Sandhyavandanam


Sandhyavandanam is a mandatory religious ritual supposed to be daily performed, traditionally, by Dvija communities of Hindus, particularly those initiated through the sacred thread ceremony referred to as the Upanayanam and instructed in its execution by a Guru, in this case one qualified to teach Vedic ritual. Sandhyopasana is considered as a path to attain salvation.
Practice of Sandhyā in Ramayana and Mahabharata by Rama and Krishna can be observed. In Balakanda of Ramayana, Viswamitra wakes Rama and Lakshmana up at the break of the dawn for the worship of sandhyā. In Udyogaparva of Mahabharata there is reference to Krishna performing Sandhya.

Definition of Sandhyā

The conjuction of day and night - that time when there are neither stars nor sun - the twilight is called Sandhyā. The word Sandhyā, therefore, secondarily means all those acts to be performed at that particular time as daily practice. It is defined in smritis as following
  1. As per Vṛddha Yājñavalkya, Sandhyā is a particular devatā, presiding over these portions of the day. The morning is called Gāyatrī, the mid-day is Sāvitrī, the evening is named Sarasvatī.
  2. According to Mādhava, it is thus called because this is performed at the time called Sandhyā.
  3. According to Nṛsimha, it is thus called because it is complete meditation.
  4. According to Vyāsa, it is thus called by men as it is performed during the transition moment of the day such as twilight times of dawn and dusk and solar noon.
Thus, the Sandhyāvandanam consists of recitation from the Vedas, accompanied by ritual. These rituals are performed three times a day - at morning, noon and evening. Sir Monier-Williams offer the meaning of as juncture of the two divisions of the day and also defined as "the religious acts performed by Brahmans and twice-born men at the above three divisions of the day".
A praise of sandhya devata is given below

Description of Gayatri

In Mahanarayana Upanishad. of Krishna Yajurveda, Gayatri is described as white-colored, having the gotra of sage viswamitra , composed of 24 letters, three-footed, six-bellied, five-headed and the one used in Upanayana of dvijas.
Taittirīya Sandhya Bhāṣyam of Sri Krishna Pandita mentions that the three feet of Gayatri is supposed to represent the first 3 vedas . The six bellies are supposed to represent 4 cardinal directions, along with the two more directions, Ūrdhva and Adhara. The five heads represent 5 among the Vedangas, namely, vyākaraṇa, śikṣā, kalpa, nirukta and jyotiṣa.
Gayatri mantra has 24 letters. They are 1.tat, 2.sa, 3.vi, 4.tur, 5.va, 6.re, 7.ṇi, 8.yaṃ, 9.bhar, 10.go, 11.de, 12.va, 13.sya, 14.dhī, 15.ma, 16.hi, 17.dhi, 18.yo, 19.yo, 20.naḥ, 21.pra, 22.co 23.da and 24.yāt.
When counting the letters, the word vareṇyam is treated as vareṇiyam. But, while chanting, it ought to be chanted as vareṇyam only.

Sandhyākāla

Sandhyākāla is the time to perform Sandhyā. Day is divided by 5 parts, each having an interval of 2 hour and 24 minutes. They are prātaḥ-kālaḥ, pūrvahna, madhyāhna, aparāhna, sāyāhna. As per Hindu traditional calander, the day starts with sunrise.
Sandhyākāla is totally 72 minutes .
  1. Prātassandhyā spans from two ghaṭīs before sunrise and until one ghaṭī after it.
  2. Madhyāhna sandhyā spans from one and half ghaṭī before noon and until one and half ghaṭī after it.
  3. Sāyam sandhyā spans from one ghaṭī before sunset and until two ghaṭīs after it.
Suppose, sunrise and sunset are 6AM and 6PM, then Prātassandhyā and Sāyamsandhyā times starts from 5.12AM and 5.36PM respectively. Similarly, Madhyāhnasandhyā time starts from 11.24AM.
In case, it is not possible to do sandhyā in this time, a grace period of 2 hours after end of original span of sandhyā is allowed. In other words, Prātassandhyā and Madhyāhnasandhyā and should be finished before onset of pūrvahna and aparāhna respectively. Likewise, Sāyamsandhyā should be finished before end of pradosha.
If sunrise and sunset are 6AM and 6PM, then the three sandhyas can be performed until 8.24AM, 1.48PM, 8.24PM, respectively. If that is also exceeded, then Prāyaścitta arghya has to given.

Direction of Sandhyāvandanam

Sandhyāvandanam should be done facing the East in the morning sandhyā, the North in the noon and the West in the evening sandhyā. In the evening, only āchamana part is performed in East or North.

