Sandhyavandanam - Wikipedia

4/3/24, 3:12 PM Sandhyavandanam - Wikipedia
Sandhyavandanam
Sandhyavandanam (Sanskrit: सन्ध्यावन्दनम्,
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 Veda pathashala students doing
considered as a path to attain liberation (moksha). sandhyavandanam at Nachiyar
Kovil, Kumbakonam, Tamil Nadu.
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]
Definition of Sandhyā
Sir Monier-Williams translated saṃdhyā 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".[4] The
Sandhyāvandanam consists of ritual recitation from the
Vedas. These rituals are performed three times a day - at
morning (prātassaṃdhyā), noon (mādhyāhnika) and
evening (sāyaṃsaṃdhyā).
The Gayatri mantra

The Gayatri mantra, the central mantra of the
Sandhyavandanam, has 24 syllables:
oṃ bhūr bhuvaḥ suvaḥ

tat savitur vareṇyaṃ
bhargo devasya dhīmahi
dhiyo yo naḥ pracodayāt
– Rigveda 3.62.10[5] Three forms of Sandhyā devata (Brāhmi,
Raudri, Vaiṣṇavi) along with Praṇava
Stephanie W. Jamison and Joel P. Brereton translated the Rishi.
mantra as, "Might we make our own that desirable
effulgence of god Savitar, who will rouse forth our
insights."[6]
Sandhyākāla
https://en.wikipedia.org/wiki/Sandhyavandanam 1/13
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[note 1] which starts with sunrise (i.e. from midnight of
previous night until sunrise is considered part of previous day).[7]
A Sandhyākāla is 72 minutes (i.e. 3 ghaṭīs of 24 minutes).[8]: 218
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.
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).[note 2] In the evening, only āchamana part is performed in east or
north.
Parts of Sandhyā Vandanam

As per the work Sandhyātattvasubhodini,[8]: 133 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:
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.[9]: 69 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 (दिङ् नमस्कारः , 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 Sandhyāvandanam, 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.
Accessories for Sandhyā
Pañcapātra
A Pañcapātra is the set of holy utensils used for Hindu rituals containing plate (thāḷī, laghupātra)
and ritualistic spoon (uddhariṇī/ācamanī).
Āsana
As per vyāsa and parāśara, a seat (Āsana) for japa is traditionally made of silk (kauśeya) or blanket
(kambala) or skin (ajina) or wood (dāruja) or (palm) leaves (tālapatra). Hindu texts cite various
spiritual and material benefits or drawbacks depending on different materials used for the
seat.[9]: 67
Japamāla
A Japamāla is often used for counting the number of recitations in Gayatri japa. An Āsanamantra
typically chanted before taking seat.
Tilakadhāraṇa
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:त्रिपुण्ड्र म्) or Tripuṇḍraka refers to the "three parallel lines of ash marks over
the forehead", according to the Śivapurāṇa 1.18.[10] Ūrddhvapuṇḍram (ऊर्द्ध्वपुण्ड्र म्) 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]
Upavītam
The yajñopavītam (Sanskrit: यज्ञोपवीतम्, sacred thread) worn as upavīta[note 4] (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.[12]
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.[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]
Mānasasnānam
Sandhyāvandanam starts with mānasasnānam (lit. mind bath) that involves viṣṇusmaraṇaṃ
(remembrance of Vishnu):
apavitraḥ pavitro vā sarvāvasthāṃ gato'pi vā

