Spiritual Significance of संद्या वन्दनम् (saṁdyā vandanam – conjunction prayer) & गायत्री जपम् (gāyatrī japam - gayatri chanting)

उपनयनम् (upanayanam – spiritual initiation) is an one time संस्कार (saṁskāra - sacrament) in formally inducting an individual to the spiritual order of ब्रह्मचर्यम् (brahmacaryam - studentship). Subsequently, the उपनीत (upanīta – initiated soul) is bound by his own आत्म सन्कल्पं (ātma sankalpaṁ - self resolution) to sincerely follow the prescribed rules of ब्रह्मचर्यम् (brahmacaryam - studentship) involving various नित्य कर्म साधन (nitya karma sādhana – daily ritual acts) collectively called as the संद्या उपासनम् / वन्दनम् (saṁdyā upāsanam / vandanam –conjunction prayer / contemplation) rituals. We shall now take a quick look at the significance some of these rites; but to this end, let us first understand what is actually meant by संद्या उपासनम् / वन्दनम् (saṁdyā upāsanam / vandanam –conjunction prayer / contemplation)    

Technically speaking, संद्या (saṁdyā - conjection) represents the meeting point of two or more realms. In terms of Euclidean Geometry, it can be compared to the vertices or edges of a mathematical figure – the meeting points of dimensions. From a temporal perspective, the term संद्या (saṁdyā - twilight) represents the three main temporal milestones during the day,  based on the positional path of the Sun with respect to the Earth, viz.  प्रात सांद्य  (prāta sāṁdya - morning twilight or dawn) ,  मद्यानिक (madyānika – noon) and सायम्संद्य (sāyamsaṁdya – evening twilight or dusk) esoterically denoting the bell-curve of manifestation  phases viz. creation, sustenance & dissolution respectively. From a spatial perspective, संद्या (saṁdyā - horizon) represents the conjunction point where the land (beach) meets the ocean (seas) and ocean  meets the sky. 

In metaphysical terms each of these संद्या (saṁdyā - twilight)  represents a junction point or connecting point between व्याहृति (vyāhṛti – mantric realms) of त्रिलोक (triloka –triple planes) interpreted in a variety of ways including (but not limited to) the following,   

संद्या (saṁdyā - twilight)	संद्या (saṁdyā - twilight) –1st पदा (padā – feet/verse)	संद्या (saṁdyā - twilight) – 2nd पदा (padā – feet / step)	संद्या (saṁdyā - twilight) – 3rd पदा (padā – feet/verse)
महा व्याहृति (mahā vyāhṛti) - बीज मन्त्र (bīja mantra)	भुः (bhuḥ)	भुवः (bhuvaḥ)	स्वः  (svaḥ)
अण्ड लोक (aṇḍa loka - Macrocosmic realms)	भूलोक / प्र्इथ्वि (bhūloka - terrestrial)	अन्तरीक् / भुवर् लोक   (antarīkṣa / bhuvar loka – vital realm)	स्वर्क लोक (svarka loka - spiritual)
पिण्ड लोक (piṇḍa loka - Microcosmic realms)	अदिबौतिक  (adibautika - body)	अदित्मिच (adiātmica - soul)	अदि दैविक (adi daivika - spirit)
वेद देवत  (veda devata -  Vedic Deities)	अग्निः (agniḥ)	वायुः (vāyuḥ)	आदित्य (āditya)
प्राणव (praṇava) /ॐ(OM) / उद्गीत (udgīta)	अ (a)	उ (u)	म् (m)
अवस्था (avasthā)	जग्रत् (jagrat)	स्वप्न (svapna)	सुसुप्ति (susupti)
शरीर  (śarīra  -  anatomy)	स्थूल (sthūla)	सूक्ष्म (sūkṣma)	कारण (kāraṇa)
पुराण देवत (purāṇa devata)	ब्रह्म (brahma)	विश्णु (viśṇu)	रुद्र (rudra)
सिद्दान्त (siddānta)	À¡ºõ (paasam)	ÀÍ (pasu)	À¾¢ (pathi)
काल  (kāla -  temporal)	भूत (bhūta – past)	भव्यं (bhavyaṁ - present)	भाविष्यत् (bhāviṣyat – future)
देश  (deśa  - Spatial)	Length	Breath	Height
निमित्त  (nimitta  Causal)	कार्य  (kārya - effect)	कारण (kāraṇa - cause)	कर्त (karta - actor)
शक्ति (śakti)	क्रिय (śakti)	इच्च  (Icca)	ञान (ñāna)
Ontological	Matter	Energy	Conscioiusness
सांख्य (sāṁkhya)	महत् (mahat)	प्रकृति (prakṛti)	पुरुष (puruṣa)
माया (māyā)	अशुद्ध (aśuddha - impure)	शुद्धाशुद् (śuddhāśuddha – pure impure)	शुद्ध (śuddha - pure)
Relatvistic	देश (deśa - spatial)	काल (kāla -temporal)	निमित्त (nimitta – causal)
Christian	Jesus (Son)	Holy Spirit (Mary)	Father
Vedantic – 1st person	अहम् (aham)	अस्मि (asmi)	ब्रह्म (brahma)
Vedantic – 2st person	त्वम् (tvam)	असि (asi)	तत् (tat)
Epistemological	वर्न (varna - letter)	शब्द (śabda - word)	अर्त (arta - meaning)