Benefit of Sandhyopāsana

As per Yama, Atri, the dvija who performs Sandhyā every day without fail attains moksha at the end of his life.. There is saying from vedas, "yatsandhyāmupāsate brahmaiva tadupāsate".

Parts of Sandhyā Vandanam

As per the work Sandhyātattvasubhodini, the Sāṅgopāṅga Sandhyāvandanam consists of different components termed as aṅgas. Apart from the principal one, it has 5 anterior parts and 5 posterior parts.
Before commencement of the 5 pūrvāṅgas, there exist 3 angas, namely, Ācamanaṃ, Prāṇāyāmaḥ and Sankalpaḥ, which are not mentioned separately. These 5 pūrvāṅgas are:
  1. Prathama Mārjanaṃ
  2. Mantrācamanaṃ
  3. Punarmārjanaṃ
  4. Pāpavimocana Mantram
  5. Arghyapradānam
The principal part is the Sandhyopāsanā mantram, which involves contemplation on Brahman, referred as 'Brahmabhāvanam'. This Upāsanā mantra is also referred as Dhyānam part in Sandhyāvandanam by the smritis. However, few smritis such as by Manu and Āśvalāyana consider Gāyatrījapaḥ as the principle one.
The 5 uttarāṅgas are:
  1. Gāyatrījapaḥ
  2. Sūrya-Upasthānaṃ
  3. Dik Namaskāraḥ
  4. Bhūmyākāśa ābhivandanam and the Earth )
  5. Abhivādanam
In addition to the above Vedic components of the Sandhyāvandanam, many include the following due to Tantric influences:
  1. Gayatri tarpaṇaṃ, nyāsa and Mudrāpradarśanam are performed in Yajurveda Sandhyāvandanam due to Śiṣṭācāra.
  2. Navagraha tarpaṇam are offerings made every day to each of the 9 planets.

    Accessories for Sandhyā

Pañcapātra

Pañcapātra is the set of holy utensils used for Hindu rituals containg plate and ritualistic spoon.

Āsana

As per vyāsa and parāśara, a seat for japa should be made of
by Hindus.
The fruit of using different seats are mentioned as
Traditional mat made from Kuśa grass, a necessity for pooja and a must have for yoga. This sacred kuśa plant was mentioned in the Rig Veda for use in sacred ceremonies and also as a seat for priests and the gods. Kusha grass is specifically recommended by Lord Krishna in the Bhagavad Gita as part of the ideal seat for meditation. This amazing mat is woven by veteran weavers from India. According to early Buddhist accounts, it was the same kuśa grass material that was used by Gautama Buddha for his meditation seat when he attained enlightenment.

Japamāla

A rosary, if available, can be used for counting the number of recitations in Gayatri japa.
Āsanamantra is to be chanted before taking seat. The rosary may made from Rudraksha, Tulasi, gem or crystal and consists of 108 beads or 54 beads or 27 beads.

Tilakadhāraṇa

Tilakadhāraṇa means marking of holy mark on the forehead as per the local tradition before commencement of Sandhyā. kumkuma, gandha, gopichandana and bhasma can be used for marking. Saivaites and Smartas mark tripuṇḍram, while, vaishnavaites mark ūrdhvapuṇḍram. Tripuṇḍram or Tripuṇḍraka refers to the “three parallel lines of ash marks over the forehead”, according to the Śivapurāṇa 1.18. Ūrddhvapuṇḍram is a perpendicular line on the forehead made with Sandal, &c. a Vaishnava mark. It is strictly advised against doing Sandhyā without tilakadhāraṇa.

Upavītam

Before doing Sandhyā, one ought to be sure that the yajñopavītam is indeed in worn as upavīta.

Yajurveda Sandhyāvandanam

It is usual practice to recite mantras from one's own Veda in Sandhyāvandanam. The procedure below are given w.r.t. the Taittirīya śākha of Yajurveda as followed by Telugu people adhering to the smarta tradition. The mantras used in Prāṇāyāma, Mantrācamana, Gāyatrī āhvānam, Devatānamaskāraḥ and Gāyatrī Prasthānam are directly from Mahanarayana Upanishad.

Mānasasnānam

Sandhyāvandanam starts with mānasasnānam that involves viṣṇusmaraṇaṃ :
By uttering the above chant, water is sprinkled on head thrice.

Ācamana

involves sipping of water three times for purging the mind of all thoughts of ‘I’, ‘My’, ‘Mine’ for contemplation of ‘Supreme Atman”.
Achamana ought to be done only in two directions, namely, East or North. There are three types of Āchamanam, namely, Śrautācamanam, Smṛtyācamanam and Purāṇācamanam.
Since, this is the first āchamana in Sandhyāvandanam, the sipping of water should be Purāṇācamana. Then, one Smṛtyācāmana and Bhūtocchāṭana are performed.

