The Sandhyāvandanam is performed by the very orthodox Brahmans as detailed in Ahannikams (books describing the various rites usually observed by the orthodox Sri Vaishnava Brahmans). Sri Vaishnava Brahmans who are not orthodox perform this Sandhyavandanam using only some of the mantras, leaving out many as of secondary importance.
The ceremony of Sandhyāvandanam is begun by doing achamanam twice. After doing the achamanam the performer repeats Srībhagavadājñyayā śrīmannārāyaṇa prītyartham prātassandhyamupasishye." This when translated runs thus :- “I am now engaged in the prayer during the morning of twilight under the orders of the divine Lord for propitiating the Lord Narayana who is associated with Lakshmi " After repeating the above mantra the performer repeats “Kritanchakarishyāmi.” Then he repeats “Pratassandhyāvandanākhyēna bhagavatkarmana bhagavantam archayishyāmi.” This when translated runs as follows:-“I worship the divine Lord by this divine action known by the name of prayer during the morning twilight.” Next he repeats the mantra beginning with “Bhagavato balēna” and repeats the bala mantra to its end which is “Bhagavato Vasudevasya.” This when translated runs thus:- “By the strength given by God of the Divine Lord Vasudeva. He then begins by repeating “Bhagavānēva” and does satvikatyāga by repeating “Prātassandhyōpasanakhyam karmasvasmai svaprītyae svayamēva kārayati.” This when translated runs thus :-“God himself makes me do the action of morning prayer for his own gratification.
• " If one does not put on the namams as already described he should make the marks of namam using water with the right pavitra finger at the right place and repeat the proper [[०६६]]
[[६१]] mantras. Then repeating the mantra “Apōhishtheti mantrasya sindhudvipa rshih dēvīgāyatrīchandah apo dēvatā” he touches the head, nose and the chest with the four fingers except the thumb. This means sindhudvipar is the rshi of the mantra. The chandas for this is “Devīgāyatri” and the devata is “Ap.” Then repeating the words “Prokshanë viniyogah.” he should touch the water with his right hand. He should then place his fingers with their tip outward and scatter over himself water by repeating certain mantras detailed below. Repeating the pranava he scatters over himself water once, then with the three vyāhṛti mantras, with gayatri and repeating the mantra beginning with “Apōhishtha " he should scatter water over himself. Repeating all these mantras he should sprinkle water over his head only, but while repeating “Yasyakshayāya jinvatha” he should sprinkle water over his knees. The mantra repeated is “Apōhishtha ma yobhuvah . tāna ūrjē dadhatana maheraṇāya chakshase yövaśśivatamōrasah tasya bhajayatehanah usatīriva mātarah tasmā aranga mamavah yasya kshayāya jinvatha apōjanayatha chanah Om bhūr bhuvassuvah.” This when translated reads as follows:– “Oh! waters that are in this form representing Paramatma! you are responsible for our happiness. Bestow cooked rice (or food) to us for use with our beautiful indriyas (such as sight, etc.). That which you consider as an auspicious rasa, make us have that rasa just like mothers. That rasa which resides in you and makes you loving, for that rasa we are likely to trouble you incessantly. Oh! waters make us to be born ones?” Towards the end he says “Om bhūr bhuvassuvah.” This represents the pranava coupled with Vyāhrti-traya and while repeating this he should sprinkle water around himself.
Afterwards repeating the words “Sūryaschetyanuvākasya agnirshih . dēvīgāyatri chandaḥ sūryōdevatā” he should touch his head, nose and chest. (This touching is called nyasam.)
