Sandhyavandanam

Sandhyavandanam (Sanskrit: संध्यावन्दनम्, sandhyāvandanam, lit. ‘salutation to the communities of (goddess) Sandhyā’ or ‘supposed salutation which is consecrated daily by a religious ‘dvija’) is a traditional custom through a sacred thread ceremony called Upanayanam and instructed to be performed by the Guru, in in this case qualified to teach Vedic ritual. Sandhyopasana is considered the path to attain salvation (moksha).

The practice of Sandhya can be observed in Ramayana and Mahabharata by Rama and Krishna. In the Balakanda (23.2, 23.2) of the Ramayana, Visvamitra wakes Rama and Lakshmana at dawn to worship sandhya. In the Udyogaparva (82.21) of the Mahabharata, there is a reference to Krishna performing Sandhya.

Definition of Sandhyā

The conjunction of day and night—that is, the time when there are neither stars nor sun—twilight is called Sandhyā. Thus, the word Sandhyā secondarily means all those actions which are to be performed at a given time as a daily practice. It is defined in the smritis as follows:

According to Vṛddha Yājñavalkya, Sandhyā is a special devata that governs these parts of the day. Morning is called Gāyatrī (which is white in colour), noon is Sāvitrī (which is red), evening is called Sarasvatī (which is black or dark blue).
According to Mādhava, it is so called because it is performed at the time called Sandhyā (i.e. Sandhyākāla).
According to Nṛsimha, it is so called because it is complete meditation.
According to Vyāsa, it is so called by the people because it is performed during the transitional moment (sandhi) of the day, such as twilight, dawn and dusk, and solar noon.

Description of Gayatri

In Mahanarayana Upanishad of Krishna Yajurveda, Gayatri is described as white-colored (Sanskrit: श्वेतवर्णा, śvetavarṇā), having the gotra of sage viswamitra (Sanskrit: सान्ख्यायनस गोत्रा, sānkhyāyanasa gotrā), composed of 24 letters (Sanskrit: चतुर्विंशत्यक्षरा, caturviṃśatyakṣarā), three-footed (Sanskrit: त्रिपदा, tripadā), six-bellied (Sanskrit: षट्कुक्षिः, ṣaṭkukṣiḥ), five-headed (Sanskrit: पञ्चशीर्षः, pañcaśīrṣaḥ) and the one used in Upanayana of dvijas (Sanskrit: उपनयने विनियोगः, upanayane viniyogaḥ).

The Taittirīya Sandhya Bhāṣyam of Sri Krishna Pandita states that the three legs of the Gayatri are supposed to represent the first 3 Vedas (Ṛk, Yajus, Sāma). The six bellies are said to represent the 4 cardinal directions, along with the other two directions, Ūrdhva (Zenith) and Adhara (Nadir). These five heads represent the 5 among Vedangas, namely vyākaraṇa, śikṣā, kalpa, nirukta and jyotiṣa.

Gayatri mantra has 24 letters. They are 1.tat (तत्), 2.sa (स), 3.vi (वि), 4.tur (तुर), 5.va (व), 6.re (रे), 7.ṇi (णि) , 8.yaṃ (यं), 9.bhar (भर्), 10.go (गो), 11.de (दे), 12.va (व), 13.sya (स्य), 14.dhī (धी ) 15.ma (म), 16.hi (हि), 17.dhi (धि), 18.yo (यो), 19.yo (यो), 20.naḥ (नः), 21.pra (प्2र), .co (चो) 23.da (द) and 24.yāt (यात्).

In letter counting, the word vareṇyam (वरेण्यं) is considered vareṇiyam (वरेणिं). However, while chanting, it should be chanted only as vareṇyam.

Sandhyākāla

Sandhyākāla is the time to perform Sandhyā. The day is divided into 5 parts, each of which has an interval of 2 hours and 24 minutes. They are prātaḥ-kālaḥ (early morning), pūrvahna (afternoon), madhyāhna (around noon), aparāhna (afternoon), sāyāhna (evening). According to the traditional Hindu calendar, a day begins at sunrise (ie midnight of the previous night to sunrise is considered part of the previous day).