Prāṇāyāma

Prāṇāyāma is Breathing regulation. Done scientifically, pranayama improves oxygen supply, expels carbon dioxide, helps blood circulation, improves concentration, memory power and general health. As per sage Viswamitra, it is defined as below
It consists of three processes, first is inhalation that involves breathing in slowly through the right nostril; called as pūraka. The second is retention that involves retaining the breath by closing both nostrils, for a period more or less prolonged; called as kumbhaka. As per Yajnavalkya smriti, the Gayatri mantra with its śiras and preceeded by the 7 vyāhṛtīs; to each of which the syllable Om should be added. This chanting has to be done thrice during kumbhaka. Then, the third is exhalation that involves breathing out slowly through the other nostril; called as recaka.

Sankalpa

Then, Jalābhimantraṇam has to be done with Brahmamukha mantra to purify the water just before Prathama Mārjana.

Prathama Mārjana

Marjanam is also known as Mantrasnānam. This is a process of sanitizing and revitalizing body and mind. Mantras commonly used here adore water as a source of nourishment, medicines and energy. This awareness would encourage to be frugal in its use and deter pollution.

Mantrācamana

Mantrācamanaṃ or Jalaprāśanaṃ is sipping of water by reciting relevant vedic mantras for internal purification so that one becomes spiritually fit to perform ritualistic act. This is a 'Jnana Yajna' where one introspects, repents for the sins committed and surrenders to the Lord. This is done wishfully.One offers water consecrated by mantras in the fire present in the mouth – contemplating that body, mind and heart have been cleansed.Sins specified include : Mental, i.e. evil thoughts, anger, Oral, i.e. lies, abuses and Physical, i.e. theft, prohibited sexual act, consuming undesirable food, crushing creatures under the feet. Seek emancipation of sins committed during the day or night.

Punarmārjana

Smṛtyācāmana is performed two times and then Punarmārjanaṃ or Second cleansing involving more Vedic mantras is done.

Aghamarṣaṇaṃ

Aghamarṣaṇaṃ is intended to liberate from sins with a few drops of water in the hand, chant the related mantra and mentally induce 'Pāpapuruṣa' to come out through the nose into the water and it is throw it away to the left side. In Yajurveda sandhya, the meaning of mantra is

Arghyapradāna

One Smṛtyācāmana and one Prāṇāyāma are performed. Then, arghyapradāna means offering of water to the Sun with two hands as laid down in the Grihyasutras. A handful of water is taken in two hands cupped together, standing in front of the Sun. Then recite the Sāvitri preceded by the vyāhṛtis and the pranava. Arghya has to be offered thrice. These three arghyas destroy the mandeha rakshasas fighting the Sun every sandhya.. If there is delay in sandhya by exceeding the sandhya time, then Prāyaścitta arghya is given.

Sandhyopāsanā (Dhyāna)

The sun is then contemplated as the brahman through the mantra asā'vādityo brahmā. Smartas who adhere to advaita utter additional verse So'ham asmi. Aham brahmāsmi..

Tarpaṇaṃ

Then, two times Smṛtyācāmana and three times Prāṇāyāma are performed. Tarpana is a term in the Vedic practice which refers to an offering made to divine entities, where some water is taken in the right hand and poured over the straightened fingers. In Sandhyā, Four devatarpaṇas are offered for Sandhyā devata.

Gāyatrī āhvānam

In Gāyatrī āhvānam, the Sandhyādevata is invited by relevant Vedic mantras. One Śrautācāmana and one Prāṇāyāma are performed. Then Gāyatrī japa sankalpa is told.

Nyāsa

In nyāsa mental appropriation or assignment of various parts of the body to tutelary deities is done just before and after Gāyatrī japam. There are two nyāsas, karanyāsa and aṅganyāsa that involves "ritualistic placing of the finger over the different parts of the body as prescribed" with related ancillary mantras. When done before japa, aṅganyāsa ends with the utterance digbandhaḥ and when done after, it ends with the utterance digvimokaḥ. Then, Gāyatrīdhyāna mantra is uttered.

Mudrāpradarśanam

Mudrāpradarśana is showing different mudras before and after the japa. These mudras are to be shown just after nyāsa. The mudras in Sandhyāvandanam are 32 in number, where 24 are pūrva mudras shown before the japa and the remaining 8 are shown after it. After showing 24 mudras, the following sloka that emphasizes on showing mudras is to be uttered:

Gāyatrī mantra (Japa)

Just before the japa, Gāyatrī mantrārtha śloka that gives the meaning of Gayatri mantra has to be uttered.
In Japa, the Gayatri mantra is chanted either 1008, 108, 54, 28 or at least 10 times using some japamāla or even karamāla, a rosary on the right hand palm that is counted over finger phalanges. Meditation upon the solar deity, a visible form of divinity is done. He is considered as the absolute reality settled in the lotus heart of all beings. The counting should be made on the right hand which should be covered with a cloth.
There are 3 ways of doing a Japa, namely, vācika, where the mantra is pronounced clearly and aloud, upāmśu, where the lips move quietly and only the meditator hears the mantra and mānasa, purely mental recitation of the mantra.

