धर्मं च श्रावयेल्लोके सदाचारं श्रुतिं स्मृतिं। पुराणसंहितां नूनं तथैव धर्मसंहितां
He should cause the people to hear about dharma, good conduct, the Veda, the Smṛti, the Purāṇa collections, and likewise the Dharma collections.
श्रावयित्वा तु लोकेषु श्रावयित्वा द्विजातिषु। उर्व्यां विष्णुसमः सोपि पूजनीयो नरैः सुरैः1.46.
Having caused them to be heard among people and among the twice-born, he too, being like Viṣṇu on earth, is worthy of worship by men and gods.
यद्बलं चाक्षयं तस्य तीर्थभूतानघस्य च। समानमर्चनं कृत्वा नरो यात्यच्युतालयं
The inexhaustible power of that sinless one who has become a tīrtha is equal; by performing similar worship, a man attains the abode of Acyuta.
कदाचित्क्रियते पापं विप्रः पापैर्न लिप्यते। चांडालस्य गृहे निष्ठौ भास्करज्वलनौ यथा
If a sin is ever committed, the brāhmaṇa is not tainted by sins, just as the sun and fire are not tainted while remaining in the house of a caṇḍāla.
याजनाध्यापनाद्यौनात्तथैवासत्प्रतिग्रहात्। विप्राणां न भवेद्दोषो ज्वलनार्कसमा द्विजाः
From officiating at sacrifices, teaching, and receiving gifts from the wicked, there is no fault for brāhmaṇas; the twice-born are like fire and the sun.
तान्प्रतिग्रहजान्दोषान्प्राणायाम व्यवस्थिताः। नाशयंतीह पापानि वायुर्मेघमिवांबरे
Those faults arising from receiving gifts are destroyed here by those established in prāṇāyāma, just as wind destroys clouds in the sky.
गायत्रीं यो जपेन्नित्यं प्राणायामसमन्वितां। प्रत्यक्षरामरैर्युक्तां स्वाङ्गे विन्यस्य तामपि
Whoever recites the Gāyatrī daily, accompanied by prāṇāyāma, and places each syllable, endowed with its own deity, upon his own body—
सर्वपापाद्विनिर्मुक्तो जन्मकोटिकृतादपि। ब्रह्मणः पदवीं प्राप्य स गच्छेत्प्रकृतेः परम्
He becomes freed from all sins, even those accumulated over millions of births, and, having attained the path of Brahman, he goes beyond nature.
प्राणायामयुतां तस्माद्गायत्रीं जप नारद। नारद उवाच-। प्राणायामाः कथं ब्रह्मन्प्रत्येकाक्षरदेवताः
Therefore, Nārada, recite the Gāyatrī joined with prāṇāyāma. Nārada said: O Brāhman, how are the prāṇāyāmas and the deities of each syllable?
तेषां न्यासं तथांगेषु वद तात यथाक्रमम्। ब्रह्मोवाच-। गुददेशेत्वपानस्याद्धृदि प्राणोस्ति देहिनः
Tell me, father, how their placement is to be done on the limbs, in order. Brahmā said: At the region of the anus is apāna; in the heart is prāṇa of the embodied one.
तस्माद्गुदं समाकुंच्य प्राणेन सह योजयेत्। पूरकेण तदा पुत्र कृत्वा कुंभकमुत्तमं
Therefore, contracting the anus, one should unite it with the breath; then, my son, having performed the best kumbhaka with inhalation—
प्राणायामत्रयं कृत्वा गायत्रीं संजपेदिद्वजः। अनेनैव जपेद्यस्तु महापातकसंचयः
Having performed the threefold prāṇāyāma, the twice-born should recite the Gāyatrī; even one who has accumulated great sins should recite it in this way.
सकृदुच्चारितेनैव क्षयं यात्युपपातकं। प्रतिवर्णस्वरं ज्ञात्वा विन्यस्येद्यः कलेवरे
By uttering it even once, minor sins are destroyed; knowing the tone of each syllable, one should place it upon the body.
स जनो ब्रह्मतामेति फलं वक्तुं न शक्नुमः। प्रत्यक्षरस्य यद्दैवं शृणु पुत्र वदाम्यहं
That person attains Brahmanhood; we are unable to describe the fruit. Hear, my son, as I tell you the deity of each syllable.
यज्जप्त्वा च पुनर्मातुस्तनं न पिबति द्विजः। आग्नेयं प्रथमं ज्ञेयं वायव्यं तु द्वितीयकम्
By reciting it, the twice-born does not again drink his mother's milk. The first syllable is to be known as belonging to Agni, the second to Vāyu.