Sandhyākāla is 72 minutes in total (i.e. 3 ghaṭī).: 218

Prātassandhyā lasts from two ghaṭīs before sunrise to one ghaṭī after it.
Madhyāhna sandhyā lasts from one and a half ghaṭī before noon to one and a half ghaṭī after it.
Sāyam sandhyā lasts from one ghaṭī before sunset to two ghaṭīs after sunset.

Suppose sunrise and sunset are 6:00 am and 6:00 pm, then the times of Prātassandhyā and Sāyamsandhyā start from 5:12 am (to 6:24 am) and 5:36 pm (to 6:48 pm). Similarly Madhyāhnasandhyā time starts from 11:24 AM (to 12:36 PM).

Direction of Sandhyāvandanam

Sandhyāvandanam should be done in the morning sandhyā towards the east (doing Gāyatrījapa until sunrise), towards the north at noon and towards the west in the evening sandhyā (doing Gāyatrījapa until the stars come out). In the evening, only a part of the āchaman is played in the east or north.

Benefit of Sandhyopāsana

According to Yama, Atri, a dvija who performs Sandhyā every day easily attains moksha (i.e. salvation) at the end of his life (i.e. videha mukti). From the Vedas it is said “yatsandhyāmupāsate brahmaiva tadupāsate” (who does Sandhyopāsana (truly) worship only parabrahman).

Parts of Sandhyā Vandanam

According to the work Sandhyātattvasubhodini, the sāṅgopāṅga Sandhyāvandanam (lit. Sandhyāvandanam with all the primary and secondary parts) consists of various components called aṅgas (illuminated limbs). In addition to the main (aṅgi), it has 5 front parts (pūrvāṅga) and 5 back parts (uttarāṅga).

Before starting the 5 pūrvāṅgas, there are 3 angas namely Ācamanaṃ (आचमनम्), Prāṇāyāmaḥ (प्राणायथपुल्पपर्णायथमडप्राणयत्मड़्यम्यतमुल्क These 5 pūrvāṅgas are:

Prathama Mārjanaṃ (प्रथममार्जनम्, First Purification)
Mantrācamanaṃ (मन्त्राचमनम्, drinking water through Vedic mantras)
Punarmārjanaṃ (पुनरमार्जनम्, Second Purification. Also known as Dvitīyamārjanaṃ)
Pāpavimocana Mantram (पापविमोचन मंत्रम्, Liberation from sins. Also known as Aghamarṣaṇa)
Arghyapradānam (अर्घ्यप्रदानम्, offering water to the Sun (Sūrya))

The main part is the Sandhyopāsanā mantra (सन्ध्योपासना मंत्रम्), which involves the contemplation of Brahman, referred to as ‘Brahmabh. This Mantra Upāsanā is also referred to as the Dhyānam section in Sandhyāvandanam according to the smritis. However, few smritis like Manu and Āśvalāyana consider Gāyatrījapaḥ as the main one. These 5 uttarāṅgas are:

Gāyatrījapaḥ (गायत्रिजपः, Deep Meditation with Gayatri Mantra Chanting)
Sūrya-Upasthānaṃ (सुर्योपस्थानम्, Adoration in the presence of the Sun with Vedic mantras)
Dik Namaskāraḥ (दिंगनमसकारः, Salutations to the Devatas in all cardinal directions)
Bhūmyākāśa ābhivandanam (भूम्यकाशाभिवन्दनम्, Salutation to the Sky (Dyaus the Earth (Dyaus Pitṛp)ṛī)
Abhivādanam (अभिवादनम्, formal greeting by reciting gotra and pravara)

In addition to the above Vedic components of the Sandhyāvandanam, many include the following due to Tantric influences:

Gayatri tarpaṇaṃ (तर्पणम्), nyāsa (न्यासः) and Mudrāpradarśanam (मुद्राप्रदर्शनम्) are performed in Yajurveda Sandhyāvandanam due to Śiṣṭācāra.
Navagraha tarpaṇam are offerings made every day to each of the 9 planets.

Accessories for Sandhyā

Pañcapātra

A pañcapātra is a set of sacred utensils used for Hindu rituals comprising a plate (thāḷī, laghupātra) and a ritual spoon (uddhariṇī/ācamanī).

