Sandhyavandanam
Sandhyavandanam
is a mandatory religious ritual centring around the recitation of the Gayatri mantra, traditionally supposed to be performed three times a day 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 liberation.
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
Sir Monier-Williams translated as twilight, as well as "the religious acts performed by Brahmans and twice-born men at the above three divisions of the day". The Sandhyāvandanam consists of ritual recitation from the Vedas. These rituals are performed three times a day - at morning, noon and evening.The Gayatri mantra
The Gayatri mantra, the central mantra of the Sandhyavandanam, has 24 syllables:Stephanie W. Jamison and Joel P. Brereton translated the mantra as, "Might we make our own that desirable effulgence of god Savitar, who will rouse forth our insights."
Sandhyākāla
Sandhyākāla is also defined as the time to perform Sandhyā. Traditionally, the 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 calendar, the day which starts with sunrise.A Sandhyākāla is 72 minutes.
- Prātassandhyā spans from two ghaṭīs before sunrise and until one ghaṭī after.
- Madhyāhna sandhyā spans from one and half ghaṭī before noon and until one and half ghaṭī after.
- Sāyam sandhyā spans from one ghaṭī before sunset and until two ghaṭīs after.
Direction of Sandhyāvandanam
Parts of Sandhyā Vandanam
As per the work Sandhyātattvasubhodini, the Sāṅgopāṅga Sandhyāvandanam consists of different components termed as aṅgas. Apart from the principal aṅgi it has 5 anterior parts and 5 posterior parts.Before commencement of the 5 pūrvāṅgas, there are 3 angas: Ācamanaṃ, Prāṇāyāmaḥ and Sankalpaḥ, which are not mentioned separately. These 5 pūrvāṅgas are:
- Prathama Mārjanaṃ
- Mantrācamanaṃ
- Punarmārjanaṃ
- Pāpavimocana Mantram
- Arghyapradānam
The 5 uttarāṅgas are:
- Gāyatrījapaḥ
- Sūrya-Upasthānaṃ
- Dik Namaskāraḥ
- Bhūmyākāśa ābhivandanam and the Earth )
- Abhivādanam
- Gayatri tarpaṇaṃ, nyāsa and Mudrāpradarśanam 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 holy utensils used for Hindu rituals. It typically includes a plate and a ritualistic spoon.Āsana
According to sages Vyasa and Parashara, a seat for japa is traditionally made of silk, blanket, skin, wood, or palm leaves. Hindu texts cite various spiritual and material benefits or drawbacks depending on the materials used for the seat.Japamāla
A Japamāla is often used for counting the number of recitations in Gayatri japa. An Āsanamantra is typically chanted before taking the seat.Tilakadhāraṇa
The Tilakadhāraṇa is the application of a holy mark on the forehead, as per local tradition, before the commencement of Sandhyā. Materials such as kumkuma, gandha, gopichandana, and bhasma are commonly used for this purpose. Shaivites and Smartas mark the tripuṇḍra, also called Bhasmadhāraṇa, while Vaishnavites mark the ūrdhvapuṇḍra.Tripuṇḍra, or Bhasmadhāraṇa, refers to "three parallel lines of ash marks on the forehead," as mentioned in the Śivapurāṇa. Ūrdhvapuṇḍra is a perpendicular mark made on the forehead using sandalwood or other sacred substances, symbolizing a Vaishnava identity. Traditional authorities advise that performing Sandhyā without tilakadhāraṇa renders the ritual fruitless.
Upavītam
The yajñopavītam worn as upavīta is cited as a necessity for performing the Sandhyavandanam.Yajurveda Sandhyāvandanam
It is usual practice to recite mantras from one's own Veda in Sandhyāvandanam. The procedure described herein are taken from the Taittirīya śākha of Yajurveda as followed by Telugu and Tamil 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 three times.
Ācamana
Achamana involves sipping water three times while meditating on the 'Supreme Ātman' and avoiding thoughts of the self. Achamana is performed only facing east or north. There are three types of Āchamanam:- Śrautācamanam,
- Smṛtyācamanam or Smārtācamanam,
- Purāṇācamanam or Paurāṇācamanam.
Bhūtocchāṭanam
A protective invocation is performed, asking for the removal of obstacles in the form of bhūtas and piśācas, so that one may proceed with their sacred or spiritual duties without interference.Prāṇāyāmam
Prāṇāyāma refers to the practice of controlled breathing in meditation. 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 preceded 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.Sankalpam
Sankalpa means taking the resolve.Then, Jalābhimantraṇam is done while reciting the Gayatri mantra to purify the water just before Prathama Mārjana.
