Tl6 46T-+
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.
9l6l (F64l|l|H6T (l9l5-TllP |+4l6 -4=+ P(l-T|Tl (9l9Hl-t4 B|T-
t 6|4 +l|F6 4F4 |4|+l +l9l4|-6l T6l P-4 (=+|4|(T l6l|9 PlHP-+
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. 9Tl6- (4F4 |PF4 = (Let us meditate
upon). The Deva named Mitra who is the supporter of Charshanis; His, |~4F6P
Bl+|B Bt4 ~4- = magnificent, fruitful and eternal glory. =+l+ 9=l++ |P-
Sa.V.

87
4l64|6 = Mitra knowing the acts of men, directs them according to their merits. |P-
9|4l 76 Hl (ll = Mitra established earth and heaven, (that is, for bad and
good Karmas respectively) |P- T7l- H|+|P9l H|7 = Mitra vigilantly looks
after the welfare of Krishties. Bt4l4 (-4 646 |4P = May we adore that eternal
Mitra with a devotional heart melting like ghee. |P Hl|(t4 = O, Mitra, the creator
of the Tatwams. 4- P- 9 94F4l+ = The man who with great devotion. 6- 6+
|H|6 HF6 = worships you earnestly; B- t4l6- = he, being protected by you. +
(-46 + =l46 = will not be cruelly treated or disrespected by any one. H(- H|-66 -
(l6 + H+l|6 = No miseries from near or far will attend on him.
P\4l79Fl+P+
HlBt4+=Bl46Pl+l|+4H4P6Pt4|('P4+B|46l+(4l4l|64+l|4974++
746PBF9|974-6l74l|66(4(4lB4P-P74l|66PP+
7(t4=l64(B(44(|-6T64-H|4Hl4B4+
|(4l+lP(l(+lT|PF446TF4lP-Hl9lHl4l9|4lH-6| B4HltPl=6F6F9+
6(4|(69F6l74P6974PH(-H6=l4PH(-H6+-(lPH(-H6Pl(lPH(-H6
4lPH(-H6~T4lPH(-H694lPH(-H6H=l6lF4lPH(-H674l1B4H+
47(l-P(6l5T4l|Hl=Pl+-B|F4P\4l6BPl49ll|(6l-B4l|49|-P+Bl9+l6+
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.
B4 HltPl =6- 6F9. Again, Savita is explained as rising from the midst of the
waters or Apa representing the 24 Tatwams, and as ever shining there.
4 7(l-P(6l5T4l|Hl=Pl+- B|F4 P\4l6 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
Sa.V.

88
would equally prove the extreme irrelevancy of the current interpretations as
applying to the external Sun. Bt4+=BlHl46Pl+-B|46l =The Savita who exists
everywhere in the form of Saguna-Brahman (Satya referring to Brahman and Rejas
to Sakti consisting of 24 Tatwams). HP6Pt4|+4H4+ = who distributes mortality
and immortality or ignorance and Gnana according to the merits of each ones
Karmas. |('P4+ + 4+l |4974+ 4l|6= (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 mans devotional
advancement. tPBF9| 74l|6- 7 (4l B4 (4 = 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 ((4l) whom, 76 974-6- 44 =Those of us who
look up and seek for, 7P 74l|6- H-P= will attain that highest light or Gnana. t4
=l64(B B4 (4 =That Deva named Soorya who could be known only by the
knowledge of the Vedas, Him, T64- 7( 4(|-6 = His rays or the Intellectual
Tatwams raise up. |4Hl4 H = to exhibit the Viswam or the 25
th
Tatwam.
B4-(4l+l|H+lT7(l6 = He became the great strength of the Devas (or grades of
Gnana) |PF446TF4HP-- = He is the eye or soul of Mitra, Varuna and Agni
(who represent the grades of Gnana as already explained) Hl4l9|4lH-6|Hl9l
= He extends all over the earth, sky and the atmosphere. HltPl=6-6F9- = He
is the Atma or internal Soul of all the movables and immovables. (The internal
soul could never be the external Sun) (4|(6-9F6l6H47666 974PH(- H6 =
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). =l4P H(- H6 = may we
live long to meditate upon this light. +-(lP= Let us enjoy this light. Pl(lP= Let us
feel happy and contended by its meditation. 4lP=Let us become that light itself.
~T4lP= Let us ever hear of its glory. 94lP= Let us ever talk about it. H=l6lF4lP=
Let us not be baffled in our attempt to meditate upon it; because, 74lT B4 H = we
desire to perceive that bright Soorya. 4- B4- P(6- HT4l6 7(l6 =The Soorya who
has risen out of the ocean of Mahat-Tatwa. F|F4 P\4l6 |4Hl=Pl+- = Who ever
Sa.V.