I assume the above explanation would help us appreciate the significance of संध्या (saṁdhyā  - twilight zone) concept behind the संद्या उपासनम् / वन्दनम् (saṁdyā upāsanam / vandanam –conjunction prayer / contemplation) ritual, particularly the esoteric meaning of त्रि-संध्या (tri-saṁdhyā  - triple twilight zones).

The important point that we need to understand is that for a holistic experience, all three dimensions have to be experienced. For example, all the त्रिदेश  (trideśa  - triple spatial) dimensions (viz. length, breadth & height) are required to fully understand, measure and experience any physical object. Again, all त्रिकाल (trikāla - three temporal) dimensions (viz. past, present & future) are required to experience the fullness of time. Similarly, the same logic can be extended to each of the above listed categories. In eschatological terms, one needs to transcend, all the three realms to attain पूरनत्वं  (pūranatvaṁ - wholeness / perfection). Such transcendent holistic experience is what is referred as  the तुर्य अवस्था (turya avasthā – fourth state) of पूरनत्वं  (pūranatvaṁ - wholeness / perfection), variously  defined as the state of  समाधि (samādhi - atonement), प्रनव (pranava - Logos), ब्रह्मत्वं (brahmatvaṁ - Divinity) etc. And specifically here, in the context of the संद्या उपासनम् (saṁdyā upāsanam –conjunction  contemplation) ritual, that we are discussing about,  the पूरनत्वं  / ब्रह्मत्वं  (pūranatvaṁ / brahmatvaṁ - wholeness /Divinity)  is theologized by सूर्य सवित (sūrya savita  - Solar Logos).     

  Interestingly, सूर्य  (sūrya -  Sun) has been one of the most widely conceived religious symbols of Divinity, across the globe from time immemorial. Be it Ra the Egyptian God,  Helios the ancient Greek God, Mitra in ancient Zorastrian (Avestian) God and सवित्र् (savitr) the Indian ( Vedic)  God, etc. You may be wondering, “but why Sun symbology?”. Well, that’s a good question.  Let us now, try to understand the rationale behind the  symbology.

To this end, let’s start understanding in terms of physical astronomy, to start with. We have been learning right from our elementary school days, that सूर्य (sūrya - sun) is the fundamental source of energy for life in our terrestrial universe. In fact, according to the widely accepted Solar Nebular Disk Model of Nebular Hypothesis in modern cosmogony, our सौरयूथ (saurayūtha - solar system) formed and evolved from the large masses of molecular cloud that escaped from the gravitational collapse at the centre of the सूर्य (sūrya - sun). In other words, Earth, as well as all other heavenly bodies in the सौरयूथ (saurayūtha - solar system) owes its existence to the सूर्य (sūrya - sun); in that sense, it would not be an exaggeration to say the सूर्य (sūrya - sun) is the mother of us all.  Hence, सूर्य (sūrya - sun) which is responsible for our सृष्टि (sṛṣṭi -  creation /evolution) is theologized as ब्रह्म (brahma – Lord of Creation).

