Sandhyavandanam - till Gayatri Mantra

Sandhyavandana – A Personal Reflection

Doing Sandhyavandana every day is a discipline I’ve been cultivating over the past few years. If you're a parent considering Upanayana for your child, I encourage you to begin this practice yourself — not just as a formality, but as a role model. Children learn more from what we do than what we say. You don’t need to understand every word of the ritual to start. While knowing the meaning and purpose adds depth and conviction, the practice itself builds commitment over time.

I began writing this blog more for myself than for anyone else — to reflect on my journey and to better guide my son when his time comes.

The Spirit of Sandhyavandana

Sandhyavandana is a ritual of salutation and gratitude — primarily directed toward the Sun, who sustains life and marks the rhythm of our days. In the Sanatana Dharma tradition, the Sun (Surya) is revered as the first and foremost manifestation of the divine — the Ādi Devata.

Yet, Sandhyavandana is not just about bowing to the external Sun. It’s also about honoring the inner Sun — the source of consciousness, awareness, and life within us. Sanatana Dharma teaches that what exists externally (bahya) also exists within (antara). Every outward ritual has an inward counterpart, inviting us to turn within and reflect.

What is "Sandhya"?

The word sandhya means intersection, conjunction, or twilight — a meeting point between two states. There are three significant sandhyas during the day:

Morning Sandhya (Prātaḥ Sandhya) – The meeting of night and day, darkness and light.
Noon Sandhya (Mādhyāhna Sandhya) – The midpoint of the day, a pause between morning and evening energies.
Evening Sandhya (Sāyam Sandhya) – The transition from day to night, light to darkness.

Vandana means reverence, salutation, or worship. So, Sandhyavandana is the act of paying homage during these sacred transitions — not just to the Sun, but to the shifts within us.

For someone on a spiritual path, these moments serve as anchors — reminders to pause, reflect, and reconnect. They are opportunities to harmonize the outer routine with inner awareness.

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Phases of Sandhyavandanam

Sandhyavandanam is a deeply structured spiritual practice composed of several interconnected phases. Each stage prepares the practitioner — physically, mentally, and spiritually — for the central act of Gāyatrī Japa, the chanting of the sacred Gāyatrī mantra.

1. Purification (Śuddhi)

The practice begins with purification on multiple levels:

External (Bāhya) Purification: Cleansing the body through water — by washing the hands, feet, and face — symbolizes readiness for worship.
Internal (Ābhyantara) Purification: This involves sipping water (āchamana) accompanied by the chanting of the Lord’s names (Bhagavad-nāma), which sanctifies the inner being.
Mental Purification: Through prāṇāyāma (breath control), the mind is calmed and stabilized, preparing the practitioner for meditative focus.

These layers of purification serve as a foundation for the spiritual purification that follows — through the chanting of the Gāyatrī mantra, the essence of Sandhyavandanam.

2. Sankalpa – Stating the Intent

The next step is Sankalpa, or taking a conscious vow. This involves:

Declaring the intention behind performing Sandhyavandanam.
Committing to offer Arghya (a respectful offering) to the Sun.
Taking a vow to chant the Gāyatrī mantra with sincerity, attention, and devotion.

This stage centers the mind and anchors the practice in purpose.

3. Invocation and Welcome

Here, the practitioner symbolically invites the divine presence within and offers respectful reception:

Arghya, meaning “that which is worthy of being honored,” is offered as a symbolic gesture of hospitality and reverence.
It represents the offering of water (and oneself) to the deity, and is one of the sixteen upachāras (ritual offerings) in traditional worship.
In Sandhyavandanam, Arghya is offered three times to the Sun, each with a symbolic purpose:
- Pādya – for washing the feet.
- Arghya – for honoring the hands and head.
- Āchamana – for purifying the mouth.

