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The Sandhyavandanam is the oldest extant liturgy in world religion.{{cn|date=September 2019}} As a practice, it may be descended from the much older daily [[Agnihotra]] ritual.{{cn|date=September 2019}}
The Sandhyavandanam is the oldest extant liturgy in world religion.{{cn|date=September 2019}} As a practice, it may be descended from the much older daily [[Agnihotra]] ritual.{{cn|date=September 2019}}


Sandhyavandanam literally means "salutation to Sandhya". Sandhya, in turn, has traditionally been interpreted either as "the transition moments of the day" (namely the two [[twilight]]s dawn and dusk), or as "the [[solar noon]]". Thus, Sandhyavandanam may be defined as the ritual "salutation to twilight or the solar noon".
Sandhyavandanam literally means "salutation to Sandhya". Sandhya, in turn, has traditionally been interpreted either as "the transition moments of the day" (namely the two [[twilight]] times of dawn and dusk), or as "the [[solar noon]]". Thus, Sandhyavandanam may be defined as the ritual "salutation to twilight or the solar noon".
The term ''{{IAST|sandhyā}}'', when used by itself in the sense of "daily practice", may also refer to the performance of these rituals at the opening and closing of the day.<ref>For use of the term ''{{IAST|saṃdhyā}}'' as meaning "daily practice", see Taimni, p. 7.</ref><ref>For {{IAST|saṃdhyā}} as juncture of the two divisions of the day (morning and evening) and also defined as "the religious acts performed by Brahmans and twice-born men at the above three divisions of the day" see Monier-Williams, p. 1145, middle column.</ref>
The term ''{{IAST|sandhyā}}'', when used by itself in the sense of "daily practice", may also refer to the performance of these rituals at the opening and closing of the day.<ref>For use of the term ''{{IAST|saṃdhyā}}'' as meaning "daily practice", see Taimni, p. 7.</ref><ref>For {{IAST|saṃdhyā}} as juncture of the two divisions of the day (morning and evening) and also defined as "the religious acts performed by Brahmans and twice-born men at the above three divisions of the day" see Monier-Williams, p. 1145, middle column.</ref>
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<ref>{{cite web |url=http://www.sandhyaavandanam.com/ |title=Archived copy |accessdate=2015-05-10 |url-status=dead |archiveurl=https://web.archive.org/web/20151208164422/http://sandhyaavandanam.com/ |archivedate=2015-12-08 }}</ref><ref>==Sandhya Vandana==</ref>
<ref>{{cite web |url=http://www.sandhyaavandanam.com/ |title=Archived copy |accessdate=2015-05-10 |url-status=dead |archiveurl=https://web.archive.org/web/20151208164422/http://sandhyaavandanam.com/ |archivedate=2015-12-08 }}</ref><ref>==Sandhya Vandana==</ref>
The steps in the Sandhyavandan always include the following essential components:
The steps in the Sandhyavandan always include the following essential components:
# ''Ācamanaṃ'' and ''aṅga-vandanaṃ''consists of Nama Sankirthana - taking the names of the Lord
# ''Ācamanaṃ'' and ''aṅga-vandanaṃ'' consists of Nama Sankirthana - taking the names of the Lord
# ''Prāṇāyāma'' is the ritual purification of internals via breathing exercises
# ''Prāṇāyāma'' is the ritual purification of internals via breathing exercises
# ''sūrya-upasthānaṃ'' ,
# ''sūrya-upasthānaṃ'' ,

Revision as of 13:32, 17 May 2020

For the 1983 film, see Sandhya Vandanam (film).
Veda pathashala students doing sandhya vandanam at Nachiyar Kovil, Kumbakonam, Tamil Nadu

Sandhyavandana (Sanskrit: संध्यावन्दन, sandhyāvandana) is a mandatory religious ritual performed, traditionally, by Dvija communities of Hindus [citation needed], 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. The Sandhyāvandanam consists of recitation from the Vedas, accompanied by ritual. These rituals are performed three times a day - at morning (prātaḥsaṃdhyā), noon (mādhyāhnika) and evening (sāyaṃsaṃdhyā).

