Sandhya Vandhanam

Sandhya Vandhanam ( Welcoming the Sandhya Kaalam – the Junctures in a day )

Philosophy:

Kanchi MahaPeriyava on Sandhya Vandhanam:

If the Gayatri has not been chanted for three generations in the family of a Brahmin, they cease to be Brahmins. The quarter where such Brahmins live cannot be called an “agrahara”. It is perhaps not yet three generations since Brahmins gave up the Gayatri. So they still may be called Brahmins.

In the same way if the Brahmin family has not performed sacrifices for three generations its members will be called “Durbrahmanas”, degenerate Brahmins. Even though degenerate the label “Brahmin” sticks to them. There are prayascittas (expiatory rites) by means of which the corrupted Brahmins will be remade true Brahmins. But there is no such hope for a Brahmin in whose family Gayatri has not been chanted for three generations. A member of such a family ceases altogether to be a Brahmin and cannot be made one again. He is just a “Brahmana- bandhu”, a kin or a friend of Brahmins. The same rule applies to Ksatriyas and Vaisyas with regard to the Gayatri mantra; they become “ksatriya-bandhus” and “Vaisya-bandhus” respectively.

The spark I mentioned earlier must be built into a fire. The spark by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radiant fire. At least on Sundays, all those who wear the sacred thread must do Gayatri japa a thousand times. They must not eat unclean food, goto unclean places and must atone for lapses in ritual observances and in maintaining ritual purity. Henceforth they must take every care to see that their body is kept chaste and fit for it to absorb mantric power.

Even in times of misfortune the Gayatri must be muttered at least ten times at dawn, midday and dusk. These are hours of tranquility. At dawn all creatures including human beings rise and the mind is serene now. At dusk all must be restful after a day’s hard work: that is also a time of calm. At noon the sun is at its height and people are at home and relaxed and their mind is calm. During these hours we must meditate on Gayatri, Savitri and Sarasvati.

In the morning the dominant presence is that of Visnu, at noon that of Brahma and at sundown of Siva. So we must meditate on Gayatri in the morning as Visnu personified, at noon as Brahma personified and at dusk as Siva personified.

Gayatri contains in itself the spirit and energy of all Vedic mantras. Indeed it imparts power to other mantras. Without Gayatri-japa, the chanting of all other mantras would be futile.

We find hypnotism useful in many ways and we talk of “hypnotic power”. Gayatri is the hypnotic means of liberating ourselves from worldly existence as well as of controlling desire and realising the goal of birth. We must keep blowing on the spark that is the Gayatri and must take up the Gayatri-japa as vrata. The spark will not be extinguished if we do not take to unsastric ways of life and if we do not make our body unchaste.

Gayatri-japa and “arghya” (offering libation) are the most important rites of sandhyavandana. The other parts of this rites are “angas” (limbs). The least a sick or weak person must do us to offer arghya and mutter the Gayatri ten times. “Oh only these two are important aren’t they? So that’s all we do, offer arghya and mutter the Gayatri ten times a day. ” If this be our attitude in due course we are likely to give up even these that are vital to sandhyavandyana.

A learned man remarked in jest about the people who perform arghya and mutter Gayatri only ten times thus applying to themselves the rule meant for the weak and the unfortunate: “They will always remain weak and be victims of some calamity or other”. Sandhyavandana must be performed properly during right hours. During the Mahabharata war, when water was not readily available, the warriors give arghya at the right time with dust as substitute.

Arghya must be offered before sunrise at noon and at sunset. Once there was a man called Idaikattu Siddhar who grazed cattle.

He said: “Kanamal konamal kandu kodu aadukan pogudu par ”

“Kanamal/r” means before you see the sun rise and “konamal/r” means when the sun is overhead and “kandu” is when you see the sun before sunset. These are the three times when you ought to offer arghya. “adu” means “niradu”, bathe in the Ganga. “kan” here means “visit Setu” or have ” have darsana of Setu”. “Pohutu par”- by bathing in the Ganga and by visiting Setu your sins will be washed away. Here is mentioned the custom of going to Kasi, collecting Ganga water there and going to (Setu) Ramesvaram to perform the abhiseka of Ramanathasvamin there.

Only by the intense repetition of Gayatri shall we be able to master all the Vedic mantras. This japa of Gayatri and arghya must be performed everyday without fail. At least once in our lifetime we must bathe in Ganga and go on pilgrimage to Setu.

If a man has a high fever, people looking after him must pour into his mouth the water with which sandhyavandana has been performed. Today it seems all of us are suffering all the time from high fever! When you run a high temperature you have to take medicine; similarly Gayatri is essential to the self and its japa must not be given up at any time. It is more essential to your inner being than medicine is to your body. Sandyavandana must be performed without fail everyday. Gayatri-japa can be practised by all of us without much effort and without spending any money. All that you require is water. Sandyavandana is indeed an easy means to ensure your well being. So long as there is life in you, you must perform it.

Gayatri must be worshiped as a mother. The Lord appers in many forms to bestow his grace and compassion on his devotees Mother loves us more than anybody else. We know no fear before her and talk to her freely. Of all the forms in which Bhagavan manifests himself that form in which he is revealed as mother is most liked by us. The Vedas proclaim Gayatri to be such a mother.

This mantra is to be repeated only by men. Women benefit from the men performing the japa. Similarly when the three varnas practise gayatri-japa all other jatis enjoy the benefit flowing from it. We may cease to perform a rite if the fruits yielded by them are enjoyed exclusively by us.

But we cannot do so if others also share in them. Those entitled to Gayatri mantra are to regard themselves as trustees who have to mutter it on behalf of others like women and the fourth varna who are not entitled to it. If they fail in their duty of trustees, it means they are committing an irremediable offence.