Moreover, सूर्य (sūrya - sun) is also responsible for the sustenance of the entire सौरयूथ (saurayūtha - solar system); that is why it is said that we live  in a heliocentric world. All the climatic and seasonal weather patterns we observe in the terrestial world due to revolutionary movement of the Earth, around the सूर्य (sūrya - sun), which in turn is due to सूर्य (sūrya - sun)’s gravitational pull. Similarly, it is an established fact that the rotational orbit of the Earth around itself is the underlying principle responsible for day-night changes experienced by all earthlings. It is obvious that part of the Earth surface, facing the Sun experiences day while its counter part (facing away from the Sun) experiences night time. Gradually as the Earth keeps rotating through the day, the relative location of सूर्य (sūrya – Sun), (with respect to the surface of the Earth,) is responsible for the time transition across the त्रि-संध्या (tri-saṁdhyā  - triple twilight zones) in a terrestrial day. From a geocentric perspective, the apparent movement of the सूर्य (sūrya – Sun), from the eastern horizon at प्रातः (prātaḥ - dawn) through its gradual raising to the Zenith at मध्यानिक (madhyānika – noon) eventually its setting down (descent) to the western horizon at सायं (sāyaṁ - dusk).

 Again, all the climatic & seasonal weather patterns observed in Earth’s atmosphere, serves as the ideal initial conditions suitable for all the varieties in life forms  observed in nature. Here also radiations of Sun, play an indispensable role. For example, solar energy is directly responsible for rainfall and water recycling patterns technically called as hydrological cycles in the hydrosphere

Let us briefly walk through this cycle in order to understand it better. We know that three-fourth’s of Earth’s surface is surrounded by water (oceans, lakes, rives and other water bodies). The solar radiation  from Sun’s heat  warms the oceans around the tropics, and its absence cools the water around the poles. Because of this, ocean currents move large amounts of warm and cold water, drastically affecting the weather and climate around the world. During day time, due to the Solar radiation of heat, a portion of water from these reservoir evaporates as water-vapor into the atmosphere. Similarly, water from plant-life, as a bi-product of photosynthesis also transpires as vapor to the atmosphere while animal-life does the same as a part of their metabolic cycle.  

The winds in the atmosphere then move these clouds from the seas towards land.  Please remember that Earth’s rotational movement, creates variations in the earth’s surface changes in atmospheric pressures, leading to airflow from high pressure area to low pressure area. This flow of air molucules is technically called winds.   Eventually, during night time, the molecules of water-vapour mixed in the air, accumulate together and begin to condense forming clouds. Such condensing cools the makes the water molecules denser, which then precipitates  back to the earth surface as rainfall or snowfall. The accumulated water on the surface then find ways of running down through slopes & valleys and eventually settling down as rivers, lakes and seas. This process is technically called as surface runoff.  Of course, some portions of the water, inflitrate through the minute cracks on the ground which fill the water-table down below the ground. And finally, portions of water are absorbed (consumed) by human beings, animal and plant life. This water helps in metabolic processing.            

Thus from all these geological facts, it is obvious that सूर्य (sūrya – Sun) plays an indispensible role in managing the water levels in the hydrosphere, which helps in sustenance of life on earth.  Moreover, Sun (Solar Energy) is also directly responsible for maintaining the food supply chain otherwise called as bio-chemical energy flow in the biosphere,

In the food supply chain ecosystem, primary food producers like Green Plants, bacteria, algae etc., absorb Sunlight (technically called as Electromagnetic radiation) and then converts the electromagnetic energy  to bio-chemical energy in th e form of organic compounds (like carbohydrates and other carbon based molecules), which is used by the plants for its sustenance and growth.  Additionally, plants also absorb   inorganic  nutritional ingredients like phosphorous, iron, nitrogen etc.,  available in the soil with the help of  ground water absorbed by it through it roots.  

A part of this energy (nutrients) flows to the animal world, when primary food consumers like worms, cattle, man and other herbiverous (omiverous) animals, who eat bi-products from  such plants like fruits, vegetables,  nuts, leaves, stem, roots etc. When primary consumers are eaten by secondary consumers like birds, there is a further flow in the nutrition. Finally, the tertiary consumers sustain themselves by eating the secondary consumers. The excretory wastes of the animals and the decayed remains of dead animals are then decomposed and absorbed back by plant life as manures. So goes, the cycle. Here also, we can infer that सूर्य (sūrya – sun) powers this entire sustenance. life-cycle; and this is perhaps why सूर्य (sūrya – sun) is theologized as महा विष्णु (mahā viṣṇu), the lord of स्थिति (sthiti - sustenance). The following verses from तैत्रीय आरन्यक (taitrīya āranyaka)  very clearly summarizes the concepts discussed so far.

