अथातः सर्वजितः कौषीतकेस्त्रीण्युपासनानि भवन्ति यज्ञोपवीतं कृत्वाप आचम्य त्रिरुदपात्रं प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृता मध्ये सन्तमुद्वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृताऽस्तं यन्तं संवर्गोऽसि पाप्मानं मे संवृङ्धीति । यदहोरात्राभ्यां पापं करोति सं तद्वृङ्क्ते
athātaḥ sarvajitaḥ kauṣītakestrīṇyupāsanāni bhavanti yajñopavītaṃ kṛtvāpa ācamya trirudapātraṃ prasicyodyantamādityamupatiṣṭheta vargo'si pāpmānaṃ me vṛṅdhītyetayaivāvṛtā madhye santamudvargo'si pāpmānaṃ me vṛṅdhītyetayaivāvṛtā'staṃ yantaṃ saṃvargo'si pāpmānaṃ me saṃvṛṅdhīti | yadahorātrābhyāṃ pāpaṃ karoti saṃ tadvṛṅkte
Now — the three worships from the All-conquering Kauṣītaki. Having put on the sacred thread, sipped water and thrice sprinkled from the vessel, let him stand before the rising sun: “Thou art the remover; remove my evil.” By the same procedure, to the one standing in the middle of the sky: “Thou art the up-remover; remove my evil.” By the same procedure, to the setting one: “Thou art the all-remover; remove my evil wholly.” And whatever evil he does by day and by night, that it removes.
01627a86d851 · प्रकाशित 29 जुल॰ 2026, 3:43:45 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The rite of the three sandhyās — morning, noon and evening — built on one root played three times over.
The root vṛj means “to remove, to sever, to pluck out”. The rising sun is called varga — “the remover”; the sun at the zenith udvarga — “the up-remover”; the setting sun saṃvarga — “the all-remover”, gathering everything in. The prefixes swell as the day itself swells and declines.
Behind the word-play stands an observation. The sun through the day does indeed “take away”: rising, it takes away the dark; at the zenith, the shadows; setting, it draws the light back in. And of that same movement the same action is asked with respect to evil: take away, lift out, gather in.
The term is stated exactly: “whatever evil he does by day and by night”. The rite is commensurate with the day, because sin too accumulates by the day. This is no one-time purification and no absolution for ever, but daily work — like washing.
Note also what is absent here. No confession, no enumeration of misdeeds, no penitential formulas. The petitioner does not sort his evil by name; he turns to the one able to remove it whole. So too in the Śvetāśvatara one asks not that the dread arrow be unmade, but that it be turned to blessing: the petitioner's business is to turn, not to catalogue his trouble.
And the teacher's name is chosen to match the rite: sarvajit, “the All-conquering”. Victory over the day's evil is described as daily work, not heroics.