Gāyatrī japāvasānam

One Śrautācāmana and one Prāṇāyāma are performed. Then Gāyatrī japāvasāna sankalpa is told. Then, nyasa is again performed; this time ending with the utterance digvimokaḥ and Gāyatrīdhyāna mantra is uttered. After that the remaining 8 uttara mudras are shown.
Then, the fruit of japa is offered to Brahman by uttering Om tat sat brahmārpaṇam astu.

Sūryopasthānaṃ

One Smṛtyācāmana and three times Prāṇāyāma are performed. In upasthānaṃ, some mantras related to Mitra, Surya and Varuna are chanted by standing and facing towards sun. In the morning face east, in the noon face north and in the evening face west.

Digdevata vandanam

Digdevata vandanam or Dik Namaskāraḥ involves prayers to the lords of the cardinal directions, Indra, Agni, Yama, Nirutha, Varuna, Vayu, Soma, Eeashana, Brahma and Vishnu. They are witnesses to all our deeds. The ideals represented by each of them will provide a direction to us in our march ahead.
Then, Munina maskāraḥ and Devatā namaskāraḥ are performed, where salutations to the munis and devatas. Among smartas, additionally, Hariharābheda smaraṇam is done by smartas to contemplate on the oneness of Siva 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 and the Earth are offered salutations by considering them as parents by Sāṣṭāṅga Namaskāra with relevant Vedic mantras from Taittiriya Brahamana.

Iśvara Prārthanā

Lord Vāsudeva is hailed by chanting relevant mantras.

Abhivādanam

It is formal salutation by reciting one's Gotra and Pravara. It is also an expression of gratitude to the teachers for transmitting divine wisdom to the next generation. It is customary to mention the name, gotra, pravara, adhered dharmasutra and the Veda followed along with its śakha.
A typical abhivādana of a Yajuevedin is as follows
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 entire process was undertaken with an intent to please Him as per His directions. The fruits of such act are also placed at His disposal. He distributes them equitably. A philosophy of total surrender to Him is embedded here. This can only mollify our pride and implant humility.

Kṣamāpaṇam

Finally, Kṣamāpaṇam is done to seek pardon for acts of omission / error that might have been committed by chanting three of His names thrice.Even with best of intentions and utmost care, inadequacies can creep in. It pays to look back, correct mistakes and strive to improvise.

Daily duties of Brahmins

Doing Sandhya-vandana first creates the eligibility for a brahmin to do all rituals following it. Rituals done without doing sandhya-vandanam are regarded as fruitless by Dharmaśāstra. Thus, sandhyavandanam forms the basis or regarded as the foundation for all other vedic rituals. After doing Sandhyavandanam to get rid off sins occurred due preparation of lunch like boiling rice, cutting vegetables, burning firewood etc. In Vaishvadeva homa rice cakes are offered to vishvadevas.
As per Śāṅkhāyana-gṛhya-sūtra Adhyāya II, Khaṇḍa 9, a person should go in the forest, with a piece of wood in his hand, seated, he performs the Sandhyā constantly, observing silence, turning his face north-west, to the region between the chief point and the intermediate point, until the stars appear and by murmuring the Mahāvyāhṛtis, the Sāvitrī, and the auspicious hymns when passed. In the same way during dawn, turning his face to the east, standing, until the disk of the sun appears. And when has risen, the study goes on.

Miscellaneous

Other aspects of the ritual, though, speaking strictly, not included in Sandhyavandanam, may include meditation, chanting of other mantras, and devotional practices specifically for divinities that are preferred by the practitioner. Regarding the connection with meditation practices, Monier-Williams notes that if regarded as an act of meditation, the ' may be connected with the etymology '.
Depending on the beliefs — Smartha, Sri Vaishnava, Madhva — these mantras or procedures have slight changes, while the main mantras like mārjanaṃ, prāśanaṃ, punar-mārjanaṃ and arghya-pradānaṃ remain the same in 95% of the cases. Smārtas have aikyānu-Sandhānam, where they recite the verse from bṛhadāraṇyaka Upanishad. Sivaprasad Bhattacharya defines it as the "Hindu code of liturgical prayers."