Āsana

As per vyāsa and parāśara, a seat (Āsana) for japa should be made of

kauśeyaṃ kambalañcaiva ajinaṃ ca
dārujaṃ tālapatraṃ ca āsanaṃ parikalpayet
The seat should be of silk (kauśeya) or blanket (kambala) or leather (ajina) or wood (dāruja) or (palm) leaves (tālapatra).

The fruit of using different seats are mentioned as

kṛṣṇājine jñānasiddhirmokṣaśrīvyāghracarmaṇi
kuśāsane karmasiddhiḥ paṭemokṣamavāpnuyāt
vastrāsane ca dāridrayaṃ pāṣāṇe rogasaṃbhavaḥ
medinyaṃ duḥkhamāpnoti kāṣṭhe bhavanti niṣphalam
tṛṇe dhanayaśohāniḥ pallave cittavibhramaḥ
The skin of the black antelope (kṛṣṇājinacarma/mṛgacarma) gives knowledge, the tiger (vyāghracarma) emancipation and all, so also the spotted blanket gives all desires. A bamboo seat causes poverty, a stone (pāṣāṇa) causes disease; earth (medinī), causes sorrow, painted wooden seat (kāṣṭha) causes misfortune; a straw (tṛṇa) seat causes loss of wealth and fame, a seat made of leaves (pallava) causes delusion or mental hallucination.

A traditional mat made of Kuśa grass (kuśāsana or dārbhasana), a necessity for pooja and a must for yoga. This sacred plant Kuśa (known locally in India as Malayalam: ദർഭ, Kannada: ದರ್ಭೆ, Tamil: தருப்பைப்பப்பப்பப்பு, for priests ர భ ு, ஍ భ ், also ர ௦ ௦, for priests, ஍ భ ௦, ஍ல ் an ideal place for meditation. This amazing mat is woven by skilled weavers from India. According to early Buddhist accounts, it was the same kuśa grass material that Gautama Buddha used for his meditation seat when he attained enlightenment.

Japamāla

A rosary (Japamāla), if available, can be used to count the number of recitations in gayatri japa. The asanamantra is to be chanted before sitting down. The rosary can be made of Rudraksha, Tulasi, gemstone (ratna) or crystal (sphaṭika) and consists of 108 beads or 54 beads or 27 beads.

Tilakadhāraṇa

Tilakadhāraṇa means marking the holy mark (Tilaka) on the forehead according to local tradition before the commencement of Sandhyā. Kumkuma, gandha, gopichandana and bhasma can be used for marking. Saivaites and Smartas refer to tripuṇḍram, while Vaishnavas refer to ūrdhvapuṇḍram. Tripuṇḍram (Sanskrit: त्रिपुण्ड्रम्) or Tripuṇḍraka refers to the “three parallel lines of ash marks on the forehead”, according to Śiva.1.ṇ Ūrddhvapuṇḍram (चर्द्ध्वपुण्ड्रम्) is a vertical line on the forehead made by a sandal, etc. a Vaishnava mark. It is strictly not recommended to do Sandhya without tilakadhāraṇa.

Upavītam

Before starting the Sandhyā, you should make sure that the yajñopavītam (Sanskrit: यग्ञोपवीतम्, sacred thread) is actually worn as an upavīta (i.e. the correct way of wearing it over the left shoulder and under the arm).

Yajurveda Sandhyāvandanam

The usual practice is to recite mantras from one’s own Veda in Sandhyāvandanam. The procedure below is given w.r.t. Taittirīya śākha (Kriṣna) Yajurveda followed by Telugu people who follow the smarta tradition. The mantras used in the Prāṇāyāma, Mantrācamana, Gāyatrī āhvānam, Devatānamaskāraḥ and Gāyatrī Prasthānam are directly from the Mahanarayana Upanishad (the Andhra recension containing 80 anuvakas).

