Sandhyavandanam

For the 1983 film, see Sandhya Vandanam (film).

Veda pathashala students doing sandhyavandanam at Nachiyar Kovil, Kumbakonam, Tamil Nadu

Sandhyavandana (Sanskrit: संध्यावन्दन, sandhyāvandana) is a mandatory religious ritual 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.

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 Vriddhya Yājñavalkya, Sandhyā is a particular devatā, presiding over these portions of the day. The morning is called Gāyatrī (who is white in colour), the mid-day is Sāvitrī (who is red), the evening is named Sarasvatī (who is black or dark blue).
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 (prātassaṃdhyā), noon (mādhyāhnika) and evening (sāyaṃsaṃdhyā). Sir Monier-Williams offer the meaning of saṃdhyā as juncture of the two divisions of the day (morning and evening) and also defined as "the religious acts performed by Brahmans and twice-born men at the above three divisions of the day".

Parts of Sandhyā Vandanam

As per the work Sandhyātattvasubhodini, the Sāṅgopāṅga Sandhyavandanam (lit. Sandhyavandanam with all the essential and subsidiary parts) consists of different components termed as āṅgas (lit. limbs). Apart from the principal one (āṅgi), it has 5 anterior parts (pūrvāṅga) and 5 posterior parts (uttarāṅga).

Before commencement of the 5 pūrvāṅgas, there exist 3 angas, namely, Ācamanaṃ (आचमनम्), Prāṇāyāmaḥ (प्राणायामः) and Sankalpaḥ (सङ्कल्पः), which are not mentioned separately. These 5 pūrvāṅgas are:

1. Prathama Mārjanaṃ (प्रथममार्जनम्, First cleansing)
2. Mantrācamanaṃ (मन्त्राचमनम्, Water-sipping via Vedic mantras)
3. Punarmārjanaṃ (पुनर्मार्जनम्, Second cleansing. Also known as Dvitīyamārjanaṃ)
4. Pāpavimocana Mantram (पापविमोचन मन्त्रम्, Liberation from sins. Also known as Aghamarṣaṇa)
5. Arghyapradānam (अर्घ्यप्रदानम्, Offering of water to the Sun (Sūrya))

The principal part is the Sandhyopāsanā mantram (सन्ध्योपासना मन्त्रम्), 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 (गायत्रीजपः, Deep meditation with the chanting of Gayatri mantra)
2. Sūrya-Upasthānaṃ (सूर्योपस्थानम्, Adoration in the presence of the Sun with Vedic mantras)
3. Dik Namaskāraḥ (दिङ्नमस्कारः, Salutation to the Devatas in all the cardinal directions)
4. Bhūmyākāśa ābhivandanam (भूम्याकाशाभिवन्दनम्, Respectful salutation to the Sky (Dyaus Pitṛ) and the Earth (pṛthivī))
5. Abhivādanam (अभिवादनम्, Formal salutation by reciting ones' Gotra and Pravara)

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

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

It is usual practice to recite mantras from one's own veda in Sandhyavandanam. The procedure below are given w.r.t. the Taittirīya śākha of (Krishna) Yajurveda as followed by Telugu people adhering to the smarta tradition.

Ācamana

• Achamana involves sipping of water three times for purging the mind of all thoughts of ‘I’, ‘My’, ‘Mine’ for contemplation of ‘Supreme Athman”. A vow is made with all senses and mind renouncing all other thoughts and placing trust in ‘Him’. It ought to be done only in two directions, namely, East or North. Since, this is the first āchamana, the sipping of water should be Purāṇācamana (i.e. 24 names of Vishnu starting with Om Keśavāya swāha & Co). Then, one Smṛtyācāmanam and Bhūtocchāṭanam are performed.

Prāṇāyāma

• Prāṇāyāma is (Prāṇa) Breathing (āyamaḥ) regulation. Done scientifically, pranayama improves oxygen supply, expels carbon dioxide, helps blood circulation, improves concentration, memory power and general health.

It consists of three processes, first is inhalation that involves breathing in slowly through the right nostril; called as pūraka (पूरकः). The second is retention that involves retaining the breath by closing both nostrils, for a period more or less prolonged; called as kumbhaka (कुम्भक​). As per Yajnavalkya smriti, the Gayatri mantra with its śiras (head) and preceeded by the 7 vyāhṛtīs; to each of which the syllable Om should be added. This chanting has to be done thrice. The third is exhalation that involves breathing out slowly through the other nostril; called as recaka (रेचकः).

Sankalpa

• Sankalpa means taking the resolve. It should be always done after careful contemplation, in a calm and positive frame of mind mustering the will to act upon. Even when one is engaged in appeasing 'God', such act should be done with 'His' approval.

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

Prathama Mārjana

Marjanam 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

Smṛtyācāmanam 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

Om, even as the perspiring gets relief from the shade of the tree, as bathing removes the impurities of the body, as the ghee becomes purified by its purifying agent. (Yajurveda, Taittiriya Brahmana, 2-4-4-43)
So let the Waters purify me from all sins. (Yajurveda, Taittiriya Brahmana, 2-6-6-31)

Arghyapradāna

One Smṛtyācāmanam 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 (i.e. Gayatri mantra) preceded by the vyāhṛtis and the pranava (i.e. om kāra). Arghya has to be offered thrice. These three arghyas destroy the mandeha rakshasas fighting the Sun every sandhya.{{refn|group=note|{{As per story mentioned in Taittiriya Aranyaka, a tribe called Mandeha Rakshasas live in an island called Arunam. They march every day in the morning, conquer space and reach almost near the Sun threatening to destroy him. The Arghya water that is offered during Sandhya becomes infinitely strong and the retreat to their own island. It is said that the first arghya destroys their horses, the second destroys their weapons and the third kills them. However, due to their boon from Brahma, they get back to life only to fight the Sun next sandhya.