The mantras are numerous. Before we start chanting any of them, we say why we are doing so, mention the “fruit” that will yield. The benefit we derive from the Gayatri mantra is the cleansing of the mind (cittasuddhi). Even other mantras have this ultimate purpose, but cittasuuddhi is the direct result of Gayatri-japa.

Even in these days it is not difficult to perform sandhyavandana both at dawn and dusk. Office goers and other workers may not be at home during midday. They may perform the madhyahnika (the midday vandana) 2 hours 24 minutes after sunrise that is called “sangava kala”.

We must never miss the daily sandhyavadana unless we find it absolutely impossible to perform. When we fall ill, in our helplessness we ask others for water or kanji in the same way, we must ask our relative or friend to perform sandhyavandana on our behalf.

Let us all pray to God that he will have mercy upon us so that the fire of mantras is never extinguished in us and that it will keep burning brighter and brighter.

“Astra” and “Sastra” are terms used in Dhanurveda (military science) to denote two types of weapons. Knife, arrow, spear, club and so on-real weapons-come under the term “sastra”.”Astra” is what is energised by a mantra into a weapon. If you discharge just a darbha or a blade of grass chanting or muttering the appropriate mantra it will be turned into a weapon. Sastras are also discharged similarly with mantras. If you hurl something at a object or person muttering the mantra proper to it, the object or person will be destroyed when hit.

The twice-born (Brahmins, Kshatriyas and Vaisyas) have the duty of discharging “Astras” every day to destroy asuras or the evil forces besieging mankind. Does not “Astra” mean that which is discharged, thrown or hurled? What is the “Astra” which is to be thrown or discharged [by the twice – born]? We throw water so as to drive away or destroy the demons or evil forces that have taken hold of the minds of people. This water, the astra, is the same as the libation offered during sandhiyavandana. We must keep this purpose in mind when we offer arghya : “May sinfulness and falsehood be annihilated. May the sun of knowledge shine brightly. May those obstacles that keep the sun of knowledge dim in us to be demolished. “Whatever you do or do not do, you must perform this arghya thrice a day. Do it somehow ” holding your breath”

When a person does a job earnestly and whole-heartedly, we say that he does it “holding his breath”. As a matter of fact sandhyavandana is to be performed holding one’s breath. If we do this all the evil forces will be destroyed. Nowadays all we do is to hold our nose with our fingers. The sastras do not say, “Nasikam ayamya”, but say, “Pranam ayamya. ” It means, instead of merely holding the nose, control the vital breath, the prana itself or the life force.

All work must be done with one-pointedness. There must be such one-pointedness of the mind to turn water into a weapon(astra). The breath is controlled for this purpose.

You will ask: “How is it that if you control your breath the mind will be still? “

We see that when the mind is still the breath also stops. When our wonder is aroused, when we are grief-stricken or when we are overjoyed, the mind becomes one-pointed. We exclaim “Ha” and the breath stops for a moment. But soon we breathe fast. We do not stop breathing with any effort on our part-the stopping is involuntary. The mind stops when it is enwrapped or absorbed in something. Then we heave a sigh-take a long breath-making up for the momentary stoppage of breathing. We learn from this that, when breathing momentarily stops, the mind becomes one-pointed. This is the reason why the breath is controlled when arghya, libation, is offered.

If we practice pranayama we will train ourselves to have mental concentration. This is important to yoga. Practicing pranayama for long is difficult and it must be done under the guidance of a guru. In sandhyavandana we do it only ten times. For some rites it is performed three times as a preliminary step. If we had practiced pranayama regularly from the time of our upanayana we should have become yogisvaras by now.

What we do we must do properly. When we practice pranayama as a part of sandhyavandana we must stop our breath for 30 seconds or so, not more. When the vital breath stops, the mind will become still. If the arghya is offered in this state the evil forces will be truly be driven away. The water that we pour or throw when our mind is still will turn a weapon to destroy all evil.

After employing the arghya weapon against the evil forces, we must perform Gayathri-japa. Pranayama we must do according to our ability, holding the breath for a while, then realising it: this process may be repeated without controlling the breath for too long a time.

All the steps in sandhyavandana- samkalpa, marjana, arghya-pradana, japa, stotra, abhivandana-have for their purpose the blessings of Isvara: this is stated in the samkalpa that we make at first. From beginning to end sandhyavandana is dedicated to Paramesvara and pranayama is an important part of it.

According to the sastras even the sick must do pranayama three times a day. This means that breath-control is not such as to cause trouble or discomfort. Indeed it could mean a cure for the illness and a prescription for long life.

Rsayo dirgha-sandhyatvad dirghamayuravapnuyuh Prajnam yasasca kirtim ca brahmavarcasameva ca – Manusmrti, 4. 94

In abhivadana we mention the name of the sage from whom we are descended. It is our duty to observe Vedic rituals at least for the fact that we belong to the gotra of that sage. After him there have been so many rsis in the line. We use the terms “trayarseyam”, “pancarseyam”, “ekarseyam”, meaning that, in the gotras concerned, there were three sages, fives sages, one sage. . . They must have lived long and secured knowledge, fame, Brahmic lustre and spiritual eminence by performing sandhyavandana. This is what the Manusmrti stanza means.

By our neglect we should not sever the thread, the tradition, handed down to us uninterruptedly. We must perform sandhyavandana as an offering to Paramesvara and must do so understanding its meaning and with faith and devotion. There must be one-pointedness in it and no mantra must be left out.

We sin with our mind, speech and body. I told you that these sins must be washed away by performing rites with the same mind, speech and body.

In sandhyavandana we mutter the mantras with our mouth and, even as we repeat the Gayatri, we meditate on it with our mind and in such rites as marjana (sprinkling of water) we acquire bodily purity.

