Sandhyopāsana

Sandhyavandanam (, or 'salutation during the twilight')
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 (moksha).

Practice of Sandhyā in Ramayana and Mahabharata by Rama and Krishna can be observed. In Balakanda (23.2, 23.2) of Ramayana, Viswamitra wakes Rama and Lakshmana up at the break of the dawn for the worship of sandhyā. In Udyogaparva (82.21) of Mahabharata there is reference to Krishna performing Sandhya.

Definition of Sandhyā

Sir Monier-Williams translated as twilight (i.e. the period between night and day), 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:

: '
: '
: '
: '
:– Rigveda 3.62.10

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'' (early morning), ''pūrvahna'' (forenoon), ''madhyāhna'' (around noon), ''aparāhna'' (afternoon), ''sāyāhna'' (evening). As per Hindu traditional calendar, the day which starts with sunrise (i.e. from midnight of previous night until sunrise is considered part of previous day).

A Sandhyākāla is 72 minutes (i.e.ghaṭīs of 24 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

The Sandhyāvandanam is traditionally done facing the east in the morning sandhyā (doing Gāyatrījapa until sunrise), the north in the noon and the west in the evening sandhyā (doing Gāyatrījapa until stars rise). In the evening, only ''āchamana'' part is performed in east or north.

Parts of Sandhyā Vandanam

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

Before commencement of the 5 pūrvāṅgas, there are 3 angas: Ācamanaṃ (आचमनम्), Prāṇāyāmaḥ (प्राणायामः) and Sankalpaḥ (सङ्कल्पः), which are not mentioned separately. These 5 pūrvāṅgas are:
# ''Prathama Mārjanaṃ'' (प्रथममार्जनम्, First cleansing)
# ''Mantrācamanaṃ'' (मन्त्राचमनम्, Water-sipping via Vedic mantras)
# ''Punarmārjanaṃ'' (पुनर्मार्जनम्, Second cleansing. Also known as Dvitīyamārjanaṃ)
# ''Pāpavimocana Mantram'' (पापविमोचन मन्त्रम्, Liberation from sins. Also known as Aghamarṣaṇa)
# ''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:
# ''Gāyatrījapaḥ'' (गायत्रीजपः, Deep meditation with the chanting of Gayatri mantra)
# ''Sūrya-Upasthānaṃ'' (सूर्योपस्थानम्, Adoration in the presence of the Sun with Vedic mantras)
# ''Dik Namaskāraḥ'' (दिङ्नमस्कारः, Salutation to the Devatas in all the cardinal directions)
# ''Bhūmyākāśa ābhivandanam'' (भूम्याकाशाभिवन्दनम्, Respectful salutation to the Sky ( Dyaus Pitṛ) and the Earth (pṛthivī))
# ''Abhivādanam'' (अभिवादनम्, Formal salutation by reciting ones' 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 holy utensils used for Hindu rituals. It typically includes a plate (''thāḷī, laghupātra'') and a ritualistic spoon (''uddhariṇī'' or ''ācamanī'').

Āsana

According to sages Vyasa and Parashara, a seat (''Āsana'') for ''japa'' is traditionally made of silk (''kauśeya''), blanket (''kambala''), skin (''ajina''), wood (''dāruja''), or palm leaves (''tālapatra''). 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 (Tilaka) on the forehead, as per local tradition, before the commencement of ''Sandhyā''. Materials such as ''kumkuma'' (vermillion), ''gandha'' (sandalwood paste), ''gopichandana'' (sacred clay), and ''bhasma'' (sacred ash) are commonly used for this purpose. Shaivites and Smartas mark the tripuṇḍra (त्रिपुण्ड्रम्), also called Bhasmadhāraṇa (भस्मधारण), while Vaishnavites mark the ūrdhvapuṇḍra (ऊर्द्ध्वपुण्ड्रम्).

''Tripuṇḍra'', or ''Bhasmadhāraṇa'', refers to "three parallel lines of ash marks on the forehead," as mentioned in the Śivapurāṇa (1.18). ''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 (, sacred thread) worn as upavīta (i.e. in the proper manner of wearing it from over the left shoulder and under the right arm) is cited as a necessity for performing the Sandhyavandanam.PV Kane
History of Dharmasastra
Volume 2.1, 1st Edition, pages 290-293

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 (Kriṣna) 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 (Andhra rescension containing 80 anuvakas).

Mānasasnānam

Sandhyāvandanam starts with mānasasnānam () that involves ''viṣṇusmaraṇaṃ'' (remembrance of Vishnu):

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

Ācamana

Achamana (आचमन) 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 (श्रौताचमनम्),
* Smṛtyācamanam (स्मृत्याचमनम्) or Smārtācamanam (स्मार्ताचमनम्),
* Purāṇācamanam (पुराणाचमनम्)or Paurāṇācamanam (पौराणाचमनम्).

