गायत्र्या जपमंत्रांते वीरूर्ध्वं प्राग्विनिक्षिपेत् मंत्रेण सह चैकं वै मध्ये ऽर्घ्यं तु रवेर्द्विजा
At the end of reciting the Gāyatrī mantra, one should throw the water upwards and eastwards; together with the mantra, one should offer a single arghya to the Sun in the middle, O twice-born.
अथ जाते च सायाह्ने भुवि पश्चिमदिङ्मुखः उद्धृत्य दद्यात्प्रातस्तु मध्याह्नेंगुलिभिस्तथा
Then, at sunset, facing west on the earth, one should lift and offer; in the morning and at midday, one should offer with the fingers likewise.
अंगुलीनां च रंध्रेण लंबं पश्येद्दिवाकरम् आत्मप्रदक्षिणं कृत्वा शुद्धाचमनमाचरेत्
Through the opening between the fingers, one should see the Sun hanging; after circumambulating oneself, one should perform pure sipping of water.
सायं मुहूर्तादर्वाक्तु कृता संध्या वृथा भवेत् अकालात्काल इत्युक्तो दिने ऽतीते यथाक्रमम्
If the evening Sandhyā is performed after the appointed time, it becomes fruitless; performing at the wrong time is called 'timely' only after the day has passed, according to order.
दिवा ऽतीते च गायत्रीं शतं नित्ये क्रमाज्जपेत् आदर्शाहात्परा ऽतीते गायत्रीं लक्षमभ्यसेत्
After the day has passed, one should recite the Gāyatrī a hundred times daily in order; after the mirror period has passed, one should practice the Gāyatrī a hundred thousand times.
मासातीते तु नित्ये हि पुनश्चोपनयं चरेत् ईशो गौरीगुहो विष्णुर्ब्रह्मा चेंद्रश्च वै यमः
After a month has passed, one should again perform the daily upanayana; Īśa, Gaurī, Guha, Viṣṇu, Brahmā, Indra, and Yama.
एवं रूपांश्च वै देवांस्तर्पयेदर्थसिद्धये ब्रह्मार्पणं ततः कृत्वा शुद्धाचमनमाचरेत्
In this way, one should satisfy the forms of these deities for the attainment of purpose; after offering to Brahman, one should perform pure sipping of water.
तीर्थदक्षिणतः शस्ते मठे मंत्रालये बुधः तत्र देवालये वापि गृहे वा नियतस्थले
To the south of the sacred place, in a monastery or mantra-hall, the wise should perform; there, in a temple or even at home, at a fixed place.
सर्वान्देवान्नमस्कृत्य स्थिरबुद्धिः स्थिरासनः प्रणवं पूर्वमभ्यस्य गायत्रीमभ्यसेत्ततः
Having saluted all the gods, with steady mind and steady seat, one should first recite the Praṇava, then recite the Gāyatrī.
जीवब्रह्मैक्यविषयं बुद्ध्वा प्रणवमभ्यसेत् त्रैलोक्यसृष्टिकर्तारं स्थितिकर्तारमच्युतम्
Understanding the subject of unity of the individual and Brahman, one should recite the Praṇava, the creator of the three worlds, the sustainer, the imperishable.
संहर्तारं तथा रुद्रं स्वप्रकाशमुपास्महे ज्ञानकर्मेंद्रियाणां च मनोवृत्तीर्धियस्तथा
The destroyer, likewise Rudra, self-luminous, we worship; of the organs of knowledge and action, and the functions of mind and intellect as well.
भोगमोक्षप्रदे धर्मे ज्ञाने च प्रेरयेत्सदा इत्थमर्थं धियाध्यायन्ब्रह्मप्राप्नोति निश्चयः
One should always inspire in dharma, knowledge, enjoyment, and liberation; thus, contemplating this meaning with intellect, one certainly attains Brahman.
केवलं वा जपेन्नित्यं ब्राह्मण्यस्य च पूर्तये सहस्रमभ्यसेन्नित्यं प्रातर्ब्राह्मणपुंगवः
Or, one may recite daily for the fulfillment of Brahminhood; the foremost Brahmin should recite a thousand times daily in the morning.
अन्येषां च यथा शक्तिम् अध्याह्ने च शतं जपेत् सायं द्विदशकं ज्ञेयं शिखाष्टकसमन्वितम्
For others, according to capacity, one should recite a hundred times at midday; in the evening, twelve times, known together with the eight tufts.
मूलाधारं समारभ्य द्वादशांतस्थितांस्तथा विद्येशब्रह्मविष्ण्वीशजीवात्मपरमेश्वरान्
Beginning from the root center, and likewise up to the twelve-point limit, contemplate the lords of knowledge, Brahma, Vishnu, Shiva, the individual soul, and the Supreme Lord.