The Sandhyavandanam is the oldest extant liturgy in world religion.[citation needed] As a practice, it may be descended from the much older daily Agnihotra ritual.[citation needed]

Sandhyavandanam literally means "salutation to Sandhya". Sandhya, in turn, has traditionally been interpreted either as "the transition moments of the day" (namely the two twilight times of dawn and dusk), or as "the solar noon". Thus, Sandhyavandanam may be defined as the ritual "salutation to twilight or the solar noon".

The term sandhyā, when used by itself in the sense of "daily practice", may also refer to the performance of these rituals at the opening and closing of the day.[1][2]

[3][4] The steps in the Sandhyavandan always include the following essential components:

  1. Ācamanaṃ and aṅga-vandanaṃ consists of Nama Sankirthana - taking the names of the Lord
  2. Prāṇāyāma is the ritual purification of internals via breathing exercises
  3. sūrya-upasthānaṃ ,
  4. Mārjanaṃ and punar-mārjanaṃ is a ritual self-purification
  5. Mantra Prōkṣaṇam is a prayer for atonement of sins
  6. Āghamarṣaṇaṃ (performed by some schools, especially Rig Vedins) is a prayer for forgiveness of sins
  7. Gāyatri japaṃ is meditation
  8. Gāyatri Upasthānam is a prayer to the Hindu deities Mitra (performed during the morning prayer) and Varuna (performed during the evening prayer)
  9. Abhivādana is a salutory introduction offered to all deities. It usually follows a prostration to the deities in each direction (dikpālakas)

In addition to the above Vedic components of the Sandhyavandanam, many include the following Tantric component:

  1. Navagraha tarpaṇaṃ are offerings made every day to each of the 9 planets.

The steps in the Rigveda Sandhyavandan are twenty-eight in number. The emerging need to perform the Sandhyaavandanam daily is supposedly increasing .[5]

Main components of the Sandhyavandanam

Poorvaangam- the preparatory:

  • Āchamanyam and Angavandanam - Sipping water three times for purging the mind of all thoughts of ‘I’, ‘My’, ‘Mine’ for contemplation of ‘Supreme Athman”. A vow is made with all senses and mind renouncing all other thoughts and placing trust in ‘Him’.
  • Prāṇāyāma - (Prāṇā) Breathing (āyamaha) regulation. Done scientifically, pranayama improves oxygen supply, expels carbon dioxide, helps blood circulation, improves concentration, memory power and general health.

It involves (a) inhaling (b) holding the breath repeating savithree / gayathree mantra preceded by pranava and 7 vyahrtis followed by 'shiras' thrice and (c) exhaling. {Pranava = Aum, verily the Brahman; Vyahrithi = Bhuh, Bhuvaha, Suvah ... etc. 7 vyahrthis represent 'Brahman' present in all creations of 7 worlds each above and below the earth; Savithree manthra = Tat savitr varenyam ... = May Savitha, all pervasive, supreme solar deity vivify and impel our intellect in the right direction ; Shiras = ‘Oum apo..” He is water, light, essence, nectar and also the three worlds i.e., earth, intervening space and heaven. They are all manifestations of “Brahman”} Should be learnt / practiced under expert guidance.

  • Bhasma and Gopeechandana grahanam - this is done as a means of protection, purification, (Bhasma contains salts that have salutary effect on our body) progression and as a symbol of brahminisam. ‘Idanadi’ and ‘Pingalanadi’ merge into ‘Sushumnanadi’ in the forehead region between two eye- brows, just above the nose. This point is considered very central to the awakening of the thought process.Hence, kumkum, gandha and bhasma are applied here.
THE Process:
  • Sankalpam - Taking the resolve - has benefit of auto-suggestion (telling yourself that this is your focus for next 15 odd minutes).It should be always done after careful contemplation, in a calm and positive frame of mind mustering the will to act upon. Even when one is engaged in appeasing 'God', such act should be done with 'His' approval.
  • Prokshanam - Marjanam This is a process of sanitizing and revitalizing body and mind. Manthras commonly used here adore water as a source of nourishment,

medicines and energy ( agni, power). This awareness would encourage us to be frugal in its use & deter pollution.

  • Jalaprashanam Internal purification so that one becomes spiritually fit to perform ritualistic act.This is a 'Jnana Yajna' where one introspects, repents for the sins committed and surrenders to the Lord.This is done wishfully.One offers water consecrated by manthras 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 / night.

