उपनिषद् · Gaṇapati 11.2
॥
देवनागरी
सायमधीयानो दिवसकृतं पापं नाशयति । प्रातरधीयानो रात्रिकृतं पापं नाशयति । सायं प्रातः प्रयुञ्जानः पापोऽपापो भवति । धर्मार्थकाममोक्षं च विन्दति
लिप्यंतरण (IAST)
sāyamadhīyāno divasakṛtaṃ pāpaṃ nāśayati | prātaradhīyāno rātrikṛtaṃ pāpaṃ nāśayati | sāyaṃ prātaḥ prayuñjānaḥ pāpo'pāpo bhavati | dharmārthakāmamokṣaṃ ca vindati
शब्दशः अर्थ
संस्कृतIASTअर्थ
सायम् अधीयानः दिवस-कृतं पापं नाशयतिsāyam adhīyānaḥ divasa-kṛtaṃ pāpaṃ nāśayatistudying in the evening, he destroys the sin done by day
प्रातः अधीयानः रात्रि-कृतंprātaḥ adhīyānaḥ rātri-kṛtaṃstudying in the morning — [destroys] what was done by night
सायं प्रातः प्रयुञ्जानःsāyaṃ prātaḥ prayuñjānaḥpracticing evening and morning
पापः अ-पापः भवतिpāpaḥ a-pāpaḥ bhavatithe sinful becomes sinless
धर्म-अर्थ-काम-मोक्षं च विन्दतिdharma-artha-kāma-mokṣaṃ ca vindatiand attains dharma, wealth, desire, and liberation
अनुवाद
Studying in the evening, he destroys the sin done by day; studying in the morning, the sin done by night; practicing evening and morning, the sinful becomes sinless; and attains dharma, wealth, desire, and liberation.
संस्करण
3f90e4eadf22 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The structure of the promise deserves examination, because here it is more sensible than usual. In the evening what is diurnal is removed; in the morning, what is nocturnal. That is, a person is invited to draw a line under the stretch just lived, twice a day.
This, setting aside the ritual language, is a routine of daily self-examination; and it is found in every tradition, because it has been found by experience. Reviewing yesterday is easier than reviewing last year, and as long as the day is not closed, it drags on into the next. The Vaiṣṇava side keeps the same routine and calls the morning hour brahma-muhūrta, "the hour of brahman" — the hour and a half before dawn, set aside for the repetition of the Name. The basis is not in any miraculous property of this hour but in a simple observation: then no one interferes and the mind has not yet scattered.
The end of the line — dharma-artha-kāma-mokṣaṃ ca vindati, "attains dharma, wealth, desire, and liberation" — is a list of the four aims of a person, puruṣārtha; and it is worth noting that all four are promised at once. This promise, in lists of this kind, usually stands last and means "everything people generally want." The Vaiṣṇava side treats this foursome with a certain coolness and adds a fifth to it. The Bhāgavatam opens with a verse saying that mercenary dharma is rejected here (1.1.2), and Caitanya speaks of prema-pum-artho mahān, "the great goal of man, love," placing it above all four, including liberation.
The reason for this is simple and worth naming. The first three aims seek good for oneself, the fourth seeks release for oneself; and all four, for all their difference, are aims for oneself. The fifth alone is turned toward another.