Prathama Mārjanam
Marjanam is also known as Mantrasnānam. Mantras commonly used here praise water as a source of nourishment, medicines and energy.Mantrācamanam
Mantrācamanaṃ or Jalaprāśanaṃ refers to the sipping of water while reciting relevant Vedic mantras for internal purification before performing ritual acts. One offers water consecrated by mantras to the "fire" present in the mouth, contemplating that the body, mind, and heart have been cleansed. The sins addressed include mental, oral, and physical. The ritual seeks the emancipation from sins committed during the day or night.Punarmārjanam
Smṛtyācāmana is performed two times. Then the Punarmārjanaṃ, or second cleansing is done.Aghamarṣaṇaṃ
Aghamarṣaṇaṃ is a ritual intended to liberate one from sins. A few drops of water are taken in the hand while chanting the related mantra. The practitioner mentally induces the Pāpapuruṣa to exit through the nose into the water, which is then thrown to the left side. In the Yajurveda Sandhyā, the meaning of the mantra is:Arghyapradānam
One Smṛtyācāmana and one Prāṇāyāma are performed. Following this, arghyapradāna refers to the offering of water to the Sun with two hands as laid down in the Grihyasutras. A handful of water is taken in two cupped hands while standing in front of the Sun. The Savitri is then recited, preceded by the vyāhṛtis and the pranava. Arghya is offered three times. These three arghyas are believed to destroy the Mandeha Rakshasas who are said to fight the Sun during each sandhyā.. If there is delay in sandhya by exceeding the sandhya time, then Prāyaścitta arghya is given.Sandhyopāsanam (Dhyāna)
The sun is then contemplated as Brahman through the mantra asā'vādityo brahmā. Smartas who adhere to advaita utter the additional verse So'ham asmi and Aham brahmāsmi.Tarpaṇaṃ
Next, two rounds of Smṛtyācāmana and three rounds of Prāṇāyāma are performed. Tarpana is a term in Vedic practice referring to an offering made to divine entities, where water is taken in the right hand and poured over the straightened fingers. In Sandhyā, four devatarpaṇas are offered to the Sandhyādevatā.Gāyatrī āhvānam
In Gāyatrī āhvānam, the Sandhyādevatā is invited with relevant Vedic mantras. One Śrautācāmana and one Prāṇāyāma are performed. Following this, the Gāyatrī japa sankalpa is recited.Nyāsa
In nyāsa, the mental appropriation or assignment of various parts of the body to tutelary deities is performed just before and after Gāyatrī japa. There are two types of nyāsa: karanyāsa and aṅganyāsa. These involve the "ritualistic placement of the fingers over different parts of the body as prescribed," accompanied by related ancillary mantras. When performed before japa, aṅganyāsa ends with the utterance of digbandhaḥ. When performed after japa, it ends with digvimokaḥ. Following this, the Gāyatrīdhyāna mantra is recited.Mudrāpradarśanam
Mudrāpradarśana refers to the display of various mudras before and after the recitation of the japa.The use of mudras in Sandhyavandanam, reflecting Tantric influences, is particularly emphasised by practitioners of the Rigvedic and Yajurvedic traditions to enhance focus and spiritual energy. These gestures incorporate a blend of Vedic and Tantric elements, with variations depending on the specific tradition.
These mudras are shown immediately after performing the nyāsa. In Sandhyāvandanam, there are 32 mudras: 24 are pūrva mudras, and the remaining 8 are uttara mudras.
pūrvamudrā pradarśanam –
sumukhaṃ sampuṭaṃ caiva vitataṃ vistṛtaṃ tathā
dvimukhaṃ trimukhaṃ caiva catuḥ pañcamukhaṃ tathā
ṣaṇmukho’dhomukhaṃ caiva vyāpikāñjalikaṃ tathā
śakaṭaṃ yamapāśaṃ ca grathitaṃ sammukhonmukham
pralambaṃ muṣṭikaṃ caiva matsyaḥ kūrmo varāhakam
siṃhākrāntaṃ mahākrāntaṃ mudgaraṃ pallavaṃ tathā
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | |
| mudras | sumukhaṃ | sampuṭaṃ | vitataṃ | vistṛtaṃ | dvimukhaṃ | trimukhaṃ | catuḥ | pañcamukhaṃ |
| 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | |
| mudras | ṣaṇmukho | adhomukhaṃ | vyāpikāñjalikaṃ | śakaṭaṃ | yamapāśaṃ | grathitaṃ | sammukhonmukham | pralambaṃ |
| 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | |
| mudras | muṣṭikaṃ | matsyaḥ | kūrmo | varāhakam | siṃhākrāntaṃ | mahākrāntaṃ | mudgaraṃ | pallavaṃ |
After showing 24 mudras, the following sloka that emphasizes on showing mudras is to be uttered:
Gāyatrī mantra (Japa)
Just before the japa, the Gāyatrī mantrārtha śloka that conveys the meaning of the Gāyatrī mantra is recited. The Gāyatrī mantra is then chanted either 1008, 108, 54, 28, or at least 10 times, using either a japamāla or a karamāla. Meditation upon the solar deity is performed, as he is considered the absolute reality residing in the lotus of the heart of all beings. The counting should be done with the right hand, which should be covered with a cloth.There are three methods of performing japa:
- Vācika : where the mantra is pronounced clearly and aloud.
- Upāmśu : where the lips move silently, and only the meditator hears the mantra.
- Mānasa or Mānasika : which involves purely mental recitation of the mantra.
