SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.07 / ISSUE # 39 dated 10th February 2006
=========================================================
EDITORIAL
Dear Bhagavatas:
Some Bhagavatas wanted me to start classes on ?Tiruvaraadana kramam?.
I suggested that they should first learn doing ?Sandhya Vandanam?, if they
have had their Upanayanam and, for some reason, had missed doing that ?Nitya
karma?. I assured them that they need not feel shy for the omission and that
when one was heading in the wrong direction, the Lord allowed a ?U? turn.
But, the bottom line was that once they start doing now, they should make a
firm resolution not to skip doing it under any circumstances.
Accordingly, we commenced classes on ?Yajus ? Sandhya Vandanam? on 20th
January 2006. There were just 6 members to start with. But, the classes have
become so popular that the strength has nearly doubled and many more have
enquired about starting another session.
I was pleasantly surprised that so many (both young and old) evince so much
interest in learning these important karmas and in ?catching up? with what
they had missed so far due to various reasons.
I must congratulate them for their honesty in acknowledging their omissions,
for their uninhibited earnestness to join the mainstream and for their firm
and solemn commitment to strictly observe the Nityakarma in future.
The classes were structured as follows:
An Introduction on the importance of Sandhyaa Vandanam
FAQs and Significance of various observances in Sandhyaa Vandanam
Sequence in performing Sandhyaa Vandanam
Text of Mantras employed in Sandhyaa Vandanam
Meanings of these Mantras (in brief)
Part 1 has already been featured in ?Sri Ranga Sri? Journal Vide SRS
Vol.7-38 dated 1st February 2006. We now present Part 2-1: ?FAQs and
Significance of various observances in Sandhyaa Vandanam?
DISCLAIMERS!
The Significance, Procedures, Sequence and the Mantras are based on inputs
heard during KaalakshEpam classes on ?AnushTaana Granthas? of H.H. Srimad
Andavan, Poundarikapuram Swami Asramam, Srirangam, H.H. Prakritam Azhagiya
Singhar (in his Poorvaasramam), MahaamahO paadhyaaya Sri
Srivatsaankachaariar Swamy and many other Achaaryas.
The details are also based on the following books and works:
(1) SV Bhaashyam by Kaancheeepuram Srisaila Tatachariar and Published by
A. Ananthaachaariar (1911)
(2) SV- The worship of Sandhya by Sri V.V. Srinivasa Iyengar Pub : The
VisishTaadvaita Praacharini Sabha (1970)
(3) SriVaishNava SV Pub: LIfco, (Reprint 1988)
(4) SV- Pub: SVRC and Tillaisthanam Swamy Kainkarya Sabha and
Poorvaacharya Kainkarya Sabha(Reprint 1996)
(5) YajurvedigaLin SV: by Sri GOpala Chakravarthiachariar, Pub:
Poundarikapuram Srimad Andavan Asramam, (1999)
(6) SV by Sri P. Seshadri, Pub: Bharatiya Vidya Bhavan (8th Edition, 2000)
(7) Laghuahnikam of KOzhiyaalam Swami(Translation) Pub by Sri Nilayam (1973)
(8) Sri VaishNav Dinacharya by M.S. rajagopalachariar Pub: SVPS 1994
(9) Nityakarma AnushTaanam Pub: Lifco(Reprint 1988)
Any questions or doubts may be addressed to me but further clarifications
can be sought and obtained only from these authorities. As you know, this is
a time consuming process.
Basically, the procedures and texts of Mantras would be more or less the
same. But, there may be some minor and marginal variations in different
traditions. Practitioners should follow the instructions of their own
Achaaryas who initiated them into the ?Upanayana Samskaara?
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IN THIS ISSUE:
SANDHYAA VANDANAM -? Part 2 - 1
FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN ?SANDHYAAVANDANAM?
(ANBIL RAMASWAMY)
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Q1. If Sandhyaavandanam (SV) is so important, why have we not understood it so
far?
A: This is partly because our elders did not tell (us, kids) convincingly on
the importance of the rite. However, the present day elders are not wholly
to blame. In the olden days, kids were mortally afraid of their parents.
They did not dare to ask questions. Even if some put questions, the elders
of those days dismissed them dubbing them as ?Hytukas? (those who heckle by
demanding all the time reasons for everything), ?Kuyuktas? (those who
misinterpret) ?Jalpas? (prasttlers), ?Naastikas? (atheists), KudrishTis?
