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Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:



The Treasure




"Upanayana vivAhou utasavaika pradhAnou" says Sri VenkatAdhvari Kavi in his 
"Visva GuNAdarsa ChampU", lamenting that upanayanam and marriage have become 
mere social functions, shorn of all their rich ritualistic significance. 
Shastras tell us that every eligible boy should undergo upanayanam or the 
"thread ceremony" in his seventh year-"ashta varsham brAhmaNam upanayeeta". The 
current practice of performing this "function" whenever convenient 
(irrespective of age) and at times just before the boy's marriage, doesn't have 
the sanction of Shastras, to say the least. The idea was to "catch them young" 
and instil in impressionable boys the thought of the Lord and His worship, much 
before outside influences started polluting their minds. The greatness of the 
Gayatri mantra and its regular japa is beyond dispute. Thus when Gayatri enters 
the young boy's soul early, it acts as a protective armour, fobbing off the 
tons of garbage that assail us from all directions, polluting our mind, body 
and thought. This mundane world keeps us so busy running here and there on 
worldly errands, that we have hardly any time to think about our true selves, 
why we are here, where we go from here, what is the purpose of our life and 
about the Lord and His relationship with us. Sandhyavandanam is a karma 
ordained for our performance, in the hope that we would devote at least that 
time in the contemplation of the Lord, amidst our innumerable and unending 
mundane chores.



The benefits of an early upanayanam are thus manifold. Regrettably, the 
performance of Sandhyavandanam, (glorified by all Scriptural texts as a sine 
qua non for any other karma and as a must for all eligible people, thrice a day 
without any sort of break or holiday) has now dwindled so much that it is now 
confined to perhaps a few thousand families all over India and abroad. We hear 
of times when parents would not give their daughter in marriage to eligible 
bachelors who had given up sandhyOpasanam and none would either feed them or be 
fed by them. Today, however, the situation has become so topsy turvy, that 
people performing Sandhyavandanam are looked at as strange specimens and 
parents of brides-to-be are reluctant to entrust their wards to adherents of 
this "archaic" ritual.



Be it marriage, SeemanthOnnayanam, JAtakarmA, NAmakarma, or apara kriyAs, we 
find the unseemly spectacle of people omitting Sandhyavandanam and going on to 
perform the aforesaid karmas, oblivious to the Shastraic injuction that one who 
has given up Sandhyavandanam is ever impure and ineligible to undertake any 
Vaidika karma-"SandhyAhInO asuchi: nityam, anarha: sarva karmasu". Little do 
people realise that the elaborate functions they organise, at considerable 
expense and strain, be it marriages or other karmas, would be fruitful only if 
preceded by SandhyOpAsana. Alas, Brihaspatis, whose prime duty it is (for they 
are "purOhitAs", advising the KartA of what is to be done and when) to remind 
the Karta to complete the essential prelude of Sandhyopasanam before beginning 
the Karma proper, are also not insistent on this, knowing full well that the 
proceedings would definitely be fruitless. After performing a boy's Upanayanam 
with all the trappings of a secular celebration and with festivity associated 
with a carnival, with a "Reception" et al, it is now customary for the parents 
to forget completely about making their ward perform Sandhyavandanam thrice 
daily. While some engage a VadyAr to teach the boy for a fortnight or so, in 
the hope that a habit would be formed for continued performance, once the 
Brihaspati stops, Sandhyavandanam is also bidden good-bye, with the father 
having neither the time nor the inclination nor even the expertise to encourage 
the boy to continue the karma. In many cases, the parent lacks the moral 
authority to insist on the boy's performing the ritual, as he (the parent) has 
given it up long back. Even if the boy himself wants to continue the practice, 
he would be left without the requisite assistance. Thus the preparations of 
months, the expenditure of several thousands or lakhs according to social 
status, the pomp and show of the function itself-all these are reduced to 
nought, with the abandonment of Sandhyavandanam. If parents were to remember 
that non-performance of Sandhyopasanam is a direct contravention of the Lord's 
commandment and the delinquent is counted among the betrayers of the Lord, it 
would perhaps enforce better adherence, for the Lord says in the Gita,