4. Meditation and Mantra Japa

This is the core of the practice — the silent repetition (japa) of the Gāyatrī mantra:

All earlier stages serve as a preparation for this moment of inner communion.
Through the disciplined chanting of Gāyatrī, one seeks illumination, clarity, and alignment with divine consciousness.
At this stage, one may also offer oblations (tarpana), paying respects to the ancestors and sages.

5. Conclusion (Upasthāna and Namaskāra)

The practice concludes with:

Thanking and respectfully releasing the invoked deities.
Extending apologies for any mistakes or omissions during the ritual.
Dedicating the entire practice to the Supreme Lord, Sri Krishna, acknowledging that all efforts are offerings to the Divine.

Sandhyavandanam, when performed with sincerity and regularity, becomes more than a ritual — it becomes a pathway to self-discipline, clarity, and spiritual evolution.

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Key Elements of Sandhyavandanam

Sandhyavandanam is a sacred daily ritual composed of various interconnected steps — each designed to purify, prepare, and elevate the individual for communion with the divine. Here are some of the most important components:

1. Beginning with Purification

The process starts with both external and internal purification — preparing the body, mind, and soul.

Śuddhīkaraṇa – External Purification

Verse:

अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा ।
यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः ॥

Meaning:
Whether pure or impure, or regardless of one’s current state (be it physical, emotional, or spiritual), one who remembers the Lotus-Eyed Lord — Pundarīkākṣa (Sri Krishna, Sriman Narayana) — becomes purified both outwardly (bāhya) and inwardly (ābhyantara).

This verse affirms that remembrance of the Lord is the essence of purification, transcending all physical conditions.

Ācamana – Internal Purification

Ācamana involves sipping water three times while chanting the sacred names of the Lord. This act purifies the speech and internal organs. After sipping, the face, eyes, ears, nose, shoulders, and heart region are touched, completing the inner cleansing.

Mantras for Ācamana:

केशवाय स्वाहा – Offering to Lord Keshava, the Supreme Being with radiant hair like sun rays, slayer of the demon Kesi — Sri Krishna.
नारायणाय स्वाहा – Offering to Nārāyaṇa, the indwelling Lord who sustains life, pervades all, and is the eternal abode — Sri Krishna.
माधवाय स्वाहा – Offering to Mādhava, the sweet and all-attractive Lord, full of divine fragrance and charm — Sri Krishna.

These three offerings correspond to the outer self, the inner consciousness, and the deep core of being — symbolically represented as sweet like honey.

2. Chanting the Twelve Names of the Lord

Following Ācamana, the practitioner recites the 12 sacred names of the Lord — each revealing a divine attribute or leela (divine play) of Lord Sri Krishna:

गोविंदाय नमः – Salutations to Govinda, the one who brings joy to the senses, the divine cowherd.
विष्णवे नमः – To Vishnu, the all-pervading, all-embracing Supreme.
मधुसूदनाय नमः – To Madhusūdana, the slayer of the demon Madhu, the one who gathers sweetness like a bee.
त्रिविक्रमाय नमः – To Trivikrama, the one who strides across the three worlds, transcending space and time.
वामनाय नमः – To Vāmana, the dwarf incarnation complementing Trivikrama, symbolizing humility and cosmic purpose.
श्रीधराय नमः – To Shrīdhara, the bearer of prosperity, grace, and all divine opulence.
हृषीकेशाय नमः – To Hṛṣīkeśa, the Lord of the senses who delights the soul.
पद्मनाभाय नमः – To Padmanābha, from whose navel the lotus of creation springs forth — the origin of all.
दामोदराय नमः – To Dāmodara, the Lord bound lovingly by a rope to His mother's affection — Sri Krishna in His sweetest form.
संकर्षणाय नमः – To Sankarṣaṇa, the Lord who draws the worlds together — the original force of manifestation, also known as Balarāma.
वासुदेवाय नमः – To Vāsudeva, the indwelling soul of the universe, son of Vasudeva — Sri Krishna as the Supreme Being.
प्रद्युम्नाय नमः – To Pradyumna, the radiant Lord of intellect and love, son of Krishna and Rukmini.
अनिरुद्धाय नमः – To Aniruddha, the unstoppable, self-willed force, grandson of Krishna and embodiment of His divine will.
पुरुषोत्तमाय नमः – To Puruṣottama, the Supreme Person, highest among all beings.
अधोक्षजाय नमः – To Adhokṣaja, the One beyond material perception, never diminished or defeated.
नारसिंहाय नमः – To Narasimha, the fierce man-lion form, the protector and destroyer of evil.
अच्युताय नमः – To Acyuta, the infallible, unchanging, eternal one.
जनार्दनाय नमः – To Janārdana, the inspirer and annihilator of all living beings — the motivator of action and dissolution.
उपेन्द्राय नमः – To Upendra, the younger brother of Indra (as Vāmana), the celestial hero.
हरये नमः – To Hari, the remover of sins and sorrows, also meaning lion, fire, wind, and beauty.
श्रीकृष्णाय नमः – Finally, to Sri Krishna, the all-attractive Lord, who embodies all the above names and beyond.

