Sandhyavandanam

A Pañcapātra is the set of holy utensils used for Hindu rituals containing plate (thāḷī, laghupātra) and ritualistic spoon (uddhariṇī/ācamanī).

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

A Japamāla is often used for counting the number of recitations in Gayatri japa. An Āsanamantra typically chanted before taking seat.

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:त्रिपुण्ड्रम्) 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]

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]

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.

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 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)[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 (रेचकः).

Sankalpa means taking the resolve.

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

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.

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

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.

An illustration of a Sanatana offering Arghya from 'The Sundhya, or, the Daily Prayers of the Sanatana' (1851) by Sophie Charlotte Belnos.[19]

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.

The sun is then contemplated as the brahman (i.e.the supreme reality) through the mantra asā'vādityo brahmā (Sanskrit:असाऽवादित्यो ब्रह्मा, lit. this Āditya is 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]).

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 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.

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.

Gayatri mantra with swaras.

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) becomes fruitless.

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]

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).

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.

Gāyatrī Prasthānam or Udvāsana involves bidding farewell to the Sandhyādevata by relevant Vedic mantras.

Lord Nārayaṇa is hailed by chanting relevant mantra.[note 20]

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.

Lord Vāsudeva (i.e. Krishna) is hailed by chanting relevant mantras.[note 21]

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.

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]

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.