ब्रह्मबुद्ध्या तदैक्यं च सोहं भावनया जपेत् तानेव ब्रह्मरंध्रादौ कायाद्बाह्ये च भावयेत्
With the intellect united with Brahma, recite with the contemplation of 'soham'; meditate upon these from the crown aperture and outside the body as well.
महत्तत्त्वं समारभ्य शरीरं तु सहस्रकम् एकैकस्माज्जपादेकमतिक्रम्य शनैः शनैः
Beginning from the great principle, the body is a thousandfold; for each, recite once, proceeding gradually, one after another.
परस्मिन्योजयेज्जीवं जपतत्त्वमुदाहृतम् शतद्विदशकं देहं शिखाष्टकसमन्वितम्
One should unite the individual soul with the Supreme; this is called the essence of recitation. The body is described as having a hundred and ten, adorned with eight tufts.
मंत्राणां जप एवं हि जपमादिक्रमाद्विदुः सहस्रं ब्राह्मदं विद्याच्छतमैंद्रप्रदं विदुः
Thus, the recitation of mantras is known by the progression of recitation; a thousand is considered Brahma's, a hundred is known as Indra's.
इतरत्त्वात्मरक्षार्थं ब्रह्मयोनिषु जायते दिवाकरमुपस्थाय नित्यमित्थं समाचरेत्
For the protection of the self from other principles, one is born in the womb of Brahma; facing the sun, one should always practice thus.
लक्षद्वादशयुक्तस्तु पूर्णब्राह्मण ईरितः गायत्र्या लक्षहीनं तु वेदकार्येन योजयेत्
One who is joined with twelve hundred thousand is called a complete Brahmana; with less than a hundred thousand of Gayatri, one should apply it for Vedic purposes.
आसप्ततेस्तु नियमं पश्चात्प्रव्राजनं चरेत् प्रातर्द्वादशसाहस्रं प्रव्राजीप्रणवं जपेत्
After observing discipline for seven days, one should then undertake renunciation; in the morning, recite twelve thousand times the renunciant's Pranava.
दिने दिने त्वतिक्रांते नित्यमेवं क्रमाज्जपेत् मासादौ क्रमशो ऽतीते सार्धलक्षजपेन हि
Day by day, as time passes, one should recite in this order; at the beginning of the month, after its passage, with one hundred and fifty thousand recitations.
अत ऊर्ध्वमतिक्रांते पुनः प्रैषं समाचरेत् एवं कृत्वा दोषशांतिरन्यथा रौरवं व्रजेत्
After that, when time has passed, one should again undertake the sending forth; by doing so, faults are appeased, otherwise one goes to Raurava.
धर्मार्थयोस्ततो यत्नं कुर्यात्कामी न चेतरः ब्राह्मणो मुक्तिकामः स्याद्ब्रह्मज्ञानं सदाभ्यसेत्
Therefore, one who desires dharma and wealth should strive; not otherwise. A Brahmana seeking liberation should always practice Brahma-knowledge.
धर्मादर्थो ऽर्थतो भोगो भोगाद्वैराग्यसंभवः धर्मार्जितार्थभोगेन वैराग्यमुपजायते
From dharma comes wealth, from wealth comes enjoyment, and from enjoyment arises detachment; through enjoyment gained by dharma and wealth, detachment is produced.
विपरीतार्थभोगेन राग एव प्रजायते धर्मश्च द्विविधः प्रोक्तो द्रव्यदेहद्वयेन च
Through enjoyment gained in the opposite way, attachment is produced; dharma is said to be of two kinds, by means of substance and body.
द्रव्यमिज्यादिरूपं स्यात्तीर्थस्नानादि दैहिकम् धनेन धनमाप्नोति तपसा दिव्यरूपताम्
Substance is in the form of offerings and the like; bodily is pilgrimage bathing and similar acts. With wealth, one obtains wealth; through austerity, divine form.
निष्कामः शुद्धिमाप्नोति शुद्ध्या ज्ञानं न संशयः कृतादौ हि तपःश्लोघ्यं द्रव्यधर्मः कलौ युगे
One who is desireless attains purity; through purity, knowledge—there is no doubt. In the Krita age, austerity is praised; in Kali, dharma by substance.
कृतेध्यानाज्ज्ञानसिद्धिस्त्रेतायां तपसा तथा द्वापरे यजनाज्ज्ञानं प्रतिमापूजया कलौ
In Krita, perfection of knowledge is through meditation; in Treta, through austerity; in Dvapara, knowledge is gained by worship, and in Kali, by worship of images.