These names are not mere epithets — each is a portal to divine understanding, a vibration charged with spiritual significance. Through chanting, the practitioner aligns with the qualities of the Supreme Lord, integrating those virtues within.

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Karma, Purification, and the Power of Water in Sandhyavandana

Throughout our lifetime, we accumulate various karmas — some virtuous (puṇya) and others sinful (pāpa). These pāpa karmas, also called duritAs (impurities or afflictions), often become subtle obstacles that hinder our ability to perform righteous duties and evolve spiritually. The ancient wisdom of the Vedas teaches us that it is through remembrance of the Lord's names — nāma smaraṇa — that these duritās are diminished or destroyed (kṣaya). As these inner obstructions are cleared, we are able to offer our salutations with greater purity and devotion, pleasing the Lord with sincerity.

The Sankalpa (Intention)

ममोपात्तसमस्तदुरितक्षयद्वारा
श्रीपरमेश्वरप्रीत्यर्थं प्रातःसंध्यां उपास्ये ॥

Transliteration:
mama – my, upātta – accumulated, samasta – entire, durita-kṣaya-dvāra – through the removal of all sins and afflictions, śrī parameśvara prītyartham – for the pleasure of the Supreme Lord, prātaḥ sandhyām – the morning Sandhyavandana, upāsye – I perform (worship, engage in).

Meaning:
"I perform the morning Sandhyavandana for the pleasure of the Supreme Lord, through the destruction of all my accumulated sins and afflictions."

The Power of Water – Āpas

At this stage, we take a moment to gaze upon the water — sprinkling it over our body for purification. There is nothing more purifying than water, for it not only cleanses the body but also nourishes life. In the Vedic tradition, water (āpas) is more than an element — it is life-energy, a sacred force that sustains all existence.

Mantra of Āpas (Ṛg Veda 10.9)

ॐ आपो हिष्ठा मयोभुवः । ता न ऊर्जे दधातन ।
महे रणाय चक्षसे । यो वः शिवतमो रसः ।
तस्य भाजयतेह नः । उशतीरिव मातरः ॥

Translation & Interpretation:
"Om! It is on water (āpas), the life-giving force, that this world is sustained. May that water endow us with strength, vitality, and energy. May it grant us the radiance and clarity needed for great vision. The most auspicious essence of water — its nourishing nectar — is distributed within us like a mother lovingly nourishing her children."

Water doesn't just sustain the body — it sustains clarity, strength, joy, and sacred vision. The word chakṣas in this verse has a layered meaning: it can refer to the physical eyes, or, more deeply, to the spiritual vision given by a guru, who opens our eyes to truth.