Since, this is the first āchamana in Sandhyāvandanam, the sipping of water should be Purāṇācamana (i.e. 24 names of Vishnu starting with Om Keśavāya svāha & Co). Then, one Smṛtyācāmana and Bhūtocchāṭana are performed.

Bhūtocchāṭanam

A protective invocation is performed, asking for the removal of obstacles in the form of bhūtas (spirits) and piśācas (malevolent entities), so that one may proceed with their sacred or spiritual duties (''Brahma-karma'') 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 (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 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 (रेचकः).

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'' (bath with mantras). Mantras commonly used here praise water as a source of nourishment, medicines and energy.

Mantrācamanam

Mantrācamanaṃ (मन्त्राचमन) or Jalaprāśanaṃ (जलप्राशन) 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 (e.g., evil thoughts, anger), oral (e.g., lies, abuse), and physical (e.g., theft, prohibited sexual acts, consuming undesirable food, or crushing creatures underfoot). 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 (अघमर्षणम्) 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'' (personification of sin) 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 (स्मृत्याचमन) and one Prāṇāyāma (प्राणायाम) are performed. Following this, arghyapradāna (अर्घ्यप्रदान) 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 (i.e., Gayatri Mantra) is then recited, preceded by the ''vyāhṛtis'' and the ''pranava'' (i.e., ''om''). 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'' (twilight).. If there is delay in sandhya by exceeding the sandhya time, then Prāyaścitta arghya (i.e. fourth one) is given.

Sandhyopāsanam (Dhyāna)

The sun is then contemplated as Brahman (i.e., the supreme reality) through the mantra asā'vādityo brahmā (असाऽवादित्यो ब्रह्मा, lit. "this Āditya is indeed the ''Brahman''"). Smartas who adhere to advaita utter the additional verse '' So'ham asmi'' and '' Aham brahmāsmi'' (सोऽहमस्मि। अहं ब्रह्मास्मि॥, lit. "This is I" and "I am Brahman").

Tarpaṇaṃ

Next, two rounds of Smṛtyācāmana (स्मृत्याचमन) and three rounds of Prāṇāyāma (प्राणायाम) are performed. Tarpana (तर्पण) 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'' (संध्या), four ''devatarpaṇas'' (देवतर्पण) are offered to the Sandhyādevatā (संध्यादेवता).

Gāyatrī āhvānam

In ''Gāyatrī āhvānam'' (lit. "invitation of Gāyatrī"), the Sandhyādevatā (the deity of ''Sandhyā'') is invited with relevant Vedic mantras. One Śrautācāmana (श्रोताचमन) and one Prāṇāyāma (प्राणायाम) are performed. Following this, the ''Gāyatrī japa sankalpa'' (गायत्री जप संकल्प) is recited.

Nyāsa

In ''nyāsa'' (न्यास), the mental appropriation or assignment of various parts of the body to tutelary deities is performed just before and after ''Gāyatrī japa'' (गायत्री जप). There are two types of ''nyāsa'': karanyāsa (करन्यास) and aṅganyāsa (अङ्गन्यास). 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'' (दिग्बन्धः, invoking protection from the eight cardinal directions). When performed after japa, it ends with ''digvimokaḥ'' (दिग्विमोकः, releasing the protection). Following this, the Gāyatrīdhyāna mantra (गायत्रीध्यान मन्त्र) is recited.

Mudrāpradarśanam

''Mudrāpradarśana'' (मुद्रा प्रदर्शन) refers to the display of various mudras (मुद्रा, mudrā, meaning "hand gestures") before and after the recitation of the japa (जप, japa, meaning "chanting or recitation").

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'' (न्यास, nyāsa, meaning "ritual placement of fingers"). In ''Sandhyāvandanam'' (सन्ध्यावन्दनम्, sandhyāvandana), there are 32 mudras: 24 are pūrva mudras (पूर्व मुद्रा, pūrva mudrā, meaning "pre-japa mudras"), and the remaining 8 are uttara mudras (उत्तर मुद्रा, uttara mudrā, meaning "post-japa 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''

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'' (prayer beads) or a ''karamāla'' (hand-counting). Meditation upon the solar deity is performed, as he is considered the absolute reality (''Parabrahman'') residing in the lotus of the heart (''hṛtpadma'') 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 (वाचिक): where the mantra is pronounced clearly and aloud.
* Upāmśu (उपांशु): where the lips move silently, and only the meditator hears the mantra.
* Mānasa (मानस) or Mānasika (मानसिक): which involves purely mental recitation of the mantra.