For the above anuvaka “Sūryascha “rshi is agni, chandas (metre) is dēvī gāyatri and sun is dēvata. (For the sake of atmaśuddhi he drinks this water after repeating the following mantra.) Repeating” Apām prasane viniyogah” water is taken as if for achamanam. The Sanskrit words when rendered into English mean: “This water is intended for drinking” Taking water in the hand as for achamanam the following mantra is repeated. “Sūryascha mamanyuscha manyupatayascha manyukrtěbhyah’ pāpēbhyo rakshantām . yadrātryā pāpamakārisham . manasā vāchā hastābhyām padbhya mudarēṇa śiśnā rātristadavalumpatu . yatkincha duritam mayi . ida maham mamamṛta yönau / sūryejyotishi juhōmi svaha” . and he drinks the water by sipping The above passage when translated reads as follows:– “Sun, anger and the raga, etc., which are gods to anger protect me from the sins caused by anger. Any sin that might have been committed by me during the night by my mind, voice. hands, feet, belly and male organs be destroyed by ‘ratri’ (the night). If there is any other sin in me let that also be destroyed.
Let me offer as a sacrifice my atma or life principle to the Surya who is brilliant with effulgence. This is the homa mantra.” [[०६७]] Then achamanam is done. Then repeating the following mantra “Dadhikrāviṇṇēti mantrasya Vamadevarshiḥ . anushtupchandah . Dadhikrāva devatā,” he touches his head, nose and chest. (This is doing nyasam.) This means the rshi for the mantra “Dadhikr- āviṇno” is Vamadeva rshi and the chandas (metre) is anustup and Dadhikrava is the devata.” Water is sprinkled over repeating the mantra “Apam prōkshane viniyogah.” and then the following mantra is repeated and water is sprinkled over the head during the recital “Dadhikrāviṇṇo akarisham . jishnō raśvasya vājinaha . surabhino mukhā- karat . praṇāyāmshitārishat . apohishtamayōbhuva Om bhūr bhuvassuvah.” This when translated means: “I am only praising Dadhikrāva who is the successful person, who is permeating everything and who is the protector of all. May our faces be made to appear bright. May our ‘ayus’ (period of life) be free from troubles Repeating “Om bhūrbhuvassuvah” he surrounds himself with water by sprinkling it around.
He then does praṇāyāmam and does sankalpam as follows:– “Sri Bhagavadājñaya Śrimannārāyaṇapprītyartham prātassandhyārghyapradanamkarishye.” Some people omit this sankalpam. The performer standing repeats Arghya pradana mantrasya viśvāmitra rshih devīgāyatrichandah . savita devatā “and does” nyasa.” He then says: “Arghya pradaně viniyogah” and spreads out his hands and bring them together.
He then takes water in his hands keeping all his fingers close together, his thumbs far apart and then repeating the pranava, Vyahṛtitraya and gayatri and thinking of God who is residing in the centre of the sun, raise the hands as high as the brows and throws the water down. If while doing this, the sun is visible, prānāyānam and sankalpam are done as follows:-“Śri Bhagavadājñaya Śrīmannārāyaṇaprītyartham pratassandhyā kālātīta prayaschittārtham turſyārghya pradanam karishye.” (“By the order of God and with a view to please Narayana I am pouring this water as a prāyaschitta for doing it after the proper time” is the translation of the above.) Then repeating the seven vyāhrtis and the gayatri he gives one arghya. Then repeating “Asāvādityō Brahma” along with pranavam and vyāhṛti trayam he sprinkles water round himself in a pradakshina manner. Afterwards he does achamanam and taking water in both his hands, having the palms together and the thumbs apart, pours it down twelve times repeating each time one of Kesava’s names.
The first is “Keśavam tarpayami”; the second throwing of water is done repeating Nārāyaṇam tarpayami”; the third Madhavam tarpayami”; the fourth Govindam tarpayami”; the fifth “Vishnum tarpayami”; the sixth “Madhusudanam tarpayami”; the seventh is “Trivikramam tarpayami”; the eighth is “Vamanam tarpayami”; the ninth is " Śrīdharam tarpayami"; the tenth is “Hrshikesam tarpayami”; the eleventh is “Padmanabham tarpayami”; and the twelfth is “Damodaram tarpayami.
Then one achamanam is done.