Mānasasnānam

Sandhyāvandanam begins with mānasasnānam (illuminated bath of mind) which includes viṣṇusmaraṇaṃ (remembrance of Lord Vishnu):

apavitraḥ pavitro vā sarvāvasthāṃ gato’pi vā
yaḥ smaret puṇḍarīkākṣaṃ saḥ bāhyābhyantaraḥ śuciḥ
puṇḍarīkākṣa puṇḍarīkākṣa puṇḍarīkākṣa
Whether pure or impure, passing through all the conditions of material life,
when you remember the lotus eyes, then one becomes outwardly and inwardly pure.

Reciting the above chant, water is sprinkled three times on the head.

Ācamana

Achamana involves sipping water three times to clear the mind of all thoughts of ‘I’, ‘mine’, ‘mine’ for contemplation of the ‘Supreme Atman’.

Achamana should be performed in two directions only namely east or north. There are three types of āchamanam, namely Śrautācamanam (Sanskrit: श्रौताचमनम्), smṛtyācamanam (Sanskrit: सम्थ्याचमनम्) [note 18] and purāṇācamanam (Sanskrit: पुराणण).

As this is the first āchamana in Sandhyāvandanam, sipping water should be Purāṇācamana (ie 24 names of Vishnu starting from Om Keśavāya swāha & Co). Then one Smṛtyācāmana and Bhūtocchāṭana are performed.

Prāṇāyāma

Prāṇāyāma is (Prāṇa) regulation of breathing (āyamaḥ). Scientifically performed pranayama improves oxygen supply, expels carbon dioxide, aids blood circulation, improves concentration, memory and overall health. According to sage Vishwamitra, it is defined below

It consists of three processes, the first is inhalation, which involves breathing slowly through the right nostril; called as pūraka (पुरकः). The second is retention, which involves holding the breath by closing both nostrils for a more or less prolonged period; called as kumbhaka (कुम्भक). As per Yajnavalkya smriti, Gayatri mantra with its śiras (head) and preceded by 7 vyāhṛtī; to each of these the syllable Om should be added. This chanting must be done three times during kumbhaka. Then, the third is exhalation, which involves exhaling slowly through the other nostril; called as recaka (रेचकः).

Sankalpa

Sankalpa means taking a decision. It should always be done after careful contemplation, in a calm and positive frame of mind with mustering the will to act. Even if one is engaged in propitiating “God”, such an act should be done with “His” approval.
Then Jalābhimantraṇam with Brahmamukha mantra (ie Gayatri mantra) should be performed to purify the water just before Prathama Mārjana.

Prathama Mārjana

Marjanam is also known as Mantrasnānam (mantra bath). It is a process of disinfection and revitalization of body and mind. The mantras commonly used here deify water as a source of nourishment, medicine and energy. This awareness would encourage frugality in its use and discourage pollution.

Mantrācamana

Mantrācamanaṃ or Jalaprāśanaṃ is the drinking of water by reciting appropriate Vedic mantras for internal purification to make one spiritually fit to perform the ritual act. This is ‘Jnana Yajna’ where one introspects, repents for sins committed and surrenders to the Lord. This happens out of wishful thinking. One offers the water sanctified by the mantras in the fire present in the mouth – he contemplates that the body, mind and heart have been purified. The specified sins include: mental, i.e. evil thoughts, anger, oral, i.e. lies, abuse, and physical, i.e. theft, forbidden intercourse, consumption of undesirable food, crushing creatures underfoot. Seek emancipation from sins committed by day or night.

Punarmārjana

Smṛtyācāmana is performed twice and then Punarmārjanaṃ or Second Purification involving more Vedic mantras is performed.

Aghamarṣaṇaṃ

Aghamarṣaṇaṃ aims to free oneself from sins with a few drops of water in the hand, chanting the related mantra and mentally making the “Pāpapuruṣa” come out with its nose into the water and throw it to the left side. In Yajurveda sandhya is the meaning of mantra

Arghyapradāna

One Smṛtyācāmana and one Prāṇāyāma are performed. Then arghyapradāna means offering water to the Sun with two hands as laid down in the Grihyasutras. A handful of water is scooped into two clenched hands, standing in front of the Sun. Then recite the Sāvitri (i.e. Gayatri mantra) preceded by the vyāhṛtis and pranava (i.e. om kāra). Arghya must be offered thrice. These three arghyas destroy the manda rakshasas fighting the Sun every sandhya. If there is a delay in the sandhya by exceeding the sandhya time, then Prāyaścitta arghya (i.e. fourth) is given.