Sandhyavandana is karmayoga, bhaktiyoga and jnanayoga combined [it unites the three paths of karma, devotion and knowledge

Importance of Sandhya Vandhanam as mentioned in our Smrithi granthaas

Yajnavalkya smriti
विप्रो वृक्षो मूलस्तस्य सन्ध्या वेदाः शाखा धर्मकर्माणि पत्रम्

यस्मान्मूल यत्नतो रक्षणीयं छिन्नेमूले नैव शाखा नैव पत्रम् ,-याज्ञवल्क्य

Brahmin is a tree,sandhyaa is the root,4 veda are 4 branches,dharma karma(yajna,daana,tapasya,

japa,upasana etc) are its leaves.If the root dies no branches and leaves willl survive

Daksha smriti
नोपतिष्ठति यः पूर्वं नोपास्ते यश्च पश्चिमां
स शूद्रवद् वहिः कार्यः सर्वस्माद्द्विज कर्मणः,-दक्ष स्मृति.
The brahmin who never does sandhya at sun rise or sun set,make him out from all brahminical sacrifices treating him as a shoodra

Shatatapa Smriti
संध्या येन न विज्ञाता संध्या नैवाप्युपासिता
जीवन्नपि भवेच्छूद्र मृतः श्वा चाभि जायते ,-शातातप स्मृति
he dont know sandhya,who never does it..becomes shoodra till his death and after death takes birth from the canines(dog)

Harita Smriti
सूतके मृतके चैव संध्याकर्मं समाचरेत्
मनसापि स्मरेन्मन्त्रं कुशवारि विवर्जीतं ,-हारीत स्मृति

even during death or birth in family when all observe ashoucham,brahmin should also do sandhya,but without kusha and water..only mental japa of mantras are done

In other parts of India many smritis like apasthamba,baodhayana, hiranyakeshi,rishyashringa,Dalabhya,Vasishta etc are followed

Samvarta Smriti
जो सन्ध्या और अग्निकार्य नहि करते व कभी छुट जाता है तब् स्नान आदि करके संकल्प के साथ् आठ हजार गायत्री जप करना चाहिये.

Those who dont do sandhya and Agnikaarya(samidhadaana/agnihotra etc) or miss it should bath and do 8 thousand gaayatri japa ,then they are eligible for sandhya

Manu smriti

यो अन्यत्र कुरुते यत्नं धर्म कार्ये द्विजोत्तमः

विहाय संध्यां प्रणतिं स याति नरकायुतं ,-मनु स्मृति
Those brahmins who do other upasana without sandhya,they go to hell

After Mahabharata war is over, Krishna takes Yudhishtira along with him to the presence of Bhishma. Yudhishtira, with heart full of guilty feeling for the war that ended and for Bhishma’s situations itself, seeks with Bhishma the details of Dharma and how to uphold the same. It is well known that Bhishma concluded by reciting the Vishnu Sahasranamam, but prior to that Bhishma tells him that the most important thing to observe daily is Sandhyopasana and this upasana is the basis for all other Karmas.

The significance of the topic is also discussed in the Srimad Bhagavatam, where it describes how Lord Mahavishnu incarnated as Vamana. Vamana was invested with the sacred thread at the age of seven, when Brihsapati gave him the ‘Hip wear’, Akasha gave him the umbrella, since the ears of a Brahmin should not get heated, it has to be covered from the sun. Kubera gave him the Kamandalu, since a Brahmin should always carry water. Vamana had to take the Aiswaryam of the great King Mahabali, the descendant of Prahlada, hence Kubera himself gave the Kamandalu. ‘Surya’ himself gave Brahmopadesam to Vamana. Mother Annapoorneswari gave the Bhiksha annam. It is to portray the importance of Upanayanam that sage Vyasa has elaborated on the subject in srimad Bhagavatham.

Q: Can Sandhyvandhanam be performed at the office?
A: Yes, mentally through Bhava we can purify ourselves and offer Arghya mentally. Chanting can be restricted to mental chanting.

It can be seen from the following incident from Mahabharatha. Duryodhana insists on continuing the war even after the sunset on the 14th day of Mahabaratha war. He insists on continuing the war even when Bhishma and Dronacharya advise him to stop for Sandhyavandhanam. Yudhishtira then offers the sand of the battle field as Arghyam to the setting sun. It portrays the importance of doing Sandhya even in the battle field and that even sand can be offered as Arghyam. It is more important that we start offering Arghyam.

Q: Should we chant Achutaya Namaha or Achutaya Swaha as chanted by some people in the North India?

A: Our practice is to chant Achutaya Namaha, as laid down by our forefathers and it is better to follow as laid down by them. The practice in the North India is a result of the difference in the Sutras, Sakhas that they follow.

Q: Is bathing mandatory for Sandhyavandhanam?

A: It is better to take bath before Sandhya and in extreme cases where we cannot take bath, it can be relaxed.

Q: Is Sandhya to be performed on all times?
A: It is said that it is to be performed even in a house where death has taken place. The Marjanam, Arghyam and Pranayamam can be avoided during such period and it can be limited to Chanting of Gayathri Mantra.

Q: What is the Ideal age for Upanayanam?

a: The ideal age is 7. If the upanayanam is delayed and performed after 16, is deemed as a sin committed and it goes to the parents and the kid alike. Similarly if a person invested with sacred thread do not perform sandhyavandhanam it is also deemed as a sin committed.

Smartha & Srivaishnava common procedure with detailed English meaning found here:

http://issuu.com/thapas/docs/sandhyavandanam/1

For women, the Upanayana samskara takes place at the age of 13 to 15 or at the maximum by 18, when she is given in Kannika Dhaanam. Her husband becomes her Guru and the Mangala Sutram becomes her Sacred thread to be worn till her death.