If the japam is to be performed standing in water, he should stand in knee-deep water. In case he wants to do on the shore, he has to place one leg in water and the other above on land and in a sitting posture he has to do the ceremony One should not perform sandyha with wet clothes on. In case he has to do with wet clothes on he has to [[०६८]]
[[६३]] stand in water knee-deep and do japams of the Sandhyāvandana. In this case he cannot do pradakshina and namaskarams. Strictly speaking the performer of Sandhya is expected to go to a temple or other clean spots and do the japam there.
The place intended for the japam is sprinkled with water after the repetition of the pranavam and vyāhrtitrayam and darbha grass is spread and on it he sits for doing japam.
During japam he sits facing east. Thus sitting on the darbha grass, facing east, he does “nyasa” repeating the mantra “Asana mantrasya pṛthivyā mēru prshta rshih sutalam chandaḥ . Śríkūrmo dēvata.” This when translated runs thus. “For the mantra intended for sitting, Prthivya meruprshṭa is the seer or sage, the meter is sutalam, and the presiding deity is Kurma.” Then repeating “Asane viniyogah” with hands together and up in a saluting posture prayer is offered to the earth thus: - “Prthvi tvaya thritā lokāḥ dēvi tvam vishnuna dhrta . tvam cha dhāraya mām dēvi pavitram kuruchasanam.” This when translated runs thus “Oh! Earth the whole world consisting of the movable and immovables is borne by you. You are borne by Vishnu. Oh Goddess! You please hold me. Make my seat pure.”
He afterwards does nyasa repeating the following mantra - “Pranavasya rshih brahma dēvī gāyatrīchandah paramātmā dēvata.” For pranava the rshi is Brahma dēvīgāyatrī is chandas (metre) and paramātmā is the devata. Then he repeats Bhūradi saptavyāhrtinam Atri Bhrigu Kutsa Vasishta Gautama Kaśyapāngirasarshayaḥ . gāyatryushniganushtup brihati panktih trishtup jagatyahchandāmsi agniś vāyu arka vāgīśa Varunendra viśvēdēvā dēvātah.” This when translated means “The seven vyāhrtis are bhūh, bhuvah, suvah, mahah, janah, tapah, and satyam.” (In front of each of these the pranava “Om” should be added). For the Vyāhrti Bhūh Atri is rshi gāyatrī is chandas and agni is dēvatā; for the vyāhrti “Bhuvah” Bhrigu is rshi, ushnik is the chandas and Vayu is devta; for the vyahrti “Suvah” Kutsa is rshi, anushtap is the chandas (metre) and sūrya is dēvatā; for the vyāhṛti “Mahah” Vasistha is rshi, brihati is chandas (metre) and Bṛhaspati is dēvatā; for the Vyahrti “Janah” Gautama is rshi, pankti is chandas (mette) and Varunan is the devata; for the Vyahrti “Tapah ‘Kaśyapa is rshi, trishtap is chandas (metre) and Indra is devatā”; for the vyāhṛti “Satyam” Angiras is rshi, jagati is chandas (metre) and Viśvēdēva is the devatā." Savitrīya rshi Viśvāmitrah . devīgāyatrichandah . savita devatā." This when translated runs thus: “For Savitr Viśvāmitra is rshi, gāyatrī is chandas (metre) and Savita is the devatā.” “Śiraso Brahma rshih anushtup chandah paramātmā dēvata . .” When translated this is as follows:–“For the head of the gayatri thershi is Brahma, anushtup is chandas metre) and paramatma is devatā.”