89
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) 49- l|(6l- |49|6 B- = 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. Pl P+Bl
9+l6 = May He kindly protect me.
Bl4P9Fl+P+
P P 46T~l(4PHP74t4lP4F4lT+
6t4l 4l|POTl4-(Pl+F6(lHlF64=Pl+l(|4|-H(=Pl+l46T(4l\46HB Pl+
Hl4-9Pl9l-+
4||&6|4Hl4l9(446T6|P+lP|BH|4H|4+ 4|tT(46T(-4=+5|l(
P+!4llP|BH|l44Pl44l|9PPl+F6FPl(+Bl(4l|9-+
|T64lBl4||9+(l|44llBt4P64|4TB4l 6l|4!4|H|4(4ll6F4lP46T|94lB-+
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. 46Tl9Fl+ B4l9Fl++ H416 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
Sa.V.

90
technical Varuna. (46TPP(4~| = 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.
HHlP74 = Please make me happy at once; for, H4F4t4l HlT = I long for
protection, and therefore I pray to you. 66t4l4l|P = I pray to you for (the
knowledge of) 66 (Soorya or Atma). N.B. 66 refers to Sabda-Brahman;
66 certainly could have no other meaning here. OTl4-(Pl+- = Adoring you with
Brahma (or Tatwams themselves). N.B: 4(F6t4 69lOl t4P- (|4|-4=Pl+- =
worshipping you with the sacrifice (of the Tatwam in their involutionary aspect).
H(7Pl+- = and with earnest devotion.
66HlHlF6 = 66 (knowledge of Atma) is longed for.
(4l| = Please understand our prayer in this light.
76HB46T = O, glorious Varuna
+-Hl4-Pl9Pl9l- = Let not our lives be vainly wasted.
(46T = O, Varuna
H|4H|4 = day after day,
|4Hl4l = like fools,
4||&66 = any little karma pertaining to you
9|P+lP|B = We might fail to perform; (again)
(46T = O, Varuna,
(-4=+ = Towards you who belong to the divine Loka
46|T(H|l(lP|B = Whatever little mischief may be done, by,
P+!4l-H|| = by men through ignorance, (again)
4664Pl-44l|9P= Whatever Dharmas pertaining to you we might have failed to
perform,
Sa.V.

91
((46FPl6 9+B- = O, Varuna, on account of such sins.
Pll|9- = please do not injure us.
46 = what Karma pertaining to you,
|T64lB- ||9-= We have destroyed owing to selfish motives, or,
+(l|4 = did not do well, or,
4l5lBt4P6 = What sins we have committed through ignorance.
+|4T = we do not actually know.
((446T = O, god Varuna,
B4l6l|H|4 |4!4 = please destroy the sins of all those wicked deeds.
H6|94lB-F4lP = 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.
P P 46Tt4l(-H+-H9 +|9-l4l7-(-46Tl (46lBl4P9Fl+ |4|+4l-+ 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.
6F4 4 4=Pl+F4 9H|P-l =(l ( 9l4| P(&6 4l 9699 +
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
Sa.V.

92
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.
9 !TPl4 |4Hl|P ((H ( 6-4-6P|9|- Bl Pl6 9Pl6-+
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.
(lPl4F6(l 9l(l7+-H9l4 l4 B l=l +~U 4F4 BPl84l+
T 4(T lP B(Ul9Bl(=P+
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 dogs tail. It has furnished him with
ample suggestions even to write a big book on the history of Dogs 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 dogs 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.
HlP\44|6 9lTl4+ BT-
Sa.V.