yaḥ smaret puṇḍarīkākṣaṃ saḥ bāhyābhyantaraḥ śuciḥ
puṇḍarīkākṣa puṇḍarīkākṣa puṇḍarīkākṣa[note 5]
Either pure or impure, passing through all the conditions of material life,
if remember the lotus-eyed, then, one becomes externally and internally clean.
By uttering the above chant, water is sprinkled on head three times.
Ācamana
Achamana involves sipping of water three times without thinking of the self in any way, but
meditating on the 'Supreme Atman".
Achamana is done only in two directions, the East or North. There are three types of
Āchamanam,[18] namely, Śrautācamanam (Sanskrit: श्रौताचमनम्), Smṛtyācamanam (Sanskrit:
स्मृत्याचमनम्)[note 6] and Purāṇācamanam (Sanskrit: पुराणाचमनम्)[note 7].
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 swāha & Co). Then, one
Smṛtyācāmana and Bhūtocchāṭana are performed.
Prāṇāyāma
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 (कु म्भक). 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
(रे चकः ).
Sankalpa
Sankalpa means taking the resolve.
Then, Jalābhimantraṇam is done while reciting the Gayatri mantra to purify the water just
before Prathama Mārjana.
Prathama Mārjana
Marjanam is also known as Mantrasnānam (bath with mantras). Mantras commonly used here
praise water as a source of nourishment, medicines and energy.
Mantrācamana
Mantrācamanaṃ or Jalaprāśanaṃ is sipping of water by reciting relevant Vedic mantras for
internal purification in order to perform ritual acts. 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
Smṛtyācāmana is performed two times. Then the Punarmārjanaṃ, or second cleansing 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.
Arghyapradāna
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.
Sandhyopāsanā (Dhyāna)
An illustration of a Sanatana offering
The sun is then contemplated as the brahman (i.e.the Arghya from 'The Sundhya, or, the Daily
supreme reality) through the mantra asā'vādityo Prayers of the Sanatana' (1851) by
brahmā (Sanskrit:असाऽवादित्यो ब्रह्मा, lit. this Āditya is Sophie Charlotte Belnos.[19]
indeed the Brahman). Smartas who adhere to advaita utter additional verse So'ham asmi. Aham
brahmāsmi. (Sanskrit:सोऽहमस्मि। अहं ब्रह्मास्मि॥, lit. this is I[note 11]. I am Brahman[note 12]).
Tarpaṇaṃ
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]
Gāyatrī āhvānam
In Gāyatrī āhvānam (lit. invitation of Gāyatrī), the Sandhyādevata is invited by relevant Vedic
mantras. One Śrautācāmana 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[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:
caturvimśati mudravaigāyatryāṃ supratiṣṭhitāḥ

(itimudrā najānāti gāyatrī niṣphalābhavet)
Gāyatri is well-established in these 24 mudras. If

these mudras are not known then gayatri (japa) Gayatri mantra with swaras.
becomes fruitless.
Gāyatrī mantra (Japa)

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.
There are 3 ways of doing a Japa, namely, vācika, where the mantra is pronounced clearly and
aloud, upāmśu, where the lips move quietly and only the meditator hears the mantra and
mānasa (or mānasika), purely mental recitation of the mantra.[23]
Gāyatrī japāvasānam
One Śrautācāmana 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 the remaining 8 uttara mudras are shown.
Then, the fruit of japa is offered to Brahman by uttering Om tat sat brahmārpaṇam astu
(Sanskrit:ॐ तत्सत् ब्रह्मार्पणमस्तु, lit. That is truth; (fruit of japa) offered to Brahman).
Sūryopasthānaṃ
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
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.
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.[note 20]
Bhūmyākāśa ābhivandanam
The Sky (Dyaus Pitṛ) and the Earth (Pṛthivī) are offered salutations by considering them as parents
by Sāṣṭāṅga Namaskāra with relevant Vedic mantras from Taittiriya Brahamana.
Iśvara Prārthanā
Lord Vāsudeva (i.e. Krishna) is hailed by chanting relevant mantras.[note 21]
Abhivādanam
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).
A typical abhivādana(recitation of pravara) of a Yajuevedin is as follows
catussāgara paryantaṃ go brāhmaṇebhyaśśubham bhavatu

....ṛṣeya pravarānvita
....gotraḥ, .......sūtraḥ
....yajuśśākhādhyāyi
....śarmā'haṃ bho abhivādaye[note 22]
In the above abhivādana, Kshatriyas and Vyshyas replace śarmā with varmā and guptā
respectively.
Samarpaṇam
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.
kāyena vācā manasendriyairvā

buddhyātmanā vā prakṛteḥ svabhāvāt
karomi yadyatsakalaṃ parasmai
nārāyaṇāyeti samarpayāmi[note 23]
My body, speech, mind, senses,