Repeating the above, nyasam is done and then repeating “Sarvesham pranayamg viniyogah” he says “Om bhūh” and touches the legs; he repeats “Om bhuvah " and touches the knees; repeating “Om suvah” he touches the thighs; repeatine [[०६९]] [[६४]]
“Om mahah” he touches the belly; he touches the chest repeating “Om janah”; he touches the nose repeating “Om tapah”; he touches the head repeating “Om satyam”; then repeating “Om tatsavituh jñānāya hrdayāya namaḥ “.
touches the heart with the thumb and the index finger; repeating “Om Varenyam aiśvaryāya śirasē svaha” touches the head with the four fingers except the thumb; repeating “Om bhargō devasya śaktyai sikhāyai vaushat” touches the tuft of hair (hair-knot) with the thumb (by the middle of the thumb); repeating “Om dhimahi balaya kavachaya hūm” touches from the neck to the waist in the body; repeating “Om dhiyo yonah tējasë nētrābhyām vaushat” touches both the eyes simultaneously with the index finger and the middle one; then repeating “Om prachodayat vīryāya astrāyaphat” slaps the two hands together, snaps the fingers and does “Digbandhanam” round the head. Then he thinks of the deity by repeating “Muktāvidruma hēma nīla dhavalacchāyair mukhai stikshanaih yuktāmindukalanibaddhamakutām tatvārtha varnātmikām . gayatrim varadabhayāmkuśakaśāḥśubhram kapālam gunam sankham chakra mathāravinda yugalam hastair vahantīmbhaje.” This when translated runs “In the kirita we may see the moon and in the body five faces, three eyes in each face; faces have the colour of pearl, coral, gold blue and white; there are ten hands and in them are found varadana mudra, abhaya mudra, amkuśa, Kaśai (Korada-stick with a rope tied), white kapalam, rope, sankam and chakram; she has two lotuses and she is “Sarva tatva svarupiṇi (one knowing and in the form of tatvam) “Sarvārtha svarūpint” (embodiment of all wealth or money) “Sarvakshara rūpini” (having all the letters) I am saluting such a gayatri.” So saying he salutes and with the chief part of the gayatri (i.c., repetition of “Om”) touches the body from the head to the feet.
Repeating the above, and repeating the gayatri portion “Om . apōjyōtīraso amṛtam brahma bhūrbhuvassuvarōm” he smears the whole of his body with both his hands. He at the same time thinks of God by repeating “Arkamandala madhyastham sūryakoti Samaprabham! brahmādi sevya pādābjam noumi brahmaramāsakham”. This when translated runs as follows: -“I am thinking of Sriyappati by praising Him who resides in the centre of sūryamandala, who is as brilliant as a crore of suryas, whose feet are served by Brahmans and others and who is the Para Brahma rupi”. After praying to God as above he does pranayamam three times. Then touching the right ear he repeats the following as sankalpam :” Śrī bhagavadājñayā śrimannārāyanaprītyartham ashtottara sahasram (or ashtottara śatam, or daśavāram) pratassandhya gayatri mantra japam karishye.” Then he says “Ayatvityanuvākasya, Vama dēva rshih . anustup chandah . gayatri devatā " and touches the head, nose and heart (does nyasa). This is followed by saying “Gayatri avāhane viniyogah.” The above when translated runs thus:“For the anuvāka beginning with “Ayatu” the rshi is Vamadeva, anustup is chandas (metre)
and gayatri is devatā.” The gayatri is avahanamed in the heart by the anuvaka Ayatu.” The performer then repeats “Ayatu varadādēvyaksharam brahma samhitam . gāyatrīm chandasām mātēdambrahma jushasva nah! ōjōsi sahōsi balamasi bhrājōsi dēvānām dhāma nāmāsi viśvamasi viśvāyuḥ sarvamasi sarvāyurabhi bhūrōm gāvatrim [[०७०]] [[६५]] avāhayāmi” and does avahanam. This when rendered in English runs thus:—“The devatā gāyatrī, who is capable of satisfying all the wishes of those who pray to her, who is ever present, who is equal to the pranava and who is the mother of all the chandas has to come here and accept our praises in Veda ślokas; you are the power holding the indriyas, you are rapid in your motions, you are the power, you are bright, you possess the tējas of the devatās, you are everything and you are capable of increasing the age of everything; you are supporting the things yourself that are dear to you; you are the person causing changes in time; you are the person capable of destroying all sins; I am requesting the presence of such gāyatrī in the form of praṇavam.” After this he contemplates repeating the following:— “Pratardhyāyami gāyatrīm ravimandala madhyagam! rg vedamuchcharayantim raktavarnām kumārikām! akshamālākaram brahmadaivatyam hamsavāhanam.” This when rendered into English runs thus :- “It is called gāyatrī in the morning. That devatā remains in sūryamandala. It is repeated by rgveda and the colour is red; when age is considered it is young. It has in its hands “Akshamala” and its vāhanam is “Hamsam”. Its devatā is “Brahma “.