(those whose views are distorted), ?VitaNDaavaadins? (those indulging in
vain arguments), ?PaashaNdis? (heretics) etc. and demanded unquestioning and
implicit obedience to parents and elders. The result was that the kids of
those days grew up without any opportunity to learn the significance.
When they, in their turn, became parents they were reduced to the
unenviable position of not being able to explain and provide convincing
replies to present day kids who are not satisfied with anything less than a
rational explanation for whatever they are asked to do (including SV).
Thus Upanayanam and SV (that forms an integral part of it) had become a
meaningless ritual, to be resorted to only as a necessary evil, perhaps as a
prelude to getting the bachelor get married. In fact, the father who is
supposed to act as the ?UpadEsakar? at Upanayanam is required to do Gaayatri
Japam 12000 times to become fit to initiate the son. When the father himself
is in default and has missed doing SV, how could he enforce the discipline
on the son?
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Q2. If our elders have not instructed us, how else can we get to know the
importance of SV and, for that matter, any other rites and rituals?
A: We generally acquire knowledge through three sources, namely,
?Pratyaksham? (Direct experience) ?Anumaanam? (Inference or Logic) and
?PramaaNam? (Authority).
?Pratyaksham? (Direct experience) is beset with its own infirmities and get
vitiated and distort perceptions because it depends on sense and motor
organs that might not always send the correct signals to the brain.
?Anumaanam? (Inference or Logic) is full of pitfalls and imponderables and
therefore is not quite dependable.
?PramaaNam? (Authority): For us, who believe in the Vedas (Aastikas), the
best bet is ?PramaaNam? (Authority), not any authority but expressions of
?Aaptas? (those who could be trusted to tell the truth). These are provided
by Saastras (Srutis and Smritis) that are but the commands of the Lord. For
example, the second Anuvaaka of second Prasna in Taittreeya AraNyaka of
Yajurveda explains the procedure of SV in great detail. Chandoghya Upanishad
and Isaavaasya Upanishad of Sukla Yajur Veda and many Puranas like Devi
Bhagavatam (11th Skandam, Adhyaayams 16, 17 and 19) give clear guidelines
especially on SV. These have been mastered by ?Mantra DrishTas? who have no
ulterior motives, nothing to gain for themselves except for the satisfaction
of sharing their experiences with the rest of mankind and for the benefit of
mankind.
The wordings of Vedic scriptures being in the form of aphorisms might lend
themselves to varied interpretations. And, herein enters what we call
?AnushTaanam? or ?SishTaachaaram? (the traditional code of conduct practiced
by great teachers). When in doubt, these Gurus definitely lend their helping
hand to advise us on the right course of action in tune with the true tenor,
spirit and contemplation of the scriptural dicta.
Thus, PramaaNam and SishTaachaaram are very valuable sources of knowledge
enough to guide us on the right path. Lord KrishNa advises how the Sishya
should approach a Guru for getting his doubts cleared: ?He should approach
not with a challenging or cynical mood but with humility and earnest
yearning to learn combined with a spirit of serving the master. The master
who has mastered the eternal truths would instruct these truths to the
Sishya?
Tad viddhi PraNipaatEna pariprasnEna sEvayaa?
upadEkshyanti tE Jnaanam jnaaninas Tatttva darsina:// (BG IV.34)
----------------------------------------------------------------------
Q3. Does this mean that doing SV itself will yield the desired results?
A: First, we should understand what is the ?desired results? The entire
gamut of scriptures has only one objective, namely attaining Moksham. For
those desirous of Moksham (Mumukshus), the only way to attain it is by
observing the rites and rituals ordained in the Saastras (irrespective of
whether it entails any results). In fact, we are told that while performing
SV does not yield any PuNyam, not doing entails Paapam. Saastras emphasize
that ?Nivrutti Dharma? (not doing what is PROSCRIBED in Saastras) is more
important than even ?Pravritti Dharma? (doing what is PRESCRIBED in the
Saastras). Missing SV is prohibited in no uncertain terms. This means that
we can never ever skip SV under any circumstances.
It is matter of scientific proof that all actions result in reactions. In
other words, no action can go without yielding results. Then, what is the
result of doing SV? We are advised that we should dedicate all our actions
to the Lord. That is why both at the beginning and conclusion of any ritual
we dedicate them to Bhagavaan, via ?Saatvika Thyaagam?.
?KaayEna vaachaa manasEndriyair vaa Bhuddhyaatmanaa vaa prakritEr
svabhaavaat
KarOmi Yad yad Sakalam parasmai NaaraayaNEti samarpayaami?
In this case, the fruit accrues, not to the practitioner but to Bhagavaan.