Sandhyopāsanā (Dhyānam)

The sun is then contemplated as the brahman (i.e.the supreme reality) through the mantra asāऽvādityo brahmā (Sanskrit:असाऽवादित्यो ब्रह्मा, lit. this Āditya is indeed the Brahman). Smartas who adhere to advaita utter additional verse Soऽham. aham brahmāsmi (Sanskrit:सोऽहम्। अहं ब्रह्मास्मि॥, lit. this is I. I am Brahman).

Tarpaṇaṃ

Then, two times Smṛtyācāmanam 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 Śrutyācāmanam 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 (invoking protection from eight cardinals) and when done after, it ends with the utterance digvimokaḥ (releasing the protection). 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 sandhyavandanam 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:

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 (Japam)

See also: Gayatri_Mantra § Textual_appearances

File:Karamāla for Japa.jpg

Illustration of Karamāla.

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, 28 or 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 (i.e. Parabrahman)settled in the lotus heart of all beings.

Gāyatrī japāvasānam

One Śrutyācāmanam 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 remaining 8 uttara mudras are shown.

Then, the fruit of japa is offered to Brahman by uttering Om tat brahmārpaṇaṃ astu (Sanskrit:ॐ तत् ब्रह्मार्पणमं अस्तु, lit. That (fruit of japa) is offered to Brahman).

Sūryopasthānaṃ

In upasthānaṃ, some mantras related to Mitra (in the morning), Surya (in the solar noon) and Varuna (in the evening) are chanted by standing and facing towards sun. In the morning face east, in the noon face north and in the evening face west.

Dikdevata vandanam

Dikdevata 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, Muninamaskāraḥ and Devatānamaskāraḥ 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 (Dyaus Pitṛ) and the Earth (pṛthivī) are offered salutations by considering them as parents by a Ashtanga Namaskara with relevant Vedic mantras.

Iśvara Prārthanā

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

Abhivādanam

It is Formal salutation by reciting ones' Gotra and Pravara.It isexpression of gratitude to the teachers (rishis) 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 (recension).

Samarpaṇam

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 ( mādhyāhnika-sandhyā ) 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 (all devatas).

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 (twilight/dusk?) constantly, observing silence, turning his face north-west, to the region between the chief (west) point and the intermediate (north-western) point (of the horizon), until the stars appear and by murmuring the Mahāvyāhṛtis, the Sāvitrī, and the auspicious hymns when (Sandhya-dusk?) passed. In the same way during dawn, turning his face to the east, standing, until the disk of the sun appears. And when (the sun) has risen, the study (of the Veda) goes on.

Miscellaneous

Other aspects of the ritual, though, speaking strictly, not included in Sandhyavandanam, may include meditation, chanting of other mantras (Sanskrit: japa), 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 sandhyā may be connected with the etymology san-dhyai.

Depending on the beliefs — Smartha, Sri Vaishnava, Madhva — these mantras or procedures have slight changes, while the main mantras like mārjanaṃ (sprinkling of water), prāśanaṃ (drinking water), punar-mārjanaṃ and arghya-pradānaṃ remain the same in 95% of the cases. Smārtas (Advaitins) have aikyānu-Sandhānam, where they (Yajur Vedins) recite the verse from bṛhadāraṇyaka Upanishad ( brahmair vāhaṃ asmi ). Sivaprasad Bhattacharya defines it as the "Hindu code of liturgical prayers."

See also

• Aupasana
• Brahmin
• Yajurveda
• Veda

Bibliography

• Sandhyavandana: With the Bhashya of Vedanti Sitaram Sastri (online text). Sri Balamanorama Press, Madras. 1931. {{cite book}}: Cite uses deprecated parameter |authors= (help)

Sources

• Balu, Meenakshi (2006). Rig Veda Trikaala Sandhyaavandanam. Chennai: MB Publishers. ISBN 81-8124-071-5. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (fourth revised & enlarged edition).
• Balu, Meenakshi (2008). Yajur Veda Trikaala Sandhyaavandanam (Abasthampam & Bodhayanam). Chennai: Giri Trading. ISBN 978-81-7950-451-2. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (First Edition).
• Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0567-4. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (fourth revised & enlarged edition).
• Radhakrishnan, Sarvepalli (Editorial Chairman) (1956). The Cultural Heritage of India. Calcutta: The Ramakrishna Mission Institute of Culture. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) Second edition, four volumes, revised and enlarged, 1956 (volume IV).
• Taimni, I. K. (1978). Gāyatrī. Adyar, Chennai, India: The Theosophical Publishing House. ISBN 81-7059-084-1. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (Second Revised Edition).
• Taimni, I. K. (1978). Gāyatrī. Adyar, Chennai, India: The Theosophical Publishing House. ISBN 81-7059-084-1. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (Second Revised Edition).[1]