Kamakoti press release can be found here:

http://issuu.com/thapas/docs/importance_of_sandhyavandanam_by_kanchi_mahaperiya/1

A sacred thread should not be changed without proper reason like any damage, tearing, any function, any observance of impurity, etc., – for details, check out the Aavani Avittam link.

Karma – Procedure:

sandhyaavandana should be learned from a guru,who has initiated with the gayatri mantra.
Once the procedure is learned well this e material can be used as a learning aid.Please don’t start this
ritual without proper personal tutoring.

For the sake of simplicity anganyasam and karanyasam etc are not discussed here.

You can quickly go to Madhyaahnikam and Saayam sandhya vandanam sections by clicking on the links.Only variations to the PraataH sandhya vandanam are provided in these sections.

The procedure given here is as per Yajur veda.Should there be need adiyen can encode and provide Rig and sama veda procedures too. adiyen would recommend the following books on this subject.

1.Sandhya vandanam (A self instructor) published by Sri Vishishtadvaita research centre,Madras& Sri Thillasthanam swamy kainkarya sabha and Sri Poorvacharya kainkarya sabha,Bangalore.

2.Nityanushtana kramam by Lifco Madras.

3.Ahnika grantha of Srimad Azhagiya singar is recommended for advance study on this subject.

The Procedure starts from here:

PRAATAH SANDHYAA TO BE PERFORMED FACING EAST

1.AchamanaM

achyutaaya namaH
anantaaya namaH
govindaaya namaH

Take little water on your right palm and swallow it uttering the above mantra(don’t sip the water). Wash the palm with water, wipe the lips with the clean palm, wash the palm again
With right hand fingers as described below touch the various parts of the body.

keshavaaya namaH                              (thumb to touch right cheek)
naaraayaNaaya namaH                        (thumb to touch left cheek)
maadhavaaya namaH                           (ring finger to touch right eye)
govindaaya namaH                               (ring finger to touch left eye)
vishhNave namaH                                (index finger to touch right side nose)
madhusuudanaaya namaH                    (index finger to touch left side nose)
trivikramaaya namaH                           (little finger to touch right ear)
vaamanaaya namaH                             (little finger to touch left ear)
shriidharaaya namaH                            (middle finger to touch right shoulder)
hR^ishhiikeshaaya namaH                    (middle finger to touch left shoulder)
padmanaabhaaya namaH                        (four fingers to touch navel and the chest)
daamodaraaya namaH                         (four fingers to touch head)

2.praaNaayaama

oM bhuuH. oM bhuvaH. oM suvaH. oM mahaH.
oM janaH. oM tapaH. o{gm.h} satyam.h .
oM tatsaviturvareNyaM .
bhargodevasya dhiimahi.
dhiyo yo naH prachodayaat.h .
omaapo jyotiraso.amR^itaM brahma bhuurbhuvassuvarom.h ..

3.saN^kalpaM

With the palms together in the saN^kalpa posture

shrii bhagavadaaGYayaa shriimannaaraayaNa priityarthaM praataH sandhyaamupaasishhye

4.saatvikatyaagaM
With the palms together in praNaama (Namaste) posture

oM bhagavaaneva svaniyaamya svaruupasthiti pravR^itta svasheShataika rasena mayaa svakiiyaishcha upakaraNaiH
svaraadhanaika prayojanaaya parama puruShaH sarvasheShi shriyapatiH svasheShabhuutamidaM praataH sandhyaavandanaakhyaM karma bhagavaan.h svasmai svapriitaye svayameva kaarayati

5.mantra prokshaNaM

aapohishhTheti mantrasya sindhudviipa R^ishhiH    with right hand fingers touch the head
devii gaayatrii chhandaH                                        touch the nose tip
aapo devataa                                                         touch the chestnaabhi sparshana

apaaM prokshaNe viniyogaH

oM aapohishhThaa mayobhuvaH       prokshaNa of the Head
taa na uurje dadhaatana                    prokshaNa of the Head
mahe raNaaya chakshase                 prokshaNa of the Head
yovaH shivatamo rasaH                   prokshaNa of the Head
tasya bhaajayatehanaH                    prokshaNa of the Head
ushatiiriva maataraH                        prokshaNa of the Head
tasmaa araN^gamaama vaH            prokshaNa of the Head
yasya kshayaaya jinvatha                 prokshaNa of the big Toes
aapo janayathaa chanaH                 again prokshaNa of the Head
oM bhuurbhuvassuvaH

Take little water on your right palm and throw around your head in clockwise direction like pradaxiNaM

6. praashanam

suuryashchetyanuvaakasya agnir R^ishhiH     touch the head
gaayatrii chchhandaH                                  touch the nose tip
suuryo devataa                                          touch the chest

apaaM praashane viniyogaH (place “tiirtham” in the hollow of right palm and recite as follows)

oM | suuryashcha maa manyushcha manyupatayashcha manyukR^itebhyaH |
paapebhyo rakshantaam.h | yadraatryaa paapamakaarshham.h | manasaa vaachaa hastaabhyaam.h |
padbhyaamudareNa shishnaa | raatristadavalumpatu | yatkiMcha duritaM mayi |
idamahaM maamamR^itayonau | suurye jyotishhi juhomi svaahaa ||

(after uttering the above mantra japa ingest(swallow and not sip) the water from the palm)

7. aachamanam.h

achyutaaya namaH anantaaya namaH govindaaya namaH

8.punaH proxaNam.h

dadhikraavNNa iti mantrasya vaamadeva R^ishhiH     touch the head
anushhTup.h chhandaH                                            touch the nose tip
dadhikraavaa devataa                                                 touch the chest
apaaM prokshaNe viniyogaH

