उपनिषद् · Brahma 4.11
॥
देवनागरी
यदात्मा प्रज्ञयाऽऽत्मानं संधत्ते परमात्मनि । तेन संध्या ध्यानमेव तस्मात्सन्ध्याभिवन्दनम्
लिप्यंतरण (IAST)
yadātmā prajñayā''tmānaṃ saṃdhatte paramātmani | tena saṃdhyā dhyānameva tasmātsandhyābhivandanam
शब्दशः अर्थ
संस्कृतIASTअर्थ
यदा आत्मा प्रज्ञया आत्मानम्yadā ātmā prajñayā ātmānamwhen the Ātman by insight itself; when the ātman through prajñā itself
संधत्ते परमात्मनिsaṃdhatte paramātmanijoins with the Highest Ātman; unites with the paramātman
तेन संध्या ध्यानम् एवtena saṃdhyā dhyānam evatherefore the sandhyā is contemplation itself; hence the sandhyā is precisely dhyāna
तस्मात् संध्याभिवन्दनम्tasmāt saṃdhyābhivandanamhence the worship of the sandhyā; from this, the veneration of the sandhyā
अनुवाद
When the Ātman by insight joins itself with the Highest Ātman — that is why the sandhyā is contemplation itself; hence the worship of the sandhyā.
संस्करण
232684dc199f · प्रकाशित 29 जुल॰ 2026, 3:09:07 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
An analysis of the word “sandhyā”, and it transforms the whole rite.
Saṃdhyā — “juncture, joining”; so are called the morning, noon and evening twilights, and the prayer every twice-born performs at those hours.
Here the word is derived from another joining: saṃdhatte — “he joins”. The Ātman joins itself with the Highest Ātman; that union is the sandhyā.
And the conclusion: saṃdhyā dhyānam eva — “the sandhyā is contemplation itself”.
The particle eva, “precisely”, sets an equation. Not “the sandhyā should be performed with contemplation”: the sandhyā is contemplation.
We read the analysis of the same word in the third paragraph of the Jābāla and the eighth section of the Atharvaśiras; there the sandhyā was the juncture of the brows and the nose, the juncture of the two worlds.
Here the juncture is carried deeper still — into the act of joining itself.
Note prajñayā — “by insight”. What joins is neither effort nor rite: insight.
The next verse will say what this sandhyā is for those who carry one staff.