SRS Vol 7-39 dated 02-10-06 SV Part 2-1

[Guest guest]

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

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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)

---

 

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?

--

 

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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[Guest guest]

shri gurubhyo nanaH

It is appropriate here to say a few words about the performance/or

lack of Sandhyaandanam as gleaned from shri krishanamacharya -

yogacharaya of KYM chennai.

Shri Krishnamacharya led his life according to how Shri Desikan has

said- dividing his days into 5 parts and worshipping according to Shri

Desikan's guidelines. He also tried his utmost to spread the message

of performing Sandhyavandanam, when he lived. (Just a few days ago,

we were informed that he would lecture once a year and also do

tadiyaraadani on that day for everyone who came.)

Here are a few points from his lectures on Sandhyavandanam:

Since the Muslim invasion hundreds of years ago, society has given

less importance to these practices. The combined result of the Muslim

invasion and the British rule has bee devastating.

As we started ignoring Sanskrit and because of the propaganda that it

is a 'dead language', we really started beliving it - as a result,

even the basic knowledge and comprehension of daily practices slowly

disappeared. (As the understanding disappeared, few people believed

in our religious practices - and doing the Sandhyavandanam became more

of a superstition - this is adiyen's comment after listening to him!)

 

Also, every step in Sandhyavandanam has physical/ mental/spiritual

importance. Just as we take a little bit of water and say 'achyutaaya

namaH' we get indriya shuddhi (cleanliness of the body). And the

shuddhi gets transmitted to the mind and the spirit and we become

'clean'- which means that we become cleared of bodily diseases, mental

confusion or worries and when this happens it becomes easier to do

'dhyanam' of ShrimanNarayanan. And isn't this the ultimate goal?

As some 'side effects' (!!!) we get other worldly benefits as well.

Krishnamacharya was very particular as to how the hands should be held

and the posture (of standing) and so on. He also said that there is a

scientific basis for every single movement.

As Shri Anbil RAmaswamy puts it "It is an exercise physical, psychic

and spiritual all at once" and it is a good workout.

Incidentally, meditation (dhyanam)is also part of it- so we don't have

to go anywhere to learn it!

This part has been explained very well by Shri Krishnamacharya. He

also explains the significant part played by the breath or 'pranan' in

'Dhyanam' and explains why and how this has to be done.

Another word from him:

If our elders have not taught us this, then the point is that we

should go looking for whoever will tell us and that in itself is

significant.

I hope everyone of us gets our doubts cleared by none other than

Shriman Narayanan by way of Shri Ramaswamy, Yogacharya Krishnamacharya

and others.

I also request Shri Ramaswamy to post the nyasakramams in detail, if

possible, for those of us who cannot be in Atlanta.

 

Unfortunately, I was never present during Shri Krishnamacharya's

demonstrations of Sandhyavandanam, because I did not work in Chennai -

but he has spoken to us in detail about this.

We do have a few transcripts and recordings though.

Looking back, I can see how little we understood then, and as we

practised more and more, how everything became clearer, but there is

stilla long way to go.

And what a treasure he has left us!

 

yogacharyam Krishnamaryam Guruvaryam bhaje

 

Venky Venkatesan