Sprinkle (prokshaNa)water on the Head while reciting the following each time

oM dadhikraavNNo akaarishhaM
jishhNorashvasya vaajinaH
surabhi no mukhaakarat.h
pra Na aayuu{\m+}shhi taarishhat.h
aapohishhThaa mayobhuvaH
taa na uurje dadhaatana
mahe raNaaya chakshase
yovaH shivatamo rasaH
tasya bhaajayatehanaH
ushatiiriva maataraH
tasmaa araN^gamaama vaH
yasya kshayaaya jinvatha       prokshaNa of the big Toes
aapo janayathaa chanaH         again prokshaNa of the Head
oM bhuurbhuvassuvaH

Take little water on your right palm and throw around your head in clockwise direction like pradaxiNaM

9.Achamanam.h
achyutaaya namaH anantaaya namaH govindaaya namaH

10.praaNaayaamaH

oM bhuuH oM bhuvaH oM suvaH

11.saN^kalpaM

shrii bhagavadaaGYayaa shriimannaaraayaNa priityarthaM praataH sandhyaa arghyapradaanaM karishhye

12.arghyapradaanaM

nyaasaH
arghyapradaana ma.ntrasya vishvaamitra R^ishhiH touch the head
deviigaayatriichchhandaH touch the nose tip
savitaa devataa touch the chest
arghyapradaane viniyogaH

mantraH
oM bhuurbhuvassuvaH tatsaviturvareNyaM
bhargodevasya dhiimahi dhiyo yonaH prachodayaat.h     (First arghyaM)
oM bhuurbhuvassuvaH tatsaviturvareNyaM                  (Second arghyaM)
oM bhuurbhuvassuvaH tatsaviturvareNyaM                  (Third arghyaM)
(Recite the mantra thrice and offer arghyam thrice once after each recitation)

13.praaNaayaamaH
oM bhuuH oM bhuvaH oM suvaH

14.praayashchitta arghyaM

saN^kalpaM

shrii bhagavadaaGYayaa shriimannaaraayaNa priityarthaM praataH sandhyaa
kaalaatiita praayashchittaarthaM turiiya arghyapradaanaM karishhye

turiiya arghyapradaana mantrasya saandiipanii R^ishhiH     touch the head
deviigaayatriichchhandaH                                                  touch the nose tip
savitaa devataa                                                              touch the chest
turiiya arghyapradaane viniyogaH

oM bhuurbhuvassuvaH tatsaviturvareNyaM bhargodevasya diimahi dhiyo yonaH prachodayaat.h

(invoke the above mantra and offer praayashchitta arghyam once)

15. oM bhuurbhuvassuvaH

Take little water on your right palm and through around the head in clock wise direction

Turn around yourself in clockwise direction as pradaxiNa
asaavaadityobrahmaa (Salute the sun with anjali mudra)

16.aachamanam
achyutaaya namaH anantaaya namaH govindaaya namaH

17.keshavaadi tarpaNam
Sit in a squatting posture and offer one tarpam while reciting each mantra similar to arghyam
keshavaM tarpayaami
naaraayaNaM tarpayaami
maadhavaM tapayaami
govindaM tarpayaami
vishhNuM tarpayaami
madhusuudanaM tarpayaami
trivikramaM tarpayaami
vaamanaM tarpayaami
shriidharaM tarpayaami
hR^ishhiikeshaM tarpayaami
padmanaabhaM tarpayaami
daamodaraM tarpayaami

18.aachamanam.h

achyutaaya namaH anantaaya namaH govindaaya namaH

19.japavidhiH

oM aasanamantrasya pR^ithivyaameru pR^ishhTha R^ishhiH         touch the head
sutalaM chhandaH                                                                      touch the nose tip
shrii kuurmo devataa                                                                     touch the chest

aasane viniyogaH
(Sit down in padmaasana with palms folded in praNaama/namaste
posture after sanctifying the place by lightly sprinkling water)

pR^ithvi tvayaa dhR^itaa lokaa devitvaM vishhNunaa dhR^itaa |
tvaM cha dhaaraya maaM devi pavitraM kuruchaasanam.h ||

20. Gaayatri japam

20(a).nyaasam.h

For ahobila mutt sishyas only:

(perform praaNaayaamam thrice and hold the palms in saN^kalpa posture)

shrii bhagavadaaGYayaa shriimannaaraayaNa priityarthaM praataH sandhyaa
ashhTottara shata sa.nkhyayaa (108)
(alternately)
ashhTaaviMshati sa.nkhyayaa (28)
gaayatrii mahaamantrajapaM karishhye||

oM praNavasya R^ishhi brahmaa             touch the head
devii gaayatrii chhandaH                           touch the nose
paramaatmaa devataa                              touch the chest

oM bhuuraadi sapta vyaahR^itiinaaM atri bhR^igu kutsa vasishhTha
gautama kaashyapa aaN^girasa R^ishhayaH touch the head
gaayatrii ushhNik.h anushhTup bR^ihatii paN^ti tR^ishhTup jagatyaH chhandaa{gm}si touch the nose
agni vaayu arka vaagiisha varuNa indra vishvedevaaH devataaH touch the chest

saavitryaa R^ishhiH vishvaamitraH         touch the head
deviigaayatrii chhandaH                         touch the nose
savitaa devataa                                  touch the chest

gaayatrii shiraso brahma R^ishhiH      touch the head
anushhTup chhandaH                      touch the nose
paramaatmaa devataa                         touch the chest

sarveshhaaM praaNaayaame viniyogaH
(perform aatma aavaahanam and fold the palms again in praNaama/namaste posture)
muktaavidruma hemaniila dhavaLachchhaayaiH mukhaistriikshaNaiH
yuktaamindukalaa nibaddhamakuTaaM tatvaartha varNaatmikaaM |
gaayatriiM varadaabhayaaM kushakashaM shubhraM kapaalaM guNaM
shaN^khaM chakramathaaravindayugaLaM hastairvahantiiM bhaje ||

