Devi Upanishad: Verse 32
प्रातरधीयानो रात्रिकृतं पापं नाशयति । सायमधीयानो दिवसकृतं पापं नाशयति । तत्सायं प्रातः प्रयुञ्जानः पापोऽपापो भवति । निशीथे तुरीयसन्ध्यायां जप्त्वा वाक्सिद्धिर्भवति । नूतनप्रतिमायां जप्त्वा देवतासांनिध्यं भवति । प्राणप्रतिष्ठायां जप्त्वा प्राणानां प्रतिष्ठा भवति । भौमाश्विन्यां महादेवीसन्निधौ जप्त्वा महामृत्युं तरति । य एवं वेदेत्युपनिषत् ॥३२॥
प्रातः । अधीयानः । रात्रि-कृतम् । पापम् । नाशयति । सायम् । अधीयानः । दिवस-कृतम् । पापम् । नाशयति । तत् । सायम् । प्रातः । प्रयुञ्जानः । पापः । अपापः । भवति । निशीथे । तुरीय-सन्ध्यायाम् । जप्त्वा । वाक्-सिद्धिः । भवति । नूतन-प्रतिमायाम् । जप्त्वा । देवता-सांनिध्यम् । भवति । प्राण-प्रतिष्ठायाम् । जप्त्वा । प्राणानाम् । प्रतिष्ठा । भवति । भौम-आश्विन्याम् । महा-देवी-सन्निधौ । जप्त्वा । महा-मृत्युम् । तरति । यः । एवम् । वेद । इति । उपनिषत् ।
prātar adhīyāno rātrikṛtaṃ pāpaṃ nāśayati | sāyam adhīyāno divasakṛtaṃ pāpaṃ nāśayati | tat sāyaṃ prātaḥ prayuñjānaḥ pāpo ’pāpo bhavati | niśīthe turīyasandhyāyāṃ japtvā vāksiddhir bhavati | nūtanapratimāyāṃ japtvā devatāsāṃnidhyaṃ bhavati | prāṇapratiṣṭhāyāṃ japtvā prāṇānāṃ pratiṣṭhā bhavati | bhaumāśvinyāṃ mahādevīsannidhau japtvā mahāmṛtyuṃ tarati | ya evaṃ vedety upaniṣat ||32||
Recytując to rano, niszczy grzech popełniony w nocy; recytując to wieczorem, niszczy grzech popełniony w ciągu dnia. Kto stosuje je tak wieczorem i rano, staje się wolny od grzechu. Powtórzywszy to o północy, w połączeniu „czwartym” (turīya-sandhyā), powstaje siddhi mowy (vāk-siddhi). Powtórzywszy to przed nowo wykonanym wizerunkiem, powstaje bliskość i obecność bóstwa. Powtórzywszy to w rytuale prāṇa-pratiṣṭhā, oddechy życiowe zostają ustanowione. W pomyślnym połączeniu wtorku i Aśvinī, powtórzywszy to w obecności Wielkiej Bogini, przekracza wielką śmierć. Kto tak poznaje, tak uczy Upaniszada.
Reciting it in the morning destroys sin committed at night; reciting it in the evening destroys sin committed in the day. One who employs it thus, evening and morning, becomes one whose sin is removed. Having repeated it at midnight, at the ‘fourth’ junction (turīya-sandhyā), there arises success of speech. Having repeated it before a newly made image, there arises the deity’s proximity/presence. Having repeated it at the rite of prāṇa-pratiṣṭhā, there is establishment of the vital breaths. On the (auspicious) conjunction of Tuesday and Aśvinī, having repeated it in the presence of the Great Goddess, one crosses over great death. He who thus knows—so (teaches) the Upaniṣad.
- prātar adhīyāno = prātaḥ + adhīyānaḥ
- rātrikṛtaṃ = rātri + kṛtam
- sāyam adhīyāno = sāyam + adhīyānaḥ
- divasakṛtaṃ = divasa + kṛtam
- tat sāyaṃ prātaḥ (no further sandhi)
- pāpo ’pāpo = pāpaḥ + apāpaḥ
- niśīthe turīyasandhyāyāṃ = niśīthe + turīya-sandhyāyām
- japtvā vāksiddhiḥ = japtvā + vāk-siddhiḥ
- nūtanapratimāyāṃ = nūtana + pratimāyām
- devatāsāṃnidhyam = devatā + sāṃnidhyam
- prāṇapratiṣṭhāyāṃ = prāṇa + pratiṣṭhāyām
- prāṇānāṃ pratiṣṭhā (no sandhi)
- bhaumāśvinyāṃ = bhauma + āśvinyām
- mahādevīsannidhau = mahādevī + sannidhau
- mahāmṛtyum = mahā + mṛtyum
- vedety = veda + iti
About this Verse
- Central concept
- Mokṣa (overcoming pāpa and mṛtyu through upāsanā and Devī-anugraha)
- The mahavakyas
- Indirect: purification and steadiness (pāpa-kṣaya, prāṇa-pratiṣṭhā) are preparatory disciplines (sādhana-catuṣṭaya support) for realization taught by mahāvākyas; no direct quotation.
- Veda
- Atharva
- Shakha
- Atharvaveda (Śaunaka tradition; Śākta Atharvaśīrṣa corpus)
- Chandas
- Prose (gadya).
Yoga and practice
Daily svādhyāya/japa at sandhyā times; midnight japa for pratyāhāra and deep dhyāna; vāksiddhi as disciplined speech (satya, mantra-śakti); prāṇa-pratiṣṭhā aligns with prāṇāyāma and stabilization of prāṇa; ritual context supports ekāgratā (one-pointedness).
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