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".Sanskrit-English Dictionary, Monier-Williams, p. 1145, middle column. 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.Gāyatryanuṣṭhānatattvaprakāśikā (Telugu), M. G. Subbaraya Sastri, Sriniketana Mudraksharasala (Chennai), 1904.Yājuṣa Smārta Mantrapāṭhamu, Part 1 (Telugu), by Challa Lakshmi Nrisimha Sastry, Challa Press, 1913.Yajurveda Sandhyāvandanam (Telugu), Maddulapalli Venkatasubrahmanya Sastri, Vavilla V. S. Trust (Chennai), 1998.Sandhyopaasnavidhi, Rgveda Yajurveda Sahitam (Telugu), Mudunuri Venkatarama Sarma, Gita Press (Gorakhpur). 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