तृतीयं सूर्यदैवत्यं चतुर्थं वैयतं तथा। पंचमं यमदैवत्यं वारुणं षष्ठमुच्यते
The third is associated with Sūrya as deity, the fourth with Vāyu; the fifth is said to have Yama as deity, the sixth is called Vāruṇa's.
सप्तमं बार्हस्पत्यं तु पार्जन्यं चाष्टमं विदुः। ऐन्द्रं च नवमं ज्ञेयं गांधर्वं दशमं तथा
The seventh is Bṛhaspati's, the eighth is known as Parjanya's; the ninth is to be known as Indra's, the tenth as Gandharva's.
पौष्णमेकादशं विद्धि मैत्रं द्वादशकं स्मृतं। त्वाष्ट्रं त्रयोदशं ज्ञेयं वासवं तु चतुर्दशं
Know the eleventh as Pūṣan's, the twelfth is remembered as Mitra's; the thirteenth is to be known as Tvaṣṭṛ's, and the fourteenth as Vāsava's.
मारुतं पंचदशकं सौम्यं षोडशकं स्मृतं। आंगिरसं सप्तदशं वैश्वदेवमतः परं
The Marut mantra is fifteen syllables; the Saumya is known as sixteen; the Āṅgirasa is seventeen; after that, the Vaiśvadeva.
आश्विनं चैकोनविंशं प्राजापत्यं तु विंशकं। सर्वदेवमयं ज्ञेयमेकविंशकमक्षरं
The Āśvina is nineteen syllables; the Prājāpatya is twenty; the Sarvadevamaya should be understood as twenty-one syllables.
रौद्रं द्वाविंशकं ज्ञेयं ब्राह्मं ज्ञेयमतः परं। वैष्णवं तु चतुर्विंशमेता अक्षरदेवताः
The Raudra is known as twenty-two syllables; after that, the Brāhma; the Vaiṣṇava is twenty-four—these are the syllabic deities.
जपकाले तु संचिंत्य तासु सायुज्यतां व्रजेत्। ज्ञात्वा तु देवतास्तस्य वाङ्मयं विदितं भवेत्
At the time of recitation, contemplating these, one attains union with them; knowing their deities, one becomes versed in the speech of those deities.
सर्वपापविनिर्मुक्तो ब्रह्मणः पदवीं व्रजेत्। गायत्रीं विन्यसेत्पूर्वं शरीरे चात्मनो बुधः
Freed from all sin, one attains the path of Brahman; the wise should first place the Gāyatrī in their own body.
चतुर्विंशति स्थानेषु आपादमस्तकेषु च। तत्कारं विन्यसेद्योगी पदांगुष्ठे विचक्षणः
In twenty-four places, from the feet to the head, the yogi should place the syllables, beginning with the big toe, with discernment.
सकारं गुल्फदेशे तु विकारं जंघयोर्न्यसेत्। तुकारं जानुमध्ये च वकारं चोरुदेशतः
The syllable 'sa' should be placed at the ankle; 'vi' at the shins; 'tu' at the knees; 'va' at the thighs.
रेकारं गुह्यदेशे तु णिकारं वृषणे न्यसेत्। यंकारं कटिदेशे तु भकारं नाभिमण्डले
're' at the genital region; 'ṇi' at the testicles; 'yaṃ' at the waist; 'bha' at the navel.
गोकारं जठरे न्यस्य देकारं स्तनयोर्न्यसेत्। वकारं हृदये न्यस्य स्यकारं करदेशतः
'go' at the abdomen; 'de' at the breasts; 'va' at the heart; 'sy' at the hands.
धीकारं वदने न्यस्य मकारं तालुके न्यसेत्। हिकारं नासिकाग्रे च धिकारं चक्षुषोर्न्यसेत्
'dhī' at the mouth; 'ma' at the palate; 'hi' at the tip of the nose; 'dhī' at the eyes.
योकारं तु भ्रुवोर्मध्ये योकारं च ललाटके। नःकारं तु मुखे पूर्वे प्रकारं दक्षिणे मुखे
'yo' at the space between the eyebrows; 'yo' at the forehead; 'naḥ' at the front of the mouth; 'pra' at the right side of the mouth.
चोकारं पश्चिमे न्यस्य दकारं चोत्तरे न्यसेत्। यात्कारं मूर्ध्नि विन्यस्य सर्वव्यापी व्यवस्थितः
'co' at the left side; 'da' at the upper side; 'yāt' at the crown of the head, pervading everywhere.