याभिरादित्यस्तपति रश्मिभिस्ताभिः पर्जन्यो वर्थति पर्जन्येनौषधिवनस्पतयः प्रजायन्त ओषधिवनस्पतिभिरन्नं भवत्यन्नैन प्राणाः प्राणैर्बलं बलेन तपस्तपसा क्ष्रद्धा क्ष्रद्धया मेधा मेधया मनीषा मनाअया मनो मनसा शान्तिः षान्त्या चित्तं चित्तेन स्मृति स्मृत्या समार् स्मारेण विज्ञानं विज्ञनेनाऽयत्मानं वेद्यति तस्माधन्नं ददन्तस्वार्ण्येतानि ददात्यान्नात्प्राणा भवन्ति भूतानां प्राणैमर्नो मनस्क्ष्व विज्ञानं विज्ञानादानन्दो ब्रह्म योनिः।

(

yābhirādityastapati raśmibhistābhiḥ parjanyo varthati parjanyenauṣadhivanaspatayaḥ prajāyanta oṣadhivanaspatibhirannaṁ bhavatyannaina prāṇāḥ prāṇairbalaṁ balena tapastapasā kṣraddhā kṣraddhayā medhā

medhayā manīṣā manāayā mano manasā śāntiḥ ṣāntyā cittaṁ cittena smṛti smṛtyā samār smāreṇa vijñānaṁ vijñanenā'yatmānaṁ vedyati tasmādhannaṁ dadantasvārṇyetāni dadātyānnātprāṇā bhavanti bhūtānāṁ prāṇaimarno manaskṣva vijñānaṁ vijñānādānando brahma yoniḥ|

It is the same rays with which he produces heat that he produces rains, from rains vegetation, from vegitation food, from food life and strength; and austerity, faith intellect, thoughts, mind, peace, ideas, memory, knowledge; from knowledge one attains bliss which is the Brahman and the source of everything.

-translation by Julius Eggeling 

) तैत्रीय आरन्यक (taitrīya āranyaka)  (1.14.1)

Similarly, सवित्र् (savitr – solar deity) is considered as the  ultimate मुक्यदेवत (mukyadevata  - chief deity) responsible for transmigration of the soul across त्रिलोक (triloka – triple realms) viz. भुः (bhuḥ - terrestrial, भुवः (bhuvaḥ - vital) & स्वः (svaḥ - spiritual) – the legend of  त्रिविक्रम अव्तार (trivikrama avtāra) of महा विष्णु (mahā viṣṇu), very beautifully dramatizes this philosophy. Please remember here, that सूर्य (sūrya – Sun) here does not mean just the physical Sun, it represents the अन्त्रादित्य (antrāditya - Inner Sun) of प्रज्ञान (prajñāna - Omniscience), technically referred as Solar Logos in Theosophical literature

आदियान्तर्गतं यच्च ज्य्प्तिषां ज्य्प्तिरुत्तमम्।

ह्र्इदये सर्वभूतानां जीवभूतं स तिष्ठति॥

हृद्व्योमिन् तपति ह्येष बाह्यसूर्यस्य चान्तरे।

अग्नौ वा धूमकेतौ च ज्योतिष्चित्रकेरं च यत्॥

प्राणिनां हृदये जीवारूपतआ य एव भर्गस्तिष्ठति

स एवाक्शे आधित्यमध्ये पुरुषरूपतया विद्याते।

(

ādiyāntargataṁ yacca jyptiṣāṁ jyptiruttamam|

hridaye sarvabhūtānāṁ jīvabhūtaṁ sa tiṣṭhati||

hṛdvyomin tapati hyeṣa bāhyasūryasya cāntare|

agnau vā dhūmaketau ca jyotiṣcitrakeraṁ ca yat||

prāṇināṁ hṛdaye jīvārūpataā ya eva bhargastiṣṭhati

sa evākśe ādhityamadhye puruṣarūpatayā vidyāte|

The Spiritual Light which is hidden within the sun, is the most excellent light. It is shining through the heart of all living creatures in the form of consciousness. The spiritual light which is shining within the physical sun also shines within the heart of every being. This light is more brilliant than fire or comet. The light which is shining in the heart of all jivas in the form of consciousness is also shining through the universe in the form of the Heavenly Man and making it a living organism. 