(meditate on the form of gaayatrii devi)

omaapo jyotiraso.amR^itaM brahma bhuurbhuvassuvarom.h

(while chanting the above mantra perform aatma parishuddhi with the two palms by gently touching from head to toe)

arkamaNDala madhyasthaM suuryakoTisamaprabham.h |
brahmaadi sevya paadaabjaM naumibrahma ramaasakham.h ||

(meditate on gaayatrii devi)

praaNaanaayamya 3 times

oM bhuuH oM bhuvaH oM suvaH oM mahaH
oM bhuuH oM bhuvaH oM suvaH oM mahaH
oM bhuuH oM bhuvaH oM suvaH oM mahaH

(perform praaNaayaamam thrice and hold the palms in saN^kalpa posture)
ahobila mutt sishyas have to skip this sankalpa since it was done already for gayatri japam

shrii bhagavadaaGYayaa shriimannaaraayaNa priityarthaM praataH sandhyaa
ashhTottara shata sa.nkhyayaa (108)
(alternately)
ashhTaaviMshati sa.nkhyayaa (28)
gaayatrii mahaamantrajapaM karishhye||

20 (b) gaayatrii aavaahanam

aayaatu ityanuvaakasya vaamadeva R^ishhiH         touch the head
anushhTup.h chhandaH                                      touch the nose
gaayatrii devataa                                                touch the chest

gaayatrii aavaahane viniyogaH

(hold the palms together in praNaama/namaste posture)

aayaatu varadaa devii aksharaM brahma sammitam |
gaayatriiM chhandasaaM maatedaM brahma jushhasvanaH |

ojosi sahosi balamasi bhraajosi devaanaaM dhaama naamaasi
vishvamasi vishvaayuH sarvamasi sarvaayuH abhibhuuroM

gaayatriiM aavaahayaami ( aatma aavaahanam)
saavitriiM aavaahayaami ( aatma aavaahanam)
sarasvatiiM aavaahayaami ( aatma aavaahanam)

praatardhyaayaami gaayatriiM ravimaNDala madhyagaam.h |
R^igvedamuchchaarayantiiM raktavarNaaM kumaarikaam.h |
akshamaalaakaraaM brahmadaivatyaaM haMsavaahanaam.h ||

saavitryaa R^ishhiH vishvaamitraH         touch the head
deviigaayatrii chhandaH                         touch the nose
savitaa devataa                                     touch the chest

(hold the palms together in praNaama/namaste posture)

yodevo savitaasmaakaM dhiyo dharmaadi gocharaaH |
prerayet.h tasya yadbhargaH tadvareNyamupaasmahe ||

aaditya maNDaledhyaayet.h paramaatmaanamavyayam.h |
vishhNuM chaturbhujaM ratnakunDalair.h maNDitaaN^ganam.h ||

sarvaratna samaayukta sarvaabharaNa bhuushhitaam.h |
evaM dhyaatvaa japennityaM mantramashhTottaraM shatam.h ||

gaayatrii japaH

oM | bhuurbhuvassuvaH |
tatsaviturvareNiyaM |
bhargodevasya dhiimahi |
dhiyo yonaH prachodayaat.h ||
oM | bhuurbhuvassuvaH |

(Recite gaayatrii japa 108 times or at least 28 times)

Sri ahobila mutt sishyas should do the ashtakshara japam here before the gaayatri upasthaanam.Others should do this after completing the entire sandhya vandanam.

shrii aShTaakshara mantra japam.h

shrii bhagavadaaGYayaa shriimannaaraayaNa priityarthaM
ashhTottara shata sa.nkhyayaa ##(108) ##
##(alternately) ##
ashhTaaviMshati sa.nkhyayaa ##(28) ##
aShTaakshara mantra japam.h karishhye||

nyaasaH

shriimad.h aShTaakshara mahaa mantrasya naaraayaNa R^ishhiH ##with right hand fingers touch the head ##
devii gaayatrii chhandaH ##touch the nose tip ##
shriiman.h naaraayaNo devataa  ##touch the chest ##

dhyaanaM
savyaM paadaM prasaarya shriitaduritaharaM daxiNaM ku~nchayitvaa
jaanumyaadhaaya savye taramitarabhujaM naaga bhoge nidhaaya.
pashchaad.h baahudvayena pratipaTa shamane dhaarayan.h sha~Nkha chakre
devii bhuuShaadi juShTo janayatu jagataaM sharma vaikuNTha naathaH..

Do japam 28 or 108 times as per sankalpam

aachamanam

oM bhuurbhuvassuvaH Sprinkle water on the floor where the japam was made

sarvaM shriikR^ishhNaarpaNamastu

Shrii aShTaakshara japam sampoorNam

20(c) gaayatrii upasthaanam.h

praaNaayaamaH
oM bhuuH oM bhuvaH oM suvaH oM mahaH

saN^kalpaH

shrii bhagavadaaGYayaa shriimannaaraayaNa priityarthaM
praataH sandhyaa gaayatrii upasthaanaM karishhye

uttama ityanuvaakasya vaamadeva R^ishhiH     touch the head
anushhTup.h chhandaH                                    touch the nose
gaayatrii devataa                                             touch the chest
gaayatrii udvaasane viniyogaH

(Perform the udvaasana mudra with the palms stand up and hold the palms in praNaama/namaste posture)

uttame shikhare devii bhuumyaaM parvata muurdhani |
braahmaNebhyo hyanuGYaanaM gachchhadevi yathaa sukham.h ||

oM | mitrasya charshhaNiidhR^itaH shravodevasya saanasim.h |
satyaM chitra shravastamam.h ||

mitrojanaan.h yaatayati prajaanan mitrodaadhaara pR^ithiviimuta dyaam.h |
mitraH kR^ishhTiiranimishhaabhichashhTe satyaaya havyaM ghR^itavadvidhema ||

prasamitra marto astu prayasvaanyasta aaditya shikshati vratena |
na hanyate na jiiyate tvoto nainama{gm}ho ashnotyantito na duuraat.h ||