And, this is the result we prayed for. This is called ?Nishkaamya Karma? as
described in BG: ?KarmaNyEva adhikaaris tE maa phalEshu kadaachana?
--------------------------------------------------------------------
Q4. In the olden days, people had lot of leisure on their hands or had
nothing else to do and so they could devote time for SV etc. Can we expect
people struggling for existence in the modern age to find time for such
observances when one has to race with hectic activity?
A: It is not as if life has become hectic only now. The struggle for
existence has been there ever since man appeared on earth. In fact, with all
the modern gadgets that earlier generations could not even dream of, life
has become much easier today than ever before, relieving lot of monotonous
chores and leaving man to indulge in couch potato pleasures like watching
endlessly the idiot box. While we are converting luxuries into necessities,
the people of yore had to struggle even for the bare necessities of life
and, therefore, learned to treat many of their necessities into luxuries
that they had to forego and found time enough for SV. A slight readjustment
of lifestyle would release enough time for us to attend to these holy
observances.
SV needs only about 24 minutes for the 3 occasions put together.
In a day of 24 hours, can we not find 24 minutes for this important duty?
Let us remember that SV is not a useless superstition. Saastras and
Achaaryas have time and again emphasized that performing SV is the minimum
of sum total of religious observances. It is an exercise physical, psychic
and spiritual all at once. It should not be done, as some people do, as if
by force of habit or as a kind of innocuous indulgence! Nor should it be
deemed as doing some favor to some one else. If anything, you do yourself a
favor by doing a duty enjoined on you!
----------------------------------------------------------------------
Q5. What exactly is meant by ?Sandhyaa Vandanam??
A: ?Sandhya? means ?Meeting point? and ?Vandanam? means ?Prayer? or
?obeisance?. While anytime is time for prayers, the Saastras have identified
3 ?meeting points? when prayers have to be especially efficacious.
?Praatah? ? The point of time when night meets day- Dawn
?Saayam? ? The point of time when day meets night- Dusk
?Madhya?? The point of time when forenoon meets the afternoon-
In other words, it is the point of time when the shortening shadow of the
morning meets the lengthening shadow of the afternoon. (i.e) at mid day.
We are advised that IDEALLY, Jala- Bhaaga (water offering) for
Pratah-Sandhya should be done just immediately before daybreak when the
stars are still seen and the ?Upasthaana of Japa-Bhaga should be done at the
time of Sunrise. Similarly, the Jala-Bhaga during Saayam-Sandhyaa should be
done while the Sun starts to set and Japa-Bhaga continued thereafter.
Madhyahnikam should be done just when the Sun is at its zenith.
----------------------------------------------------------------------
Q6: What if we are not able to do the SV at these prescribed points of time?
A: Saastras have recognized the possibility of our missing these ?points of
time? for whatever reason and have provided exceptions. Thus, for example,
the procedure provides for a built-in ?kaalaatheeta praayaschitta arghyam?-
an additional offering of water by way of atoning for the delay involved.
It should be remembered that this is only an EXCEPTION to be resorted to in
extraordinary circumstances and we should not ?make the exception the rule?!
----------------------------------------------------------------------
Q7: What if we miss doing the SV, for example, while on a long Journey?
A: Sometimes, it may happen that due to compelling circumstances, we may
have to miss doing SV once in a way. Acharyas, out of their infinite
compassion for us, have given us several alternatives to resolve the issue.
A special Sankalpam is made the first time we resume doing SV to make up for
the missed occasion (s). ?poorvEDhyu: an-anushTitam
praartah/Maadhyaahnika/Saayam Sandhyaam karishyE?
While on long journeys out of town, when water may not be readily available,
we can recite the mantras silently (Maanaseekam). And do the elaborate
procedure when water becomes available.
When someone is sick or bedridden and is not able to physically perform the
procedures, he can request another Bhaagavata or family member to do it on
his behalf.
Again, it should be remembered that these are only EXCEPTIONS and cannot be
adopted as the rule itself!
----------------------------------------------------------------------
Q8. Should one take bath every time before doing SV?
A: It is not necessary to take bath EVERY TIME before doing SV though that
would be desirable, if possible and practicable. But, taking bath at least
once in the morning to keep one clean and fresh for any activity ? religious
or mundane would bestow a refreshing feeling so necessary for better
concentration.
Also, one of the 5 forms of the Lord is called ?Haardam? which means that
one of his abodes is the very heart of all Jivaas. As the Lord resides in
our heart as ?antaryaami? (indweller) our body automatically becomes a
temple. And, it behooves us to keep this temple clean.