93
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 dogs 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 Dogs tail? Again, how
did the enlightened Western critic manufacture a dogs tail sacrifice out of the
story? Even in accordance with its historical interpretations, how did he convert
Suna-sepa alone to a dogs 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 dogs 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. H+ = BG H9 = H9t4
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
Sa.V.

94
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.
+9lt49 6l l6- ~6l Bt4 69F4 96FPl|46 6|FP+ OTl B +|9- FP6-+
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.
H+- 97|P4ll|6 |4H4l |(6l =+- + Gl9+ 416 + (H|+4lT+
We have now clearly understood that Suna-sepa-Rishi is neither a human
being as the learned Pandit would have it, nor a dogs 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. |(B4l B46 P HP |4(4l-
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.
Sa.V.

95
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) Hl9l|(U|6P-F4 |B-l9+|9- (2) B4F4t4+4lTF4 H|P- +|9- (3) Hl9- 9+-6
t4+4lTF4 Hl9 +|9- (4) H|Pt4+4lTF4 B4- +|9- (5) (|4l4'T |6 P-F4
4lP(4 +|9- (6) 9lTl4lP 9T4F4 +|9- Ol 9PltPl (46l Pll |4|+4l-

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) l|(B8-4l6l+l H| TtB 4|BU l6P Tl749 HllBl +94-
(8) Bl|4-4l +|9- |4Hl|P- (9) l4-4l4l(+ Hl4l|t4t4+4lTF4 4lP(4 +|9-
(10) 7P |HG t4+4lTF4 4lP(4 +|9- (11) |PF46F4 |4Hl|P +|9-
(12) HlBt4+|6 97F4 |('4F69 +|9-
(13) P P 46T |6 9+F4 (4l6+|9- H+-H9+|9-
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 ones 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
Sa.V.

96
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.
|(=+PFTlP+
B-\4l4 +P- Bl|4-4 +P- l4-4 +P- BF4t4 +P- B4l-4l (46l-4l +P-
Looking at the four directions beginning with the East; 9l4 |(H +P-(|Tl4
|(H +P-96l4 |(H +P-7(l4 |(H +P-
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, 7\4l4 +P-
Hl4 +P- H-6|l4 +P- 4 +P- |4!T4 +P- OT +P- 4Pl4 +P-+ 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 |(=+PFTl .
TlPlTl9l-P-4Tl9lPl +P-
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.
4Pl4 Pl=l4 Pt44 l-6Tl4 44F46l4 Tll4 B4 64l4
Hl(4l4 (l4 +ll4 9P|U+ 4Tl(l4 |l4 |8l4 4 +P-+ |8l4 4 +Pl+P |6+
Sa.V.

97
That the first word 4P 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.
Pl=- = Lord of Dharma especially by the destruction of Adharma.
Pt4- H-6T- =These refer directly to the annihilation of evil desires in man.
44F46- = |44B to retire. Complete retirement from worldly transactions.
Tl- = T4|6 setting in motion. The divine power of setting everyting in motion
according to the merits of previous Karmas.
B4 64- = 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.
Hl(4- = He who sustains or provides for religious advancement. (This cannot
possibly be applied to the Yema now misinterpreted as the god of death).
(- = He who supports. (This too is surely inapplicable to the Yema of the modern
interpreter).
+l-= 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).
9P|U+ = 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).
4Tl(- = 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)
Sa.V.

98
|- = Wonderful in his action.
|8- = |, variegated and 8 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 |8 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.
HP9l (|Tl 9l16l Bl 4F4llT PGP (|Tl|PG- 9l16- |H4l5Bl O4l|(|-+
The Stotram addressed to Viswa-roopa in the Uttara Dic runs thus:-
+6 Bt4 9O 969 T!T|9qP 7\46 |4-9l |4H-9l4 4 +P-+ |4H-9l4 4 +Pl +P |6+
|4H-9- and 969- = plainly allude to the Saguna-Brahman or Kshetragna within
each individual. Viswam represents the 25
th
Tatwam at the head of the 24
Tatwams. +6 = + .The invaluable entity to be perceived. Bt4 = BtB 4 . Refer to
the 24 Tatwams themselves. T!T|9q= = Alludes to the three technical Gunas
Itihasically described as white, red and black. (This clearly shows that the
Viswaroopa under reference is Saguna). 7\46- = That which carries man high
above the plane of mundane illusion. |4-9l- = Invisible to the naked eye of man.
Now, the Viswaraoopa thus described is not virtually different from,
9O = The highest goal; because
|4H 4 O6-Pl B|F6 |4!TPl44l HT 9||7 Tl+l-416P|6+l+
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.
+P- B|4 =(T9 =t9B|6|F|6+lH(64
4lP4l4 |TltPl|T |4||+ll4THltP++
\44- B(l B|46P'7P\446l +ll4T- B|B=lB+B||47-
T44l+ PTT'74l+ |Tll (ll |('P4496H4-+
Sa.V.