 -translation by I.K. Taimini 

)याज्ञवल्क्य संहित (yājñavalkya saṁhita)

That is why, in Hinduism, highest importance is given to सूर्य देवत (sūrya devata – Solar Deity). For example, the revered sage. The बृहदारण्यक उपनिषद् (bṛhadāraṇyaka upaniṣad) and छान्दोग्य उपनिषद् (Chāndogya upaniṣad) for example, explicitly teach us the अन्त्रादित्य विद्या (antrāditya vidyā – wisdom of the indwelling sun).     

Again, महऋषि अस्गस्त्य (mahaṛśi asgastya)  in his famous eulogistic masterpiece, आदित्य हृदयंf (āditya hṛdayaṁ) glorifies to Lord श्री रामचन्द्र (śrī rāmacandra), the greatness of अन्त्रादित्य (antrāditya - Inner Sun) residing in the हृदयंf (hṛdayaṁ - heart) of the Universe  by singing thus, 

जयतु जयतु सूर्यं सप्त लोकैक दीपम्

किरणशमित अपक्लेश दुखस्य नाशम्।

अरुण किरण गम्यं आदिम् आदित्यमूर्तिम्

सकलभुवन वन्द्यं भास्करं नमामि॥

(

jayatu jayatu sūryaṁ sapta lokaika dīpam

kiraṇaśamita apakleśa dukhasya nāśam|

aruṇa kiraṇa gamyaṁ ādim ādityamūrtim

sakalabhuvana vandyaṁ bhāskaraṁ namāmi||

Let the Sun be victorious. Let He be ever shining. He illumines like a beaccon light, the only Sun for seven worlds (above the Earth). As light dispells darkness, He provides knowledge of Atman, He removes ignorance from all. He tranquilizes the and afflictions that we suffer as a result of the sins committed in this birth or ithe previous births, through his soothing rays, He is a bliss giver. He is the most luminous one named Bhaskara. He is the only one, worthwhile to be worshipped by all (dwellers of ) worlds,. He is percievable through His red rays. He is the ancient ( first born) deity, Aditya. Therefore I prostrate before Him.     

Translation 

)आदित्य हृदयं (āditya hṛdayaṁ)

Again, in the ancient Vedic & Puranic mythology, सूर्य देवत (sūrya devata – Solar Deity) is personalised as सूर्य नारयण (sūrya nārayaṇa)  whose त्रिविक्रम (trivikrama - triple strides) during the  वामन अवतार (vāmana avatāra – dwarf incarnation) maps to the triple व्याहृति (vyāhṛti – mantric realms) referred above. 

In fact, उपासन (upāsana – contemplation) on the सूर्य देवत (sūrya devata – Solar Deity) & His पूजा (pūjā - worship) is considered a very important duty of every Hindu particularly,  as part of theसंद्या उपासनम् / वन्दन संस्कार  (saṁdyā upāsanam/ vandana saṁskāra – conjunction prayer ritual) ब्रह्मचर्य आश्रम (brahmacarya āśrama – student stage); and among various modes of worshiping Him, the गायत्री उपासन (gāyatrī upāsana – contemplation on gāyatrī) is considered the most sacred साधन (sādhana - practices). In fact, the sacred text छान्दोग्य उपनिषद् (Chāndogya upaniṣad) goes to the extent of saying

गायत्री वा इदं सर्वं भूतं यदिदं किञ्च वाग्वै

गायत्री वाग्व इदं सर्वम् भूतं गायति च त्रायते च॥

(

gāyatrī vā idaṁ sarvaṁ bhūtaṁ yadidaṁ kiñca vāgvai

gāyatrī vāgva idaṁ sarvam bhūtaṁ gāyati ca trāyate ca||

All that exists in this world, whatever there is, is gāyatrī. It is the word that is gāyatrī,  for the word gives names to all things and it also tells them not to fear.