intellect, essence, or outer and inner tendencies,
All that I will do over and over,
to the supreme Nārāyaṇa I offer.[24]
Kṣamāpaṇam
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.
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.[25]
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.[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]
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."[28]
See also
Aupasana
Brahmin
Yajurveda
Veda
Śāstra pramāṇam in Hinduism
Bibliography
Dewan Bahadur T.R. Ramachandra Iyer; C. Sankara Rama Sastri, eds. (1931).
Sandhyavandana: With the Bhashya of Vedanti Sitaram Sastri (online text) (https://archive.org/
stream/SandhyavandanaBhashyam#page/n0/mode/1up). Madras: Sri Balamanorama Press.
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12. PV Kane, History of Dharmasastra (https://archive.org/stream/HistoryOfDharmasastraancientA
ndMediaevalReligiousAndCivilLawV.2.1/Kane_A-History-of-Dharmasastra-v2-1_1941#page/n3
47/mode/2up) Volume 2.1, 1st Edition, pages 290-293
13. Gāyatryanuṣṭhānatattvaprakāśikā (Telugu), M. G. Subbaraya Sastri, Sriniketana
Mudraksharasala (Chennai), 1904.
14. Yājuṣa Smārta Mantrapāṭhamu, Part 1 (Telugu), by Challa Lakshmi Nrisimha Sastry, Challa
Press, 1913.
15. Yajurveda Sandhyāvandanam (Telugu), Maddulapalli Venkatasubrahmanya Sastri, Vavilla V. S.
Trust (Chennai), 1998.
16. Sandhyopaasnavidhi, Rgveda Yajurveda Sahitam (Telugu), Mudunuri Venkatarama Sarma,
Gita Press (Gorakhpur).
17. "Mahanarayana_Upanishad" (https://estudantedavedanta.net/Mahanarayana%20Upanishad%
20-%20Swami%20Vimalananda%20%5BSanskrit-English%5Dc.pdf) (PDF). Swami
Vimalananda (2 ed.). Sri Ramakrishna Math. 1968.
18. K. Krishnaswami Aiyar (1901). "Esoteric Hinduism" (https://archive.org/details/in.ernet.dli.2015.
47892). Central Book Depot, Madras. p. 90.
19. The Sundhya, or, the Daily Prayers of the Brahmins (https://en.wikisource.org/wiki/The_Sundhy
a,_or,_the_Daily_Prayers_of_the_Brahmins).
20. S. Viraswami Pathar (2006). Gayatri Mantra (https://books.google.com/books?id=sANJoCxeTJ
0C). Sura Books. p. 103. ISBN 978-81-7478-218-2.
21. "The Sacred Complex in Hindu Gaya" (https://books.google.com/books?id=S4FidiusPr0C).
Lalita Prasad Vidyarthi (2 ed.). Concept Publishing Company, Delhi. 1978. p. 36.
22. Word mudrā on Monier-William Sanskrit-English on-line dictionary: "N. of partic. positions or
intertwinings of the fingers (24 in number, commonly practised in religious worship, and
supposed to possess an occult meaning and magical efficacy Daś (Daśakumāra-carita).
Sarvad. Kāraṇḍ. RTL. 204; 406)" (http://faculty.washington.edu/prem/mw/m.html)
23. "Japa Yoga" (http://www.dlshq.org/teachings/japayoga.htm). Retrieved 2020-02-09.
24. "Kayena Vāca – Veda Chanting Short Closing Prayer with Translation" (https://yogastudies.org/
2015/12/veda-chanting-short-closing-prayer-with-translation/). 20 December 2015.
25. "Adhyāya II, Khaṇḍa 9" (https://www.wisdomlib.org/hinduism/book/%C5%9B%C4%81%E1%B
9%85kh%C4%81yana-g%E1%B9%9Bhya-s%C5%ABtra/d/doc116491.html). 4 September
2014.
26. These are entirely at the discretion of the performer and carry no ritualistic sanction
whatsoever. For meditation, japa, and chosen deity practices, see Taimni, pp. 171-204.
27. For san-dhyai see Monier-Williams, p. 1145, middle column.
28. 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 http://www.thillasthanam-swamy-
sabha.in
Sources
Balu, Meenakshi (2006). Rig Veda Trikaala Sandhyaavandanam. Chennai: MB Publishers.
ISBN 81-8124-071-5. (fourth revised & enlarged edition).
Balu, Meenakshi (2008). Yajur Veda Trikaala Sandhyaavandanam (Abasthampam &
Bodhayanam). Chennai: Giri Trading. ISBN 978-81-7950-451-2. (First Edition).
Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass
Publishers. ISBN 81-208-0567-4. (fourth revised & enlarged edition).
Radhakrishnan, Sarvepalli (Editorial Chairman) (1956). The Cultural Heritage of India.
Calcutta: The Ramakrishna Mission Institute of Culture. 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. (Second Revised Edition).