The Continuation of the Water Hymn

तस्मा अरं गमाम वः। यस्य क्षयाय जिन्वथ। आपो जनयथा च नः॥

Transliteration:
tasmai aram gamāma vaḥ yasya kṣayāya jinvatha āpaḥ janayatha ca naḥ

Meaning:
"To that auspicious essence (rasa), we readily move — to partake in its blessings, to diminish our suffering. O waters, you invigorate, refresh, and enable us to create and flourish. May you help us be born again in clarity and strength."

This verse reveals the dynamic power of water: it animates, energizes, and gives rise to life — not only physical life but also inner vitality, spiritual vision, and auspiciousness.

Reflections on the Significance

It took me time to fully appreciate the poetic and spiritual richness of these verses. They are not linear statements, nor can they be translated in a one-size-fits-all manner. Each phrase reveals new depths depending on how we see, contemplate, and piece them together. It’s like arranging a bouquet of flowers, or solving a spiritual jigsaw puzzle — the configuration you arrive at mirrors your own readiness and understanding at that moment.

The mantras are alive — they reveal what you are ready to receive. Their meaning is not fixed in ink but flows like the very waters they praise.

Internal Purification through Mantra and Reflection

[Following the external purification, we hold water in our palms and chant the following mantras, seeking internal cleansing and release from sin. This process is central to preparing the mind and heart for deeper spiritual engagement.]

ॐ सूर्यश्च मा मन्युश्च मन्युपतयश्च मन्युकृतेभ्यः पापेभ्यो रक्षन्ताम् ।
यद्रात्र्या पापमकार्षं मनसा वाचा हस्ताभ्यां पद्भ्या उदरेण शिश्ना रात्रिस्तदवलुम्पतु।
यत्किञ्च दुरितं मयि इदमहं माममृतयोनौ सूर्ये ज्योतिषि जुहोमि स्वाहा ॥

Translation and Meaning:

Om. May Surya—the Sun God—along with manyu (emotions like anger, pride, and resentment) and the deities presiding over those emotions, protect me from sins born out of such inner turmoil.

Whatever transgressions I may have committed during the night—through mind, speech, hands, feet, stomach, or the reproductive organs—may those be consumed and dissolved by the night itself, the divine force presiding over darkness and rest.

Whatever residue of wickedness or sin remains in me—my ego, my attachments, my ignorance—I offer it all as a sacred oblation into the radiant fire of Surya, the source of light, clarity, and purification.

Commentary:

This prayer is a powerful inner cleansing. The term pāpa prajñā (awareness of sin or guilt) can weigh down the mind and obstruct spiritual progress. Before we move further, it’s important to release this weight and begin with a purified intention.

It is particularly striking how emotions, which often give rise to sin, are also invoked as protectors. This reflects the deeper truth of Sanātana Dharma—nothing is inherently good or bad; it is the awareness and alignment with dharma that gives meaning.

Night, in this context, is not merely a time of rest but a divine force capable of dissolving past wrongs. Symbolically, rātri also represents ignorance—many of our wrongs arise from not knowing. And it is only by acknowledging and transcending ignorance that we can become free of it. Thus, we seek four-fold refuge:

Surya – the purifier and illuminator
Manyu – our emotions
Deities of emotion – those that guide our inner forces
Rātri – the force of rest and dissolution

Achamana (Purificatory Sipping of Water)

Invocation of the Sanctified Waters

We chant sacred names such as "Keśavāya Svāhā...", sprinkling water over ourselves. This act is not merely ritual—it is invoking Puṇḍarīkākṣa, the Supreme Being who dwells within the pure waters, to cleanse us both inside and out. As the saying goes, "yaḥ smaret puṇḍarīkākṣam..." — remembering Him sanctifies everything.

Mantras of Purity and Illumination

ॐ दधिक्रावण्णो अकारिषम्। जिष्णोरश्वस्य वाजिनः। सुरभि नो मुखाकरत्। प्राण आयूंषि तारिषत् ॥

Translation and Meaning:

Om. I sing the praise of Dadhikrāvan—the swift and powerful horse (symbolic of Lord Hayagrīva or Surya). May His essence—potent and vibrant—sanctify us. May He make our speech sweet and refined, and may He grant us vitality and long life.