-         Translation by Swami Gambhirananda

) छान्दोग्य उपनिषद् (Chāndogya upaniṣad) (3.12)

This process typicaly includes regular जप (japa - recitation) & ध्यान (dhyāna - mdeitation) on the sacred सावित्रि मन्त्र  (sāvitri  mantra) from the ऋग् वेद (ṛg veda),. This मन्त्र (mantra – sonic formula) is more popularly known as सूर्य गायत्री मन्त्र (sūrya gāyatrī mantra) or just simply गायत्री मन्त्र (sūrya gāyatrī mantra),  as it is based on the famous वेद छन्द (veda chanda - vedic meter) called गायत्री (gāyatrī)  having 24 अक्शर (akśara -  syllables) arranged into त्रिपाद (tripadā – tri feet/verse) of अष्टाक्षर (aṣṭākṣara -  eight syllables) each. Such गायत्री मन्त्र (gāyatrī mantra),  originally revealed to महऋषि विश्वामित्र  गातिनः (mahaṛṣi viśvāmitra gātinaḥ), is quoted below. 

तत् सवितुर् वरेण्यं ।

भर्गो देवस्य धीमहि।

धियो यो नः प्रचोदयात्॥

(

tat savitur vareṇyaṁ|

bhargo devasya dhīmahi|

dhiyo yo naḥ pracodayāt||

We meditate on the Divine Splendour of Savitṛ, who is extremely desirable and is That One. May he activate our thoughts towards wisdom.

-translation R.L. Kashyap  

) ऋग् वेद (ṛg veda) (3.62.10) : गायत्री मन्त्र (gāyatrī mantra)

According to वैदीह नादान्त दर्शन (vaidīha nādānta darśana – Orthodox Sonic Theology), गायत्री छन्द (gāyatrī Chanda) is given the highest importance.  In fact, even भगवान् श्री कृष्ण (bhagavān śrī kṛṣṇa) very categorically declares that 

गायत्री छन्दसम् अहं

(

gāyatrī candasam ahaṁ

Among poetic meters, I am gāyatrī

) श्रीमद् भगवद् गीता (śrīmad bhagavad gītā) (10.35)

For the purposes of उपासन (upāsana – contemplation), these त्रि-पद (tri-pada - triple verses) are generally preceded by ॐ (OM / AUM), variously called as उद्गित (udgita) in साम वेद (sāma veda) ,  प्रनव मन्त्र (pranava mantra) in the ऋग् वेद (ṛg veda) etc. Additionally, महा व्याहृति (mahā vyāhṛti – supreme realms), symbolizing the names of the त्रिलोक (triloka – triple realms)  viz. भुर् (bhur – terrestrial), बुवह् (buvah - vital) & स्वः (svaḥ - spiritual), are also appeneded to the original मन्त्र (mantra – sonic formula) . Please refer back to the table त्रिसंद्य (trisaṁdya – triple twilight) listed above for the various interpretations of these three महा व्याहृति (mahā vyāhṛti – supreme realms). सवितृ (savitṛ - Sun) is the fourth or the hidden holistic principle encompassing but at the same time transcending all these three realms.

संद्या (saṁdyā - twilight)	संद्या (saṁdyā - twilight) –1st पदा (padā – feet/verse)	संद्या (saṁdyā - twilight) – 2nd पदा (padā – feet / step)	संद्या (saṁdyā - twilight) – 3rd पदा (padā – feet/verse)	4th  पदा (padā – feet/verse)  or the पूरण तत्त्व (pūraṇa tattva  - holistic principle)
महा व्याहृति (mahā vyāhṛti) - बीज मन्त्र (bīja mantra)	भुः (bhuḥ)	भुवः (bhuvaḥ)	स्वः  (svaḥ)	मह (maha)
अण्ड लोक (aṇḍa loka - Macrocosmic realms)	भूलोक / प्र्इथ्वि (bhūloka - terrestrial)	अन्तरीक् / भुवर् लोक   (antarīkṣa / bhuvar loka – vital realm)	स्वर्क लोक (svarka loka - spiritual)	सत्य लोक (satya loka)
वेद देवत  (veda devata -  Vedic Deities)	अग्निः (agniḥ)	वायुः (vāyuḥ)	आदित्य (Āditya)	सवितृ (savitṛ)
प्रनव (pranava) /उद्गीत (udgīta)	अ (a)	उ (u)	म् (m)	ॐ(OM)
अवस्था (avasthā)	जग्रत् (jagrat)	स्वप्न (svapna)	सुसुप्ति (susupti)	तुर्य (turya)