Sandhyopāsanā (Dhyāna)

The Sun is then understood as Brahman (i.e. the supreme reality) through the mantra asā’vādityo brahmā (Sanskrit: असाऽवादित्यो ब्रम. this is indeed Brahman, lit. Smartas who adhere to advaita utter the next verse So’ham asmi. Aham brahmāsmi. ( Sanskrit:सोऽहमस्मि। अहं ब्रह्मास्मि॥, that is I. I am Brahman

Tarpaṇaṃ

Then Smṛtyācāmana is performed twice and Prāṇāyāma three times. Tarpana is a term in Vedic practice that refers to an offering made to divine entities where a little water is taken in the right hand and poured over the straightened fingers. In Sandhya, four devatarpaṇas are sacrificed for the Sandhyā devata.

Gāyatrī āhvānam

In the Gāyatrī āhvānam (lit. invocation of the Gāyatrī) the Sandhyādevata is invoked by the appropriate Vedic mantras. One Śrautācāmana and one Prāṇāyāma are performed. Then the Gāyatrī japa sankalpa is said.

Nyāsa

In nyāsa, the mental appropriation or assignment of various parts of the body to the tutelary deities is done just before and after the Gāyatrī japam. There are two nyāsas, karanyāsa and aṅganyāsa, which involve “ritualistic placement of the finger on various parts of the body as prescribed” with associated auxiliary mantras. When aṅganyāsa is done before japa, it ends with the utterance of digbandhaḥ (invoking protection from the eight cardinals) and when done after, it ends with the utterance of digvimokaḥ (release of protection). Then the Gāyatrīdhyāna mantra is recited.

Mudrāpradarśanam

Mudrāpradarśana shows various mudras before and after japa. These mudras are to be shown immediately after nyāsa. Mudras in Sandhyāvandanam are 32 in number where 24 are pūrva mudras shown before japa and the remaining 8 are shown after it. After demonstrating the 24 mudras, the following sloka should be recited to emphasize the display of the mudras:

caturvimśati mudravaigāyatryāṃ supratiṣṭhitāḥ
(itimudrā najānāti gāyatrī niṣphalābhavet)
Gāyatri is well-established in these 24 mudras. If these mudras are not known then gayatri (japa) becomes fruitless.

Gāyatrī mantra (Japa)

Just before the japa, the Gāyatrī mantrārtha śloka must be recited, which gives the meaning of the Gayatri mantra. In Japa the gayatri mantra is chanted either 1008, 108, 54, 28 or at least 10 times using some japamāla or even karamāla, the rosary on the right palm of the hand, which counts through the phalanges of the fingers (parvaḥ). Meditation on the solar deity, the visible form of the deity is done. He is considered to be the absolute reality (ie Parabrahman) seated in the lotus heart (hṛtpadma) of all beings. Counting should be done on the right hand, which should be covered with a cloth.

There are 3 ways of doing Japa, namely vācika, where the mantra is spoken clearly and loudly, upāmśu, where the lips move silently and only the meditator hears the mantra, and mānasa (or mānasika), a purely mental recitation of the mantra.

Gāyatrī japāvasānam

One Śrautācāmana and one Prāṇāyāma are performed. Then the Gāyatrī japāvasāna sankalpa is said. Then the nyasa is performed again; this time it ends with the digvimokaḥ statement and the Gāyatrīdhyāna mantra is uttered. Then the remaining 8 uttara mudras are displayed.
Then the fruit of japa is offered to Brahman by saying Om tat sat brahmārpaṇam astu (Sanskrit: ॐ तत्सत् ब्रहरहमामाथ्रुथण That is truth; (fruit of japa) offered to Brahman).

Sūryopasthānaṃ

One Smṛtyācāmana and three times Prāṇāyāma are performed. In upasthānaṃ some mantras related to Mitra (morning), Surya (at solar noon) and Varuna (evening) are chanted while standing facing the sun. In the morning to the east, at noon to the north and in the evening to the west.