Gāyatrī japāvasānam

One Śrautācāmana and one Prāṇāyāma are performed. Following this, the ''Gāyatrī japāvasāna sankalpa'' is recited. Then, ''nyasa'' is performed again, concluding with the utterance of ''digvimokaḥ'', after which the ''Gāyatrī dhyāna mantra'' is recited. Subsequently, the remaining 8 uttara mudras are shown.

uttaramudrā pradarśanam –

''surabhiḥ jñāna cakraṃ ca yoniḥ kūrmo’tha paṅkajam''
''liṅgaṃ niryāṇa mudrā cetyaṣṭamudrāḥ prakīrtitāḥ''

The fruit of the ''japa'' is then offered to Brahman by uttering Om tat sat brahmārpaṇam astu (, lit. "That is truth; he fruit of japais offered to Brahman").

Sūryopasthānaṃ

One Smṛtyācāmana and three rounds of Prāṇāyāma are performed. During ''upasthānaṃ'', mantras related to Mitra (in the morning), Surya (at solar noon), and Varuna (in the evening) 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 (East), Agni (Southeast), Yama (South), Nirṛti (Southwest), Varuna (West), Vayu (Northwest), Soma (North), Īśāna (Northeast), Brahma (Upward), and Vishnu (Downward). 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 (sages) and devatas (deities). 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 (Brāhmins), 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 ( Dyaus Pitṛ) and the Earth (Pṛthivī) are offered salutations, considering them as parents, through Sāṣṭāṅga Namaskāra, accompanied by relevant Vedic mantras from the '' Taittiriya Brahmana''.

Iśvara Prārthanā

Lord Vāsudeva (i.e. Krishna) 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 (Rishis) for transmitting divine wisdom to the next generation. It is customary to mention one's name, gotra, pravara, adhered Dharmasutra (of Kalpa), and the Veda followed along with its ''śakha'' (recension).

A typical ''abhivādana'' (recitation of pravara) 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 (literally, "begging pardon" from the Divine) 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 Brahmins

Performing ''Sandhyāvandana'' (संध्यावन्दन) first establishes the eligibility for a Brahmin to perform all subsequent rituals. According to the Dharmaśāstra (धर्मशास्त्र), rituals performed without ''Sandhyāvandana'' are considered fruitless, making it the foundation for all other Vedic rituals. After performing ''mādhyāhnika-sandhyā'' (माध्यानिक संध्या, midday prayer), one atones for sins incurred during meal preparation (e.g., boiling rice, cutting vegetables, burning firewood). In the ''Vaishvadeva homa'' (वैश्वदेव होम), rice cakes are offered to the Vishvadevas (विश्वदेवाः), representing all deities.

According to the ''Śāṅkhāyana-gṛhya-sūtra'' (शाङ्खायनगृह्यसूत्र, Adhyāya II, Khaṇḍa 9), a person should go into the forest, carrying a piece of wood, and, seated, perform ''Sandhyā'' (संध्या, twilight prayers) at dusk, maintaining silence and facing north-west (between the west and north-west points of the horizon) until the stars appear. During this time, one murmurs the ''Mahāvyāhṛtis'' (महाव्याहृतयः), the ''Sāvitrī'' (सावित्री), 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 ('' japa''), 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'' (sprinkling of water), ''prāśanaṃ'' (drinking water), ''punar-mārjanaṃ'' (additional sprinkling), and ''arghya-pradānaṃ'' (offering water) remain the same in most cases. Smārtas (Advaitins) also practice ''aikyānu-Sandhānam'', where Yajurvedins recite a verse from the ''Bṛhadāraṇyaka Upanishad'' (''brahmair vāhaṃ asmi''). Sivaprasad Bhattacharya defines it as the "Hindu code of liturgical prayers."For a definition see Bhattacharyya, Sivaprasad. "Indian Hymnology", in Radhakrishnan (CHI, 1956), volume 4, p. 474. Sri Thillasthanam Swamy Kainkarya Sabha, Bangalore have brought out a book on Sandhyāvandanaṃ modelled as a Guide with all the hymns in Devanāgari, Tamil and Kannaḍa scripts and the meanings of each hymn and explanations in English for better appreciation. For more details please visit the sabha website
https://sites.google.com/view/tsksabha
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See also

* Aupasana
*Brahmin
*Yajurveda
*Veda
*Śāstra pramāṇam in Hinduism

Bibliography

*

References

Sources

* (fourth revised & enlarged edition).
* (First Edition).
* (fourth revised & enlarged edition).
* Second edition, four volumes, revised and enlarged, 1956 (volume IV).
* (Second Revised Edition).
* (Second Revised Edition

Notes

{{Worship in Hinduism

Rituals in Hindu worship
Hindu prayer and meditation
Meditation
Evening