In the life of a Hindu boy of the three communities, namely Brahmins, Kshatriyas, and Vysyas, Upanayana marks the beginning of Brahmacharya Ashrama which is set apart for the study of Vedas; this stage is said to be the second birth for him. Mere wearing of a sacred thread initiated on the Upanayana day does not make him a real Brahmacharin. It is rather the study of Vedas, learning and chanting Vedic mantras including Gayathri and Sandhyavandhana which will qualify him to be a true Brahmacharin. In modern education, there is no place for Hindu Scriptures and very few study Vedas after Upanayana. The least that is expected to be done after this ceremony is to recite the Gayathri mantra and do Sandhyavandhana. The ceremony is not given much importance or practiced with religious fervour by these communities. No attempt is made by the parents or the religious preceptors to educate the youngsters on the importance of this ceremony and its spiritual values. The ceremonies are done in a routine manner and the wards take this sacred religious ritual with least seriousness. The net result is complete ignorance and degeneration of values - Maha Periyaval of Kanchi Kamakoti Peetham.

Sandhyavandanam is an amalgamation of meditation and rituals. The principles of Yoga are the basis on which the rituals of Sandhyavandanam are designed. Being an integral ritual connected with Indian Culture in a very prominent manner, Sandhyavandanam reveals the cultural identity of the person performing it.

·         Gaayathree - Gayathri Mantra - Manthra - Om Bhur Bhuva Suvah Tat Savithur Varenyam Bhargo Devasya Dheemahi Dhiyo Yonah Prachodayat -  details

 ‘Sandhyavandanam’ - What It Really Means 

Everyone is born a "Prakrita Purushah", not a "Samskrita Purushah". The former lives according to his ‘Prakriti’, nature or instinct. Therefore, for all practical puposes, he is an "animal man". His life is not governed by any discipline. It is an unrefined life. The Veda allows a person to be so. But for 8 or 10 years. Afterwards, one has to enter the second stage. 

This second stage called ‘Dwija’ stage. What makes a person a Dwija?The Dwija’s life is governed by ‘dharma-adharma’, right and wrong. He should avoid what is wrong. The question arises: "How do you determine what is right or wrong?" It is highly relative, What I may consider right, some one else may consider it wrong. When there is a controversy, we go to "Sastram", the Veda. In the scriptures, whatever is prescribed is ‘karyam’; whatever is prohibited is ‘Akaryam’. 

Discipline is ‘certain habits’ to be developed at the earliest age possible, right from getting up early in the morning. Discipline is enforced at a very young age. This discipline should be based on conviction.

A disciplined life is the end, according to the Veda. The last stage is, "Brahmano Brahma Veda". In the third stage also, if life is governed by dharma-adharma, the very discipline of dharma-adharma can become a subtle bondage called the golden bondage. 

The fourth stage is going beyond ‘dharma-adharma’. Going beyond dharma-adharma is purely at the internal level-internally, understanding level. One who has internally gone byond dharma-adharma but externally follows dharma-adharma is called "Brahmana". By knowing the ultimate reality, one becomes a Brahmana. By becoming a Brahmana, one’s life is fulfilled. The second stage is Dwija and the third stage is Vipra.

Veda converts an unrefined person into a refined person. Therefore, Veda becomes the mother. If mother is to give birth, a father is required. Here, the Acharya is the father. The mother can give birth to a child only with the help of the father. Veda can be conveyed only with the help of an Acharya. The first janma takes place from the natural mother. For the second birth, the mother is ‘Mathu Gayatri’ - the Veda Mata. The father is the teacher or Guru. The Upanayanam marks the transference from the first stage to the second stage. 

The Upanayana samskara becomes a purificatory rite also for the study of the scriptures because the scriptures are so holy that to study them, one must become holy. 

Vedic discipline involves Karma. This Vedic karma is particularly classified into five Karmas,i.e. Nitha Karma - Compulsory regular acticity; Naimittika karma - compulsory but conditional Karma, (Grahana etc.); kaamya Karma - activities to fulfill desires; Nishiddha Karma - actions which are prohibited and therefore should be avoided; Prayaschitta Karma-rites prescribed for making amends.

Sandhyavandana is a prescribed ‘nityakarma’. It varies according to a person’s Varna and Veda. It is different for Brahmanas, Kshatriyas and Vaisyas. 

What are the benefits we get out of Sandhyavandanam? According to Veda, Nityakarmas are to be done purely for the sake of spiritual upliftment. If done regularly, we will get spiritual progress - Chitta Suddhi, Bhagavad-anugraha and Chitta Visaradha. Even though we are not supposed to ask for material benefit, still there are many material benefits through Sandhyavandanam. In the prayers that form part of the Sandhyavandanam, we ask the Lord for long life, health and prosperity and ultimately, we ask for more jnana. All these are included in the mantra. The very performance itself gives the result. 

The second benefit is, since Pranayama and Japam are involved, physical health is gained. It has been proved that Pranayama is very good for physical health. To-day Pranayama is taught as a therapy. The greatest problem is stress. Sandhyavandanam is the best method because Pranayama not only helps the physical system but also helps the mind. It is a relaxation exercise, a tension relieving exercise. But we are not supposed to do that for that purpose. Relaxation should be a by-product; the primary purpose should be spiritual benefit.

What is the meaning of the word Sandhyavandanam? Vandanam means worship. Both worship and meditation are involved in Sandhyavandanam. What is the meaning of Sandhya? Sandhya means the time of union. The time which relates to the union of two things, i.e. the time between the night and morning (first junction Dawn), between forenoon and afternoon (second junction Noon) and between afternoon and evening (third Jn. Dusk); Sandhya means dawn, noon and dusk. Sandhyavandanam means a ritual done at the time of three junctions, Dawn, Noon and Dusk. 

Sandhyavandanam is a junction between the devotee and the Lord. Between Jeevathma and Paramathma.