Taimni, I. K. (1978). Gāyatrī. Adyar, Chennai, India: The Theosophical Publishing House.
ISBN 81-7059-084-1. (Second Revised Edition).[1] (http://badrirag.wordpress.com/2010/09/15/t
he-mechanics-and-significance-of-sandhyavandanam-process/)
Notes
1. An Ahorātra is a tropical day
2. Yājñavalkyasmṛti (2.24, 2.25)
3. IAST:abhālatilakam kṛtvā tasya karma nirarthakam (the ritual done without tilaka on forehead
shall be fruitless).
4. upanīyate vāmaskando'neneti upavītam (amarakośaṃ lingabhaṭṭīya vyākhyānaṃ)
5. Sanskrit: अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा
यः स्मरे त् पुण्डरीकाक्षं सः बाह्याभ्यन्तरः शुचिः
पुण्डरीकाक्ष पुण्डरीकाक्ष पुण्डरीकाक्ष
6. Also known as Smārtācamanam (Sanskrit: स्मार्ताचमनम्)
7. Also known as Paurāṇācamanam (Sanskrit: पौराणाचमनम्)
8. The śiromantra of gāyatrī is om āpojyōti rasomṛtaṃ brahma bhūrbhuva ssuva rom
(Sanskrit:ओम् आपोज्योति रसोऽमृतं ब्रह्म भूर्भुव स्सुव रोम्)
9. Vyāhṛtī (व्याहृती) are the mystical utterances, seven in number, viz. "bhūḥ, bhuvaḥ, svaḥ,
mahaḥ, janaḥ, tapaḥ, satyam". Each of the vyāhṛtis are preceded by the [Praṇava] Om.
10. 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 Sandhyā
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.[20]
11. सः (saḥ, "it") + अहम् (aham, "I am"), undergoing visarga sandhi. It is a phrase used by the
Advaita Vedānta school of Hinduism, signifying oneness with Brahman
12. It is a Mahavakya from Yajurveda
13. In devatarpaṇa, the water is poured on the middle of the palm kept in a slanted way pointing
downwards so that the water flows down only from the tip of four fingers (excluding thumb).[21]
14. Uttering the below sloka 24 mudras are to be shown
(1) (2) (3) (4)
sumukhaṃ sampuṭam caiva vitataṃ visṛtaṃ tathā
(5) (6) (7) (8)
dvimukhaṃ trimukhaṃ caiva catuḥ pañcamukhaṃ tathā
(9) (10) (11)
ṣaṇmukho'dhomukham caiva vyāpakāñjaliṃ tathā
(12) (13) (14) (15)
śakaṭam yamapāśam ca gradhikam sammukhonmukhaṃ
(16) (17) (18) (19) (20)
pralambam muṣtikam caiva matsyaḥ kūrmo varāhakam
(21) (22) (23) (24)
simhākrāntam mahākrāntam mudgaram pallavam tathaa
15. Referred as sahasra gāyatrī.
16. Referred as aṣṭottara-śata gāyatrī.
17. Referred as caturpancāśat gāyatrī.
18. Referred as aṣṭāvimśati gāyatrī.
19. Referred as daśa gāyatrī.
20. namo'stvanantāya sahasramūrtaye
sahasrapādākṣi śirorubāhave
sahasranāmne puruṣāya śāśvate
sahasrakoṭi yugadhāriṇe namaḥ
21. Ākāśāt patitam toyam।
yathā gacchati sāgaram।
sarva deva namaskāraḥ।
keśavam pratigacchati॥
sarvavedeṣu yatpuṇyaṃ।
sarvatīrtheṣu yatphalaṃ।
tatphalaṃ purusha āpnoti।
stutvā devaṃ janārthanam॥
vāsanāt vāsudevasya।
vāsitam te bhuvanatrayam।
sarvabhūtanivāso'si।
vāsudeva namo'stu te॥
22. चतुस्सागर पर्यन्तं गो ब्राह्मणेभ्यश्शुभम् भवतु
....ऋशेय प्रवरान्वित
....गोत्रः , ........सूत्रः
....यजुश्शाखाध्यायी
....शर्माऽहं भो अभिवादये
ये सेन्द्रि यै र्वा
https://en.wikipedia.org/wiki/Sandhyavandanam तेः रोमि स्मै येति र्प मि 12/13
23. कायेन वाचा मनसेन्द्रियैर्वा। बुद्ध्यात्मना वा प्रकृ तेः स्वभावात्। करोमि यद्यत्सकलं परस्मै। नारायणायेति समर्पयामि॥
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4/3/24, 3:12 PM Sandhyavandanam - Wikipedia

The Gayatri mantra

oṃ bhūr bhuvaḥ suvaḥ

A Sandhyākāla is 72 minutes (i.e. 3 ghaṭīs of 24 minutes).[8]: 218

Parts of Sandhyā Vandanam

1. Prathama Mārjanaṃ (प्रथममार्जनम्, First cleansing)

1. Gāyatrījapaḥ (गायत्रीजपः , Deep meditation with the chanting of Gayatri mantra)

Accessories for Sandhyā

apavitraḥ pavitro vā sarvāvasthāṃ gato'pi vā

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

caturvimśati mudravaigāyatryāṃ supratiṣṭhitāḥ

Gāyatri is well-established in these 24 mudras. If

Gāyatrī mantra (Japa)

A typical abhivādana(recitation of pravara) of a Yajuevedin is as follows

catussāgara paryantaṃ go brāhmaṇebhyaśśubham bhavatu

kāyena vācā manasendriyairvā

My body, speech, mind, senses,

and strive to improvise.

Daily duties of Brahmins

1. Dvija (http://www.britannica.com/topic/dvija), Encyclopedia Britannica (2014)

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