21.sandhyaadi devataa vandanam.h

oM sandhyaayai namaH Facing East
oM saavitryai namaH Facing South
oM gaayatryai namaH Facing West
oM sarasvatyai namaH Facing North
oM sarvaabhyo devataabhyo namo namaH  Facing East
oM kaamokaarshhiit.h manyurakaarshhiit.h namo namaH Facing East

22.abhivaadanaM

(Fill in the appropriate R^ishhi pravaram and other details in the blanks below.)

abhivaadaye (………) (……….) (………) …….
(………) R^ishheya pravaraanvita
(………..) gotraH
(………..) suutraH
(…………..) shaakhaadhyaayii
shrii (…………..) sharmaanaamaahaM asmibhoH||

23.dik vandanam.h

oM praachyai dishe namaH                                         Facing East
oM dakshiNaayai dishe namaH                                      Facing South
oM pratiichyai dishe namaH                                        Facing West
oM udiichyai dishe namaH                                          Facing North
oM uurdhvaaya namaH                                                 Facing East show the folded palms upwards
oM adharaaya namaH                                                  Facing East show the folded palms to the ground
oM antarikshaaya namaH                                             Facing East show the folded palms upwards
oM bhuumyai namaH                                                   Facing East show the folded palms to the ground
oM vishhNave namaH                                                 Facing East show the folded palms straight

dhyeyassadaa savitR^imaNDala madhyavartii
naaraayaNaH sarasijaasana sannivishhTaH |
keyuuravaan.h makarakuNDalavaan.h kiriiTii
haarii hiraNyaya vapuH dhR^ita shaN^kha chakraH ||

shaN^kha chakra gadaa paaNe dvaarakaa nilayaachyuta |
govinda puNDariikaaksha raksha maaM sharaNaagatam.h ||

namo brahmaNya devaaya gobraahmaNahitaaya cha |
jagaddhitaaya kR^ishhNaaya shrii govindaaya namo namaH ||

24.praNamya (saashhTaaN^ga praNaama) abhivaadayet.h

(Fill in the appropriate R^ishhi pravaram and other details in the blanks below.)
abhivaadaye (………) (……….) (………) …….
(………) R^ishheya pravaraanvita
(………..) gotraH
(………..) suutraH
(…………..) shaakhaadhyaayii
shrii (…………..) sharmaanaamaahaM asmibhoH||

shrii kR^ishhNaayanamaH shrii kR^ishhNaayanamaH shrii kR^ishhNaayanamaH
(perform the japa by reciting 10 times)

25.aachamanam

achyutaaya namaH anantaaya namaH govindaaya namaH

26.saatvika tyaagaH

oM bhagavaaneva svaniyaamya svaruupasthiti pravR^itta svasheShataika rasena mayaa svakiiyaishcha upakaraNaiH svaraadhanaika prayojanaaya parama puruShaH sarvasheShi shriyapatiH svasheShabhuutamidaM praataH sandhyaavandanaakhyaM karma bhagavaan.h svasmai svapriitaye svayameva kaaritavaan.h

shriiraN^ga maN^gaLanidhiM karuNaanivaasam.h
shriiveN^kaTaadri shikharaalaya kaalamegham.h |
shriihastishaila shikharojvala paarijaatam.h
shriishaM namaami shirasaa yadushaila diipam.h ||

kaayenavaachaa manasendriyairvaa buddhyaa.a.atmanaa vaa prakR^iteH svabhaavaat.h |
karomi yadyatsakalaM parasmai shriimannaaraayaNaayeti samarpayaami ||

sarvaM shriikR^ishhNaarpaNamastu
iti yajur.h praataH sandhyaavandanam.h

You may follow the links below for Tamil version with consonants and sanskrit version.Both of them are  with vedic swara marks for proper pronounciation and tonal variations.

Tamil Version

Sanskrit version

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maadhyaahnikaM

Only the variations to praataH sandhyaavandanam procedure are given below.

1.maadhyaahnikam should be performed facing east.
2.There is only one argyam in maadhyaahnikam.
3.There is no prayashchitta argyam.
4.In praashanam (item 6) Gayatri aavaahanam 20(b) and Gayatri upasthanam 20(c) there are few
variations
5.suurya darshanam is to be performed after Gayatri upasthaanam.
6.Recite “maadhyaahnika” where ever the prataH sandhya word is occuring in sankalpam
and saatvika dyaagam etc.

6. praashanam

aapaH punantu ityanuvaakasya aapa R^ishhiH         touch the head
anushhTup chhandaH                                            touch the nose tip
brahmaNaspatirdevataa                                        touch the chest

apaaM praashane viniyogaH (place “tiirtham” in the hollow of right palm and recite as follows)

oM | aapaH punantu pR^ithiviiM pR^ithivii puutaa punaatu maam.h |
punantu brahmaNaspatirbrahmapuutaa punaatu maam.h ||
yaduchchhishhTamabhojyaM yadvaa dushcharitaM mama |
sarvaM punantu maamaapo.asataaM cha pratigraha{gm}svaahaa||

(after uttering the above mantra japa ingest(swallow and not sip) the water from the palm)

20 (b) Gayatri aavaahanam  after reciting sarasvathiim aavaahayaami inplace of

praatardhyaayaami gaayatriiM ravimaNDala madhyagaam.h |
R^igvedamuchchaarayantiiM raktavarNaaM kumaarikaam.h |
akshamaalaakaraaM brahmadaivatyaaM haMsavaahanaam.h ||

recite

madhyandine tu saavitriiM ravimaNDalamadhyagaam.h |
yajurvedaM vyaaharantiiM shvetaaM shuulakaraaM shivaam.h |
yuvatiiM rudradevatyaaM dhyaayaami vR^ishhavaahanaam.h ||