Then Nyāsa is done repeating the following mantra:—” Praṇavasya ṛshi brahmah, dēvīgāyatri śhandaḥ paramātmā devatā ॥ bhūradi sapta vyāhṛṇam vyāhṛtitrayasya atri bhrgu kutsā rshayah gāyatryushniganustup chandāmsi agnivāyvarkā devatāḥ . savitriya rshiḥ Viśvāmitrah devīgāyatrichandāḥ savitā dēvatā.” The translation for the above is as follows:–“The rshi of the Praṇavamantra is Brahma; the metre of the mantra is the holy Gāyatrī; the deity that has been contemplated by the mantra is the Paramātma (God). Atri, Bhrigu and Kutsa are the rshis of the three vyāhṛtis beginning with Bhū. Their metres are Gāyatrī, Ushṇik, and Anushtup.
Agni (fire), Vāyu (wind) and the Sun are the deities contemplated by these mantras.
Viśvāmitra is the rshi of Savitr mantra; its metre is the holy Gāyatrī and Savita is the deity contemplated by this mantra.” He then says “Jape viniyogah” and touches the various parts of the body by repeating the following mantra:-He smears the outside and inside of both his hands saying “Viryāya astrāyaphat”; he touches and smears from base upwards the thumbs by his index fingers repeating “Om bhūh angushtābhyām namaḥ”; he smears with his thumb the index finger repeating “Om bhuvah tarjanībhyām namaḥ “; he smears with the thumb the middle finger saying “Om suvah madhyamābhyām namaḥ”; he smears the nameless (४th finger) saying “Om tatsaviturvarenyam anamikābhyām namaḥ “; he smears the last and the little finger saying “Om bhargodevasya dhīmahi kaniṣṭhikābhyām namaḥ by the thumb. Repeating “Dhiyo yonāḥ prachodayāt karatala karaprishṭhābhyām namaḥ” smear both the hands inside and outside.
Then he does anganyāsam as follows:—-Repeating “Om bhūh jñānāya hṛdayāya namah” he places his right hand on his chest touching it with the thumb and indexfingers; repeating “Om bhuvaḥ aiśvaryāya śirasēsvāhā” he places the four fingers, ९ [[०७१]] [[६६]]
[G.S, except the thumb, on the head; repeating “Om śvaḥ śaktyai sikhāyai vaushat” he touches his tuft of hair with the lower part of his thumb; repeating “Om tatsavitur varēṇyam balāya kavachaya hūm” smear the body from the neck to the waist; repeating “Om bhargo devasya dhimahi tējase nētrābhyām vaushat” with the tips of the index finger and the middle finger he touches both the eyes at the same time; repeating “Om dhiyō yonaḥ prachodayat vīryāya astrayaphat” presses the knuckles of the hand so as to produce a noise (snaps the fingers) on the right side and does “Digbandhanam.” After doing the anganyasa he repeats the sloka “yōdēvassavitāsmākam dhiyō dharmādi gocharah prerayet tasya yadbhargastadvarēnyamupasmahe . “. This passage when translated runs thus:—” We contemplate over that very high tējas (light) which is emanating from the sun and that is the deva giving us the knowledge of dharmam, etc.
