Sandhyavandanam
'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.
They are prātaḥ-kālaḥ (early morning), pūrvahna (forenoon), madhyāhna (around noon), aparāhna (afternoon), sāyāhna (evening).
[9]: 69 The 5 uttarāṅgas are: In addition to the above Vedic components of the Sandhyāvandanam, many include the following due to Tantric influences: A Pañcapātra is a set of holy utensils used for Hindu rituals.
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).
[10] Ūrdhvapuṇḍra is a perpendicular mark made on the forehead using sandalwood or other sacred substances, symbolizing a Vaishnava identity.
mind bath') that involves viṣṇusmaraṇaṃ (remembrance of Vishnu): apavitraḥ pavitro vā sarvāvasthāṃ gato'pi vāyaḥ smaret puṇḍarīkākṣaṃ saḥ bāhyābhyantaraḥ śuciḥpuṇḍarīkākṣa 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.
There are three types of Āchamanam:[18] 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).
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.
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 practitioner mentally induces the Pāpapuruṣa (personification of sin) to exit through the nose into the water, which is then thrown to the left side.
Smartas who adhere to advaita utter the additional verse So'ham asmi and Aham brahmāsmi (सोऽहमस्मि। अहं ब्रह्मास्मि॥, lit.
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 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).
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.
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.
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 (Sanskrit: ॐ तत्सत् ब्रह्मार्पणमस्तु, lit.
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.
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.
Essense: "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."
It is customary to mention one's name, gotra, pravara, adhered Dharmasutra (of Kalpa), and the Veda followed along with its śakha (recension).
kāyena vācā manasendriyairvābuddhyātmanā vā prakṛteḥ svabhāvātkaromi yadyatsakalaṃ parasmainārāyaṇāyeti samarpayāmi [note 20]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]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.
After performing mādhyāhnika-sandhyā (माध्यानिक संध्या, midday prayer), one atones for sins incurred during meal preparation (e.g., boiling rice, cutting vegetables, burning firewood).
[25] 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.
Smārtas (Advaitins) also practice aikyānu-Sandhānam, where Yajurvedins recite a verse from the Bṛhadāraṇyaka Upanishad (brahmair vāhaṃ asmi).