(Note: Some traditions identify Dadhikrāvan with Agni or Hayagrīva—the deity of wisdom and pure speech. Hence, this mantra is often associated with vāg-śuddhi or speech purification. The practice of consuming curd before a significant event may stem from this connection.)

ॐ आपो हि ष्ठा मयो भुवः। ता न उर्जे दधातन। महे रणाय चक्षसे।
यो वः शिवतमो रसः। तस्य भाजयतेह नः। उशतीरिव मातरः।
तस्मा अरं गमाम वः। यस्य क्षयाय जिन्वथ। आपो जनयथा च नः ॥

Translation and Meaning:

Om. Waters (Āpas) are indeed the source of all nourishment and joy. May they sustain our strength and vitality, and bring radiance to our vision and consciousness.

You, O Waters, are filled with auspicious essence—distributing nectar like a loving mother. May we partake of this essence with reverence, that it may rejuvenate and give birth to renewed energy within us.

हिरण्यवर्णा शुचयः पावकाः यासु जातः कश्यपो यास्विन्द्रः।
अग्निः आगर्भं दधिरे विरूपाः। तान् अपः शं स्योना भवन्तु ॥

Translation and Meaning:

These golden-hued (hiraṇyavarṇāḥ) and purifying waters are sacred and fiery. From them were born the great sages like Kaśyapa and kings like Indra.

May these waters, holding the transformative fire of divinity, become a śyona—a comfortable, auspicious seat—for all forces of purity, to dwell within and sanctify us.

(Note: Hiraṇyavarṇa can also refer to Nārāyaṇa in His purifying fire-form—signifying the unity of fire, water, and divine consciousness.)

यासां राजाः वरुणोऽयाति मध्ये। सत्यानृते अवपश्यं जनानाम्।
मधुश्च्युतः शुचयः याः पावकाः। तान् अपः शं स्योना भवन्तु ॥

Translation and Meaning:

Varuṇa, the king of waters, enters and witnesses the truth and falsehood in the hearts of beings. May these purifying, radiant waters—flowing with divine sweetness—become a sacred, serene seat for auspiciousness to dwell.

(Note: Madhuschyuta – that which flows with divine honey or bliss – refers to the blissful presence of the divine in the sanctified waters.)

Final Thoughts:

These mantras are not just poetic praises of water, fire, or sun—they are vivid invocations of divine forces of purification, restoration, and inner transformation. When chanted with awareness, they prepare us to move beyond guilt, ignorance, and ego, toward clarity, vitality, and spiritual readiness.

By offering our impurities into the light of the divine, we begin each day anew—with reverence, responsibility, and the potential for inner evolution.

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Hymn to the Waters that Nourish All Realms

यासां देवा दिवि कृण्वन्ति भक्षं या अन्तरिक्षे बहुदा भवन्ति ।
या पृथिवीं पयसः अन्दन्ति शुक्राः ता अपः शं स्योना भवन्तु ॥

Translation & Meaning:

Those waters, through which the devas in the heavens make sustenance manifest;
Those that pervade the mid-space in manifold forms;
Those fertile, lustrous waters that nourish the Earth with their milk-like essence—
May these sacred waters become for us a bed of auspiciousness (śam syonāḥ bhavantu),
a foundation of serenity, fertility, and divine grace.

Commentary:

This verse beautifully unites the three realms—heaven (div), mid-space (antarikṣa), and earth (pṛthvī)—as interconnected through āpas (water, the vital force). Water is not just a substance here, but a divine continuum that carries vitality (bhakṣaṁ), abundance (bahudā), and creative power (śukra).

In this vision, āpas is the very nāra-yāṇa-udaka, the womb of all being and the energy of the divine that nurtures life in every layer of existence. We are not merely touching water; we are invoking the vitality of the cosmos itself.