  • Aghamarshanam - Intended to drive away evil thoughts. The thought of repeatedly eradicating the evil helps overpowering 'thamasa' and 'rajasa' gunas and strengthen 'sathvik'gunas.With a few drops of water in the hand, chant the manthra, mentally induce 'Papapurusha' to come out through the nose into the water and it is put away.
  • Arghya pradanam - Experience and adore the ecstasy, panorama & panache of sunrise / sunset and express our gratitude to Him - He is our life support. Give a standing ovation to the rising sun. Take water in two hands cupped together, standing with feet together, facing Sun-God. Recite savithree manthra and make the offer thrice.This is a form of oblation. Water is easily accessible, most valuable and complete offering one can normally be making.
  • Gayatri japam -The stated objective here is complete emancipation of sins. Meditate upon the solar deity - Sooryanarayana- a visible form of divinity He is the absolute spirit settled in the lotus heart of all beings.He is the Parabrahma. He is the Parmathma. Repeat Savithree manthra at least 10 times (108 if possible), in complete faith and reverence, silently, concentrating on the meaning of the manthra : May Savitha, all - pervasive, supreme solar deity vivify and impel our intellect in the right direction.
  • Upasthaanam - Attaining proximity to the Lord. Adoring Him. Being one with Him. Typical prayers are: (1) May Agnideva to whom we offer soma juice in the performance of Yajnas, destroy our internal enemies like anger, lust etc. Just as the boatsman takes us from one side of the river to the other safely, let Him help us cross over all difficulties. (2) May Rudra ( the one with three eyes, a celestial aura & the one who fortifies) release us from the cycle of rebirth and lead us to sublimity.
  • Dikdevata-vandanam - Prayers to 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.
  • Abhivadanam -Touching ears is symbolic- they act as a gateway of knowledge. Expression of gratitude to the teachers (rishis) for transmitting divine wisdom to the next generation. It is customary to mention the name, gothra and pravara. This is an apt introduction too.
  • Samarpanam -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.
  • Kshamarpanam - 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. [6]

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.[7] 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.[8]

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."[9]

See also

[10] Rigved Steps

  1. ^ For use of the term saṃdhyā as meaning "daily practice", see Taimni, p. 7.
  2. ^ For saṃdhyā as juncture of the two divisions of the day (morning and evening) and also defined as "the religious acts performed by Brahmans and twice-born men at the above three divisions of the day" see Monier-Williams, p. 1145, middle column.
  3. ^ "Archived copy". Archived from the original on 2015-12-08. Retrieved 2015-05-10.{{cite web}}: CS1 maint: archived copy as title (link)
  4. ^ ==Sandhya Vandana==
  5. ^ "Archived copy". Archived from the original on 2015-12-08. Retrieved 2015-05-10.{{cite web}}: CS1 maint: archived copy as title (link)
  6. ^ https://www.wisdomlib.org/hinduism/book/%C5%9B%C4%81%E1%B9%85kh%C4%81yana-g%E1%B9%9Bhya-s%C5%ABtra/d/doc116491.html
  7. ^ 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.
  8. ^ For san-dhyai see Monier-Williams, p. 1145, middle column.
  9. ^ 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
  10. ^ "Archived copy". Archived from the original on 2015-12-24. Retrieved 2015-12-24.{{cite web}}: CS1 maint: archived copy as title (link)

Bibliography

References

  • Balu, Meenakshi (2006). Rig Veda Trikaala Sandhyaavandanam. Chennai: MB Publishers. ISBN 81-8124-071-5. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (fourth revised & enlarged edition).
  • Balu, Meenakshi (2008). Yajur Veda Trikaala Sandhyaavandanam (Abasthampam & Bodhayanam). Chennai: Giri Trading. ISBN 978-81-7950-451-2. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (First Edition).
  • Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0567-4. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (fourth revised & enlarged edition).
  • Radhakrishnan, Sarvepalli (Editorial Chairman) (1956). The Cultural Heritage of India. Calcutta: The Ramakrishna Mission Institute of Culture. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) 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. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (Second Revised Edition).
  • Taimni, I. K. (1978). Gāyatrī. Adyar, Chennai, India: The Theosophical Publishing House. ISBN 81-7059-084-1. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help) (Second Revised Edition).[1]


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