Thus, सवितृ (savitṛ) is the underlying ब्रह्म तत्त्व  (brahma tattva - Divine principle) that every student is supposed to contemplate on as part of his सन्ध्यवन्दन उपासन (sandhyavandana upāsana). The following verses from the तैत्रीय उपनिषद् (taitrīya upaniṣad) summarizes the spiritual significance of these महा व्याहृति (mahā vyāhṛti – supreme realms),  

भू बुर्वः सुवरिति वा एतास्तित्रो व्याहृत्यः। तासामु ह स्मैतां चतुर्थिम्। माहा चमस्यः प्रवेद्यते। मह हति। तद्ब्रह्म। स आत्मा। अङ्गन्यन्या देवताः। भुरिति वा अयम् लोकः। भुव इत्यन्तरिक्षम्। सुवरित्यसौ लोकः॥

मह इत्यादित्यः। आदित्येन वाव सर्वे लोका महियन्ते। भुरिति वा अग्निः। भुवैति वयुः। स्वरित्यादित्यः। मह इति चन्द्रमाः। चद्रमसा वाव  सर्वाणि ज्योतिषि महियन्ते। भुरिति वा ऋचः। भुवैति समानि। सुवरिति यजु सि॥

(

bhū burvaḥ suvariti vā etāstitro vyāhṛtyaḥ| tāsāmu ha smaitāṁ caturthim| māhā camasyaḥ pravedyate| maha hati| tadbrahma| sa ātmā| aṅganyanyā devatāḥ|bhuriti vā ayam lokaḥ| bhuva ityantarikṣam| suvarityasau lokaḥ||

maha ityādityaḥ| ādityena vāva sarve lokā mahiyante| bhuriti vā agniḥ| bhuvaiti vayuḥ| svarityādityaḥ| maha iti candramāḥ| cadramasā vāva  sarvāṇi jyotiṣi mahiyante| bhuriti vā ṛcaḥ| bhuvaiti samāni| suvariti yaju si||

bhūḥ, burvaḥ, suvaḥ - These three indeed are the vyahrtis. Of them māhācamasyaḥ knew a fourth one - Maha by name. It is Brahman; it is the Self. The other Gods are the limbs. Bhūḥ indeed is this world;  burvaḥ is the intermediate space. suvaḥ is the other world. Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhūḥ indeed  is the fire.  burvaḥ is the air. suvaḥ is the sun. Maha is the moon; through the moon indeed,  all the luminaries flourish .   bhūḥ indeed is the Rig Veda, burvaḥ is the Sama Veda. suvaḥ is the Yajur veda.

-translation by Swami Gambhirananda

) तैत्रीय उपनिषद् (taitrīya upaniṣad) (1.5)

The ideal combination of प्रनव मन्त्र (pranava mantra), महा व्याहृति (mahā vyāhṛti – supreme realms) and the त्रि-पद (tri-pada - triple verses) of the सूर्य गायत्री मन्त्र (sūrya gāyatrī mantra), forms a perfect mantra for daily contemplation, as indicated below,

ॐ भुर् बुवह् स्वः

तत् सवितुर् वरेण्यं

भर्गो देवस्य धीमहि।

धियो यो नः प्रचोदयात्॥

(

om bhur buvah svaḥ

tat savitur vareṇyaṁ

bhargo devasya dhīmahi|

dhiyo yo naḥ pracodayāt||

O thou existence Absolute, Creator of the three dimensions, we contemplate upon thy divine light. May He stimulate our intellect and bestow upon us true knowledge

)ऋग् वेद (ṛg veda) (3.62.10) : गायत्री मन्त्र (gāyatrī mantra)

In वैदीह नादान्त दर्शन (vaidīha nādānta darśana – Orthodox Sonic Theology) such consolidated सूर्य गायत्री मन्त्र (sūrya gāyatrī mantra) is personified as श्री गायत्री देवी  (śrī gāyatrī devī) the Mother of Mantras. As illustrated below, the goddess is usually depicted to have पञ्च मुख  (pañca mukha - five faces), wherein each of the faces representing deep philosophic truths.     