As Rabindra Nath Tagore put it:
?Life of my Life
I shall ever keep my body pure
Knowing that thy living touch
is upon all my limbs? (Gitanjali)
Saastras recommend 7 kinds of ?Snaanams? as follows:
VaaruNam, Bhowmam, AagnEyam, Vaayavyam, Divyam, Mantramam and Maanasam
For those who cannot take a full bath completely dipping the head and body
under water, the Saastras prescribe ?PrOkshaNam?- Sprinkling water uttering
the mantra ?AaapOhishTaa mayO bhuvah? etc. This is ?Mantra Snaanam?.
Another alternative is doing ?manta snaanam? by reciting the slOkam:
?apavitra pavitrO vaa sarvaavastaam gatOpi vaa/
Yah smarEth PuNDareekaaksham sah baahya api antaras Suchih?
One who cannot do even this due to illness or other compelling reasons,
there is also a ?Maanaseeka Snaanam? in which one could meditate on the Lord
in his form adorning Sankha, Chakra, Gadha etc., with Ganga waters flowing
from his toes and flowing over the head of the patient.
It should be understood that one who is capable of taking a regular bath
should not resort to the easier ones of ?Mantra Snaanam? or ?Maanasika
Snaanam? meant only for ?a-saktas? (disabled)
Some points to remember:
1. We are advised to take bath in cold water and drink hot water
to keep ourselves healthy -
just the opposite of what we are doing!
Of course, for the same health reasons, a patient may take
bath in warm water. This is so in a hot climate like India
but in cold places, some marginal adjustments are needed,
practically speaking!
2. Only water from such bodies of water like
well,tank,lake and flowing river are allowed.
Except on Thai and AaDi Amaavasya days, sea bath
is not advised. Even here, there is an exception:
One can take bath in sea at TiruppullaaNI (Nava paashaaNam.)
---------------------------------------------------------------------
Q9. Why should we wear the sacred mark?
A: ?Tirumann? (white clay) and ?Sri ChurNam? (red or yellow saffron powder)
worn by VaishNavas and the ?Vibhooti? (ash) worn by Saivas on their forehead
and the ?Kumkumam? (saffron powder prepared from turmeric roots) worn by the
womenfolk are auspicious and sacred marks that constantly remind them that
they came from dust and would ultimately be returning to dust. This reminder
is meant to chasten the mind by highlighting the impermanence and
perishability of this existence and thus instill a sense of humility and to
dispel ego inherent in humanity.
These ?Caste marks? as they are called, also serve the purpose in religion
akin to the purpose served by badges, medals, stripes in defense and Police
establishments. They constitute what we know as ?ID? cards that indicate the
status and the class of the wearer and the functions that they belong to.
They are like the formal dress insisted upon during parties and special
gatherings to differentiate the participants from other ?lay? and ?mere
mortals?!
Modern computer is activated by soft feather touch of the keys on the
keyboard. Similarly, our physical body with the nerve endings would respond
to mere soft ?acutouch? provided the touch is administered in conjunction
with the relevant mantras. No ?Acupuncture? or ?Acupressure? would be needed
to activate these nerve endings and the mere touch would do the magic. While
applying these sacred marks and when doing SV, we touch with appropriate
mantras these spots that are known to suck the impurities imperceptibly.
These have been integrated in our daily chores as an in-built discipline.
--------------------------------------------------------------------
Q10.Can we wear only ?Tirumann? or only ?SrI ChurNam??
A: The sacred marks of VaishNavas is said to represent both PerumaaL and
Thaayaar. It is laid down that the scared marks should be worn on 12
different spots where the Lord is said to reside in his ?Sub-Vyuha? forms.
Achaaryas advise that at least on important occasions like Amaavaasya etc
the marks should be worn on all the 12 spots. On other days, one should wear
at least on the forehead and at the back of the neck.
Achaaryas used to say that one who wears only ?SrichurNam? belongs to
?RaavaNa-gOshTi?, because RaavaNa preferred to abduct Sri Sita and to
exclude Sri Rama. And, one who wears only ?Tirumann? belongs to
?Soorpanakhaa gOshTi? because she preferred to marry Sri Rama to the
exclusion of Sri Sita. We know what happened to their respective fates.
Also, ?Tirumann? is worn only during performing ?PrEta samskaaram? (last
rites of the dead person) as per the Saastric injunctions on the subject of
?apara kaaryams?.
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To Continue: SANDHYAA VANDANAM FAQs (Part 2 -2)
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