Invocation to Mitra, the Beholder of Waters

शिवेन मा चक्षुषा पश्यता पश्यिवया तन्वः अपः स्पृशत त्वचं मे ।
सर्वाङ्गं अग्निं अप्सुषदं हुवेम। मयि वर्चो बलम् ओजो निधत्त ॥

Translation & Interpretation:

Behold me, O Mitra—the auspicious one, the divine eye of the waters—
with your grace-filled gaze (śivena cakṣuṣā),
and may these sacred waters gently touch and purify my body and skin.

We invoke that Agni, the all-pervading fire who dwells in the waters (apsu śadaṁ),
to install within me brilliance (varcas), strength (bala), and vitality (ojaḥ).

Commentary:

This mantra is rich in layers of meaning. Cakṣus is not just “eye” but the “eye of Mitra,” the witness and preserver of ṛta (cosmic order), who sees all that is within and without. As we hold the water in our palms, we are not only touching it—we are beholding it with reverence. This act of seeing is not passive observation but darśana—a sacred interaction.

Sarvāṅgam agnim apsu śadam—the fire that pervades all our limbs resides in water. This is none other than Vaiśvānara Agni, the universal fire within each being. It is this fire that transforms food into energy, ignorance into insight, weakness into will.

Water and fire, seemingly opposed, are here shown to be unified in sacred synergy. Through this invocation, we do not merely cleanse; we ignite the divine potential within.

Paapa-Purusha Visarjana: The Inner and Outer Purge

द्रुपदादिव मुञ्चतु। द्रुपदादिव एनं मुमुचानः।
स्विन्नः स्नात्वी मलादिव। पूतं पवित्रेण इव आज्यम्।
आपः शुन्धन्तु मैनसः ॥

Translation & Commentary:

May I be released from suffering and sin just as a tree sheds its bark.
May the arrogance, pain, and pride that cling to me fall away.
Let this sacred act of bathing cleanse me as water removes sweat and impurities.
As clarified butter (ājyam) is purified through sacred fire,
so too may these waters purify my mind—
freeing me from the influence of the Pāpa-Puruṣa,
the inner shadow that arises through thought, word, and deed.

Reflection:

The Pāpa-Puruṣa is a profound concept—it represents both cause and effect. Born first in the mind through ignorance and desire, it manifests through pride, anger, toxic speech, and even physical discharge like sweat or mucus. These are the signs, not the source. The deeper purification must address both: the symptom and the seed.

This mantra moves from the outer to the inner—from body to mind—acknowledging that the process of sanctification is both visible and invisible. The daily Sandhyā acts like an ablution of time itself, washing away not just our deeds but the very impulses that lead to them.

Note: Some traditions say that the Pāpa-Puruṣa resides at the edge of the nose—perhaps metaphorical for our prāṇa, our breath and inner ego. Smelling the water or drawing breath in awareness symbolizes absorbing purification into our inner space—where sin first begins.

Final Note: Ācamana and Keshavāya Namah

The preceding rituals lead to ācamana—sipping and sprinkling water while chanting names such as Keśavāya Svāhā.... With each name, we do not simply utter divine epithets—we invoke the divine presence within and around us. Āpaḥ punantu pṛthivīm, says the Gāyatrī-upāsaka: "May the waters purify the Earth"—and that Earth includes this very body.

In Sanātana Dharma, we do not divide the sacred from the mundane. Water is not only what we drink—it is what we are. Fire is not only what burns—it is what transforms. And these rituals are not just gestures—they are technologies of the soul, encoded in mantra, motion, and meaning.

Invocation of Auspiciousness and the Inner Light

Through arghya, we invite and awaken auspiciousness within ourselves. Just as Agni (the sacred fire) illuminates the external world and sustains the body, Surya (the Sun) enlightens all realms and provides us with the vital energy to act. Saraswati, the goddess of wisdom, illumines the mind and intellect. Together, they form the foundation of our spiritual and worldly pursuits.

