Sandhyavandanam Procedure

[Chloe Sarnoff]

Sandhyavandanam (Sanskrit: सन्ध्यवन्दनम्, sandhyāvandanam, lit. 'salutation to (Goddess) Twilight' 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,[1][2] 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.[2] 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.[3]

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).[note 2] In the evening, only āchamana part is performed in east or north.

The Tilakadhāraṇa is a holy mark (Tilaka) made on the forehead as per the local tradition before commencement of Sandhyā. Kumkuma, gandha, gopichandana and bhasma are often used for marking. Saivaites and Smartas mark tripuṇḍram, while, vaishnavaites mark ūrdhvapuṇḍram. Tripuṇḍram (Sanskrit:त्रपुण्ड्रम्) or Tripuṇḍraka refers to the "three parallel lines of ash marks over the forehead", according to the Śivapurāṇa 1.18.[10] Ūrddhvapuṇḍram (ऊर्द्ध्वपुण्ड्रम्) is a perpendicular line on the forehead made with Sandal, &c. a Vaishnava mark.[11] Traditional authorities strictly advised against doing Sandhyā without tilakadhāraṇa.[note 3]

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.[13][14][15][16] The mantras used in Prāṇāyāma, Mantrācamana, Gāyatrī āhvānam, Devatānamaskāraḥ and Gāyatrī Prasthānam are directly from Mahanarayana Upanishad (Andhra rescension containing 80 anuvakas).[17]

apavitraḥ pavitro vā sarvāvasthāṃ gato'pi vā
yaḥ smaret puṇḍarīkākṣaṃ saḥ bāhyābhyantaraḥ śuciḥ
puṇḍarīkākṣa puṇḍarīkākṣa puṇḍarīkākṣa[note 5]

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 (पूरक). 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)[note 8] and preceded by the 7 vyāhṛtīs;[note 9] 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 (रेचक).

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

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 (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.[note 10]. If there is delay in sandhya by exceeding the sandhya time, then Prāyaścitta arghya (i.e. fourth one) is given.

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.[note 13]

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.

Mudrāpradarśana is showing different mudras[22] 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[note 14] and the remaining 8 are shown after it. After showing 24 mudras, the following sloka that emphasizes on showing mudras is to be uttered:

Just before the japa, the Gāyatrī mantrārtha śloka that gives the meaning of Gayatri mantra is uttered.The Gayatri mantra is chanted either 1008,[note 15] 108,[note 16] 54,[note 17] 28[note 18] or at least 10[note 19] times using some japamāla or even karamāla. Meditation upon the solar deity is done. He is considered the absolute reality (i.e. Parabrahman) settled in the lotus heart (hṛtpadma) of all beings. The counting should be made on the right hand which should be covered with a cloth.

One Smṛtyācāmana and three times Prāṇāyāma are performed. 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.

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.

It is formal salutation by reciting one's Gotra and Pravara. It is also an expression 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 (of Kalpa) and the Veda followed along with its śakha (recension).

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.

Finally, Kṣamāpaṇam (lit. begging pardon (from the God)) 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.

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.[25]

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.[26] 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.[27]

Recently I came across this video by AM Rajgopalaswami, =Ja899ZyqD4g where he gives spiritual/astrological solutions of what slokas can be recited for increasing positive energy of the world. He had considered all possible audience (ranging from saivaites to Vaishnavites , young to old) and accordingly given a wide spectrum of solutions.

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