(Here is sūrya in the mandala in which Śriman Narayana is residing).” Then he contemplates on God repeating:-“Aditya mandale dhyāyēt paramatmanamavyayam . vishnum chaturbhujam raktapankajāsana madhyagam . kiritahara keyūra kaṭakadivibhashitam Sri Vatsavanamala Sri tulasi kaustubhōjvalam . harim pitambaradharam Sankhachakragadadharam . prasannavadanam ratnakundalair manditānanam . sarvaratna samayuktasarvabharanabhūshitam.” This passage when rendered into English runs thus: - We should meditate on Vishnu who is eternal and the soul of the universe or the Lord of all as living in the disc of the sun. He should be meditated as possessing four arms, as seated in the middle of red lotus, as having been ornamented by a crown, garland, bracelets in the arms and zones, etc., as having been more resplendent by the mole called Srivatsa on the chest, by wearing the garland Vanamala, a garland of tulasi leaves and wearing the jewel kaustubha in his breast as wearing a golden coloured silk cloth, as holding the Sankha (conch) the chakra (discus)
and gada, as having a very clear face, as having his ears ornamented by diamond earrings, as having been adorned with several jewels set with all kinds of precious gems.” He places both the hands, under the upper cloth, closing them and then does the gāyatrī japam repeating the gāyatrī and counting them from the lowest lines of the last finger, the upper lines of the same finger, then the top lines of the next two fingers, the three marks of the index finger and the two lowest marks in the middle and the fourth finger.
These ten marks of the right hand are counted in the direction of the clock. One is expected to do १,००८ gāyatris or १०८, or १८ if he finds no time for doing १,००८ times. While doing gāyatrī japam, it should not be pronounced by the mouth, but it should only be thought of in the mind. In the gāyatrī those who follow the Yajurveda should pronounce while repeating the gāyatrī “Varēnyam.” Brahmacharis should stop at the words at the end of the pranavam, at the end of the Vyahrtis, at the end of the words “Varenyam, dhīmahi and prachodayat.” Grihasthas (married men) should not stop the repetition at the end of the pranava but may stop at the other four places mentioned above.
Then gāyatris are finished in one pradakshina and then this is counted as one ten in the left hand. During japam he should not talk with any person. He should not see [[०७२]]
[[६७]] wicked men, śūdras, and devatāntarabhaktas (outcastes, that is those who worship others than true God). If it so happens that he has to see them while doing the japa, he should see the sun after seeing them. It he has to talk to them he should think of his old Acharyas, or punyapurushas If while doing japam Acharyas and Bhagavatars (elderly men of the same persuasion) come he should get up, do namaskāram and with their permission finish the japam afterwards.
As soon as the japam is finished, he does the pranayamam and the sankalpam repeating “Pratassandhyā gāyatri upasthanam karishye.” Then he does nyasa repeating “Uttamētyanuvākasya Vamadeva rshih . anushtup chandah . gayatri devatā” and says “gayatri udvasane viniyogah.” Translation:–” For the anuvaka beginning with uttaimē sikhare devi’ the rshi is Vamadēva, anustup is chandas and gayatri is devatā " It is used in removing the gayatri dēvatā from its place.
، Then he repeats the following standing, with hands in a praying posture “Uttamē śikhare devi bhūmyām parvatamūrdhani . brāhmanebhyōbhyanujñānam gaccha dēvi yathā sukham” and continues “Mitrasyēti trichasya viśvāmitra sshih adyasya birūt chandah . parayör gāyatri trishṭūbhau chandasi mitro devatā ॥ " and does nyasa and says “Pratassandhyopasthanë viniyogah.” Translation:-“Oh devi! After being given leave by Brahmans you may proceed to the holy top of the mountain where you were beforehand with pleasure.” The mantra “Mitrasya” consists of three riks. The rshi for this is Viśvāmitra; for the first rik birūt is chandas, for the second rik gayatri is chandas and for the third trishtubhi is handas; dēvata is Mitra. For all the three it should be done as upasthānam in the morning sandhyā ceremony.