"Shruti: Smriti: mama Eva AgyA yastAm ullanghya vartatE

AgyA cchEdI mama drOhI mama bhaktOpi na vaishnava:"



It is indeed surprising that many are reluctant to set apart the few minutes 
that are required for this important part of our daily lives, while spending 
interminable hours at school, college, office, club or other entertainment 
spots. The reason, of course, is not far to seek-while the aforesaid hours at 
worldly pursuits are directly and perceptibly rewarding, Sandhyavandanam 
doesn't appear to be so. However, if we set store only by what we see, hear and 
feel with our own faculties, there would be little difference between we who 
call ourselves AstikAs, vis a vis nAstikAs, who deny the existence of God 
because they are unable to see or hear Him. Sandhyavandanam cleanses the soul 
through meditation on the Ultimate and bestows wonderful benefits, spiritual as 
well as material, on its sincere votary. 



The importance of this ritual can be understood from the fact that there is 
absolutely no exemption from its performance any time in life, even when one 
contracts "theettu" or pollution due to birth or death of near and dear ones. 
Even during such Asoucham, an abridged version of the ritual is to be 
performed, making it thus a part of our daily routine, akin to eating, sleeping 
or bathing. There may even be occasions when we forsake these physical acts, 
but none on which we may skip Sandhyavandanam. The importance our forbears 
attached to this karma would be evident from the fact that Sri Ramanuja, at the 
ripe old age of 120, stood up with great difficulty and performed 
arghyapradAnam. This is recounted by Swami Desikan in Srimad Rahasyatrayasaram, 
to emphasise the indispensability of anushttAnam. If a paripoorNa Brahma gnAni 
like Sri Bhashyakara felt it essential to perform Sandhyavandanam even after 
six score years of a spirituality-filled life, it speaks volumes for the need 
for its observance by ordinary mortals like us. 



There are those who speak loftily of meditation, Yoga and Upanishadic dicta, 
preferring the rarefied corridors of Vedanta to performance of mere rituals. 
Alas, they don't realise that the topmost storey of God-realisation is to be 
reached via the winding staircase of SamskArAs and that one can't just jump 
from the floor onto the roof. Samskaras like upanayanam are meant to purify the 
mind and body, to make it an ideal receptacle for wisdom, which would in turn 
lead us to liberation by showing us the appropriate strategy. Thus, whatever be 
one's age, occupation or persuasion, all traivarnikAs have to perform 
Sandhyavandanam, whether or not they are spiritually inclined, for 
non-performance could well impact on their material life too, due to the 
cumulated offences resulting from the omission.



In the next stage are those who do perform the nitya karma, but without the 
requisite degree of concentration. During the performance of Gayatri japa, the 
mind wanders so far and wide as to traverse the whole world in a jiffy. The 
enforced physical inactivity during Sandhyavandanam makes the mind super-active 
and unable to concentrate on the Lord and His attributes, which is after all 
the essential purpose of the ritual. It is an acknowledged fact that the mind 
is the most difficult faculty to control-we can shut our eyes, our ears and 
nose against the assault of external forces and keep our limbs inactive. 
However, we have to admit defeat when it comes to controlling our mind, which 
functions with a fierce independence and is obviously untamable. No less a 
person than Arjuna, famed for his powers of concentration, laments to Sri 
Krishna that his mind is fickle and uncontrollable-"Chanchalam hi mana: 
Krishna!...tasyAham nigraham manyE vAyOriva sudurgraham". Even the Shruti 
attests to the fearsomeness of the mind, which can lead astray even the most 
accomplished soul-"BhIshmO hi mana:". If even acknowledged experts are 
ineffective at mind control, we despair at our own fate. However, the Lord 
assures us that it is all a matter of practice-"abhyAsEna tu KountEya.". 
Practice makes perfect and in course of time, we find ourselves able to 
concentrate more and more on the Lord's lotus feet, suffering less and less 
distractions as we proceed.