As we progress in this sacred ritual, we now seek the blessings of Goddess Saraswati, Gayatri Devi, and the assembled deities, to awaken true knowledge and guide us toward inner illumination.

संस्कृत श्लोक और भावार्थ

आयातु वरदा देवि अक्षरं ब्रह्म सम्मितम् ।
छन्दसां मातरं देवीं ब्रह्म युषस्व मे ॥
यदहन्नात्कुरुते पापं तदहन्नात्प्रतिमुच्यते ।
यद्रात्र्यात्कुरुते पापं तद्रात्र्यात्प्रतिमुच्यते ॥
सर्ववर्णे महादेवि संध्याविद्ये सरस्वति ॥

May the boon-bestowing Goddess—eternal and akin to the imperishable Brahman—approach and dwell within us. You, O Divine Mother of all meters (Chhandas), source of sacred sound, may you be pleased with this invocation. Whatever sins are committed during the day, may they be absolved by the light of day; and whatever is done in the darkness of night, may that too be purified by the grace of night. O all-colored, all-encompassing Goddess, embodiment of the twilight wisdom, O Saraswati—grant us purity, clarity, and divine insight.

Gayatri Avahana and Inner Alignment

ॐ। ओजोसि सहोसि बलमसि भ्राजोसि ।
देवानां धामनामासि ।
विश्वमसि विश्वायुः सर्वमसि सर्वायुः ।
अभिभो रोम् ।

You are vitality (ojas), you are strength (saha), you are might (bala), and you are brilliance (bhraja). You are the very essence and radiance of the gods. You are the universe, the very breath of all beings. You are everything, and the life that pervades all.

गायत्रीं आवाहयामि । सावित्रीं आवाहयामि ।
सरस्वतीं आवाहयामि । छन्दसां आवाहयामि ।
श्रीं आवाहयामि । बलम् आवाहयामि ॥

I invoke Gayatri—the goddess of sacred knowledge and Vedic wisdom. I invoke Savitri—the divine energy of the Sun that awakens and inspires. I invoke Saraswati—the river of speech, intellect, and wisdom. I invoke the source of all meters and poetic rhythm. I invoke Shri—the goddess of fortune and radiance. I invoke Bala—the divine power of expression, strength, and clarity.

Gayatri Mantra Nyasa and Symbolism

गायत्र्याः छन्दः, विश्वामित्र ऋषिः, सविता देवता ।
अग्निर्मुखम्, ब्रह्म शिरः, विष्णुर्हृदयम्, रुद्रः शिखा, पृथ्वी योनिः ॥

Gayatri is the meter; Vishwamitra is the sage (seer) of the mantra; Savita (Sun) is the deity. Agni is the mouth, Brahma the head, Vishnu the heart, Rudra the crown (shikhā), and Earth is the foundation (yoni).

प्राण, अपान, व्यान, उदान, समान:
These five vital airs sustain the body and mind: inspiration, elimination, circulation, upward movement, and assimilation. These symbolize the flow of life and balance within us.

गायत्री चतुर्विंशत्यक्षरा त्रिपादा षट्कुक्षिः पञ्चशीर्षा:
Gayatri, the 24-syllabled, three-footed, six-bellied, five-headed mantra, contains profound symbolic meaning. It unites the five heads of wisdom, the six bellies of breath and motion, and the 24 syllables representing the rhythmic flow of cosmic order.

Gayatri Mantra

ॐ भूः । ॐ भुवः । ॐ सुवः । ॐ महः । ॐ जनः । ॐ तपः । ॐ सत्यम् ॥
ॐ तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि ।
धियो यो नः प्रचोदयात् ॥

Om, we meditate on the most excellent radiance of the divine Savita (Sun), who illuminates all realms—earth, atmosphere, heavens, and beyond. May that divine light inspire, awaken, and direct our intellects (dhiḥ).

Gita-God-Hinduism