Then upasthāna is done by repeating the following mantra:–” Mitrasya charshinī dhṛtaḥ sravōdēvasya śānasim satyam chitrasravastamam . mitrojanānyātayati prajanan . mitro dadhāra prithivīmutadyām . mitraḥkrishtīranimishabhichashte satyaya hayyam ghṛtavad vidhēma prasamitra martto astu prayasvan . yasta aditya sikshatir vratena . nahanyate najſyatétvōtō naiyna magam ho aśnot yantitōna dūrat.” This when rendered into English runs thus: “I am praising the kirti or good name of Sūrya (Sun)
who is the dēvāta supporting so many beings and this good name is truthful, capable of being well attained and it is very wonderful to hear. This Mitra knowing the karmas of every human being treats him according to his karma. This Mitra is the supporter of this earth and svarga. This sun looks after the human beings without closing his eyes.
To him we offer food with ghee for obtaining full strength. Oh Mitra Sūrya Narayana the cause of everything, who worships you with interest becomes united with the result of his actions; he, who is protected by you will never be worried by any disease. He will not be conquered by his enemies. Further, sins will not approach him, either from near or far, who is protected by you.” The above upasthāna refers to God who is supposed to be in surya mandala. After repeating the above the worshipper holds up his hands together in the posture of prayer ९-A [[०७३]] ६८ Bulletin, Madras Government Museum. (G.S., and turns round clockwise (pradakshina) the four corners of the compass saying “Om Sandhyāyai namaḥ.” Om savitryai namaḥ. Om gayatryai namaḥ Om sarasvatyai namah. Then he says “Sarvabhyō devatābhyō namo namaḥ, kāmökārshit manyurakarshit” and salutes by prostrating on the floor and does abhivādanam. Then again he salutes the directions saying “Om prāchyardiśēnamaḥ” (I am saluting the east), “Om dakshiṇāyai diśēnamaḥ (I am saluting the south), “Om pratichyai diśēnamaḥ. (I am saluting the west). “Om udichyai diśēnamaḥ.” (I am saluting the north). Then lifting his hands over his head he repeats “Om ūrdhvaya namaḥ” and then turning his hands towards the earth he repeats “Om adharāya namaḥ “; again lifting his hands upwards in a prayerful posture he says “Antarikshaya namah” and then turning his hands towards the earth repeats “Om bhūmyai namaḥ”; finally he prostrates saying “Om Vishnavēnamah.” Then holding up his hands he says “Dhyēyassada savitr mandala madhya varti nārāyanah sarasijāsana sannivishtah kēyūravan makarakundalavan kirīta hārīhiranmayavapuh dhṛtaśankhachakraḥ ॥ sankhachakragada pāṇē dwara kaṇilayacchyuta govinda pundarikaksha rakshamām saranagatam . namo brahmanyadēvāya göbrahmaṇa hitāya cha, jagaddhitāya krshṇāya govindaya namo namaḥ.” This is a prayer offered to God in the sūryamandala After this prayer the man does abhivādanam. The above prayer when rendered into English runs thus: - “Śrīmannārāyana always staying on a padmāsana with bracelets for upper arms, makarakundalas in his ears, kiriṭa on his head, hāra (garland) and other ornaments and with a body brilliant with yellow gold colour is one to be thought of at all times. He must be contemplated thus as one abiding in the orb of the sun, as one sitting on a lotus flower, as wearing bracelets in the arms, makarakundalas in ears, a crown on his head, garlands and other ornaments, with a body of golden colour and as holding sankha and chakra in his arms. Save me, Oh God, who lives in Dwārakā, who does not desert one who believes in you. Oh Govinda, with eyes as beautiful as the lotus. (At this he prostrates himself for absolution from his sins). I am saluting the feet of Krshṇa who is the dēvatā of the Brahmans, who is always doing good to the cows and the Brahmans, who always thinks of the good of the world and who always protects the cows as his.” If the japam is finished before sunrise, the upāsthānam should be done only after sunrise. So till the rise of the sun he should be repeating ashtakshara. If sandhyā is performed after sunrise the upāsthānam may be done and the sandhyā concluded. In the morning the japam may be performed either standing or sitting. In the midday he should stand and in the evening he should sit during japam.