Of course, the process doesn't stop with performance of Sandhyopasanam. 
Upanayanam is after all a Samskaram, a catalyst, which is not an end in itself, 
but a qualifying degree to enable higher studies. The very word "Upanayanam" 
means "leading near"-near the Brahmam. If we interpret the word "Brahmam" to 
mean the Shruti, we arrive at the deduction that Upanayanam is an enabling 
factor for VedAdhyayanam or the study of Vedas. Just as nobody stops with high 
school studies, Upanayanam is not supposed to end with Sandhyavandanam. The 
study of Vedas through an Acharya is ordained on every eligible person. "VEdO 
nityam adheeyatAm" says the Scripture, commanding us to learn and recite the 
Vedas daily. And why should Vedas be learnt? Because they are the first and 
foremost body of spiritual knowledge, ("Adou VEdA: pramANam"-Sri Bhattar) 
telling us all that is beyond the ken of our frail faculties; Because they are 
an independent source of wisdom, untainted by human composition and the 
resultant blemishes; Because they are eternal guiding lamps which are our 
source of inspiration in birth after interminable birth; And because they can 
show us, if properly propitiated, the way to Liberation and freedom from the 
vicious circle of births and deaths. The Brahma SutrAs, (whose main purpose is 
to clarify the nature of Paramatma, Jeevatma and attendant matters) tell us 
that the VEdAnta Shastra, leading to an appreciation of the Ultimate, should be 
imbibed only after completion of VedAdhyayanam-"atAthO Brahma jigyAsA". One who 
is eligible to imbibe Vedas, but doesn't do so for whatever reason, has no hope 
of liberation and is destined for the lower worlds reserved for sinners, says 
the Manu Smrti-"anadheetya dvijO VedAn...vrajati adha:"



The glory of Vedas is beyond description. The Purusha Sookta Vakya, "EtAvAn 
asya mahimA" would apply equally well to the Shruti as to the Paramapurusha. 
That the Lord resides in the Vedas is confirmed by Swami Desikan- "adarpuL 
arasilum andaNar mAttilum"and by Sri Nammazhwar-"Sudar migu SurudiyuL. 
paranduLan". Sri Kalian calls the Lord "VEdiar muzhu VEdattu amudam". 
Worshipping the Lord should be done through the medium of those who have 
mastered the Vedas, adopting such BhAgavatAs as Purushakaram, says Sri Satakopa 
Muni- "VEdam vallArai koNdu viNNOr perumAn tiruppAdam paNindu". 



This is the priceless heirloom bequeathed to us by our forefathers, who 
cherished and treasured the Shruti by learning it with reverence through an 
Acharya, applying it in their everyday karmas and passing on the treasure to 
all those who were interested, ensuring its propagation and perpetuation. Even 
those who were unable to learn all the available portions of their own ShAkha, 
compromised with reluctance by imbibing the portions for frequent use in nitya 
karmas and for Bhagavat kainkaryam. If the meagre attendance today at VEda 
pAtashAlAs is any indication, Veda adhyayanam has fallen on hard times, with 
predictable consequences of truant monsoons or excessive precipitation 
(anAvrishti and ativrishti), resulting respectively in terrible famines and 
destructive deluges, strife and senseless violence, corrupt rulers and 
suffering populace. If the good old times of peace and prosperity are to 
return, every eligible person should take up Vedic studies through an Acharya. 
Those who are unable to devote the time and energy for the full course could 
contemplate imbibing portions of the Shruti essential for the performance of 
nitya and naimittika karmas and for Bhagavat kainkaryam. The day the world 
resounds with Veda ghOsham, the guns of war would fall silent, voices of 
discord would remain muted and the plaintive cries of the needy would stand 
banished. Let us work for restoring the Shruti to its former glory and 
magnificence.



Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana 
Yatindra Mahadesikaya nama:

Dasan, sadagopan.







[Non-text portions of this message have been removed]





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