99
H4(l9lT lTl|+4l46 l|4-( 9'7lTl Pl HTl6P+
HlTlHlt9|66 6l4 4l 7|6 BlP B4(4+PFTl- TH4 9|6 7|6 +
~lTH4 9|6 7t4l +P |6+ H|4l(4 .. +PFTl-+
Tl4+ 4ll P+B|-44l 4\4l55tP+l 4l 9T6- F4l4l6
Tl|P 4H6 BT 9FP +ll4Tl4|6 BP94l|P+ HlP+ Hl 6tB6 Ol9TPF6 Hl 6tB6
+P- B|4 = I worship the Savita, who is =(T9 = The divinity that bestows the
power of seeing the Jagat; and =t9B|6|F|6+lH(64 = The original source of
creation, preservation and destruction of the Jagat; and who is, 4lP4l4 = in the
form of the three Vedas. (This cannot be attributed to the external Sun) and who
is; |TltPl|T = 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 |4||+ll4THltP+ = 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. l HlTlHl6
9|66 6l4 = As the water fallen from the sky, Bl7|6 = finally reaches the
ocean, B4(4+PFTl- = the adoration of all the different divinities. TH4 9|6 7|6 =
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-
Sa.V.

100
Brahman within. Otherwise, all the pretended piety will end in useless |4B4l|(HP ,
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. 9FP+ll4Tl4|6BP94l|P = I dedicate to the
great Narayana. 46 46 9T6- F4l4l6 Tl4+ 4ll P+Bl |-4- 4l 4\4l
HltP+l 4l Tl|P 6tBT = 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; \44- B(l +ll4T-
|('P449- = One should always meditate upon Narayana of golden body,
B|B=lB+B||47- B|46P'7P\446l = as seated on a lotus, in the middle of the orb or
halo of Savita, (and not the Sun) T44l+ PTT'74l+ |Tll (ll 6H4- = 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. ( l|4-(
H4(l9lT = O, Govinda wearing Sankha, Chakra and Geda, 9'7lTl H46
lTl|+4 = O, lotus-eyed Achyuta residing in Dwaraka, HTl6 Pl = 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
B|46P'7P\4 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
Sa.V.

101
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.
(HltBl4|( |+=9( (=+l4 94H 6lHl4 94|6 66l 4l7Pl+- F44 B-
6FPl4l |49P|6|+l4TlHl5Pl+l =ll5|9 F4l((9|6||6 ~46 4l146l5+
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 HTl!4 |4!TB(U+lP
9l=-4l4 6lH(lltPT HP P+F6t4ltPT B(H+l4 4P
4|&6t4l|tPTl TlPl(Tl +lP (l+
H represents 10 sacred Tatwams, namely the 5 Tanmatras and 5 subtle
elements. 4 represents, Manas-Tatwam which includes Chitta and the 10
Indriyas. (l represents Budhi-Tatwam which includes Ahamkara-Tatwam. Thus
all the 24 sacred Tatwams are Itihasically concretised here. If the divinity
Sa.V.

102
described is adored with this knowledge, it would constitute the intended
B4l|(HP . Otherwise, it would be a profitless |4B4l|(HP 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. Vishnus original residence could not therefore be possibly
located anywhere in Brahmas 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.
6TlP|9 4lTl 4 ll|T B46- H6l l46lt416l |4|F6t44|(|-
lTl4l|B+- B4 +l +l46 =l-+
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 H\4ltPlPl4T H4l\4lTl'7 B- \ 4l-Pl|T64l+
Bl64l B|(6F4|6 |4H9 976F64 64l|P ~U 4 |+46P|-(P
Hl-6l+l BP7l+lP7Tl =-69 t4lP4 =6l |+t4 (4 65|P|-(P
PlPl+ 9|t474 t4lP4 =6l5|+HP Bl64l B( 6 lP 6F4 tBGP|-(P
Sa.V.