Gāyatrī japāvasānam
uttaramudrā pradarśanam –
surabhiḥ jñāna cakraṃ ca yoniḥ kūrmo’tha paṅkajam
liṅgaṃ niryāṇa mudrā cetyaṣṭamudrāḥ prakīrtitāḥ
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | |
| mudras | surabhiḥ | jñāna | cakraṃ | yoniḥ | kūrma | paṅkajam | liṅgaṃ | niryāṇa |
The fruit of the japa is then offered to Brahman by uttering Om tat sat brahmārpaṇam astu.
Sūryopasthānaṃ
One Smṛtyācāmana and three rounds of Prāṇāyāma are performed. During upasthānaṃ, mantras related to Mitra, Surya, and Varuna are chanted while standing and facing the sun. In the morning, one faces east; at noon, one faces north; and in the evening, one faces west.Digdevata vandanam
Digdevata vandanam or Dik Namaskāraḥ involves prayers to the deities of the cardinal directions: Indra, Agni, Yama, Nirṛti, Varuna, Vayu, Soma, Īśāna, Brahma, and Vishnu. These deities are considered witnesses to all our deeds, and the ideals represented by each of them provide direction and guidance in one's spiritual journey.Next, Muni namaskāraḥ and Devatā namaskāraḥ are performed, where salutations are offered to the munis and devatas. Among Smartas, there is an additional practice of Hariharābheda smaraṇam, where Smartas contemplate the oneness of Śiva and Vishnu.
Gāyatrī Prasthānam
Gāyatrī Prasthānam or Udvāsana involves bidding farewell to the Sandhyādevata by relevant Vedic mantras.Essence: "Born on the highest peak, on the earth's mountain summit, permitted by the Brāhmins, O goddess, depart happily."
"O boon-giving Mother of the Vedas, praised by me, dwelling in the air, born from the twice-born, grant me long life on earth, wealth, and Brahmic radiance, and after bestowing these, proceed to the world of Brahman."
Nārāyaṇābhivandanam
Lord Nārayaṇa is hailed by chanting a relevant mantra:Bhūmyākāśa ābhivandanam
The Sky and the Earth are offered salutations, considering them as parents, through Sāṣṭāṅga Namaskāra, accompanied by relevant Vedic mantras from the Taittiriya Brahmana.Iśvara Prārthanā
Lord Vāsudeva is hailed by chanting relevant mantras.Abhivādanam
It is a formal salutation by reciting one's Gotra and Pravara. This also serves as an expression of gratitude to the teachers for transmitting divine wisdom to the next generation. It is customary to mention one's name, gotra, pravara, adhered Dharmasutra, and the Veda followed along with its śakha.A typical abhivādana for a Yajurvedin is as follows:
In the above abhivādana, Kshatriyas and Vaishyas replace śarmā with varmā and guptā, respectively.
Samarpaṇam
One Purāṇācamana and one Smṛtyācāmana are performed. Following this, Samarpaṇam is undertaken, signifying that the entire process was carried out with the intent to please the Divine as per His directions. The fruits of these actions are also offered to Him, acknowledging that He equitably distributes them. This ritual embodies the philosophy of total surrender, intended to diminish pride and instill humility.Kṣamāpaṇam
Finally, Kṣamāpaṇam is performed to seek forgiveness for any acts of omission or errors that may have been committed. This is done by chanting three of His names thrice. Even with the best of intentions and utmost care, inadequacies may occur. The practice encourages self-reflection, correction of mistakes, and striving for improvement.Daily duties of Dwijas
Performing Sandhyāvandana first establishes the eligibility for a Dwija to perform all subsequent rituals. According to the Dharmaśāstra, rituals performed without Sandhyāvandana are considered fruitless, making it the foundation for all other Vedic rituals. After performing mādhyāhnika-sandhyā, one atones for sins incurred during meal preparation. In the Vaishvadeva homa, rice cakes are offered to the Vishvadevas, representing all deities.According to the Śāṅkhāyana-gṛhya-sūtra, a person should go into the forest, carrying a piece of wood, and, seated, perform Sandhyā at dusk, maintaining silence and facing north-west until the stars appear. During this time, one murmurs the Mahāvyāhṛtis, the Sāvitrī, and auspicious hymns. At dawn, facing east, one stands until the sun rises, after which Vedic study resumes.
Miscellaneous
Other aspects of the ritual, though not strictly part of Sandhyāvandana, may include meditation, the chanting of other mantras, and devotional practices specific to divinities preferred by the practitioner. Regarding the connection with meditation practices, Monier-Williams notes that if considered an act of meditation, the word ' may be etymologically related to '.Depending on the practitioner’s belief system—Smarta, Sri Vaishnava, or Madhva—certain mantras or procedures may vary slightly, though the core elements like mārjanaṃ, prāśanaṃ, punar-mārjanaṃ, and arghya-pradānaṃ remain the same in most cases. Smārtas also practice aikyānu-Sandhānam, where Yajurvedins recite a verse from the Bṛhadāraṇyaka Upanishad. Sivaprasad Bhattacharya defines it as the "Hindu code of liturgical prayers."