20 (c) In Gayatri Upasthaanam

After Uttame shikhare devii.. In place of “oM | mitrasya charshhaNiidhR^itaH..” Recite this

oM | aasatyena rajasaa vartamaano niveshayannamR^itaM martyaM cha |
hiraNyayena savitaa rathenaadevo yaati bhuvanaa vipashyan.h ||

udvayaM tamasaspari pashyanto jyotiruttaram.h |
devaM devatraasuuryamaganma jyotiruttamam.h ||

udutyaM jaatavedasaM |
devaM vahanti ketavaH ||

dR^ishe vishvaaya suuryaM chitraM devaanaamudagaadaniikaM chakshurmitrasya varuNasyaagreH |
aapraadyaavaapR^ithivii antarikshaM suurya aatmaa jagatastasthushhashcha ||
tachchakshurdevahitaM purastaat.h shukramuchcharat.h ||

suurya darshanam.h Please learn from elders personally about this mudra

pashyema sharadashshataM |
jiivema sharadashshataM |
nandaama sharadashshataM |
modaama sharadashshataM |
bhavaama sharadashshataM |
shR^iNavaama sharadashshataM |
prabravaama sharadashshataM |
ajiitaassyaama sharadashshataM |
jyokcha suuryaM dR^ishe ||

(Hold the palms in praNaama/namaste posture)

ya udagaanmahato.arNavaat.h vibhraajamaanassarirasya madhyaatsa maa vR^ishhabho
rohitaakshassuuryo vipashchinmanasaa punaatu ||

iti yajur.h maadhyaahnika sandhyaavandanam.h

You may follow the links below for Tamil version with consonants and sanskrit version of maadhyaahnikaM.Both of them are  with vedic swara marks for proper pronounciation and tonal variations.

Tamil Version

Sanskrit version

Back to Top,Home
saayaM sandhyaavandanam.h

Only the variations to praataH sandhyavandanam procedure are given below.

1.saayaM sandhyaavandanam.h should be performed facing west.
2.In praashanam (item 6) Gayatri aavaahanam 20(b) and Gayatri upasthanam 20(c) there are few
variations as described below
3.Recite “saayaM sandhyaa” where ever the “prataH sandhya” word is occuring in sankalpam
and saatvika dyaagam etc.

6. praashanam

agnishchetyanuvaakasya suurya R^ishhiH        touch the head
gaayatrii chchhandaH                                      touch the nose tip
agnirdevataa                                                   touch the chest

apaaM praashane viniyogaH (place “tiirtham” in the hollow of right palm and recite as follows)

oM | agnishcha maa manyushcha manyupatayashcha manyukR^itebhyaH |
paapebhyo rakshantaam.h | yadahnaa paapamakaarshham.h |
manasaa vaachaa hastaabhyaam.h |
padbhyaamudareNa shishnaa | ahastadavalumpatu | yatki.ncha duritaM mayi |
idamahaM maamamR^itayonau | satye jyotishhi juhomi svaahaa ||

(after uttering the above mantra japa ingest(swallow and not sip) the water from the palm)

20 (b) Gayatri aavaahanam after reciting sarasvathiim aavaahayaami inplace of

praatardhyaayaami gaayatriiM ravimaNDala madhyagaam.h |
R^igvedamuchchaarayantiiM raktavarNaaM kumaarikaam.h |
akshamaalaakaraaM brahmadaivatyaaM haMsavaahanaam.h ||

recite

saayaM sarasvatiiM shyaamaaM ravimaNDalamadhyagaam.h |
saamavedaM vyaaharantiiM chakraayudhadharaaM shubhaam.h ||
dhyaayaami vishhNudaivatyaaM vR^iddhaaM garuDavaahanaam.h ||

20 (c) In Gayatri Upasthaanam

After Uttame shikhare devii.. In place of “oM | mitrasya charshhaNiidhR^itaH..” Recite this

oM | imaM mevaruNa shrudhii havamadyaa cha mR^iDaya |
tvaamavasyuraachake |
tatvaayaami brahmaNaa vandamaanastadaashaaste yajamaano havirbhiH |
aheDamaano varuNeha bodhyurusha{gm}sa maa na aayuH pramoshhiiH |
yachchiddhi te visho yathaa pra deva varuNa vratam.h |
miniimasi dyavi dyavi ||
yatki.nchedaM varuNa daivye jane.abhidrohaM manushhyaashcharaamasi |
achittii yattava dharmaa yuyopima maa nastasmaadenaso devariirishhaH ||
kitavaaso yadriripurna diivi yadvaaghaa satyamuta yanna vidma |
sarvaataa vishhya shithireva devaathaa te syaama varuNa priyaasaH ||

iti yajur.h saayaM sandhyaavandanam.h

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2 thoughts on “Sandhya Vandhanam

  1. How do you prove that krishna is paripurna in vishistaadvaita?…..
    because krishna only said that he is paripurna in bhagavath geetha…

    but ,according to vishistaadvaita…we are brahman,at the same time ,we are not paripurna…similar case applies to krishna…so,how is krishna paripurna in vishistaadvaita?

    • Krishna answers this to Arjuna in Bhagavad Gita itself. All others other than the Paramaatma ( who is Sri Krishna as attested by himself ) are born due to the karmic reaction, while he takes birth by his own will – he is unbounded by Karma – but at the same time, while on the human avatar, he follows the rules of manava dharma – that’s all – he is boundless and infinite where as other jeevas, though they are similar, but they are atomic in comparison to the almighty.

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