103
t4-P-=l9Tl 4F6 t4lP4 HT 6- |+-l |+F9(F6F4 (4 6 BGP|-(P
|+(Tl|T- Hl-6l 4 l94|=6l- BPl7l7PT+TlF69l 6 (4 (P
t4|4 (P+l4|&4- B67- B(l 46 t4|4 Bt416TPl 4F6-P+F6 H (P
4l + 7|94 9l-4 |94 9l-4 + !4|6 B4 Pl4|6 |+|t4 t4l =-P+l (P
97 l4l|(|4Tll+ 4l (( 974|6 +ltP|+ BG 4 (-G 9lT4\4l- |+l6
BBlP|+P16F6F4 6 Pl+B (P+
974|-6 4 B4(lH4F t4l |(+ Bt4P+-6PTP
H9T B46 4'4 69l (-= B( Bl64l 4B+
|+-6l-4lB7lT6ltP+l t4t9l(B4l9||+|U6ltP+lP
t4lPTlt4l (6T-P9lTl Bl6lBP6F4 ( (-=+
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 Valmikis statement is false and
meaningless. If the narration in the sacret Ramayanam should be understood as a
sensible and useful religious instruction, the Pandits interpretation of Dwaraka as
a town in British India, and of B|46P'7P\4 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.
Bt4 =F6P |6 H(l6 =-+
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
anyones 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 23
rd
, high among the 24 Tatwams, is next
Sa.V.

104
in rank to the 24
th
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 ones 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 23
rd
Tatwam.
Exactly the same idea is beautifully explained in Sarga 53.
4l4l|BU |+4lT9TT 94l H=+l9l4l+ ~l4l+4l
BlPl-4 9P 4 -9 |4|& P5+ 9l'4l|(416 BlPl-4 H4(lP
9 -9P+lH-6 4-PPTP+lP4P OltP9PltPl|(H-(+6((l46
4l4(9|64&Ft4P+ltP64l |F6- 6l46 =lTl(49=l9l 4
6t4PltB94&Ft4 66l lF4|B 6t9P PP -9P+lH-6 4+ 4l + =l46+
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 interpreters wanton interference, it is specially
explained further in the same Sarga thus:-
Ol(l 6T94-6 9(ll|+ T4T BlBlPl-4P6HPltPl+P= |4(-+
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 B|46P'7P\4 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. B|B=lB+B||47- 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
mans 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.
||T 6l| B|F6l|9|Tl- |x4l4l(+lTll 4|(|N4+l|(Tl-+
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
Hl |Pt4l(F6tF- 746 9lT969l5+l|(- H-(O|6 l46
96ltPT (( G-6- TTB46- 9lT969l (4- H9ltP|6 Tlt46+ 4(l(9lTP+
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
B|46P'7 to the orb of the external Sun whose very existence depends upon the
existence of its picture on the wall of mans Chitta. Vide Sri-Sankara.
|T 74l|6F64 l+Pl+(|+ P ll 9(l9l|(T F4l(4 |4(l9(H+|4l |T 74l|6l4l|( P
F6F4 |+Pl+l|(BP4 |T l- |4l (H+ |T 6l|9 66l (6l(P6l ) 4l+ 9PT 74l|6F6(|FP 9l+
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.
6tB|464'4 l The word 66 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.
BPl+l|(6l+TB4-(Tl|9l96-4H|6 (|+l4P
+ Hl6 + l!T B4Tl4(l6 9B B(l+-(B|4tF4-9P B(l l446B|6&|-4lH-+
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.
6FPll+ Tl4 B-\4l9lB+TPT- B (|-6 B4 B-\4l4l +l9l|F6 T66 |( 4-+
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.
Hl|(t4F4 6l6((FBl46 =l|46 -4l9l4(Tl4 l6|- Tll5|9 + l46
74l =-P=l|49|PT lB +lt9H6 9lt4l Pl(P4l 9Pl(P|(lP-P6 =6+
+ H P+
******************