Generally, it is advised that the गायत्री जप (gāyatrī japa – recitation of the Gayatri Mantra) is preformed 108 times as part of the संद्या वन्दनम् (saṁdyā vandanam), three times a day and  to this end, जप माला (japa mālā – recitational beads), beads made out of रुध्राक्श (rudhrākśa - black berry) are used by many Hindus while doing such पूजा (pūjā – prayers).

From a ritualistic perspective, chanting of the सूर्य गायत्री मन्त्र (sūrya gāyatrī mantra) is not the only prescribed नित्य कर्म साधन (nitya karma sādhana – daily rituals).  The following table summarizes of the important साधन (sādhana - rites)  associated with the संद्यवन्दन  (saṁdyavandana – Twilight zones) 

#	साधन (sādhana - rites)	Description
1	आचमनम् (ācamanam)	Sipping drops of water as an  act of self-purification.
2	गणपथि ध्यानम्  (gaṇapathi dhyānam)	Contemplation on Lord गणपथि (gaṇapathi) for removing all obstacles during the worship.
3	प्राणायमः (prāṇāyamaḥ)	Regulated breath control.
4	संकल्पः (saṁkalpaḥ)	Resolution
5	मार्जनम् (mārjanam)	Invoking all the waters of the earth which form the cause of the emergence and sustenance of all life, by sprinkling water on oneself, to enable one to be attuned to the cosmic life and reality.
6	अपां प्राशनं (apāṁ prāśanaṁ)	Sipping water with मन्त्र  (mantra – sonic formula)
7	पुनर्मार्जनम् (punarmārjanam)	Sprinkling water on the head reciting special मन्त्र  (mantra – sonic formula).
8	अर्घ्यप्रदानम् (arghyapradānam)	Offering water
9	प्रायस्चित्त अर्ग्यम् (prāyascitta argyam)	Offering of water  in atonement for failure to perform worship at the proper time.
10	ऐक्यानुसन्धानम् (aikyānusandhānam)	Meditation on the identity of the जीवात्म  (jīvātma - individual self) and the परमात्म (paramātma - Supreme Self)
11	देव तर्पणम् (deva tarpaṇam)	Offering of water to the devas
12	जप संकल्पम् (japa saṁkalpam)	Resolution for जप  (japa – chantng)
13	प्रणव जपम् (praṇava japam)	Recitation of मन्त्र  (mantra – sonic formula)
14	गायत्री आवाहनम् (gāyatrī āvāhanam)	Invoking the गायत्री देवी (gāyatrī devī)
15	गायत्री नासम् (gāyatrī nāsam)
16	गायत्री जपम् (gāyatrī japam)	जप  (japa – chantng) of the sacred गायत्री मन्त्र  (gāyatrī mantra  - sonic formula on gāyatrī)
17	गायत्री उपस्थानम् (gāyatrī upasthānam)	पूजा (pūjā - prayers) to गायत्री देवी (gāyatrī devī)  to return to her abode.
18	सूर्य उपस्थानम् (sūrya upasthānam)	पूजा (pūjā - prayers)  to सूर्य देव (sūrya deva)
19	समष्टि अभिवादनम् (samaṣṭi abhivādanam)	वन्दनम्  (vandanam -  prostration)  to all. Stand facing the same direction as in सूर्य उपस्थानम् (sūrya upasthānam)
20	दिग्देवता वन्दनम् (digdevatā vandanam)	वन्दनम्  (vandanam -  prostration) to the deities of the directions. Stand facing  the same direction as in step 16
21	हरिहर वन्दनम् (harihara vandanam)	वन्दनम्  (vandanam -  prostration) to the  हरिहर (harihara)
22	यम वन्दनम् (yama vandanam)	वन्दनम्  (vandanam -  prostration)  to Lord  यम (yama)
23	सूर्यनारायन वन्दनम् (sūryanārāyana vandanam)	वन्दनम्  (vandanam -  prostration)  to सूर्यनारायन (sūryanārāyana)
24	समर्पनम् (samarpanam)	Dedication &  Surender
25	रक्ष (rakṣa)	Protection.