Digdevata vandanam

Digdevata vandanam or Dik Namaskāraḥ includes prayers to the lords of the cardinal directions, Indra, Agni, Yama, Nirutha, Varuna, Vayu, Soma, Eeashana, Brahma and Vishnu. They witness all our actions. The ideals represented by each of them will give us direction in our march forward.
Munina maskāraḥ and Devatā namaskāraḥ are then performed, where the munis and devatas are greeted. Moreover, among the smartas, Hariharābheda smaraṇam is performed by the smartas to meditate on the unity of Shiva and Vishnu.

Gāyatrī Prasthānam

Gāyatrī Prasthānam or Udvāsana involves bidding farewell to the Sandhyādevata by relevant Vedic mantras.

Nārāyaṇābhivandanam

Lord Nārayaṇa is hailed by chanting relevant mantra.

Bhūmyākāśa ābhivandanam

The Sky (Dyaus Pitṛ) and the Earth (Pṛthivī) are offered salutations by considering them as parents by Sāṣṭāṅga Namaskāra with relevant Vedic mantras from Taittiriya Brahamana.

Iśvara Prārthanā

Lord Vāsudeva (i.e. Krishna) is hailed by chanting relevant mantras.

Abhivādanam

It is a formal greeting by reciting Gotra and Pravara. It is also an expression of gratitude to the teachers (Rishis) for imparting divine wisdom to the next generation. It is customary to mention the name, gotra, pravara, dharmasutra (Kalpas) held and the Veda followed along with its śakha (recension).

A typical abhivādana (pravara recitation) of Yajuevedin is as follows:

catussāgara paryantaṃ go brāhmaṇebhyaśśubham bhavatu
….ṛṣeya pravarānvita
….gotraḥ, …….sūtraḥ
….yajuśśākhādhyāyi
….śarmā’haṃ bho abhivādaye

In the above abhivādana, Kshatriyas and Vyshyas replace śarmā with varmā and guptā respectively.

Samarpaṇam

One Purāṇācamana and one Smṛtyācāmana are performed. Then Samarpaṇam is done to note that the whole process was done with the intention of pleasing Him as per His instructions. The fruits of such action are also made available to Him. He hands them out fairly. The philosophy of complete surrender to Him is enshrined here. This can only calm our pride and instill humility.

kāyena vācā manasendriyairvā
buddhyātmanā vā prakṛteḥ svabhāvāt
karomi yadyatsakalaṃ parasmai
nārāyaṇāyeti samarpayāmi

My body, speech, mind, senses,
intellect, essence, or outer and inner tendencies,
All that I will do over and over,
to the supreme Nārāyaṇa I offer.

Kṣamāpaṇam

Finally, Kṣamāpaṇam (lit. asking for forgiveness (from God)) is performed to obtain forgiveness for acts of omission/mistake that may have been committed by chanting His three names three times. Even with the best of intentions and the utmost care, flaws can creep in. It pays to look back, correct mistakes and try to improvise.

Daily duties of Brahmins

The performance of Sandhya-vandana first qualifies a Brahmin to perform all subsequent rituals. Rituals performed without performing sandhya-vandanam are considered fruitless by Dharmaśāstra. Thus Sandhyavandanam forms the basis or is considered the basis for all other Vedic rituals. After performing Sandhyavandanam (mādhyāhnika-sandhyā) to get rid of sins, followed by preparation of lunch such as cooking rice, cutting vegetables, burning firewood etc. In Vaishvadeva homa, rice cakes are offered to vishvadevs (all devatas).

According to Śāṅkhāyana-gṛhya-sūtra Adhyāya II, Khaṇḍa 9, one should go to the forest with a piece of wood in hand, sitting, constantly performing sandhya (twilight/twilight?), observing silence and turning northwest, to the region between the main (west) point and the middle (north-west) point (of the horizon) until the stars appear, and to the murmuring of the Mahāvyāhṛtis, Sāvitrī and auspicious hymns, when (Sandhya- dusk?) he passed. In the same way, at dawn, he turns his face to the east, standing until the disk of the sun appears. And when (the sun) has risen, the study (of the Vedas) continues.