Sandhyavandanam

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 (').

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).

1. Prātassandhyā spans from two ghaṭīs before sunrise and until one ghaṭī after.
2. Madhyāhna sandhyā spans from one and half ghaṭī before noon and until one and half ghaṭī after.
3. Sāyam sandhyā spans from one ghaṭī before sunset and until two ghaṭīs after.

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:

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. 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.

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).

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).

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.

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).

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

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.

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.

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).

Then, Jalābhimantraṇam is done while reciting the Gayatri mantra to purify the water just before Prathama Mārjana.

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.

Smṛtyācāmana is performed two times. Then the Punarmārjanaṃ, or second cleansing is done.

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:

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.

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").

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).

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.

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.

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 –

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.

• 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.

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 –

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

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.

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.

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.

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.

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 '.